Sutta nipāta - Khaggavisāṇasutta

巴利文 PTS edition by Dines Andersen and Helmer Smith | K.R.Norman | Bikkhu Bodhi The Suttanipata: An Ancient Collection of the Buddha's Discourses Together with Its Commentaries | 郭良鋆 汉译 | Bikkhu Bodhi The Suttanipata: An Ancient Collection of the Buddha's Discourses Together with Its Commentaries - A Guide to the Suttas | Mahāniddesa 《大義釋》 |
(1) 3. Khaggavisāṇasutta. [F._6] 35. Sabbesu bhūtesu nidhāya daṇḍaṃ aviheṭhayaṃ aññataram pi tesaṃ na puttam iccheyya kuto sahāyaṃ, eko care khaggavisāṇakappo. || Sn_I,3.1 || care* - opt. should go about; should lead (one’s life); should conduct oneself [√car e] ✓ | (1) 1.3 The Rhinoceros-horn 35. Laying aside voilence in respect of all beings, not harming even one of them, one should not wish for a son, let alone a companion. One should wander solitary as a rhinoceros horn. | (1) 35. Having put down the rod toward all beings, not harming a single one among them, one should not desire a son, how then a companion? One should live alone like a rhinoceros horn. (1) | (1) 第三章 犀牛角經 35 “不向眾生施加棍棒, 不傷害他們之中任何一個, 不渴望兒子,更不渴望朋友,讓他像犀牛角 一樣獨自遊蕩。 | (1) Chapter 1381 The first verse 35. Here the origination of this verse should be understood as follows. It is said that this paccekabuddha, when entering the stage of a paccekabodhisatta, fulfilled the pāramīs for two incalculables and 100,000 eons, and then, having gone forth in the teaching of the Blessed One Kassapa, he became a for- est dweller and performed the ascetic’s duty by fulfilling the observance of going and returning. It is said that there is no one who attains pacceka enlightenment without having ful- filled this observance. But what is this observance of going and returning? Taking and bringing back. We will explain so that it becomes clear.382 (1) Here, one bhikkhu takes it but does not bring it back. (2) One brings it back but does not take it. (3) One neither takes it nor brings it back. (4) And one takes it and brings it back. [1. The bhikkhu who takes it but does not bring it back] Among these, one bhikkhu, having risen early, does the duties connected with the cetiya terrace and the bodhi tree terrace, waters the bodhi tree, fills the pot for drinking water, and puts it on its stand. He then does all the duties toward his teacher and preceptor, and the eighty-two duties of the Khandhakas and the fourteen major duties.383 Having taken care of his physical needs, he enters his lodg- ing and passes his time sitting in meditation until the time comes to walk for alms. When he knows the time has arrived, he puts on his lower robe, fastens the waistband, puts on the upper robe, and places the outer robe over his shoulder. He ties the bowl in its bag, [53] and while attending to the meditation subject, he sets out. When he reaches the cetiya terrace, he ven- erates the cetiya and the bodhi tree, and on the outskirts of the village, he fully covers himself with the upper robe, and taking the bowl, he enters the village for alms. When he has entered in this way, a meritorious bhikkhu who gains offerings, who is honored and respected by lay followers, returns to a family of lay supporters or the rest hall, where he is asked various questions by the lay followers. By the time he departs, because he had been answering questions and was distracted by teaching the Dhamma, he has discarded the attention to his meditation subject. When he has arrived back at the monastery, too, he answers questions posed by the bhik- khus, preaches the Dhamma, and becomes engaged in various tasks. In the afternoon, the first watch of the night, and the middle watch, he is detained by the bhikkhus in the same way. In the last watch, overcome by physical inertia, he goes to sleep and does not attend to his meditation subject. This is called one who takes it but does not bring it back. [2. One who brings it back but does not take it] But one who is often ill has not digested his meal even by the end of the night. Having risen early in the morning, he is not able to perform the aforementioned duties or attend to his meditation subject. Wishing for nothing else but porridge or medicine, as soon as it is time he takes his bowl and robe and enters the village. Having obtained porridge, medicine, or rice, having completed his meal,384 he sits down in a pre- pared seat and attends to his meditation subject. Whether or not he attains distinction, when he returns to the monastery, he continues with the same kind of attention. This is called one who brings it back but does not take it. Such bhikkhus in the Bud- dha’s Teaching who, after drinking porridge, have undertaken insight and attained arahantship are beyond counting. In the island of Sri Lanka, in the sitting halls in its villages, there is not a seat where a bhikkhu has not attained arahantship after drinking porridge. [3. One who neither takes it nor brings it back] But one who dwells heedlessly and negligently, who violates all the duties, whose mind is constantly overcome by the five kinds of mental barrenness and bondage,385 who is not intent on attending to a meditation subject, enters the village for alms. He is detained by talking with laypeople and leaves empty. This is called one who neither takes it nor brings it back. [4. One who both takes it and brings it back] But there is one who [54] rises early, fulfills all his duties in the aforesaid way, sits down crosslegged, and attends to his medi- tation subject until it is time to walk for alms. A meditation subject is of two kinds: the generally useful and the personalized.386 Those generally useful are loving-kindness and recollection of death. Loving-kindness is recognized as generally useful when directed toward the monastic abodes and so forth. For a bhikkhu who dwells with loving-kindness toward the monastic abodes is dear to his fellow monks and thereby lives in comfort, without friction.387 One who dwells with loving-kindness toward the deities lives happily, protected and guarded by them. One who dwells with loving-kindness toward the king and his chief ministers lives happily, cherished by them. One who dwells with loving-kindness toward the vil- lages and towns and other regions lives happily, honored and respected everywhere by the people when walking for alms and so forth. By developing the recollection of death, one aban- dons attachment to life and lives heedfully. But the “personalized” subject is one taken up in accordance with one’s temperament and which is to be always maintained. It is called pārihāriya because it is to be always maintained, pro- tected, and developed. It may be one of the ten unattractive objects, the kasiṇas, or the recollections, or the delineation of the four elements. It is also called one’s root meditation subject. Having first attended to the meditation subjects that are gen- erally useful, afterward one attends to the personalized medi- tation subject, which we will explain by way of the delineation of the four elements.388 One reflects upon this body, in whatever way it is situated or disposed, by way of the elements thus: “In this body, what- ever is hard and rough in the twenty solid parts is the earth element. Whatever is moist and has the function of cohesion in the twelve liquid parts is the water element. That which is warmth and has the function of maturation in four ways is the fire element. And that which is gaseous and has the function of distension in six ways is the air element. But any hole or open- ing not occupied by the four primary elements is the space element. The mind that cognizes them is the consciousness element. 389 Beyond these, there is no other being or individual. This is just [55] a heap of bare conditioned things.” Having attended to the meditation subject by way of its beginning, middle, and end, when one knows it is time, one rises from one’s seat, dresses, and goes to the village for alms in the way explained earlier. And when going, one is not deluded in regard to going forward and the other activities, like blind foolish worldlings who think: “A self goes forward, the going forward is caused by a self,” or “I go forward, the going forward is caused by me.” Rather, one understands: “When the thought ‘Let me go forward’ is arising, along with that thought the mind-originated air element arises, keeping the body upright. This is diffused throughout this collection of bones considered to be a body, the residence of the earth element and the other elements. Then, because of the diffusion of the air element arisen from mental activity, this collection of bones considered a body goes forward. When it is going forward, in each act of lifting the foot, the fire element accom- panied by the air element is dominant; the others are weak. In bringing the foot forward and in shifting it away, the air ele- ment accompanied by the fire element is dominant; the others are weak. In dropping the foot, the water element accompa- nied by the earth element is dominant; the others are weak. In putting the foot on the ground and pressing it against the ground, the earth element accompanied by the water element is dominant; the others are weak. Together with each thought giving rise to them, these elements break up right on the spot: ‘Who in this is the one that goes forward, or for whom is there going forward?’ In this way, the elements arisen in each phase among the phases in each step—the lifting of the foot and so forth—along with the remaining phenomena inseparable from them, are the phenomena of form; the mind that produces these activities together with the remaining mental phenom- ena associated with it are the mental phenomena. Together these are the material and mental phenomena. Following that phase of lifting, they do not reach any other phase, such as bringing the foot forward and so forth, but they break up right there. Therefore they are impermanent. Whatever is imperma- nent is suffering. What is suffering is non-self.” Thus he walks along attending only to his meditation subject complete in all aspects. [For young men who desire their good, having gone forth in the teaching, living together as a group of ten, twenty, thirty, forty, fifty, sixty, seventy, or a hundred, make a pact: “Friends, you have not gone forth because you were oppressed by debt, or oppressed by fear, or to earn a living; but you have gone forth because you wish to be liberated from suffering. There- fore, if a defilement has arisen when you are walking, sup- press it even while you are walking; likewise if a defilement has arisen when you are standing, sitting, or lying down, sup- press it even while you are lying down.” Having made such a pact, while walking for alms, they walk along just attending to their meditation subject, noting the distance by the marker stones at intervals along the road to the alms resort. If a defile- ment arises in anyone while he is walking, he suppresses it right there. If he is unable to do so, he stands still; then the one coming behind him also stands still. The former reproves him- self: “This bhikkhu behind you knows that such a thought has arisen in you; that isn’t suitable for you.” Then, having devel- oped insight, he enters the plane of the noble ones right there. If he is unable to do so, he sits down; then the one coming behind him also sits down; the same method applies. If he is unable to enter the plane of the noble ones, having suppressed that defilement, he continues on his way, just attending to the meditation subject.]390 He does not lift a foot with a mind dissociated from the meditation subject. If he lifts it, having turned back, he goes to the former place, like the Elder Mahāphussadeva the Veran- dah Dweller in Sīhaḷadīpa (Sri Lanka). [56] It is said that he fulfilled the observance of going and returning for nineteen years. People who were plowing, sowing, threshing, and doing other tasks along the road, having seen the elder going along in such a way, would speak about him: “This elder turns back again and again. Has he lost his way or forgotten something?” Unconcerned about this, doing the ascetic’s duty with a mind yoked to his meditation subject, he attained arahantship within his twentieth rains retreat. And on the very day he attained arahantship, a deity dwelling at the end of his walkway stood there radiating light from his fingers. The four divine kings, too, and Sakka the ruler of the devas, and Brahmā Sahampati came to attend on him. And having seen that radiance, the for- est dwelling Elder Mahātissa asked him the next day: “During the night there was a radiance near your place. What was that radiance?” The Elder Mahāphussa, diverting the conversation, said, “Radiance is the radiance of a lamp, the radiance of jew- els,” and so forth. Pressed, “Are you concealing something?” he admitted it and reported his attainment. And like the Elder Mahānāga who resided at the Black Creeper Pavilion. He, too, it is said, while fulfilling the obser- vance of going and returning, decided, “I will first honor the Blessed One’s great exertion,” and resolved to maintain only the postures of standing and walking for seven years. Having again fulfilled the observance of going and returning for six- teen years, he attained arahantship. While lifting his foot with a mind yoked to his meditation subject, if he lifted a foot with a mind dissociated from the sub- ject, he would turn around, go back to the vicinity of the village, and stand in an area that would make people wonder: “Is that a cow or a monk?” Having put on his outer robe and taken his bowl, on reaching the gate of the village he would take water from his water bottle, fill his mouth with water, and enter the village, thinking: “When people approach to give almsfood or venerate me, let me not be distracted from the meditation sub- ject even by merely having to say: ‘May you live long.’” But if they asked him about the date, “Is today, Bhante, the seventh or the eighth?” he would swallow the water and answer. If no one asked about the date, [57] at the time of leaving, he would spit out the water near the village gate and go. And like the fifty bhikkhus who entered the rains retreat at the Galambatittha391 Vihāra in Sri Lanka. It is said that on the day of the uposatha, before entering upon the rains retreat, they made a pact: “As long as we haven’t attained arahantship, we will not converse with one another.” And when entering the village for alms, they first filled their mouths with water at the village gate. If they were asked about the date or other matters, they swallowed the water and answered; but if no one asked, they would spit out the water by the village gate and go back to the monastery. When people saw the spots where they had spit out the water, they knew: “Today one has come, today two.” And they thought: “Are we the only ones with whom they do not speak or do they also not speak with one another? If they do not even speak with one another, surely they must have had a dispute. Come, let us make them pardon each other.” They all went to the monastery. Of the fifty bhikkhus there who had entered upon the rains, they did not see even two in one place. Then one astute man among them said: “Sirs, the dwelling place of those who are quarreling is not like this. The cetiya terrace and the bodhi tree terrace are well swept, the brooms neatly stored, drinking water and washing water neatly set up.” They then returned home. Within the three months of the rains retreat, those bhikkhus had undertaken insight, attained arahantship, and held the Pavāraṇā ceremony of purity at the great Pavāraṇā.392 One thus walks along with a mind yoked to the medita- tion subject, like the Elder Mahānāga who dwelt at the Black Creeper Pavilion and the bhikkhus who entered the rains retreat at the Galambatittha Vihāra. Having reached the vicin- ity of the village, one fills the mouth with water, checks out the streets, and enters a street where there are no quarrelsome drunkards or derelicts and no wild elephants or horses and so forth. Walking for alms there, one does not go quickly as if in a hurry. For the ascetic practice of going on alms round is not to be done quickly. [58] But one goes steadily, like a water cart that has reached uneven ground. And when one has entered among the houses one waits for an appropriate time to determine whether or not the person wishes to give. Having obtained almsfood, one sits down in a suitable place, and while attending to the meditation subject, one establishes the perception of the repulsiveness in nutri- ment and eats, reflecting on the food by way of the similes of grease on an axle, ointment on a wound, and son’s flesh.393 One eats the food after considering it by way of eight factors, as “neither for amusement nor for intoxication,” and so forth.394 And after one has eaten and washed up, one takes a short rest to remove fatigue after the meal. Then, as in the forenoon, one attends to the meditation subject in the afternoon, the first watch of the night, and the last watch.395 This is called one who takes it and brings it back. It is in this way that one fulfills this observance of going and returning, which is explained as tak- ing and bringing back. Now one fulfilling this practice, if he has supporting con- ditions, attains arahantship in the prime of life. If he does not attain it in the prime of life, then he attains it in middle age. If he does not attain it in middle age, then he attains it at the time of death. If he does not attain it at the time of death, then he attains it [in the next life] after becoming a deity. If one does not attain it as a deity, then one attains final nibbāna as a pacceka- buddha. If one does not attain final nibbāna as a paccekabud- dha, then one attains it in the presence of the buddhas, as one of quick understanding like the Elder Bāhiya or as one with great wisdom like the Elder Sāriputta. But this paccekabodhisatta396 went forth in the teaching of the Blessed One Kassapa, became a forest dweller, and fulfilled the observance of going and returning for 20,000 years. Having passed away, he arose in a desire-sphere deva world. Having passed away from there, he was reborn in the womb of the chief queen of the king of Bārāṇasī. Now she was one of those clever women who know the very day they conceive, so she informed the king that she was pregnant. It is in the nature of things that when a meritorious being has been conceived in the womb, [59] the woman obtains special protection of the fetus. Therefore the king gave her special protection for her fetus. From then on, she did not get to swallow anything too hot or too cold, too sour or too salty, too pungent or too bitter. For if the mother swallows something too hot, the fetus feels as if it is in the abode of the Copper Cauldron;397 if it is too cold, it is like the abode of intersteller space; if the food she has eaten is too sour, salty, pungent, or bitter, the limbs of the fetus experience sharp pains, as if they were cut open with a knife and sprinkled with sour substances and so forth. The guardians prevent the woman from excessive walking, standing, sitting, and lying down, telling her: “Don’t upset the child in your womb by moving around.” She is allowed merely to walk back and forth on ground that has been spread over with a soft carpet, and she gets to eat delicious and nutritious food and drink beverages with a good color, fragrance, and flavor. Encircling her, they help her walk back and forth, sit down, and get up. Being protected in such a way, when the time for her delivery came, she entered the delivery chamber and, just before dawn, gave birth to a son who possessed meritorious characteristics and looked like a ball of red arsenic mixed with champaka oil.398 On the fifth day they had him adorned and presented him to the king. The king, rejoicing, assigned sixty-six nurses to attend on him. Growing up with all endowments, before long he reached maturity. As soon as he was sixteen years of age, the king consecrated him to kingship and had the three kinds of dancers attend on him.399 When the prince was con- secrated, under the name Brahmadatta he ruled over the entire Jambudīpa with its 20,000 cities. For in the past, there were 84,000 cities in Jambudīpa. Those diminished until there were 60,000; then they diminished still further to 40,000; and in the last period of diminution, there were 20,000. And this Brahmadatta arose during the last period of diminution, so he had 20,000 cities, 20,000 palaces, and 20,000 each of elephants, horses, chariots, [60] infantrymen, and women—consorts and dancing girls—and 20,000 ministers. While ruling over the great kingdom, he did the preparatory work on a kasiṇa and attained the five superknowledges and the eight meditative attainments. Now since a consecrated king must preside over legal cases, one day, after an early breakfast, he sat in the judgment hall. There they were making an uproar. Thinking, “This noise is an obstacle to meditative attainment,” he went up to the terrace of his palace and sat down, thinking to enter a meditative attainment. However, he could not attain it, for he had been distracted by the duties of kingship. He reflected: “What is better, kingship or the ascetic’s duty?” He then knew: “The happiness of kingship is limited and fraught with many dangers, but the happiness of the ascetic’s duty is vast and rich in many benefits; it is the resort of supreme per- sons.” He instructed one of his ministers: “You administer this kingdom righteously and justly. Do not do anything unrigh- teous.” Having handed over everything, he went up to the top of his palace and dwelled in the bliss of the meditative attain- ments. He did not permit anyone to approach him except those who gave him toothwood for cleaning his mouth and those who brought his meals. When he had passed half a month in this way, his chief queen asked: “The king is not seen anywhere, whether going to the park or to see the army or among the dancers. Where has he gone?” They informed her about the matter. She sent for the minister and said to him: “When you accepted the kingdom, you also accepted me. Come, make love to me.” He closed both ears and rejected her, saying: “This should not even be heard.” But she sent for him a second and a third time, and threat- ened him if he refused: “If you do not do as I say, I will get you deposed and even have you executed.” He was afraid, for “women are firm in their decisions and she may someday have this done.” So one day, he went to her in private and made love to her in her bedroom. She was splendid and pleasant to the touch, and he was excited by the lust that arose through contact with her. He often went to her very fearfully, [61] but in time he began to enter her room confidently, as if he were her husband. Then the king’s men reported this news to the king. He did not believe them. They reported this to him a second and a third time. Then, while hidden, he saw this for himself. He assembled all his ministers and informed them. They said, “This adulterer against the king deserves to have his hands cut off; he deserves to have his feet cut off,” and thus, starting with impalement on a stake, they described to him all kinds of punishment. But the king said: “If I were to have him executed, imprisoned, or whipped, that would be violence on my part. If I were to take his life, that would be the destruction of life. If I were to confiscate his wealth, that would be stealing. Enough with such deeds! Expel him from my kingdom.” The ministers expelled him. The minister took his wealth and valuables, as well as his wife and children, and went to another realm. The king there, having heard about him, asked him: “Why have you come?” – “Lord, I wish to attend on you.” The king accepted him. After a number of days, the minister won his trust and told the king: “Great king, I see honey without flies, and no one is eating it.” The king did not heed him, thinking: “Is he saying this because he wishes to ridicule me?” Having found the king’s weak spot,400 having again praised him even more highly, the minister reported the matter to the king, who asked: “What is it?” – “The kingdom of Bāraṇasī, lord.” The king said: “Do you want to lead me there and have me killed?” The minis- ter replied: “Do not speak like that, lord. If you don’t believe me, send your men.” The king sent his men. They went, dug beneath the town gate, and stood in the king’s bedroom. Having seen them, the king asked: “Why have you come here?” “We are thieves, great king.” The king gave them money, told them not to repeat this behavior, and dismissed them. They went and reported to their own king. He investigated in the same way a second and a third time, until he was convinced: “King [Brahmadatta] is virtuous but not astute.” Then he marshaled a four-division army and approached a city across the border, where he sent a message to the minister: “Give me the city or fight!” He reported the matter to Brahmadatta, asking: “Command me, lord. Should I fight or surrender the city?” The king sent him a message: “Do not fight. Surrender the city and come here.” He did so. The enemy king, having taken the city, repeated the process with the remaining cities. [62] Each of the minis- ters there reported the matter to Brahmadatta and received the same reply: “Do not fight, but come back here.” And so they returned to Bārāṇasī. Then the ministers told Brahmadatta: “Great king, let us fight him.” But he prohibited them, saying: “That would require me to destroy life.” The ministers said: “Great king, we will take him alive and bring him here.” Thus, with various methods, they convinced the king, and began to leave, saying: “Come, great king.” The king said: “If you do not kill, strike, or plunder any beings, I will go.” The ministers replied: “We won’t do that, lord. We’ll frighten them and chase them away.” Then they marshaled a four- division army and, having put lamps into pots, they went at night. That day the enemy king had captured a city near Bārāṇasī. At night, thinking that there was now nothing to worry about, he took off his armor and, being heedless, he and his troops fell asleep. Just then the ministers, having brought along the king of Bārāṇasī, went to the campsite of the enemy king. Taking the lamps out from all the pots, with the army appearing to be a single mass of light, they made a noise. When the minister of the enemy king saw the large army, he was frightened. He went to his own king and shouted: “Get up! Eat the honey without flies!” A second and a third minister did the same. The enemy king, awakened by the noise, was frightened and terrified. Shouts by the hundreds arose. All night long he blabbered, saying: “I believed that minister’s word and have now fallen into the hands of my foe.” The next day he considered: “The king is righteous and won’t do any harm. Let me go to him and apologize.” He then went to Brahmadatta, got down on his knees, and said: “Forgive me, great king. It was my fault.” King Brahmadatta exhorted him and said: “Get up, I forgive you.” As soon as the king said this, the enemy king felt utterly relieved. He obtained from the king of Bārāṇasi rulership over a neighboring country and the two became fast friends. Then when Brahmadatta saw the two armies standing as one, welcoming each other, he thought: “Because I could pro- tect the mind of one person—my own—this great mass of people has not shed a drop of blood even small enough for a tiny fly to lick. [63] How wonderful! How excellent! May all beings be happy, without enmity, free from affliction!” In this way, he attained the jhāna of loving-kindness, and taking it as a basis, he explored conditioned things, realized the knowl- edge of pacceka enlightenment, and attained the state of a self- accomplished one.401 While he was sitting on the back of his elephant absorbed in the bliss of the path and fruit, his ministers prostrated to him and said: “It is time to go, great king. The victorious troops are to be honored and the gift of a meal is to be given to the defeated troops.” He replied: “I’m not a king, men. I’m a paccekabuddha.” “What are you saying, lord? Paccekabuddhas don’t look like this.” “Then what do paccekabuddhas look like?” “Paccekebuddhas have hair and whiskers two-inches in length and possess the eight requisites.”402 He then touched his head with his right hand and at once the marks of a layman vanished and he appeared in the garb of a monk, with hair and whiskers two inches in length and with the eight requisites, looking just like an elder of a hundred years. He then entered the fourth jhāna, rose up from the back of his elephant into the air, and sat on a lotus flower. The min- isters venerated him and asked: “Bhante, what is your medi- tation subject? How did you achieve this?” Since he had used the jhāna of loving-kindness as his meditation subject and had achieved realization by practicing insight on it, showing this matter, he pronounced this verse as both a joyful utterance and an explanation: “Having put down the rod toward all beings.” Here, all: without exception. Having put down: having laid down. Beings (bhūtāni): sentient beings; this is a brief account, but we will explain the word in detail in the commentary on the Discourse on Gems (see p. 679). The rod is the bodily, ver- bal, and mental rod; this is a designation for bodily, verbal, and mental misconduct. For bodily misconduct is a rod because it strikes, oppresses; it inflicts misery and disaster. And so too verbal and mental misconduct. Or the rod is simply giving blows. One should not desire a son: One should not desire any kind of son among these four kinds of sons: a biological son, a territorial son, an adopted son, and a pupil.403 [64] How then a companion?: How is it that one might desire a companion? Alone: alone consisting in the going forth; alone in the sense of being companionless; alone through the abandoning of craving; alone by being entirely rid of defilements; and alone by having awakened to pacceka enlightenment. For even if one is staying in the midst of a thousand ascetics, by the severing of the fetter of lay life one is alone: such is alone consisting in the going forth. Alone in the sense of being companionless means that one stands alone, walks alone, sits alone, and sleeps alone; one moves alone and acts alone. Alone in the sense of the abandon- ing of craving is seen here: With craving as partner, a person, wandering on this long journey, does not transcend saṃsāra, with its becoming thus, becoming otherwise. Having known this danger, “Craving is the origin of suffering,” a bhikkhu should wander mindfully, free of craving, without grasping. (740–41) Alone by being entirely rid of defilements is expressed thus: “All his defilements have been abandoned, cut off at the root, made like a palm stump, abolished, so they are incapable of arising in the future.” Alone by having awakened to pacceka enlightenment is stated thus: “Without a teacher, self-accomplished, by himself he has awakened to pacceka enlightenment.” • Nidd II 210–12. Alone: The paccekasambuddha is alone in the way designated the going forth; alone in the sense of being without a companion; alone in the sense of the aban- doning of craving; alone as utterly devoid of lust, hatred, and delusion, as utterly without defilements; alone by having gone to the one-way path; alone by having awakened to the unsur- passed pacceka enlightenment. How is a paccekasambuddha alone in the way designated the going forth? The paccekabuddha cuts off the impediment of the household life, the impediment of wife and children, the impediment of relatives, the impediment of possessions; he shaves off his hair and beard, puts on ochre robes, goes forth from the household life into homelessness, approaches the state of ownerlessness, and lives alone, dwells, carries on, and main- tains himself alone. How is he alone in the sense of being with- out a companion? When he goes forth, alone he resorts to forest groves, remote lodgings with little sound, little noise, unpopu- lated, uninhabited, suitable for seclusion. There he lives alone, travels alone, stands alone, sits alone, sleeps alone. How is a paccekasambuddha alone in the sense of abandoning craving? Being thus alone, without a partner, dwelling heedful, ardent, and resolute, he undertakes the great striving, disperses Māra together with his army, abandons the net of craving, exten- sive and adhesive; he dispels it, terminates it, and eliminates it. How is a paccekasambuddha alone as utterly devoid of lust? He is alone, utterly devoid of lust through the abandoning of lust; alone, utterly devoid of hatred through the abandoning of hatred; alone, utterly devoid of delusion through the abandon- ing of delusion; alone, utterly devoid of defilements through the abandoning of defilements. How is a paccekasambuddha alone by having gone to the one-way path? The one-way path is the four establishments of mindfulness, the four right kinds of striving, the four bases for spiritual potency, the five facul- ties, the five powers, the seven enlightenment factors, the noble eightfold path.404 How is a paccekasambuddha alone by having awakened to the unsurpassed pacceka enlightenment? “Enlightenment” is the knowledge in the four paths, the faculty of wisdom, the power of wisdom, the enlightenment factor of discrimination of qual- ities, investigation, insight, right view. By that knowledge of enlightenment, a paccekasambuddha awakens to the truth that “all conditioned things are impermanent, all conditioned things are suffering, all phenomena are non-self.” He awakens to: “With ignorance as condition, volitional activities [come to be] . . . with the cessation of birth, there is | (1) |
(2) 36. Saṃsaggajātassa bhavati sneho,6 snehanvayaṃ dukkham idam7 pahoti, ādīnavaṃ snehajaṃ pekkhamāno eko care khaggavisāṇakappo. || Sn_I,3.2 || | (2) 36. Affection comes into being for one who has associations; following on affection, this misery arises. Seeing the peril [which is] born from affection, one should wander solitary as a rhinoceros horn. | (2) 36. For one who has formed bonds, there is affection;66 following on affection, this suffering arises. Discerning the danger born of affection, one should live alone like a rhinoceros horn. (2) | (2) 36 愛念從交往中產生,而痛苦伴隨愛念產生。他看到愛念帶來的危險,讓他像犀牛角一樣獨自遊 蕩。 | (2) The verse on forming bonds 36. What is the origin? This paccekabodhisatta, too, did the ascetic’s duty for 20,000 years in the teaching of the Blessed One Kassapa, in the way stated earlier. Having done the pre- liminary work on the kasiṇa,415 he attained the first jhāna, determined the nature of name-and-form, and explored the characteristics. However, since he did not reach the noble path, he was reborn in the brahma world. Having passed away from there, he arose in the womb of the chief queen of the king of Bārāṇasī. Growing up in the aforesaid way, from the time he could distinguish, “This is a woman, that is a man,” he was not happy in the hands of his nurses and could not even endure being massaged, bathed, ornamented, and so forth. Only men fed him, and at the time to breastfeed him, his nurses [68] bound him in a bodice and breastfed him while wearing the attire of men. When he smelled the odor of women or heard their voices, he cried, and even when he reached maturity, he did not want to see women. Because of this, they named him Anitthigandha (“Non-Odor of Women”). When the prince turned sixteen, the king thought, “I will establish the family lineage,” and he brought suitable girls from various families for him. He ordered a minister: “Make them please the prince.” The minister, wishing by some means to get them to please the prince, had an area not far from him encircled by a cloth screen and sent dancers there. The prince, hearing the sounds of singing and musical instruments, asked: “Who is making this sound?” The minister said: “That is the sound of your dancers, lord. Those with merit have such dancers. Rejoice, lord, you are one of great merit.” The prince had the minister beaten with a rod and expelled him. The minister reported this to the king. The king, along with the prince’s mother, went and apologized to the prince and again sent the minister away. The prince, feeling extremely troubled by all this, gave fine gold to goldsmiths and commanded them: “Make a statue of a beautiful woman.” They made the statue of a woman decked out with all adornments, like one created by the divine crafts- man Vissakamma. They showed it to the prince. When the prince saw it, he shook his head with astonishment and sent for his parents. He told them: “If I get a woman like this, I will take her.” His parents thought: “Our son has great merit. Surely, there must be some girl in the world who did meritori- ous deeds with him in past lives.” They had the golden statue mounted on a chariot and sent the ministers off, instructing them: “Go, search for a girl like this.” Taking the statue, they traveled through the sixteen major countries, going to each village. They looked over each place, and wherever they saw a crowd of people assembled, at the fords and so forth, they set up the golden statue as if it were a deity, worshiped it with various flowers, fabrics, and adorn- ments, set up a canopy over it, and stood to one side, think- ing: “If anyone has seen such a girl, he will start a conversation about it.” In such a way, they traveled to all the countries except the realm of Madda, [69] thinking it was just a small country. And so without going there, they turned back. Then it occurred to them. “Let’s go to Madda, too, or else the king will send us out again after we have returned to Bārāṇasī.” So they went to the city of Sāgala in the Madda country. Now the king in the city of Sāgala, who was named Maddava, had a daughter sixteen years of age who was very beautiful. Her slave girls had gone to the ford in order to fetch water for her bath. When they saw in the distance the golden statue set up by the ministers, they said: “The princess sent us to get water, yet she has come herself.” However, when they got close, they said: “This isn’t our mistress. Our mistress is even more beau- tiful than this.” The ministers, on hearing this, approached the king and in a suitable way requested his daughter. He gave her. They then sent a message to the king of Bārāṇasī: “The girl has been found. Will you come yourself or should we bring her?” The king sent back a message: “If I were to come, there would be trouble for the country. Bring her yourselves.” Having taken the girl, the ministers left the city and sent a message to the prince: “We have found a girl similar to the golden statue.” When the prince heard this, he was overcome by lust and lost the first jhāna.416 He sent a series of messengers, urging them: “Bring her quickly, bring her quickly.” Every- where along the way they spent only one night, and when they reached Bārāṇasī, staying outside the city, they sent a message to the king: “Should we enter today or not?” The king com- manded them: “A girl brought from an eminent family should be led in with great honor after we have performed auspi- cious rites. Take her first to the park.” They did so. However, being extremely delicate, she was shaken up by the jolting of the vehicle and fatigued by the journey. Thus she contracted a wind sickness,wilted like a flower, and passed away that very night. The ministers wept, saying: “We have missed out on our hon- ors.” The king and citizens wept, saying: “Our family lineage has perished.” There was great mayhem in the city. As soon as the prince heard the news, he was stricken with grief. Then the prince set about digging up the root of sorrow. He reflected: “This sorrow does not occur in one who has not been born but only in one who has been born. Therefore, sorrow is condi- tioned by birth. [70] But by what is birth conditioned?” He then saw: “Birth is conditioned by existence.” Attending carefully in such a way, through the spiritual might of his past devel- opment, he saw dependent origination in direct and reverse order, and then, even while sitting there exploring conditioned things, he realized pacceka enlightenment. The ministers, having seen him sitting with peaceful fac- ulties and peaceful mind enjoying the bliss of the path and fruit, prostrated to him and said: “Do not sorrow, lord. Jambudīpa is large. We will bring a girl even more beautiful than her.” He replied: “I am not sorrowing. I am a sorrowless paccekabuddha.” From this point on, we will comment on the verse, omitting whatever is similar to what was said about the first verse. But in the commentary on the verse, it is said, For one who has formed bonds. Here, there are five kinds of bonding: by way of sight, hearing, the body, conversation, and shared enjoyment.417 Bonding through sight is the lust arisen when they see one another by way of an eye-consciousness process. In this con- nection, in Sri Lanka, a landowner’s daughter saw a young bhikkhu, a reciter of the Dīgha Nikāya residing in the Kalyāṇa Vihāra, walking on alms round in Kāḷadīghagāma. She fell in love with him. Since she could not win him over, she died. When he saw a piece of her sarong, thinking, “I did not get to live together with the girl who wore this cloth,” he became heartbroken and died. That youth is an example.418 Bonding through hearing is the lust arisen when, by way of an ear-consciousness process, one hears a woman endowed with beauty being described by others or one has personally heard the sound of her laughing, talking, or singing. An exam- ple is the youth Tissa, residing at the Pañcaggaḷa Grotto. The daughter of the resident smith of Girigāma, along with five other girls, had gone to a lotus pond, where they bathed and decorated themselves with garlands. While he was traveling through the sky, he heard the girl singing with a loud voice. When he heard her voice he was overcome by sensual lust, lost his distinction, and came to misery and disaster. Bonding through the body is the lust arisen by caressing one another’s bodies. [71] And here the example is a young bhikkhu who preached the Dhamma. It is said that a young bhikkhu at the Mahāvihāra was preaching the Dhamma. When a crowd had come, the king together with his harem arrived. Then the king’s daughter was overcome by strong lust based on his form and voice, and he felt the same for her. Having seen this, the king took note of it and erected a screen around her. But they caressed one another and embraced. Having removed the screen, when people looked, they saw that the two had died. Bonding through conversation is the lust arisen by address- ing and conversing with one another. Bonding through shared enjoyment is the lust arisen when bhikkhus and bhikkhunīs use things in common. An example is that of the bhikkhu and bhikkhunī who in these two ways fell into a Pārājika.419 It is said that at the festival of the Maricavaṭṭi Mahāvihāra, King Duṭṭhagāmiṇi the Fearless prepared a great alms offering, which he presented to both Sanghas.420 When hot porridge was offered, since the youngest sāmaṇera did not have a stand to receive it, the youngest sāmaṇerī gave him her ivory bracelet.421 The two conversed. Later, after both had received full ordina- tion and had spent sixty years as monastics, they met in India. As they spoke, they remembered their past conversation. At once affection arose in them and they transgressed the training rule, falling into a Pārājika. When one has formed bonds in any of these ways, there is affection, 422 that is, strong lust arises conditioned by the ear- lier lust. Then, following on affection, this suffering arises: Following upon that affection, various kinds of suffering per- taining to the present life and future lives, such as sorrow and lamentation, arise, are produced, come to be, are born. But others say “bonding” is the fixing of the mind on the object. From this comes affection, and from affection comes this suf- fering. [72] • Nidd II 213–14. Bonding: There are two kinds of bonding: bonding through sight and bonding through hearing. What is bonding through sight? Here, someone sees a woman or a girl who is beautiful, lovely, graceful, possessing an extremely beautiful complexion. Having seen her, he grasps the sign through her features: the beauty of her hair, face, eyes, ears, nose, lips, teeth, mouth, and other features. Having seen this, he delights in her, welcomes her, yearns for her, longs for her, and becomes bound by lust. What is bonding through hearing? Here, someone hears: “In such and such a village or town there is a woman or girl who is beautiful, lovely, graceful, possess- ing an extremely beautiful complexion.” Having heard this, he delights in her, welcomes her, yearns for her, longs for her, and becomes bound by lust. Nidd II 214. Affection: There are two kinds of affection, affection through craving and affection through views. What is affection through craving? Setting a boundary through crav- ing, setting a limit, one takes possession and claims it as one’s own: “This is mine, that is mine; this much is mine, that extent is mine.” One claims ownership over forms, sounds, odors, tastes, tactile objects; over bedsheets, coverings, male and female slaves . . . realms and countries and even over the great earth, as far as the 108 streams of craving. What is affection through views? The twentyfold view of the personal entity, the tenfold wrong view, the tenfold extreme view, any such view . . . as far as the sixty-two views.423 • Having spoken this half-verse with the meaning as ana- lyzed, the paccekabuddha said: “Since the suffering of sor- row and so forth arises following on this affection, digging up the root of that suffering, I achieved pacceka enlightenment.” When he had spoken the ministers said to him: “Then what are we to do now, Bhante?” He replied: “Whoever wishes to be free from this suffering—whether yourselves or anyone else— discerning the danger born of affection, one should live alone like a rhinoceros horn.” And here it should be understood that “discerning the danger born of affection” is said with reference to the statement “following on affection, this suffering arises.” Or alternatively, [what is meant is that] “I achieved this while discerning as it really is this danger born of affection, that ‘for one who has formed bonds’ by the aforementioned kinds of bonding ‘there is affection’ [and] ‘following on affection, this suffering arises.’” Having connected the lines together in such a way, the fourth line should be understood to have been stated as a joyful utterance, in the way explained earlier. Everything following this is similar to what was explained in relation to the previous verse. | (2) |
(3) 37. Mitte suhajje anukampamāno hāpeti atthaṃ paṭibaddhacitto,8 etaṃ bhayaṃ santhave pekkhamāno eko care khaggavisāṇakappo. || Sn_I,3.3 || | (3) 37. Sympathising with friends [and] companions one misses one's goal, being shackled in mind. Seeing this fear in acquaintance [with friends], one should wander solitary as a rhinoceros horn. | (3) 37. Sympathizing with friends dear to one’s heart, with mind attached, one forsakes the good. Seeing this peril in intimacy, one should live alone like a rhinoceros horn. (3) | (3) 37 同情朋友,思想受縛,便會失去目標。他看到交往的危險,讓他像犀牛角一樣獨自遊蕩。 | (3) The verse on friends dear to one’s heart 37. What is the origin? This paccekabodhisatta, having arisen in the way explained in connection with the previous verse, was exercising kingship in Bārāṇasī. Having attained the first jhāna, he investigated: “Which is better, the ascetic’s duty or kingship?” He then handed his kingdom over to four of his ministers and did the ascetic’s duty. Though he had told the ministers to rule righteously and justly, they took bribes and ruled unrighteously. Having taken a bribe while prosecuting the owners, one day they banished a favorite of the king. He entered along with the king’s meal stewards and reported everything. The next day the king himself went to the judg- ment hall. A great crowd of people was making a commotion as if there were a big fight, crying out: “The ministers are tak- ing from the owners what is rightfully theirs.” Then the king, having emerged from the judgment hall, went to the top of his palace and sat down, intending to enter a meditative attain- ment. However, because his mind was distracted by the noise, [73] he could not attain it. Thinking, “What good is kingship when the ascetic’s duty is better?” he abandoned his zeal for kingship424 and again reached a meditative attainment. Prac- ticing insight in the way explained earlier, he realized pacceka enlightenment, and when asked about his meditation subject, he recited this verse. In this verse, friends are such by way of befriending; those dear to one’s heart are such by winning one’s heart. For some people are just friends, because they wish exclusively for one’s welfare, but they are not dear to one’s heart. Some are just dear to one’s heart, because they bring happiness to one’s heart when coming, going, standing, sitting, and conversing, but they are not friends. And some are both dear to one’s heart and also friends, for both those reasons.425 These are twofold: householders and homeless ones. Householder friends are of three kinds: the helper, the one who shares one’s happiness and suffering, and the one who is sympathetic. Homeless ones are especially those who point out what is good.426 These each possess four factors. As it is said:427 “In four cases, householder’s son, a helpful friend can be understood. He protects you when you are heedless; he looks after your property when you are heedless; he is a refuge when you are frightened; and when some need arises, he gives you twice the wealth required.” So too: “In four cases a friend who shares one’s happiness and suffering can be understood. He reveals his secrets to you; he guards your own secrets; he does not abandon you when you are in trouble; and he would even sac- rifice his life for your sake.” So too: “In four cases a sympathetic friend can be under- stood. He does not rejoice in your misfortune; he rejoices in your good fortune; he stops those who speak dispraise of you; and he commends those who speak praise of you.” So too: “In four cases a friend who points out what is good can be understood. He restrains you from evil; he enjoins you in the good; he informs you of what you have not heard; and he points out to you the path to heaven.” Of those, it is householders that are intended here. But in regard to the meaning, it applies to all. • Nidd II 218. Friends: There are two kinds of friends, householder friends and homeless friends. What is a house- holder friend? Here, someone gives what is hard to give, relin- quishes what is hard to relinquish, does what is hard to do, endures what is hard to endure. He reveals his secrets to you; he conceals your secrets; he does not abandon you when you are in trouble; he would even sacrifice his life for your sake; he does not despise you when you are poor. What is a homeless friend? Here, a bhikkhu is dear and agree- able, respected and esteemed, a speaker and one who endures speech, who gives deep talks; he does not enjoin you in what is wrong but encourages you in the higher good behavior, in developing the four establishments of mindfulness . . . the four right strivings . . . the four bases for spiritual power . . . the five faculties . . . the five powers . . . the seven enlightenment factors . . . the noble eightfold path. • Sympathizing with those friends dear to one’s heart, one wishes to promote their happiness [74] and to remove their suffering. One forsakes the good: one forsakes, destroys, the good that is threefold by way of this present life, future lives, and the supreme good; and again threefold by way of one’s own good, the good of others, and the good of both. One for- sakes, destroys, the good in two ways: by destroying that which has been obtained and by failing to produce that which has not been obtained. With mind attached: One is attached in mind when one puts oneself in a low position, thinking: “I cannot live without him; he is my resort; he is my support.” One is also attached in mind when one puts oneself in a high position, thinking: “They cannot live without me; I am their resort; I am their support.” But here it is one attached in mind in such a way [by putting oneself in a high position] that is intended. This peril: this peril of forsaking the good, which he said with reference to the loss of his own meditative attainment. In intimacy: Intimacy is threefold, by way of intimacy with crav- ing, views, and friends. “Intimacy with craving” is craving in its 108 divisions (see AN II 212–13). “Intimacy with views” is views in their sixty-two divisions.428 “Intimacy with friends” is sympathy with friends because one’s mind is attached to them. It is the latter that is intended here, for it was because of this that his attainment was lost. Hence he said: “Seeing this peril in intimacy, I achieved [this state].” The rest should be under- stood as similar to what was already explained. | (3) |
(4) 38. Vaṃso visālo va9 yathā visatto puttesu dāresu ca yā apekhā,10| -------------------------------------------------------------------------- 1 Bi gopiyo, Pj. gomiyo. 2 Bai nirup-. 3 Ba gopiko, Bi gopiyo. 4 Cb Bai nirup-. 5 Bi hi. 6 So Ckb Pj.; Bai bhavanti snehā (in accordance with metre). 7 Bai -aṃ. 8 Bai -bandh-. 9 Bi ca. 10 Bi apekkhā. vaṃsākaḷīro1 va asajjamāno eko care --pe--. || Sn_I,3.4 || | (4) 38. The consideration which [exists] for sons and wives is like a very wide-spreading bamboo tree entangled [with others]. <7> Like a [young] bamboo shoot not caught up [with others], one should wander solitary as a rhinoceros horn. | (4) 38. As widespread bamboo becomes entwined, just so is concern for wives and sons. [7] But like a bamboo shoot, not getting stuck,67 one should live alone like a rhinoceros horn. (4) | (4) 38 愛憐妻子和兒子,就像高大的竹子互相糾纏。猶如幼嫩的竹子互不糾纏,讓他像犀牛角一樣獨 自遊蕩。 | (4) The verse on the bamboo shoot 38. What is the origin? In the past, it is said, three paccekabodhi- sattas had gone forth in the teaching of the Blessed One Kas- sapa. Having fulfilled the observance of going and coming for 20,000 years, they arose in the deva world. Having passed away from there, the eldest was reborn in the family of the king of Bārāṇasī, the others in families of provincial kings. These two learned a meditation subject, abandoned their kingdoms, and went forth into homelessness, and eventually they became paccekabuddhas. While living on the Nandamūlaka Slope, one day, after emerging from a meditative attainment, they asked themselves: “What was the kamma by reason of which we have attained this world-transcending bliss?” Reflecting, they saw their own practice in the time of the Buddha Kassapa. Then they asked themselves, “Where is the third?” [75] and they saw that he was ruling over Bārāṇasī. They remembered his excel- lent qualities thus: “He was naturally possessed of excellent qualities such as fewness of desires and so forth. He used to exhort us, speak to us, endure our words, and censure evil. Let us now show him an object and release him.” Seeking an opportunity, one day they saw him going to the park decked out with all adornments. Coming through the sky, they stood at the foot of a cluster of bamboos by the entrance to the park. The multitude looked at the king, insatiable with the sight of him. Just then the king thought: “Is there anyone not interested in seeing me?” Looking around, he saw the paccekabuddhas. As soon as he caught sight of them, he felt affection for them. He descended from the back of his elephant, approached them with a peaceful demeanor, and asked: “Bhante, what are you?” They said: “Great king, we are called ‘not getting stuck’.” – “What is the meaning of ‘not getting stuck’?” – “Not held fast, great king.” Then, pointing to the cluster of bamboos, they said: “Great king, just as this cluster of bamboos stands with its roots, trunks, limbs, and branches completely woven together, such that a man with a knife in his hand would not be able to cut the roots, pull on them, and draw them out, so you yourself have become entangled inside and out, stuck and entwined, and held fast there. But just as this bamboo shoot, though arisen in their midst, is not held fast by anything because it has not sent forth branches, and it is possible to cut it at the top or at the root and draw it out, so, not getting stuck anywhere, we go freely in all directions.” Immediately they attained the fourth jhāna, and while the king looked on, they returned to the Nandamūlaka Slope through the sky. The king then reflected: “When will I, too, be one who does not get stuck?” Having sat down right there, he developed insight and realized pacceka enlightenment. When asked about his meditation subject, in the way explained ear- lier, he recited this verse. [76] In this verse, entwined: fastened, entangled, woven together.429 For wives and sons: for wives, sons, and daugh- ters.430 Concern: craving and affection. What is meant? “Just as widespread bamboo becomes entwined, so concern for wives and sons entangles one with those objects and one thus becomes entwined with them. In this way, because of that con- cern, I was entwined just like the widespread bamboo. Having seen such danger in concern, cutting off that concern with the knowledge of the path, like this bamboo shoot, without getting stuck in forms and so forth, or in things seen and so forth, or in greed and so forth, or in regard to desire-realm existence and so forth because of craving, conceit, and views, I achieved pacceka enlightenment.” The rest should be understood in the way explained earlier. | (4) |
(5) 39. Migo araññamhi yathā abaddho2 yenicchakaṃ ghacchati gocarāya, viññū3 naro seritaṃ4 pekkhamāno eko care . . . || Sn_I,3.5 || | (5) 39. As a deer which is not tied up goes wherever it wishes in the forest for pasture, an understanding man, having regard for his indepence, should wander solitary as a rhinoceros horn. | (5) 39. As a deer unbound in the forest goes off to graze wherever it wants, so a wise person, looking out for freedom, should live alone like a rhinoceros horn. (5) | (5) 39 就像鹿兒不受羈絆,在林中隨意覓食,聰明人追求自由,讓他像犀牛角一樣獨自遊蕩。 | (5) The verse on the deer in the forest 39. What is the origin? It is said that in the teaching of the Blessed One Kassapa a meditating bhikkhu passed away and arose in a rich, wealthy, affluent family of a financier in Bārāṇasī. He was well off. Then he committed adultery, and when he died he was born in hell. Having experienced torment there, through the residual result, he took rebirth as a female in the womb of a financier’s wife. Now the bodies of those who come from hell are still hot, and thus the financier’s wife carried the embryo in her womb with trouble and difficulty, as if the womb were burning. In time she gave birth to a girl. From the day she was born, she was despised by her parents and the other relatives and family members. When she reached maturity, her husband and in-laws in the family into which she married also despised her and considered her unpleasant and disagreeable. When the Constellation Festival was announced,431 her hus- band did not want to celebrate with her; instead, he brought along a prostitute. Having heard of this from her slave women, she went to her husband and, having mollified him in various ways, she said: “Husband, even if a woman is the youngest daughter of ten kings, or the daughter of a wheel-turning mon- arch, she is still the servant of her husband. When her husband does not speak to her, she feels as much pain as she would if she had been impaled on a stake. [77] If I deserve to be cared for, I should be cared for. If not, then I should be dismissed, and I will return to my own family.” Her husband replied: “Let it be, dear. Do not sorrow. Get prepared to celebrate. We will celebrate the Constellation Festival.” Elated merely by being spoken to just this much, thinking, “Tomorrow I will get to celebrate the Constellation Festival,” she prepared many dishes and snacks. On the fol- lowing day her husband went to the festival grounds without informing her. She kept on looking down the path, thinking, “Now he will send for me, now he will send for me,” but see- ing that it was already afternoon, she sent people to find him. They returned and informed her: “Your husband has gone.” She took all the food she had prepared, mounted a vehicle, and set out for the park. Just then a paccekabuddha on Nandamūlaka Slope, having emerged from cessation432 on the seventh day, washed his face in Lake Anotatta, chewed on a toothwood of the nāga creeper, and pondered: “Where shall I walk for alms today?” Having seen that financier’s daughter, he knew: “When she shows me honor, that kamma will be exhausted.” Having stood on the Red Arsenic Terrace, which extends for sixty yojanas in proximity to the slope, he robed himself, and taking his bowl and extra robe, he entered the jhāna that is the basis for super- knowledge. Having come through the sky, he descended on the path opposite her, facing in the direction of Bārāṇasī. The slave women saw him and reported this to the financier’s daughter. She descended from her vehicle, paid homage to him, took his bowl, and filled it with flavorful foods of various kinds. She covered it with a lotus flower, placed a lotus flower beneath it, and taking a bouquet of flowers in her hand, she returned to the paccekabuddha. She gave him the bowl, paid homage to him, and then, holding the bouquet of flowers, she made the wish: “Bhante, like these flowers, may I be dear and agree- able to the multitude wherever I arise.” Having made such a wish, she made a second wish: “Bhante, dwelling in the womb is painful. May I avoid such a fate and be reborn in a lotus flower.” She then made a third wish: “Bhante, womanhood is repulsive. Even the daughter of a wheel-turning monarch must come under the control of another. Therefore, having abandoned womanhood, may I become a man.” [78] She also made a fourth wish: “Bhante, having overcome this suffering of saṃsāra, in the end may I attain the deathless which you have attained.” Having made these four wishes, she gave the bouquet of lotus flowers to the paccekabuddha, prostrated herself fully before him,433 and made this fifth wish: “May my scent and color be similar to those of a flower.” Then the paccekabuddha, having taken the bowl and the bouquet of flowers, stood in the sky and said: “Whatever you wish for and desire, may it quickly reach success. May all your aspirations be fulfilled like the moon on the fifteenth.”434 Having blessed the financier’s daughter with this verse, he resolved: “Let the financier’s daughter see me as I am going.” He then returned to Nandamūlaka Slope. When the finan- cier’s daughter saw him, she was filled with great rapture. The unwholesome kamma she had done in an earlier existence, failing to find an opportunity to ripen, was exhausted, and she became as pure as a copper pot washed with tamarind. At once, everyone in her husband’s family and her own family appreciated her, and ashamed of their behavior, they sent her presents accompanied by endearing words. Her husband sent his men, telling them: “Quickly, quickly, bring my wife. I forgot about her when I came to the park.” From then on, he cherished her as if she were sandalwood applied on the breast, a string of pearls, and a garland of flow- ers. She enjoyed the pleasure of authority and wealth for the rest of her life, and after death she arose as a male in a lotus flower in the deva world. When that young deva went any- where, he went in the cup of a lotus flower; and so too when standing, sitting, and lying down, he lay down in the cup of a lotus flower. They named him “the young deva Great Lotus.” Through the might of his psychic power, he wandered through the six deva worlds in direct and reverse order. [79] The king of Bārāṇasī at that time had 20,000 women, but he did not obtain a son from even one. The ministers informed the king: “Lord, a son is needed to continue the family lineage. If you don’t have a biological son, then a territorial one will maintain the family lineage.” The king replied: “Except for the chief queen, make the remaining dancing girls engage in righ- teous prostitution for seven days.”435 He sent them outside to carry on in any way they wished, but even then he did not gain a son. Again the ministers said to him: “Great king, your chief queen is foremost among all the women in merit and wis- dom. Perhaps our lord may obtain a son from her.” The king reported this matter to the chief queen. She said: “Great king, a woman who is virtuous and truthful in speech may obtain a son. How can a son come to one devoid of moral shame and moral dread?” She then ascended the palace, undertook the five precepts, and pondered them again and again. While the virtuous queen was pondering the five precepts, as soon as the wish for a son arose in her, Sakka’s seat became hot. Seeking the reason for this, Sakka understood the situa- tion and decided: “I will grant the virtuous queen the boon of a son.” He arrived through space, stood before the queen, and asked her: “What boon will you choose, O queen?” – “A son, great king.” – “I will grant you a son, O queen. Do not be morose.” He returned to the deva world and considered: “Is there anyone here whose life span is at an end?” He then knew: “Great Lotus is about to pass away from here and arise in a higher deva world.” So he went to his palace and made a request: “Dear Great Lotus, go to the human world.” Great Lotus replied: “Do not speak in such a way, great king. The human world is repulsive.” – “Dear, it was because you had done merit in the human world that you have been reborn here. While living there, you should fulfill the pāramīs. So go, dear.” – “Staying in the womb is painful, great king. I can’t endure it.” – “Why should you have to stay in the womb, dear? For you have created such kamma that you will be reborn in the cup of a lotus flower. Go, dear!” Being asked again and again, he consented. Then, having passed away from the deva world, Great Lotus [80] was reborn in the cup of a lotus flower in the Stone Slab Pond in the park of the king of Bārāṇasī. And that night, just before dawn, the chief queen saw in a dream that she had gone to the park accompanied by her retinue of 20,000 women and seemed to obtain a son in the Stone Slab Pond, a lake of lotuses. When it became light, observing the precepts, she went there just as in the dream and saw a single lotus flower, which was neither by the bank nor in deep water. As soon as she saw it, affection toward a son arose in her. She entered the pond her- self and grabbed the flower. As soon as she took hold of the flower it blossomed. There she saw a boy looking like a golden statue seated on a platter.436 At the sight of him she cried out: “I’ve gained a son.” The multitude congratulated her a thou- sand times and sent a message to the king. When the king heard the news, he asked: “Where did she get him?” When he heard what happened, he said: “The park, the pond, and the lotus are surely ours. Therefore, because he has been born in our territory, he’s a territorial son.” Having brought him into the city, he had 20,000 women nurse him. Whatever woman understood the boy’s preference and gave him the kind of food he wished for received a thousand coins as a reward. All of Bārāṇasī was astir with excitement, and all the people sent thousands of presents to the prince. Having had various foods brought to him, and being told, “Eat this, have a bite of that,” the prince felt harassed and dis- gusted with the food, so he went to the palace entrance and played with a red ball. At the time a certain paccekabuddha was living in Isipatana and depended on Bārāṇasī for alms. Having risen early, he completed all his tasks—the duties con- nected with his lodging, the needs of the body, and so forth— emerged from seclusion, and considered: “Where will I receive alms today?” Having seen the prosperity of the prince, he inves- tigated: “What kamma did he do in the past?” He understood: “He gave almsfood to one like me and made four wishes. Three of these have been fulfilled, but one remains.437 By some means I will show him an object.” [81] While walking for alms he went by near the prince. When the prince saw him, he said: “Ascetic! Ascetic! Do not come here; for these people will trouble you, too: ‘Eat this, have a bite of that.’” With just this one statement, the paccekabuddha turned back and entered his lodging. The prince said to his retinue: “This ascetic turned back as soon as I spoke to him. Is he angry with me?” Even though they told him, “Those who have gone forth, lord, do not get angry but maintain themselves on what- ever the faithful give them,” he informed his parents: “That ascetic is really vexed with me. I will apologize to him.” Then he mounted an elephant and with the full pomp of royalty he proceeded to Isipatana. There he saw a herd of deer and asked: “What are these?” They told him: “These, master, are called deer.” – “Do people pamper them, saying: ‘Eat this, have a bite of that, taste this’?” – “No, master. They live wherever they can easily obtain grass and water.” The prince took this as his object of thought, reflecting: “When can I live in such a way as they do, living wherever they wish without being guarded by others?” The paccekabuddha, knowing that the prince was coming, swept his walkway and the path to his lodging, making them smooth,438 and then he walked back and forth one or two times, leaving visible footprints. Then he swept the areas around his daytime dwelling place and his leaf hut, making them smooth, and then he left visible footprints of his entering but did not leave footprints of his departure. Then he went elsewhere. When the prince arrived there, he saw that the area had been swept and made smooth. He heard it said by the people in his retinue: “It seems that the paccekabuddha lives here.” He said: “Just this morning that ascetic was vexed. Now, if he were to see the area where he lives trampled upon by elephants and horses, he would be even more vexed. You stay here.” He descended from his elephant and entered the lodging all alone. When he saw the footprints in the area that had been made thoroughly smooth as though in fulfillment of a duty, [82] he thought: “This ascetic who had been walking back and forth here did not think of working at business and so forth. Surely, he must have thought only of his own welfare.”439 Still investigating, he went to his daytime dwelling place. There he saw his footprints and reflected in the same way. He again followed the footprints [to the hut], opened the door, and entered. He looked around without seeing the paccekabuddha, but he saw the stone slab that the paccekabuddha used as his seat. He again reflected: “The ascetic who had been sitting here did not think of work- ing at business and so forth. Surely, he must have thought only of the ascetic’s duty for the sake of his own welfare.” He sat down and, reflecting carefully, fulfilled in sequence serenity and insight and realized pacceka enlightenment. Enjoying the world-transcending bliss, he did not come out. The ministers said: “The king’s command is serious. He might even punish us, saying: ‘You took my son and delayed long in the forest.’ Let’s take the prince and go.” When they entered the hut, they did not see the paccekabuddha but only the prince sitting in such a way. They discussed the situation: “Since he did not see the paccekabuddha, he is just sitting and reflecting.” They said to him: “Lord, the paccekabuddha surely lives here; he has not gone anywhere. Tomorrow we will come back and apologize to him. Don’t think: ‘I did not see the paccekabuddha.’ Come, let’s go.” The prince said: “I am not thinking. I am beyond thought.” – “What did you do, master?” – “I have become a paccekabuddha.” When asked about his meditation subject, in the way explained earlier, he recited this verse: “As a deer unbound in the forest.” In this verse, a deer (miga): there are two kinds of deer, the antelope and the spotted deer.440 Further, miga is a designation for all four-footed animals that dwell in the forest, but here the spotted deer is intended. In the forest: [83] apart from a village and the vicinity of a village, the rest is considered forest (see Vin III 46,30); but here a park is intended. Therefore, what is meant is “in a park.” Unbound: not bound by anything such as a rope and so forth; by this he shows living freely. Goes off to graze wherever it wants: It goes to graze in whatever region it wants. It goes as far as it wants. And it eats whatever it wants. For this was said by the Blessed One: “Suppose, bhikkhus, a forest deer is wandering in the forest wilds: it walks confidently, stands confidently, sits confidently, lies down confidently. Why is that? Because it is out of the hunter’s range. So too, quite secluded from sensual pleasures . . . a bhikkhu enters upon and dwells in the first jhāna. This bhikkhu is said to have blindfolded Māra, to have deprived Māra’s eye of its opportunity, to have become invisi- ble to the Evil One,” and so on in detail. (MN I 174–75) A wise person: an intelligent person. Freedom is acting in accordance with one’s own will, without being subject to others. Looking out for means looking upon with the eye of wisdom. Or alternatively, it means with an eye for free qual- ities and free persons. For the world-transcending qualities— and the persons who possess them—are free because they do not come under the control of the defilements. Freedom is a description of their state. One looks out for that. • Nidd II 223. Free: Two kinds of free: a quality that is free and a person that is free. What quality is free? The four establish- ments of mindfulness, the four right kinds of striving, the four bases for spiritual potency, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path. What person is free? One possessing this free quality is called a person who is free. A wise person, looking out for freedom: A wise person looking out for the state of freedom, seeing it, sur- veying it, meditating upon it, examining it—“a wise person, looking out for freedom, should live alone like a rhinoceros horn.” • What is meant [by the verse]? “I was thinking: ‘When can I move about like a deer unbound in the forest, which goes off to graze wherever it wants?’ While you were surrounding me on all sides, I was bound and could not go wherever I want. [84] Because I could not go wherever I want, I saw the benefit in being able to go wherever one wants. When my serenity and insight gradually reached fulfillment, I then realized pacceka enlightenment. Therefore any other wise man, looking out for his freedom, should live alone like a rhinoceros horn.” The rest should be understood in the way stated. | (5) |
(6) 40. Āmantanā5 hoti sahāyamajjhe6 vāse ṭhāne7 gamane cārikāya, anabhijjhitaṃ8 seritaṃ9 pekkhamāno eko care . . . || Sn_I,3.6 || | (6) 40. In the midst of companions, whether one is resting, standing, going [or] wandering, there are requests [from others]. Having regard for the independence [which is] not coveted [by others], one should wander solitary as a rhinoceros horn. | (6) 40. One is addressed in the midst of companions, whether resting, standing, going, or traveling. Looking out for the freedom that is not coveted, one should live alone like a rhinoceros horn. (6) | (6) 40 朋友之間互相問候起居行止。而他追求別人不追求的獨立無羈,讓他像犀牛角一樣的獨自遊蕩。 | (6) The verse on being addressed 40. What is the origin? In the past, it is said, there was a king named Ekavajjika (“Spoken-to-Alone”)Brahmadatta, who was of a gentle nature. When his ministers wished to consult with him about whether something was right or wrong, they each led him off separately to one side. Then one day, while he was taking his siesta, a certain man asked him to go off to one side, saying: “Lord, I have something you must hear.” He got up and went. Again, one asked him while he was sitting in the great assembly hall; one while he was on the back of his elephant; one while he was on horseback; one when he was in a golden chariot; one when he was sitting in a palanquin on the way to the park. The king descended and went off to one side. Another asked him while he was making a tour of the country, and to hear what he had to say, he descended from his elephant and went off to one side. In this way, having become known as “Spoken-to-Alone,” he became disenchanted and went forth.441 The ministers increased in power. One of them went to the king and said: “Great king, give me such and such a country.” The king replied: “But so and so governs it.” He did not accept the king’s word, but thinking, “I will take it and govern it,” he went there and pro- voked a quarrel. Both ministers came to the king and reported each other’s faults. Having realized, “There is no way to sat- isfy them,” seeing the danger in their greed, the king devel- oped insight and realized pacceka enlightenment. In the way explained earlier, he recited this verse as a joyful utterance. [85] This is its meaning: “While staying in the midst of compan- ions, when resting at one’s siesta, and standing in the great assembly hall, and going to the park, and traveling on a tour of the country, one is addressed in various ways: ‘Listen to me about this, give me this,’ and so forth. Therefore, hav- ing become disenchanted with this, I chose the going forth, which is resorted to by noble people, has numerous benefits, is extremely blissful, and yet is not coveted, not desired, by vile persons who are overcome by greed and other defilements. Looking out for the freedom that is not coveted—[free] by way of qualities and persons, and [free] because it does not come under the control of others—I undertook insight and gradually achieved pacceka enlightenment.” The rest by the method explained. | (6) |
(7) 41. Khiḍḍā ratī10 hoti sahāyamajjhe6 [F._7] puttesu ca vipulaṃ hoti pemam, parissayānaṃ sahitā achambhī14 eko care . . . || Sn_I,3.7 || | (7) 41. In the midst of companions there are sports, enjoyment, and great love for sons. [Although] loathing separation from what is dear, one should wander solitary as a rhinoceros horn. | (7) 41. There is play and delight in the midst of companions, and affection for one’s sons is vast. Averse to separation from those who are dear, one should live alone like a rhinoceros horn. (7) | (7) 41 朋友之間有娛樂,兒子身上有摯愛。他不願與親人離別(指獨自生活就不會有離別之苦),讓他 像犀牛角一樣獨自遊蕩。 | (7) The verse on play and delight 41. What is the origin? In Bārāṇasī there was a king named Ekaputtaka (“One-Son”) Brahmadatta. He had one son, who was as dear and agreeable to him as his own life. He would take his son along whenever he engaged in any of his activities. One day, when he went to the park, he left his son behind. That same day, the prince fell ill and died. The ministers cremated the body without informing the king, afraid that because of his affection for his son, the news would break the king’s heart. In the park, the king got drunk and did not even think of his son. So too the next day when bathing and eating. Then, as he was sitting after his meal, he remembered his son and said: “Bring me my son.” In a suitable manner, they reported the news to him. Then, while overcome by sorrow, the king attended care- fully: “When this exists, that comes to be. With the arising of this, that arises.” In this way, he gradually explored depen- dent origination in direct and reverse order [86] and realized pacceka enlightenment. The rest, except for the commentary on the verse, is similar to what was said in connection with the verse on bonding (see pp. 427–28). But in the commentary on the meaning, play is twofold: bodily and verbal. Bodily play is playing with elephants, horses, bows, and swords, and so forth. Verbal play is sing- ing, reciting stanzas, playing the mouth harp, and so forth.442 Delight means delight in the five strands of sensual pleasure. [Affection for a son] is vast in that it penetrates one’s whole being, right down to the bone marrow.443 The rest is clear. The sequence, and everything that follows, should be understood in the way explained in relation to the verse on bonding. | (7) |
(8) 42. Cātuddiso appatigho12 ca hoti santussamāno13 itarītarena, parissayānaṃ sahitā achambhī14 eko care . . . || Sn_I,3.8 || | (8) 42. One is man of the four quarters and not hostile, being pleased with whatever comes one's way. A fearless bearer of dangers, one should wander solitary as a rhinoceros horn. | (8) 42. At home in the four directions, unrepelled, contented with anything whatsoever, enduring obstacles, fearless, one should live alone like a rhinoceros horn. (8) | (8) 42 周遊四方,毫無怨忿,事事滿意,克服險阻,無所畏懼,讓他像犀牛角一樣獨自遊蕩。 | (8) The verse on at home in the four directions 42. What is the origin? In the past, it is said, five paccekabodhi- sattas had gone forth in the teaching of the Blessed One Kassapa. Having fulfilled the observance of going and coming for 20,000 years, they arose in the deva world. Having passed away from there, the eldest became the king of Bārāṇasī, and the others became provincial kings. The four provincial kings learned a meditation subject, abandoned their kingship, and gradually became paccekabuddhas. While living on the Nandamūlaka Slope, one day, having emerged from meditative attainment, they directed their attention to their own kamma and their friend, in the way explained in connection with the verse on the bamboo shoot (see pp. 433–34). Having known, they sought in some way to show an object to the king of Bārāṇasī. Three times during the night the king woke up frightened, and in his fear he cried out and ran to the rooftop. His chap- lain, having risen early, asked him whether he had slept well. “How could I sleep well, teacher?” he replied and told him all the news. The chaplain thought: “It isn’t possible to remove this illness by any medical treatment such as an emetic. [87] But I need a means to earn my keep.” He then said to the king, frightening him even more: “Great king, this is a por- tent that you will lose your kingdom, face an obstacle to your life, or undergo some other calamity.” Then, to pacify him, the chaplain instructed the king to perform a sacrifice: “You should perform a sacrifice and make an offering of so many elephants, horses, chariots, and so forth, and so much bullion and gold.” Then the paccekabuddhas, having seen many thousands of animals being amassed for the sacrifice, realized: “If this deed is done, it will be hard for him to become enlightened. Let’s go there quickly and see him.” So they came in the way explained in connection with the verse on the bamboo shoot, and while walking for alms, went in file into the king’s court. The king, while standing at his window looking down at the courtyard, saw them down below, and as soon as he spotted them affec- tion arose in him. He summoned them, invited them to seats prepared on the upper terrace, and respectfully fed them. When the meal was finished, he asked: “Who are you?” – “We are called ‘those at home in the four directions,’ great king.” – “What does this mean, Bhante, ‘at home in the four direc- tions’?” – “We have no fear or anxiety anywhere in the four directions, great king.” – “How is it, Bhante, that you have no fear?” – “Great king, we develop loving-kindness, compassion, altruistic joy, and equanimity. Hence we have no fear.” Having said this, they got up from their seats and returned to their own dwelling place. The king then reflected: “These ascetics say that they have no fear because they develop loving-kindness and the other vir- tues, but the brahmins commend the slaughter of many thou- sands of animals. Whose statement is true?” It then occurred to him: “The ascetics wash off what is impure with what is pure, but the brahmins wash off what is impure with what is impure. It isn’t possible to wash off what is impure with what is impure, so the statement of the monks must be true.” He developed the four divine abodes, beginning with loving-kindness, according to the method, “May all beings be happy!” and so forth. Then, with a mind pervaded by benevolence, [88] he ordered his ministers: “Release all the animals. Let them drink cool water and eat green grass. Let a cool breeze blow upon them.”444 They did so. Then, while sitting right there, the king reflected: “Because of the advice of my good friends, I am free from an evil deed.” Having developed insight, he realized pacceka enlightenment. At his meal time, his ministers told him, “It is time to eat, great king,” but he replied, “I am not a king,” all in the way explained earlier. Then he recited this verse as a joyful utter- ance and explanation. In this verse, at home in the four directions: dwelling at ease in the four directions. One “at home in the four directions” [can be understood] also as one for whom the four directions have been pervaded by the development of the divine abodes, according to the method, “He dwells pervading one direction,” and so forth.445 Unrepelled: not repelled by beings or condi- tioned things anywhere in those directions because of fear. Contented: contented by way of the twelve kinds of content- ment.446 With anything whatsoever: with a superior or inferior requisite. Obstacles: This is a designation for bodily and men- tal disasters, both external ones such as lions and tigers and so forth, and internal ones such as sensual desire and so forth. Enduring obstacles: One endures those obstacles by patient acceptance and by such qualities as energy and so forth. Fear- less through the absence of paralyzing fear. What is meant? “Like those four ascetics, ‘being content with any kind of requisite,’ one is established in contentment, the foundation of the practice. One is ‘at home in the four direc- tions’ through the development of loving-kindness and so forth toward the four directions, and ‘unrepelled’ through the absence of fear that causes repulsion toward beings and condi- tioned things.447 Because one is at home in the four directions, one can endure any obstacles of the kind stated above, and because one is unrepelled one is fearless. Having seen these excellent qualities of the practice, having practiced carefully, I have achieved pacceka enlightenment.” Or alternatively: [89] “Having known, ‘By being contented with anything like those ascetics, one is at home in the four directions in the way explained,’ desiring to be at home in the four directions, I prac- ticed carefully and have achieved it. Therefore, anyone else who desires such a state, enduring obstacles by being at home in the four directions, and being fearless through the absence of repulsion, should wander alone like the horn of a rhinoc- eros.” The rest in the way already explained. • Nidd II 225–26. At home in the four directions: The paccekabuddha dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere and with all his heart, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. He dwells pervading one quarter with a mind imbued with com- passion . . . with a mind imbued with altruistic joy . . . with a mind imbued with equanimity . . . vast, exalted, measureless, without enmity, without ill will. Unrepelled: Because he has developed loving-kindness, beings in the eastern quarter are not repulsive to him . . . beings below are not repulsive to him, beings above are not repulsive to him. Because he has developed compassion . . . altruistic joy . . . equanimity, beings in the eastern quarter are not repulsive to him . . . beings below are not repulsive to him, beings above are not repulsive to him. Contented with anything whatsoever: The paccekabuddha is content with any kind of robe, and he speaks in praise of contentment with any kind of robe, and he does not engage in a wrong search, in what is improper, for the sake of a robe. If he does not get a robe he is not agitated, and if he gets one he uses it without being tied to it, uninfatuated with it, not blindly absorbed in it, seeing the danger in it, understanding the escape. Yet because of this he does not extol himself or dis- parage others. One who is skillful in this, diligent, clearly com- prehending and ever mindful, is said to be a paccekabuddha who stands in an ancient, primal noble lineage. He is content with any kind of almsfood . . . with any kind of lodging . . . with any kind of medicinal requisites . . . He is said to be a pacceka- buddha who stands in an ancient, primal noble lineage.448 Nidd II 226–27. Obstacles. There are two kinds of obsta- cles: obvious obstacles and hidden obstacles. What are obvious obstacles? Lions, tigers, leopards, bears, hyenas, wolves, thieves, hoodlums, various diseases,449 cold, heat, hunger, thirst, defeca- tion, urination, gadflies, mosquitoes, wind, a burning sun, and contact with serpents. What are hidden obstacles? Bodily, ver- bal, and mental misconduct; the hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and regret, and doubt; lust, hatred, delusion, anger, hostility, denigration, insolence, envy, miserliness, hypocrisy, deceitfulness, obsti- nacy, rivalry, conceit, arrogance, vanity, and heedlessness;450 all defilements, all misconduct, all distress, all fevers, all torments, all unwholesome volitional activities. Obstacles. In what sense are these obstacles? They are obsta- cles because they overwhelm, because they lead to decline, and because their repository is right there (tatrāsayāti paris- sayā). How are they obstacles because they overwhelm? Those obstacles subdue that person, overcome him, overwhelm him, obsess him, crush him. How are they obstacles because they lead to decline? Those obstacles lead to the decline of whole- some qualities. What wholesome qualities? The right practice, the practice in conformity, the practice that does not go con- trary, the practice that accords with the good, the practice that accords with the Dhamma; the fulfillment of good behavior, guarding the doors of the sense faculties, moderation in eating, devotion to wakefulness, mindfulness and clear comprehen- sion; the dedicated development of the four establishments of mindfulness, the four right kinds of striving, the four bases for spiritual potency, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path. How are they obstacles because “their repository is right there”? These bad unwholesome qualities that arise are based upon one’s own person. Just as beings that dwell in caves sleep in a cave, as beings that live in water sleep in water, as beings that live in the woods sleep in the woods, as beings that live in a tree sleep in a tree, so these bad unwholesome qualities that arise are based upon one’s own person. Nidd II 229. Fearless: That paccekabuddha is courageous, fearless, intrepid, bold, one who dwells with fear and terror abandoned, rid of trepidation. • | (8) |
(9) 43. Dussaṅgahā15 pabbajitā pi eke atho gahatthā gharam āvasantā, appossukko paraputtesu hutvā eko care . . . || Sn_I,3.9 || | (9) 43. Even some wanderers are not kindly disposed, and also [some] householders dwelling in a house. Having little concern for the children of others, oen should wander solitary as a rhinoceros horn. | (9) 43. Even some monastics are hard to please; so, too, householders living at home. Being unconcerned about others’ sons, one should live alone like a rhinoceros horn. (9) | (9) 43 有些出家人,還有住在家裏的在家人,他們難以相處,不必為他人的兒子操心,讓他像犀牛角 一樣獨自遊蕩。 | (9) The verse on those hard to please 43. What is the origin? It is said that the chief queen of the king of Bārāṇasī had died. When his days of grieving had passed, one day his ministers requested him: “A chief queen is needed in such and such duties of kings. It would be good if our lord would take another queen.” The king replied: “In that case, men, find one.” While they were searching, the king in the neighboring kingdom died. His queen ruled the kingdom, and she was pregnant. The ministers, knowing she would be suit- able for the king, asked her to come. She replied: “A pregnant woman is disagreeable to people. If you can wait until I give birth, so be it. If not, seek another queen.” They reported this matter to the king. The king said: “It does not matter that she is pregnant. Bring her anyway.” They brought her. The king made her chief queen and gave her all the accessories of a queen, and he treated her entourage to vari- ous presents. In time she gave birth to a son. The king regarded him like his own son, cuddling him on his breast and lap even while engaged in all his activities. The women of the queen’s entourage thought: “The king is treating the prince extremely well. The hearts of kings are not trustworthy.451 Let us divide him.” They told the prince: “You, dear, are the son of our king, not of this king. Do not trust him.” Then, even when the prince was being addressed as “son” by the king, and even when the king took his hand and drew him close, he did not cling to the king as he did in the past. The king wondered: “What is this all about?” Having found out, he thought: “Ah! Even when I treated them well, [90] they have become hostile.” Disenchanted, he aban- doned the kingdom and went forth. Many of the ministers and members of his entourage, seeing that the king had gone forth, also went forth. People, thinking, “The king and his entourage have gone forth,” offered them excellent requisites. The king had the excellent requisites distributed according to seniority. Those who received things of fine quality were content, but the others complained: “Even though we do all the tasks such as sweeping the cells, we obtain poor food and old clothes.” When the king learned of this, he thought: “Ah! They com- plain even when the items are being given according to senior- ity. Truly, this community is hard to please.” Having taken his bowl and robe, he entered the forest alone, undertook insight, and realized pacceka enlightenment. When those who came asked him about his meditation subject, he recited this verse. The meaning is clear, but this is the construal: “Even some monastics are hard to please; those overcome by discontent are like this, and so, too, householders living at home. Being disgusted with the difficulty of pleasing them, I undertook insight and achieved pacceka enlightenment.” The rest should be understood by the previous method. | (9) |
(10) 44. Oropayitvā gihivyañjanāni saṃsīnapatto16 yathā koviḷāro| -------------------------------------------------------------------------- 1 Cb -līro, Pj. vaṃsakaḷīro, Bai vaṃsakaḷiro. 2 Bai -bandh-. 3 Bai -ññu. 4 Bi -ta. 5 Ba -taṇa. 6 So Bai Nidd.; Ckb sabhāya-. 7 Ba vāseyyathāne (Pj. divāseyyāsaṃkhāte vāse). 8 Ba anaticchitaṃ, Bi anabhicchitaṃ. 9 Bi -ta. 10 Bai -ti. 11 Ck jigucch-, Bi pi jig-. 12 Bai appati-. 13 Bai santusa-, 14 Ckb Bai -bhi, Pj.acchambhī. 15 Bai dusaṅg-. 16 Cb saṃhīna- corr. to saṃsīna-; Ba saṃbhinna-; Bi saṃchinna- [Nidd. yathā koviḷārassa pattāni sīnānī chinnāni patitāni]. chetvāna vīro1 gihibandhanāni eko care . . . || Sn_I,3.10 || | (10) 44. Having removed the marks of a householder, like a Koviḷāra tree whose leaves have fallen, <8> a hero, having cut the householder's bonds, should wander solitary as a rhinoceros horn. | (10) 44. Having discarded the marks of a layman like a koviḷāra tree whose leaves are shed,68 [8] having cut off a layman’s bonds, the hero should live alone like a rhinoceros horn. (10) | (10) 44 拋棄在家人的標誌,猶如俱毗陀羅樹葉落盡;果敢地斬斷在家人的束縛,讓他像犀牛角一樣獨 自遊蕩。 | (10) The verse on the koviḷāra tree 44. What is the origin? In Bārāṇasī, it is said, the king named Cātumāsika (“Four-Month”) Brahmadatta went to the park in the first month of the summer. There he saw a koviḷāra tree452 covered with thick green leaves in a delightful area. He ordered his bedding to be prepared at the foot of the tree. After he had played in the park, in the evening he lay down there. He went again to the park in the middle month of the summer, when the koviḷāra tree was blossoming, and did the same. He went again in the last month of the summer, when the koviḷāra tree had shed its leaves and appeared like a dried-out tree. He did not notice the tree, but in accordance with his habit he ordered his bedding to be prepared in the same place. Though the min- isters knew the situation, from fear of the king’s order they prepared his bedding there. When he finished playing in the park, [91] lying down there in the evening, the king noticed the tree and reflected: “Ah! In the past when this tree was covered with leaves it was beauti- ful, as if made of jewels. Thereafter, when it had flowers like coral sprouts placed on jewel-colored branches, it was glori- ous to behold. The area below was strewn with sand as if with pearls; when covered with flowers that had dropped from their stems, it seemed to have been draped in a red blanket. But today it is like a dried-out tree with only its branches left. Alas, the koviḷāra tree is stricken with old age!” He then gained the perception of impermanence: “When even what is insentient is stricken by old age, how much more is the sentient!” Following upon this, he contemplated with insight all conditioned things as suffering and non-self, wishing: “Oh, just as this koviḷāra tree has shed its leaves, so may I discard the marks of a lay- man!” In stages, even while he was lying on his right side there in his resting area, he realized pacceka enlightenment. When it was time to go, his ministers said to him, “It’s time to go, great king,” but he replied, “I am not a king,” and so forth, and in the way explained earlier, he recited this verse. Here, having discarded: having removed; the marks of a layman: hair, beard, white clothes, ornaments, garlands, scents, ointments, women, children, male and female slaves, and so forth. For these mark the state of a layman; therefore they are called “the marks of a layman.” Whose leaves are shed: whose leaves have dropped off.453 Having cut off: having cut off with the knowledge of the path. The hero: one possessing the energy of the path. A layman’s bonds: the bonds of sensual pleasures; for sensual pleasures are the bonds of laymen. This, firstly, is the meaning of the terms. But this is the purport: “Thinking, ‘Oh, may I discard the marks of a layman, like the koviḷāra tree whose leaves are shed!’ I undertook insight and achieved pacceka enlightenment.” The rest should be understood by the previous method. [92] | (10) |
(11) 45. Sace labhetha nipakaṃ2 sahāyaṃ saddhiṃcaraṃ sādhuvihāri3 dhīraṃ, abhibhuyya sabbāni parissayāni careyya ten'; attamano satīmā.4 || Sn_I,3.11 || | (11) 45. If one can obtain a zealous companion, an associate of good disposiiton, [who is] resolute, overcoming all dangers one should wander with him, with elated mind, mindful. | (11) 45. If one should find a judicious companion, a fellow wanderer, of good behavior, resolute, having overcome all obstacles, one should live with him, satisfied and mindful.69 (11) | (11) 45 如果得到一位聰明睿智的朋友,品行端正的同伴,那就應該克服一切險阻,愉快地,自覺地與 他同行。 | (11) Chapter 2 The verses on a companion 45–46. What is the origin? In the past, it is said, two pacceka- bodhisattas went forth in the teaching of the Blessed One Kassapa. Having fulfilled the observance of going and com- ing for 20,000 years, they arose in the deva world. When they passed away from there, the elder became the son of the king of Bārāṇasī, the younger the son of his chaplain. The two were conceived on the same day and came out from their mothers’ wombs on the same day, and they became childhood friends. The chaplain’s son was wise. He said to the king’s son: “Friend, after your father passes away, you will gain the kingdom and I will gain the position of chaplain, and it is possible454 for one who has been well trained to administer a kingdom easily. Come, let’s learn a craft.” Then, having been invested with the sacred thread around their necks,455 the two walked for alms among the villages and towns until they reached a village in the frontier region. Paccekabuddhas had entered that village at the time to walk for alms. People, having seen the paccekabuddhas, were enthusiastic. They prepared seats for them, offered them excel- lent food of various kinds, and esteemed and venerated them. It then occurred to the two youths: “They are not from high families like us, yet these people may give us alms or not, depending on their wishes, but they show such honor to these monks. Surely, they must know some craft. Let’s learn a craft from them.” After the people had left, when they gained an opportunity, they asked the paccekabuddhas: “Bhante, teach us the craft that you know.” The paccekabuddhas replied: “It isn’t possible to train one who has not gone forth.” The two youths asked for the going forth and obtained it. Then the paccekabuddhas taught them the principles of proper behavior, such as how to wear the lower robe and how to cover themselves with the upper robe. They gave them each a separate leaf hut and told them: “Success in this craft depends on delighting in solitude. Therefore you should sit alone, walk back and forth alone, stand alone, and sleep alone.” They each entered their own leaf hut and sat down. [93] From the time he sat down, the chap- lain’s son gained concentration of mind and attained jhāna. But after a short while the king’s son became discontent and went to his friend. The other asked: “What’s the matter, friend?” He replied: “I’m discontent.” The other said: “Then sit here.” Having sat down there, after a short while he said: “It’s said, friend, that success in this craft depends on delighting in solitude.” “So it is, friend. Therefore, go to your own sitting place, and we will acquire success in this craft.” The other went back, but after a short while he again became discontent and went to see his friend. This happened, as above, three times. Having enjoined the king’s son in this way, when he had left the chaplain’s son thought: “He neglects his own work and repeatedly comes over to me.” So he left his hut and entered the forest. The king’s son, while sitting in his own hut, again became discontent after a while and went to his friend’s hut. He searched for him here and there but did not see him. Then he reflected: “When we were laymen, he would come to me bringing presents, but still he would not get to see me. But now, when I come, not wishing to give me a chance to see him, he has departed. Ah! You mind, you have no shame, since you led me here four times. Now I will no longer come under your control, but rather I will bring you under my control.” Having entered his own lodging, he undertook insight and realized pacceka enlightenment. He then went through the sky to Nandamūlaka Slope. Meanwhile, after the chaplain’s son had entered the forest, he undertook insight, realized pacceka enlightenment, and went to the same place. As they sat on the Red Arsenic Terrace, both separately recited these joyful utterances. In these verses, judicious: one with natural astuteness, wise, skilled in the preparation of the kasiṇa and so forth.456 Of good behavior (sādhuvihāriṃ): dwelling in absorption (appanā- vihārena) or access concentration.457 Resolute: endowed with resoluteness.458 Endowment with resoluteness is indicated there [in the first line] by judiciousness, but here the meaning is simply one endowed with resoluteness. Resoluteness (dhiti) is unrelenting exertion, a designation for the energy that occurs thus: “Willingly, [94] let my skin and sinews remain” and so forth (MN I 481,1; AN I 50,9).459 There is also an explanation of dhīra as one who has reproached evil.460 Like a king who has abandoned a conquered realm: As a hostile king, having known “The realm that one has conquered leads to harm,” would abandon the kingdom and live alone, so, having abandoned a foolish companion, one should live alone. Or else: Like a king . . . the realm: As King Sutasoma, having abandoned the realm that he conquered, lived alone, and as King Mahājanaka did, so one should live alone. This, too, is its meaning.461 The rest can be understood in accordance with what was already explained, so it is not elaborated. • Nidd II 233. Like a king who has abandoned a con- quered realm: A head-anointed khattiya king who is victori- ous in battle, who has slain his enemies, achieved his purpose, and filled his treasury and storerooms, having relinquished the realm and country, the treasury and storerooms, and the city abounding in bullion and gold, shaves off hair and beard, puts on ochre robes, goes forth from the household life into homelessness, approaches the state of ownerlessness, and lives alone, dwells, carries on, and maintains himself alone; so too the paccekabuddha cuts off the impediment of the household life, the impediment of wife and children, the impediment of relatives, the impediment of friends and companions, shaves off his hair and beard, puts on ochre robes, goes forth from the household life into homelessness, approaches the state of own- erlessness, and lives alone, dwells, carries on, and maintains himself alone. • | (11) |
(12) 46. No ce labhetha nipakaṃ sahāyaṃ saddhiṃcaraṃ sādhurihāri dhīraṃ, rājā va raṭṭhaṃ vijitam5 pahāya eko care . . . || Sn_I,3.12 || | (12) 46. If one cannot obtain a zealous companion, an associate of good disposition, [who is] resolute, [then] like a king quitting the kingdom [which he has] conquered, one should wander solitary as a rhinoceros horn. | (12) 46. But if one does not find a judicious companion, a fellow wanderer, of good behavior, resolute, like a king who has abandoned a conquered realm,70 one should live alone like a rhinoceros horn.71 (12) | (12) 46 如果得不到一位聰明睿智的朋友,品行端正的同伴,那就像國王拋棄征服的王國,讓他像犀牛 角一樣獨自遊蕩。 | (12) | (12) |
(13) 47. Addhā pasaṃsāma sahāyasampadaṃ: seṭṭhā samā sevitabbā sahāyā, ete aladdhā anavajjabhojī6 eko care . . . || Sn_I,3.13 || | (13) 47. Assuredly let us praise the good fortune of [having] a companion; friends better [than oneself] or equal [to oneself] are to be associated with. If one does not obtain these, [then] enjoying [only] blameless things, one should wander solitary as a rhinoceros horn. | (13) 47. Surely, we praise the excellence of companionship: one should resort to companions one’s equal or better. Not obtaining these, as one who eats blamelessly one should live alone like a rhinoceros horn. (13) | (13) 47 確實,我們稱讚朋友的益處,應該結交高於自己或同于自己的朋友,得不到這樣的朋友,也應 該過清白的生活,讓他像犀牛角一樣獨自遊蕩。 | (13) The verse on eating blamelessly 47. The origin of this verse is similar to that of the verse on the four directions (see pp. 444–45) up to the point where the paccekabuddhas have been seated in seats prepared on the upper terrace. But there is this difference: Unlike the king in that story, this one did not wake up in fear three times during the night, nor did he prepare a sacrifice. After inviting the paccekabuddhas to sit down in the seats prepared on the upper terrace, he asked them: “Who are you?” They replied: “Great king, we are called ‘those who eat blamelessly.’” – “What, Bhante, is the meaning of ‘those who eat blamelessly’?” – “Whether we obtain what is good or what is bad, we remain unruffled, great king.” When the king heard this, he thought: “Let me examine them to find out whether or not this is so.” That day, he served them broken rice with sour gruel as a side dish. The pacceka- buddhas ate it unruffled, as if they were eating ambrosia. The king thought: “That they aren’t ruffled this one day is because of their claim. I’ll find out tomorrow.” He invited them for the next day’s meal. On the second day he did the same, and they ate it in the same way. Then the king thought, “Now I’ll investigate after I have given them good food,” and he again invited them. Over the next two days he showed them great honor and served them with various kinds of delicious food. Again, they ate it in the same way, unruffled, and after reciting a blessing for the king, they left. Soon after they departed, the king reflected: “These ascetics indeed eat blamelessly! Oh, that I too [95] might be one who eats blamelessly!” Then, having abandoned his large kingdom, he went forth, undertook insight, and became a paccekabuddha. In the midst of the paccekabuddhas at the foot of the Mañjūsaka tree, eluci- dating his own object, he recited this verse. The verse is clear with regard to the meaning of its terms, but only the expression the excellence of companionship should be understood to mean the excellence of companionship with companions who possess the aggregate of good behavior and other virtues of those beyond training. This is the construal here: “Surely we praise the excellence of companionship: We definitely extol this excellence of companionship as stated. How? One should resort to companions one’s equal or better. Why? When one resorts to those who are better than oneself in regard to good behavior and other virtues, one’s own good behavior and other virtues, if unarisen, will arise, and if arisen will come to growth, increase, and maturity. When one resorts to those who are one’s equal, by supporting one another and dispelling remorse, one will not fall away from what one has obtained. Not obtaining these: If one does not gain compan- ions who are better than oneself or equal to oneself, one should avoid wrong livelihood by scheming and so forth, and eat food that has been acquired justly and righteously.462 One who eats blamelessly: Not arousing aversion or attachment in regard to food, a clansman desiring the good should live alone like the horn of a rhinoceros. For I too, living in such a way, have achieved this attainment.” • Nidd II 234–35. Not obtaining these, as one who eats blamelessly. There is a person who eats blamefully and a per- son who eats blamelessly. Who is the person that eats blamefully? Here, someone earns his living by scheming, talking, hinting, belittling, pursuing gain with gain; with a gift of wood, a gift of bamboo, a gift of leaves, a gift of flowers, a gift of fruit463 . . . by going on errands, by delivering messages, by undertaking commissions on foot, by medical service, by construction ser- vice, by providing a gift of almsfood; he has gained [his means of living] contrary to Dhamma, unrighteously. Who is the per- son that eats blamelessly? Here, someone does not earn his living by scheming, talking, hinting, belittling, pursuing gain with gain; nor with a gift of wood, a gift of bamboo, a gift of leaves, a gift of flowers, a gift of fruit . . . nor by going on errands, by delivering messages, by undertaking commissions on foot, by medical service, by construction service; nor by providing a gift of almsfood; he has gained [his means of living] in accor- dance with Dhamma, righteously. • | (13) |
(14) 48. Disvā suvaṇṇassa pabhassarāni kammāraputtena suniṭṭhitāni [F._8] saṃghaṭṭamānāni duve bhujasmiṃ eko care . . . || Sn_I,3.14 || | (14) 48. Seeing shining [bracelets] of gold, well-made by a smith, clashing together [when] two are on [one] arm, one should wander solitary as a rhinoceros horn. | (14) 48. Having seen radiant [bracelets] of gold, skillfully fashioned by a goldsmith, clashing together in pairs on the arm, one should live alone like a rhinoceros horn. (14) | (14) 48 看到金匠精心製造的一對明晃晃的金鐲,在同一條手臂上互相碰撞,讓他像犀牛角一樣獨自遊 蕩。 | (14) The verse on bracelets of gold 48. What is the origin? A certain king of Bārāṇasī had gone for his siesta during the summertime. Nearby one of his concubines was grinding gosīsa sandalwood. On one of her arms she wore a single golden bracelet, on the other two bracelets. These clashed together, while the single one did not make a noise. Having seen this, looking at the concubine again and again, the king reflected: “Just so, there are clashes when one lives in a group, but no clashes when one lives alone.” Now on that occasion the queen, decked in all her ornaments, was fanning him. She thought: “It seems the king has fallen in love with that concubine.” She then dismissed the concu- bine and started to grind the sandalwood herself. There were many golden bracelets on both her arms, and as they clashed together they made a loud noise. The king, even more disenchanted, even while he was lying on his right side [96] undertook insight and realized pacceka enlightenment. As he was lying there enjoying the unsur- passed bliss, the queen approached him with sandalwood in her hands and said: “Let me anoint you, great king.” The king said: “Go away. Don’t anoint me.” She asked: “Why is this, great king?” He answered: “I am not a king.” The ministers, having overheard their conversation, approached. When they also addressed him as “great king,” he said: “I am not a king.” The rest is similar to the explanation given in relation to the first verse. In the commentary on the verse, “bracelets” (valayāni) should be added to “of gold,” for the reading is incomplete. This is the construal: “Having seen bracelets of gold on the arm,464 reflecting thus: ‘There are clashes when living in a group, but no clashes when living alone,’ I undertook insight and achieved pacceka enlightenment.” The rest by the method already explained. | (14) |
(15) 49. Evaṃ dutiyena sahā7 mam'; assa vācābhilāpo abhisajjanā vā, etaṃ bhayaṃ āyatiṃ8 pekkhamāno eko care . . . || Sn_I,3.15 || | (15) 49. 'In the same way, with a companion there would be objectionable talk or abuse for me.' Seeing this fear for the future, one should wander solitary as a rhinoceros horn. | (15) 49. Thus if I had a partner, I would incur [fond] words of address or verbal friction. Looking out for this peril in the future, one should live alone like a rhinoceros horn. (15) | (15) 49 同樣,我與同伴在一起,也會胡說和謾駡。看到這種將會出現的危險,讓他像犀牛角一樣獨自 遊蕩。 | (15) The verse on future peril 49. What is the origin? A certain king of Bārāṇasī, wishing to go forth even while young, ordered his ministers: “Having taken the queen, maintain the kingdom. I will go forth.” But the min- isters appealed to him: “It is not possible for us, great king, to protect a kingless kingdom. The neighboring states will come and plunder the land. Please wait until you beget a son.” The king, being flexible, agreed. Then the queen became pregnant. The king again ordered his men: “The queen is pregnant. Having anointed the boy to kingship, maintain the kingdom. I will go forth.” The ministers again appealed to him: “It’s hard to know, great king, whether the queen will give birth to a son or a daughter. Please wait until she gives birth.” She gave birth to a son. The king then ordered his ministers as before, and with many reasons they again appealed to the king: “Wait, great king, until he is capable.” When the prince was capable, [97] the king assembled the ministers and said: “He is now capable. Anoint him to kingship and carry on.” And without giving the ministers a chance to reply, he had all the requisites—ochre cloth and so forth—brought from the market. He went forth right in the inner quarters and departed like Mahājanaka (Ja VI 52). His entire entourage, weeping and wailing, followed the king. The king went to the boundary of his own kingdom. There he made a line with his staff and said: “You should not cross this line.” The people lay down on the ground with their heads on the line, weeping, but they made the prince cross the line, telling him: “Now, dear, the command of the king is yours. What can he do?” The prince, crying, “Father, father,” ran after the king and caught up with him. Having seen the prince, the king thought to himself: “I ruled the kingdom, tak- ing care of this multitude. Why shouldn’t I now be able to take care of one child?” So he took the prince and entered the forest. There, having seen a leaf hut that had been used by former paccekabuddhas, he dwelled in it together with his son. From then on the prince, who was accustomed to sleeping on luxuri- ous beds, cried because he had to sleep on a straw mat or a bed of ropes. When cold winds blew on him, and he faced other adversities, he cried: “Its cold, father. It’s hot, father. Flies are biting me. I’m hungry, I’m thirsty.” The king would pass the whole night trying to reason with him. During the day, too, the king would bring him food that he had gathered by walk- ing for alms. The food was a mixture with a lot of millet, black beans, mung beans, and other things. Though the prince was repelled by it, he ate it to satisfy his appetite, and after a few days he wilted like a lotus flower exposed to heat. But by his power of reflection the paccekabodhisatta ate it unruffled. Then, trying to reason with the prince, he said: “Delicious food can be obtained in the city, dear. Let’s go there.” The prince said: “Yes, father.” Then, putting him in front, the king returned along the path on which he had come. The queen, the prince’s mother, had reflected: “Having taken the prince, now the king won’t live long in the forest. After a few days he will return.” [98] She had a lookout post465 built at the place where the king had made a line with his staff and set up her dwelling there. Then the king, standing not far from her dwelling place, told his son: “Your mother, dear, is sitting here. Go to her.” And he sent the boy. He stood there looking on until the boy reached that spot, concerned that someone might harm him. The boy ran toward his mother. The guards, having seen him, informed the queen. Accompanied by her retinue of 20,000 dancing girls, she went out and received him and asked for news about the king. When she heard that the king was coming behind, she sent the people forth. But the king immediately went back to his own dwelling, and the people, not seeing him, turned back. Having lost hope, the queen took her son, returned to the city, and anointed him to the kingship. But the former king, hav- ing reached his own dwelling, sat down, developed insight, and realized pacceka enlightenment. Later, in the midst of the paccekabuddhas at the foot of the Mañjūsaka tree, he recited this verse as a joyful utterance. The verse is clear with regard to the meaning of its terms, but this is the purport here: “When I tried reasoning with this partner—the prince—as he complained about the cold and heat and so forth, that was my addressing with words; and clinging466 arose on account of affection for him: Thus if I had a partner, I would incur [fond] words of address or verbal friction. If I did not relinquish this, then in the future, just as now, both would be obstacles to the achievement of distinction. So looking out for this peril in the future, I discarded them, practiced carefully, and achieved pacceka enlightenment.” The rest in the way already explained. | (15) |
(16) 50. Kāmā hi citrā madhurā manoramā virūparūpena mathenti cittaṃ, ādīnavaṃ kāmaguṇesu disvā eko care . . . || Sn_I,3.16 || | (16) 50. For sensual pleasures, variegated, sweet [and] delightful, disturb the mind with their manifold form. Seeing peril in the strands of sensual pleasure, one should wander solitary as a rhinoceros horn. | (16) 50. Sensual pleasures are colorful, sweet, delightful, but in their diversity they agitate the mind. Having seen danger in the strands of sensual pleasure, one should live alone like a rhinoceros horn. (16) | (16) 50 愛欲花樣繁多,甜蜜迷人,以醜陋或美麗的形式攪亂人心。看到愛欲的危險,讓他像犀牛角一樣獨自遊蕩。 | (16) The verse on sensual pleasures 50. What is the origin? In Bārāṇasī, it is said, the son of a finan- cier, even while young, obtained the post of financier. He had three mansions for each of the three seasons. There he enjoyed himself with all enjoyments, just like a celestial youth. But though he was young, he told his parents: “I will go forth.” They prohibited him. He insisted, but again they prohibited him in various ways: “Dear, you are delicate, and the going forth is as hard as walking on the edge of a razor blade.” He insisted as before. They considered: [99] “If he goes forth, we will be upset; but if we prohibit him, he will be upset. Let us be upset, but not him.” And so they gave him permission. While his retinue were lamenting, he traveled to Isipatana and went forth under the paccekabuddhas. He did not obtain a fine dwelling but slept on a straw mat spread out on a bed. Since he was accustomed to a fine bed, he was extremely uncomfortable the whole night. In the morning, after attend- ing to his bodily needs, he took his bowl and robe and entered the town for alms along with the paccekabuddhas. There, the elders received the best seat and the best almsfood, while the youngsters were given any old seat and coarse food. He was also extremely miserable because of the coarse food. After a few days, he became thin and pale and grew disenchanted, since the ascetic’s duty had not yet reached maturity for him. He then sent a message to his parents and disrobed. But after a few days, he regained his strength and again wished to go forth. In this way, he again went forth and again disrobed. But after going forth the third time, practicing properly, he realized pacceka enlightenment. Having recited this verse as a joyful utterance, in the midst of the paccekabuddhas he again recited this same verse as an explanation. In this verse, sensual pleasures are of two kinds: sensual objects and sensual defilements. Sensual objects are things like agreeable forms and so forth. Sensual defilements are all types of lust, such as desire and so forth.467 But here sensual objects are intended. They are colorful because of the diver- sity of forms and so forth, sweet because they are relished by the world, and delightful because they delight the minds of foolish worldlings. In their diversity: What is meant is in their manifold nature through the diverse kinds of forms. For those are colorful by way of forms and other sense objects, and forms, too, show diversity by way of blue and other colors. Having thus shown the gratification in them by way of their diversity, he says they agitate the mind because they do not allow one to rejoice in the going forth. The rest is clear. Having connected the conclusion with two or three lines, it should be understood in the way explained in relation to the earlier verses.468 [100] | (16) |
(17) 51. ‘Itī8 ca gaṇḍo ca upaddavo ca rogo ca sallañ9 ca bhayañ10 ca11 m'; etaṃ,' etaṃ bhayaṃ kāmaguṇesu disvā eko care . . . || Sn_I,3.17 || | (17) 51. 'This for me is a calamity, and a tumour, and a misfortune. and a disease, and a barb, and a fear.' Seeing this fear in the strands of sensual pleasure, one should wander solitary as a rhinoceros horn. | (17) 51. “This is adversity, a boil, disaster, an illness, a dart, and peril for me”: having seen this peril in the strands of sensual pleasure, one should live alone like a rhinoceros horn. (17) [9] | (17) 51 這種愛欲對我來說是瘟疫、膿瘡、災禍、疾病、利箭和恐懼。看到這種愛欲的可怕,讓他像犀牛角一樣獨自遊蕩。 | (17) The verse on adversity 51. What is the origin? It is said that the king of Bārāṇasī had gotten a boil and was experiencing severe pain. Physicians told him: “There won’t be relief without surgery.” The king promised them safety469 and had the surgery performed. They split open the boil, removed pus and blood, soothed the pain, and covered the wound with a bandage. Then they gave him proper advice regarding food and behavior. The king became thin because of the coarse food, but his boil vanished. When he thought he was well, he ate rich food, and with his health restored he indulged in the objects he enjoyed. His boil returned to its former condition. In this way, he had the physicians per- form surgery on him three times. Shunned by the physicians, he became disenchanted, abandoned the large kingdom, and went forth. Entering the forest, he undertook insight and after seven years realized pacceka enlightenment. Having recited this verse as a joyful utterance, he went to the Nandamūlaka Slope. In this verse, adversity is a designation for adventitious causes of ruin that pertain to the unwholesome. Therefore the strands of sensual pleasures, too, are adversity in the sense that they bring many kinds of ruin and in the sense that they are densely packed. A boil oozes impurity, becomes swollen and putrid, and then bursts open. Therefore these sensual pleasures are a boil because they ooze with the impurity of defilements, and because they become swollen, putrid, and burst by way of arising, decay, and dissolution. Disaster is what overcomes and spreads out by producing what is harmful. This is a designation for such things as pun- ishment by kings and so forth. Therefore these sensual plea- sures are a disaster because they bring terrible unpredictable harm;470 and because they are the basis for all kinds of disasters. Since they plunder one’s natural state of health, producing the affliction of defilements, and cause greediness, attacking one’s health that consists in good behavior, they are illness in this sense of plundering one’s health. They are a dart in the sense of entering deeply inside, in the sense of piercing within, and in the sense of being hard to remove. [101] They are peril because they bring peril in this present life and in future lives. The rest is clear. The conclusion should be understood in the way explained earlier. | (17) |
(18) 52. Sītañ ca uṇhañ ca, khudaṃ¹ pipāsaṃ, vātātāpe ḍaṃsasiriṃsape2 ca sabbāni p'; etāni abhisambhavitvā3 eko care . . . || Sn_I,3.18 || | (18) 52. <9> Cold and heat. hunger [and] thirst. wind and the heat [of the sun], gadflies and snakes, having endured all these, one should wander solitary as a rhinoceros horn. | (18) 52. Cold and heat, hunger, thirst, wind, the hot sun, gadflies, and serpents: having patiently endured all these, one should live alone like a rhinoceros horn. (18) | (18) 52 冷熱饑渴,風吹日曬,牛虻長蟲,克服這一切,讓他像犀牛角一樣獨自遊蕩。 | (18) The verse on sensitive to cold 52. What is the origin? It is said that in Bārāṇasī there was a king named Sītāluka (“Sensitive-to-Cold”) Brahmadatta. Hav- ing gone forth, he lived in a forest hut. Because that region was exposed, when the weather was cold it was really cold and when it was hot it was really hot. In the nearby village he did not obtain as much almsfood as he needed. Potable water, too, was hard to obtain, and the wind, the sun’s heat, flies, and snakes also bothered him. It occurred to him: “Merely half a yojana from here there is a prosperous region where none of these obstacles exist. I should go there. I can live comfortably and achieve distinction.” But he then considered: “Monks are not servants to the requisites. They exercise control over the mind; they do not come under the control of the mind. I will not go.” Having reflected thus, he did not go. He thought of leaving three times, but each time he reflected and returned. Then, having lived there for seven years, practicing rightly, he realized pacceka enlightenment. Having recited this verse as a joyful utterance, he went to Nandamūlaka Slope. In this verse, cold is twofold: due to a disturbance of the internal elements [in the body] and due to a disturbance of the external elements. So too for heat. Gadflies are brownish flies. Serpents are long creatures that creep along. The rest is clear. The conclusion, too, should be understood in the way explained earlier. | (18) |
(19) 53. Nāgo va yūthāni4 vivajjayitvā sañjātakhandho padumī ulāro5 yathābhirantaṃ vihare6 araññe, eko care . . . || Sn_I,3.19 || | (19) 53. As an elephant with massive shoulders, spotted, noble, may leave the herds and live as it pleases in the forest, one should wander solitary as a rhinoceros horn. | (19) 53. As an elephant that has abandoned the herd— with massive back, lotus-like, eminent—may live in the forest as he pleases, one should live alone like a rhinoceros horn. (19) | (19) 53 猶如一頭魁偉的花斑大象離開象群,在林中隨意生活,讓他像犀牛角一樣獨自遊蕩。 | (19) The verse on the elephant 53. What is the origin? It is said that in Bārāṇasī there was a certain king who died after ruling for twenty years. He was then tormented in hell for twenty years, after which he was reborn as an elephant on a slope in the Himalayas. [102] He was a huge bull elephant, eminent, the chief of the herd, with a massive back,471 and his whole body was the color of a lotus flower. The baby elephants ate his bundle of bent and twisted branches, and in the pool, too, the female elephants splashed him with mud—all just as in the case of the Pārileyyaka bull elephant (Ud 41–42). Disgusted with the herd, he departed, but the herd followed his tracks. Even up to a third time, whenever he departed, they would follow him. Then he thought: “Now my grandson is ruling in Bārāṇasī. Let me go to the park that was mine in my former birth. He will protect me there.” Then at night, when the herd was asleep, he abandoned the herd and entered the park. The park guard, having seen him, informed the king. The king surrounded him with his army, thinking: “I will capture the elephant.” The ele- phant went straight toward the king. Thinking, “He’s coming straight at me,” the king drew an arrow. The elephant, afraid of being shot, spoke to the king with a human voice: “Brahma- datta, don’t shoot me. I am your grandfather.” The king said, “What are you saying?” and asked about everything, and the elephant told him all the news: about the kingdom, his rebirth in hell, and his birth as an elephant. The king said to him: “Do not be afraid, and do not frighten anyone.” And he established an estate, guards, and provisions for the elephant. Then one day, while the king was mounted on the elephant, he reflected: “He exercised kingship for twenty years, was tor- mented in hell, and as the residue of the result, he was reborn in the animal realm. Even there, unable to endure the friction of living in a group, he has come here. Oh, living in a group is miserable! But solitude is indeed blissful!” Then right there he undertook insight and realized pacceka enlightenment. While he was absorbed in the world-transcending bliss, his ministers approached him, prostrated before him, and said: “It is time to go, great king.” He replied, “I am not a king,” and then, in the way explained earlier, he recited this verse. [103] The verse is clear with regard to the meaning of the terms. This is how to construe the purport, and this is by way of reason- ing, not by oral tradition: “Reflecting in this way, I undertook insight and achieved pacceka enlightenment: ‘As this elephant is a nāga because, tamed in the ways of good behavior loved by people, he does not go to the plane of the untamed, or because of the great size of his body, just so, when will I, too, become a nāga because, tamed in the ways of good behavior loved by the noble ones, I do not go to the plane of the untamed, and do not commit any crime, and do not come back again to this state of being, or because of the great size of the body (collection) of my excellent qualities?’”472 • Nidd II 242. Nāga: A large elephant is called a nāga, and a paccekabuddha is also called a nāga. In what way is a pacceka- buddha a nāga? He is a nāga because he does not commit crime; a nāga because he does not go; a nāga because he does not come.473 How is the paccekabuddha a nāga because he does not commit crime? “Crime” refers to bad unwholesome qualities that are defiling, lead to renewed exisence, that are troublesome, result in suffering, and conduce to future birth, old age, and death. One who does not commit any crime in the world, having discarded all yokes and bondages, who is not tied down anywhere, liberated: such a one is truthfully called a nāga. (522) How is the paccekabuddha a nāga in the sense that he does not go? The paccekabuddha does not go under the influence of desire, under the influence of hatred, under the influence of delusion, under the influence of fear; he does not go under the influence of conceit, views, restlessness, or doubt; he does not go on account of the latent tendencies; he is not moved, led on, swept away, driven by divisive ideas. How is the paccekabuddha a nāga in the sense that he does not come? He does not return to those defilements that have been abandoned by the path of stream-entry, by the path of the once-returner, by the path of the non-returner, by the path of arahantship. • “Just as he, being one who has abandoned the herd, may live in the forest as he pleases, enjoying the bliss of solitude, and wander alone like a rhinoceros horn, when will I, too, hav- ing abandoned my group, live in the forest as I please, exclu- sively enjoying the bliss of solitude and the bliss of jhāna, and wander alone like a rhinoceros horn, dwelling in the forest in whatever way I wish and for as long as I wish? Just as he has a massive back, because of his well-shaped hump, when will I, too, have a massive hump, because of the great size of my back [which consists in] the aggregate of good behavior of one beyond training?474 Just as he is lotus-like because his body is similar to a lotus flower or because he has arisen in the lotus family,475 when will I too be lotus-like because of the greatness of the enlightenment factors, which are similar to lotuses, or because I will have arisen in a lotus through a noble birth? Just as he is eminent, endowed with strength, power, and speed, when will I too be eminent, because of my purified bodily con- duct and so forth or because of good behavior, concentration, and penetrative wisdom, and so forth?” • Nidd II 243. Just as a bull elephant has a massive back (sañjātakkhandha), seven or eight ratanas high, a pacceka- buddha too has a massive back consisting in the aggregate (khandha) of good behavior, concentration, wisdom, liberation, and knowledge and vision of liberation of one beyond train- ing. Just as a bull elephant is lotus-like, a paccekabuddha too is lotus-like through the flowers of the seven factors of enlighten- ment. Just as a bull elephant is eminent because of his strength, power, speed, and courage, a paccekabuddha too is eminent on account of his good behavior, concentration, wisdom, lib- eration, and knowledge and vision of liberation. Just as the bull elephant dwells in the forest as he pleases, so a pacceka- buddha dwells in the forest as he pleases: that is, in the forest of the four jhānas; in the liberation of mind by loving-kindness, compassion, altruistic joy, and equanimity; in the base of the boundlessness of space . . . the base of neither-perception-nor- nonperception; in the attainment of cessation, in the attain- ment of the fruit. • | (19) |
(20) 54. Aṭṭhāna7 taṃ saṃgaṇikāratassa, yam phassaye8 sāmayikaṃ9 vimuttiṃ, -- Ādiccabandhussa vaco nisamma || Sn_I,3.20 || [F._9] | (20) 54. It is an impossibility for one who delights in company to obtain [ even J temporary release. Having heard the word of the sun's kinsman, one should wander solitary as a rhinoceros horn. | (20) 54. It is impossible that one who delights in company might attain even temporary liberation. Having attended to the word of the Kinsman of the Sun, one should live alone like a rhinoceros horn. (20) | (20) 54 熱衷交往並不能獲得片刻解脫,聽從太陽親屬(指佛陀)的話,讓他像犀牛角一樣獨自遊蕩。 | (20) The verse on the impossible 54. What is the origin? It is said that the son of the king of Bārāṇasī, even while young, wanted to go forth. He asked his parents for permission, but they prohibited him. He insisted: “I will go forth.” What follows is all similar to the story of the financier’s son, already described (see pp. 458–59). [104] Finally they gave him permission, but they made him promise that after going forth he would live in their own park. He did so. In the morning, his mother would go to the park, accompa- nied by 20,000 dancing girls, and after giving her son porridge and snacks, she would chat with him until midday, when she would enter the city. Then his father would come at midday, feed him, and eat his own meal, after which he would chat with him until evening. Then he set up watchmen and entered the city. In this way the young man passed his days and nights, never alone. Now on that occasion a paccekabuddha named Ādicca- bandhu (“Kinsman of the Sun”) dwelled on the Nandamūlaka Slope.476 Directing his attention he saw the young man and thought: “This youth was able to go forth, but he cannot cut his entanglement.” Then he pondered: “Will he become dis- enchanted on his own or not?” Having known, “It will be too long before he becomes disenchanted on his own,” he decided: “Let me show him an object.” Having come from the Red Arse- nic Terrace, in the way explained earlier, he stood in the park. The king’s man saw him and informed the king: “A pacceka- buddha has come, great king.” The king, delighted at the thought, “Now my son will live contentedly in the company of the paccekabuddha,” respectfully attended on the pacceka- buddha and requested him to live there. He built everything to accommodate him—a leaf hut, a daytime dwelling, a walkway, and so forth—and made him settle there. While living there, one day the paccekabuddha found an opportunity to ask the youth: “Who are you?” He replied: “I am a monk.” – “But monks aren’t like this.” – “But, Bhante, what are they like? What is unsuitable for me?” “You don’t recognize what is unsuitable for yourself? Doesn’t your mother come in the morning with 20,000 women and ruin your seclusion? And doesn’t your father come in the evening with a large mass of troops? And don’t watchmen remain here all night long? Real monks are not like you. They are like this.” Then, even while he was standing there, by means of spiritual power he showed him a certain dwelling in the Himalayas. The prince saw paccekabuddhas there [105] leaning against a ban- ister,477 and some walking back and forth, and some engaged in such tasks as dyeing and mending their robes. Having seen this, the prince said: “You do not come here. Is the going forth permitted by you?” “Yes, the going forth is permitted. From the time they have gone forth, ascetics can go to whatever region they wish in order to work out their own release. Just this much is proper.” Having said this, the paccekabuddha stood in the sky and spoke this half-verse: “It is impossible that one who delights in company might attain even temporary liberation.” Then, while the youth was watching, he went bodily to the Nandamūlaka Slope. When the paccekabuddha had gone, the prince entered his own hut and laid down. The guard thought: “The prince is asleep, so where can he go now?” and he too fell asleep. Knowing that the guard was not paying attention, the prince took his bowl and robe and entered the forest. There, in seclusion, he undertook insight and realized pacceka enlight- enment, and then went to the place of the paccekabuddhas. And there, when he was asked, “How did you achieve this?” he spoke the verse, completing the half-verse spoken by Ādiccabandhu. This is its meaning: Temporary liberation is a mundane meditative attainment. It is called “temporary liberation” because one is liberated from the opposing states only on the occasion when one is actually absorbed in it. [So he said:] “Hav- ing attended to this word of the paccekabuddha Kinsman of the Sun (Ādiccabandhu)—‘It is impossible, there is no case where one who delights in company might, with this as the cause, attain this temporary liberation’—I abandoned delight in company, practiced carefully, and achieved this.” The rest in the way stated. [106] | (20) |
(21) 55. Diṭṭhīvisūkāni10 upātivatto patto niyāmaṃ paṭiladdhamaggo, ‘uppannañāṇo 'mhi11 anaññaneyyo' eko care . . . || Sn_I,3.21 || | (21) 55. Gone beyond the contortions of wrong view, arrived at the fixed course [to salvation], having gained the way, [thinking] 'I have knowledge arisen [in me]; I am not to be led by others', one should wander solitary as a rhinoceros horn. | (21) 55. “I have transcended the contortions of views, reached the fixed course, obtained the path. I have aroused knowledge, I’m not to be led by others”: one should live alone like a rhinoceros horn. (21) | (21) 55 我已經超越爭論,找到法門,走上正道,獲得智慧,無須他人指引,讓他像犀牛角一樣獨自遊蕩。 | (21) Chapter 3 The verse on the contortions of views 55. What is the origin? It is said that in Bārāṇasī a certain king reflected in private: “Just as heat and so forth are the opposites of cold and so forth, is there or isn’t there an ending of the round of existence, a state opposed to the round?”478 He asked his ministers: “Do you know of an ending of the round?” They answered: “We know, great king.” – “What is it?” They answered by explaining the eternalist and annihila- tionist views, such as “The world is finite,” and so forth (DN I 22–24). But the king realized that their answers were deviant and incorrect and concluded: “They do not know but have just taken up views.” Having considered, “There is an ending of the round opposed to the round, and I must seek it,” he aban- doned his kingdom, went forth, and by developing insight, realized pacceka enlightenment. He recited this verse as a joy- ful utterance and as a verse of explanation in the midst of the paccekabuddhas. This is its meaning: The contortions of views: the sixty-two views; for those are “contortions” in the sense that they con- tradict,479 pierce, and run contrary to the right view of the path. Thus they are “contortions of view”; or the views themselves are contortions—hence “contortion-views.” Transcended: overcome by the path of seeing.480 Reached the fixed course: achieved the definitive state because of being incapable of [tak- ing rebirth in] the lower world and being bound for enlighten- ment; or [this signifies] the first path, called the fixed course of rightness.481 At this point what is being referred to is the accom- plishment of the function of the first path and his attainment of it. Now, by the expression obtained the path, he shows his attainment of the remaining paths. I have aroused knowledge: I have aroused the knowledge of pacceka enlightenment. By this he shows the fruit. Not to be led by others: He is not to be guided by others thus, “This is true, that is true.” By this he shows he is self-accomplished, or he shows his auton- omy, because he has no need to be guided in the knowledge of pacceka enlightenment, which he has already attained. Or alternatively: He has “transcended the contortions of views” by insight482 and “reached the fixed course” by the first path. [107] He is “one who has obtained the path” through the remaining paths; by the knowledge of the fruit he is “one who has aroused knowledge”; and he is “not to be led by others” because he has achieved all that by himself. The rest should be understood in the way already explained. | (21) |
(22) 56. Nillolupo nikkuho12 nippipāso nimmakkho niddhantakasāvamoho nirāsayo sabbaloke bhavitvā eko care . . . || Sn_I,3.22 || | (22) 56. Being without covetousness, without deceit, without thirst, without hypocrisy, with delusion and faults blown away, without aspirations in the whole world, one should wander solitary as a rhinoceros horn. | (22) 56. Without greed, without scheming, without thirst, not denigrating, with stains and delusion blown away, without wishes for anything in all the world, one should live alone like a rhinoceros horn. (22) | (22) 56 不貪婪,不欺騙,不渴求,不虛偽,摒除污濁和癡迷,對整個世界無所企求,讓他像犀牛角一樣獨自遊蕩。 | (22) 56. What is the origin? It is said that the chef of the king of Bārāṇasī had prepared a snack and offered it to the king—a snack that was delicious and agreeable to look at—hoping that the king would give him a reward. Just by its smell, the dish whetted the king’s appetite and made his mouth water. As soon as he put the first bite into his mouth, his 7,000 taste buds were stimulated as if by nectar. The chef kept on think- ing: “Now he will give me something.” The king, too, thought, “The chef deserves to be rewarded,” but then he considered: “If I reward him because of the taste of this food, I might acquire a bad reputation as a king who is greedy, obsessed with tastes.” Thus he did not say anything. Right up until the end of the meal the chef kept on hoping for a reward, but the king still did not say anything from fear of criticism. Then the chef, thinking, “This king does not have a sense of taste,” the next day offered him tasteless food. While eating, the king thought, “Today the chef needs to be punished,” but having reflected as on the previous day, he did not say any- thing from fear of criticism. The chef considered, “The king does not know what is good and what is bad,” and having taken all his wages, he cooked something at random and gave it to the king. The king then became disenchanted, thinking: “Oh, the greed for wealth! I rule over 20,000 cities, but because of his greed, I do not even get a simple meal!” Having aban- doned his kingdom, he went forth and, developing insight, realized pacceka enlightenment. In the way stated earlier, he recited this verse. In this verse, without greed: greedless. One who is over- come by craving for tastes, who longs for them intensely, longs for them repeatedly, is on that account said to be greedy. There- fore, rejecting this, he says: “without greed.” Without schem- ing: One who is without the three kinds of scheming is said to be “without scheming.”483 But in this verse, the purport is: “One is without scheming by not becoming astonished over agreeable food and so forth.” [108] Without thirst: Thirst is a wish to drink, so its absence is stated as “without a desire to drink.” But here it means that one is devoid of a desire to eat from greed for delicious tastes. Not denigrating: The charac- teristic of “denigration” is disparaging the excellent qualities of others. With its absence, one is “not denigrating.” This is said with reference to his own denigration of the chef’s excel- lent qualities484 at the time he [the king] was a layman. With stains and delusion blown away: Here six qualities should be understood as “stains”: the three of greed, [hatred, and delusion], and the three of bodily, [verbal, and mental] mis- conduct. These are called stains in the sense of lack of clarity according to the situation, in the sense that they obscure one’s own nature and ascribe a different nature, and in the sense that they are tarnished. As it is said: Here, what are the three stains? The stain of lust, the stain of hatred, and the stain of delusion. These are the three stains. What are another three stains here? The bodily stain, the verbal stain, and the mental stain. (Vibh 427, §924,22–23) It is said, “With stains and delusion blown away,” because one has blown away the other five stains along with delusion, which is the root of all stains. Or else “With stains and delusion blown away” [is said] because one has blown away delusion and just the three stains—the bodily, verbal, and mental stains. Of the others, the blowing away of the stain of lust is indicated by being without greed and so forth, the blowing away of the stain of hatred by the absence of denigration. Without wishes: without craving; for anything in all the world: in regard to the entire world. The meaning is that one is devoid of craving for existence and nonexistence in regard to the three realms or the twelve sense bases. The rest should be understood in the way stated earlier. Or alternatively, after stating the first three lines, the connection [of the last line to the others] can be posited thus: eko care means “one is able to live alone.”485 | (22) |
(23) 57. Pāpaṃ sahāyaṃ parivajjayetha anatthadassiṃ visame niviṭṭhaṃ, sayaṃ na seve13 pasutaṃ14 pamattaṃ, eko care . . . || Sn_I,3.23 || | (23) 57. One should avoid an evil companion, who does not see the goal, [ who has] entered upon bad conduct. One should not oneself associate with one who is intent [upon wrong views, and is] negligent. One should wander solitary as a rhinoceros horn. | (23) 57. One should avoid an evil companion, who shows what is harmful, one settled in unrighteousness. One should not freely associate with one who is intent and heedless; one should live alone like a rhinoceros horn. (23) [10] | (23) 57 避開心術不正、行為不端的壞朋友,不要與執著的、懈怠的人交往,讓他像犀牛角一樣獨自遊蕩。 | (23) The verse on the evil companion 57. What is the origin? In Bārāṇasī, it is said, a certain king was making a tour of the city with the full pomp of royalty when he saw people removing old grain from the granary. He asked his ministers: “What is this, men?” “Now, great king, fresh grain has been harvested. To make room for it, these people are discarding the old grain.” “How is it, men? Are the grounds of the women’s quarters and the troops and so forth full?” [109] “Yes, great king, they are full.” “Then, men, have an alms hall built. I will give alms. Don’t let this grain go to waste without being of benefit.” Then a certain minister of wrong view prevented him, say- ing, “Great king, there is no giving,” and so on up to: “Fools and the wise, having roamed and wandered in the round of rebirths, will make an end of suffering.”486 Having seen a gra- nary being emptied for a second and a third time, the king gave the same command. For a third time the minister prevented him, saying: “Great king, giving is a doctrine of fools.” He became disenchanted, thinking, “Ah! I don’t even get to give away my own belongings. What good to me are these evil companions?” Having abandoned the kingdom, he went forth, developed insight, and realized pacceka enlightenment. Then, censuring that evil companion, he recited this verse as a joyful utterance. This is its concise meaning: A clansman who desires the good should avoid an evil companion, who shows what is harm- ful, one settled in unrighteousness—one who is “evil because he holds to the tenfold evil view”;487 who “shows what is harm- ful” because he shows what is harmful to others, too;488 who is “settled in unrighteousness,” in bodily misconduct and so forth. One should not freely associate: One should not associ- ate with him of one’s own will, but if one is subject to another’s control, what can one do? Intent: stuck here and there by way of view.489 Heedless: one whose mind indulges in the strands of sensual pleasure or who is devoid of wholesome development. One should not associate with one like this, should not resort to him, should not attend upon him, but rather one should live alone like a rhinoceros horn. & Nidd II 250. Intent: One who seeks sensual pleasures, who searches for them, who is disposed to them, who fre- quents them, reveres them, leans, bends, and inclines toward them, who is resolved on them and dominated by them is intent upon sensual pleasures. One who, on account of crav- ing, seeks forms, sounds, odors, tastes, and tactile objects, who is disposed to them, frequents them, reveres them . . . is also intent upon sensual pleasures. One who, on account of craving, obtains forms . . . who enjoys forms . . . who is dominated by them is intent upon sensual pleasures. • | (23) |
(24) 58. Bahussutaṃ dhammadharaṃ bhajetha mittaṃ uḷāraṃ1 patibhānavantaṃ,2 aññāya atthāni vineyya kaṃkhaṃ eko care . . . || Sn_I,3.24 || | (24) 58. <10> One should cultivate one of great learning, expert in the doctrine, a noble friend possessed of intelligence. Knowing one's goals, having dispelled doubt, one should wander solitary as a rhinoceros horn. | (24) 58. One should resort to the learned, a bearer of Dhamma, an eminent friend gifted with ingenuity. Having known the benefits and removed doubt, one should live alone like a rhinoceros horn. (24) | (24) 58 應該結交學問淵博、恪守正法、高尚聰明的朋友;應該明瞭事義,消除疑慮,讓他像犀牛角一樣獨自遊蕩。 | (24) The verse on the learned 58. What is the origin? In the past, it is said, eight pacceka- bodhisattas had gone forth in the teaching of the Blessed One Kassapa. Having fulfilled the observance of going and coming for 20,000 years, they arose in the deva world—all is similar to what was said about the verse on eating blamelessly (see p. 454), but there is this difference: After inviting the pacceka- buddhas to sit down in the seats prepared on the upper terrace, the king asked them: “Who are you?” “Great king, we are called the learned ones.” [110] The king was delighted, thinking: “I am named the Learned Brahmadatta, yet I am never satisfied with learning. Come, let me hear from them a variegated teaching on the good Dhamma.” So, having given the water offering, having served them, at the conclusion of the meal he took the Sangha elder’s bowl, paid homage to him, sat down in front of him, and said: “Bhante, please give a Dhamma talk.” The elder said, “May you be happy, great king. Let there be the destruction of lust,” then he got up. The king thought: “He isn’t learned. The second one must be learned. Tomorrow I will hear a variegated discourse on the Dhamma from him.” He invited them for the next day’s meal. In this way, he invited them until all had the chance to speak. Each one spoke only one statement, just as the first one had, and then they got up. The only difference is that they said in order: “Let there be the destruction of hatred, the destruction of delusion, the destruc- tion of rebirth, the destruction of the round, the destruction of acquisitions, the destruction of craving.” Then the king thought: “They say, ‘We are learned,’ yet they do not give a variegated talk. What did they mean?” He began to examine the meaning of their statements. As he examined the statement “Let there be the destruction of lust,” he under- stood: “When lust is destroyed, hatred, delusion, and all other defilements are also destroyed.” He was pleased and reflected: “These ascetics are learned in the direct sense. Just as a person who points out the great earth or space with his finger does not point out a region merely the size of his finger but points out the entire earth and the whole of space, so too, when they pointed out one principle, unlimited principles were pointed out.” Then he thought: “When will I too become learned in such a way?” Desiring such a state of learning, he abandoned his kingdom, went forth, and developing insight, he realized pacceka enlightenment. He then recited this verse as a joyful utterance. This is the concise meaning here: Learned: learned in a two- fold way: completely learned in the scriptures, by knowing the three Piṭakas by way of their meaning, and learned in penetra- tion, by having penetrated the paths, the fruits, the clear knowl- edges, and the superknowledges. The same for a bearer of Dhamma. 490 Eminent: one endowed with eminent bodily, ver- bal, and mental action. [111] Gifted with ingenuity: one whose ingenuity is incisive, whose ingenuity is fluent, and whose ingenuity is both incisive and fluent (see AN II 135,5). Or else the three kinds of “gifted with ingenuity” should be under- stood by way of learning, inquiry, and achievement. One who understands the scriptures is gifted with ingenuity by way of learning. One who knows how to answer inquiries about the meaning, knowledge, the characteristic, and matters possible and impossible is one endowed with ingenuity in inquiry. One who has penetrated the paths and so forth is one endowed with ingenuity in achievement. One such as this is learned, a bearer of Dhamma, an eminent friend gifted with ingenuity. • Nidd II 251–52. Gifted with ingenuity: There are three gifted with ingenuity: one with ingenuity in learning, in inter- rogation, and in achievement. What is ingenuity in learning? Here, someone is naturally learned in the discourses, mixed prose and verse, expositions, verses, inspired utterances, quo- tations, birth stories, amazing accounts, and questions-and- answers, and displays ingenuity based on this learning. What is ingenuity in interrogation? Here, someone displays ingenuity when interrogated about the meaning, the method, character- istics, causes, and matters possible and impossible. What is ingenuity in achievement? Here, someone has achieved the four establishments of mindfulness . . . the noble eightfold path, the four noble paths, the four fruits of the ascetic life, the four analytical knowledges, the six superknowledges. He knows the meaning, the doctrine, linguistic expression, and he is inge- nious in regard to the meaning known, the doctrine known, and the linguistic expression known. The knowledge regard- ing the previous three knowledges is the analytical knowledge of ingenuity. He is endowed with this analytical knowledge of ingenuity; hence he is said to be gifted with ingenuity. That paccekabuddha possesses that analytical knowledge of inge- nuity; therefore he is “endowed with ingenuity.” • Having known the benefits: Through one’s spiritual might, [one knows] the numerous benefits distinguished as one’s own benefit, the benefit of others, and the benefit of both, or the benefit pertaining to the present life, pertaining to the future life, and the supreme benefit. Having removed doubt: having removed and destroyed doubt about the grounds of doubt, such as “Did I exist in the past?” and so forth (MN I 8,4, SN II 26,28). Being one accomplished in all such tasks, one should live alone like a rhinoceros horn. | (24) |
(25) 59. Khiḍḍaṃ ratiṃ3 kāmasukhañ ca loke analaṃkaritvā anapekkhamāno vibhūsanaṭṭhānā virato saccavādī4 eko care . . . || Sn_I,3.25 || | (25) 59. Not finding satisfaction in sport and enjoyment, nor in the happiness [which comes] from sensual pleasures in the world, [and] paying no attention [to them], abstaining from adornment, speaking the truth. one should wander solitary as a rhinoceros horn. | (25) 59. Having found no satisfaction in the world with play, delight, and sensual pleasures, not taking any interest in them, refraining from ornaments, a speaker of truth, one should live alone like a rhinoceros horn. (25) | (25) 59 不裝飾打扮,不嚮往世間的娛樂和欲愛,不涉足繁華之地,言語真實,讓他像犀牛角一樣獨自遊蕩。 | (25) The verse on ornaments 59. What is the origin? In Bārāṇasī there was a king named Vibhūsaka (“Ornamenter”) Brahmadatta. In the morning, after eating porridge or rice, he would get himself adorned with various ornaments. Having inspected his entire body in a large mirror, if he did not like anything, he would remove it and have it replaced with another ornament. One day, while he was so engaged, the time for his midday meal arrived. With- out having adorned himself, he wrapped a turban around his head, ate, and went for his siesta. Having arisen again, he con- tinued in the same way until sunset. This happened on the second day and the third day. Then, while he was adorning himself, he got a backache. He thought: “Ah, while I have been busy adorning myself, discontent with ornaments of this kind, I gave rise to greed. But this greed, it is said, leads to the plane of misery. Come, now, let me suppress greed.” Having abandoned the kingdom and gone forth, developing insight, he realized pacceka enlightenment and recited this verse as a joyful utterance. [112] In this verse, play and delight have already been explained. “Sensual pleasure” is the pleasure of sensual objects.491 For sensual objects, too, are called “pleasure” because they are the objective domain of pleasure; as it is said: “Form is pleasant, immersed in pleasure” (SN III 69,16). Thus having found no satisfaction in this physical world with this play, delight, and sensual pleasures, one does not grasp upon them thus: “This is gratifying” or “This is essential.”492 Not taking any interest in them: because one finds no satisfaction,493 one behaves with- out interest, without yearning, without craving. Refraining from ornaments, a speaker of truth, one should live alone. Here, there are two kinds of ornaments: the orna- ments of a householder and the ornaments of a homeless one. The ornaments of a householder are clothing, turban, garlands, perfumes, and so forth; the ornaments of a homeless one are decorations of the alms bowl and other requisites. Therefore, the meaning should be understood thus: one refrains from ornaments by means of the three kinds of abstinence;494 one is a speaker of truth by not uttering deceptive statements. • Nidd II 252. Sensual pleasure: This is said by the Blessed One: “There are, bhikkhus, these five strands of sensual plea- sure. What five? Forms cognizable by the eye that are desir- able, lovely, agreeable, pleasing, sensually enticing, tantalizing. Sounds cognizable by the ear . . . Odors cognizable by the nose . . . Tastes cognizable by the tongue . . . Tactile objects cogniza- ble by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five strands of sensual pleasure. Now the pleasure and joy that arise depen- dent on these five strands of sensual pleasure are the gratifica- tion in sensual pleasures.” Having found no satisfaction . . . not taking any interest in them: having abandoned, dispelled, eliminated, and terminated amusement, delight, and sensual pleasures in the world. Nidd II 252–53. Ornaments: There are two kinds of orna- ments, those of householders and those of homeless ones. What are the ornaments of householders? Hair and beard, gar- lands and fragrances, ointments, necklaces, earrings, clothing, headwraps, rubbing, massages, bathing, bodywork, mirrors, collyrium, garlands, fragrances, and ointments, facial pow- der, lipstick, gloves, ribbons, staff, rod, sword, parasol, deco- rative sandals, turban, jewelry, fans, white clothes, and long nails. What are the ornaments of homeless ones? Decoration of the robes, decoration of the alms bowl, decoration of the lodging, decoration and ornamentation of this putrid body or of exter- nal requisites. Nidd II 253. A speaker of truth: The paccekabuddha is a speaker of truth, one bound to truth, trustworthy and reliable, no deceiver of the world. • | (25) |
(26) 60. Puttañ ca dāraṃ pitarañ ca mataraṃ dhanāni dhaṇṇāni ca bandhavāni ca5 hitvāna kāmāni yathodhikāni6 eko care . . . || Sn_I,3.26 || | (26) 60. Leaving behind son and wife, and father and mother, and wealth and grain, and relatives, and sensual pleasures to the limit, one should wander solitary as a rhinoceros horn. | (26) 60. Having abandoned children and wife, father and mother, wealth, grain, and relatives, sensual pleasures according to the limit, one should live alone like a rhinoceros horn. (26) | (26) 60 拋棄兒子,妻子,父親和母親,拋棄錢財,穀物和親屬,拋棄一切愛欲,讓他像犀牛角一樣獨自遊蕩。 | (26) The verse on sons and wife 60. What is the origin? The son of the king of Bārāṇasī, even in his youth, was appointed to rule the kingdom. As with the paccekabodhisatta spoken of in relation to the first verse, one day, while enjoying the splendor of royalty, he reflected: “While exercising kingship, I create suffering for many. What use do I have for this evil, all for the sake of a single meal? Come now, let me produce happiness.” Having abandoned the kingdom and gone forth, developing insight, he realized pacceka enlighten- ment and recited this verse as a joyful utterance. In this verse, wealth is precious substances such as pearls, jewels, crystal, conch stone, coral, silver, gold, and so forth. Grain is of seven kinds: hill rice, paddy, barley, wheat, millet, varaka, and kudrūsaka. 495 Relatives are of four kinds: close rela- tives, clan members, friends, and colleagues. [113] According to the limit: by way of one’s own respective limits.496 The rest in the way stated. • Nidd II 254. To the limit. The defilements abandoned by the path of stream-entry do not recur, do not come back, do not return. The defilements abandoned by the path of the once-returner . . . The defilements abandoned by the path of the non-returner . . . The defilements abandoned by the path of arahantship do not recur, do not come back, do not return. • | (26) |
(27) 61. ‘Saṅgo7 eso, parittam ettha sokhyaṃ, app'; assādo,8 dukkham ettha bhiyyo, gaḷo9 eso'; iti {ñatvā} mutīmā eko care . . . || Sn_I,3.27 || [F._10] | (27) 61. 'This is an attachment; here there is Jittle happiness, [and] little satisfaction; here there is very much misery; this is a hook.' Knowing this, a thoughtful man should wander solitary as a rhinoceros horn. | (27) 61. “This is a tie, the happiness here is slight, giving little gratification; the suffering here is more, this is a hook”: having known thus, a thoughtful person should live alone like a rhinoceros horn. (27) | (27) 61 智者懂得:“這是束縛,其中幸福很少,快樂很少,痛苦倒是很多。這是釣鉤。”讓他像犀牛角一樣獨自遊蕩。 | (27) The verse on a tie 61. What is the origin? In Bārāṇasī, it is said, there was a king named Pādalola (“Footloose”) Brahmadatta. In the morning, after eating porridge or rice, he would visit the three compa- nies of dancers in his three palaces. The three companies of dancers were those who came from previous kings, those who came from his immediate predecessor, and those procured in his own time. One morning, he went to the palace of the young dancers. Wishing to please the king, the dancers, who were like the nymphs of Sakka, ruler of the devas, applied themselves to extremely enchanting dance, song, and instrumental music. The king, however, was discontent with them, thinking: “This is nothing special for young ones.” So he went to the palace of the middle dancers. Those dancers performed in the same way. There, too, the king was discontent and went to the palace of the eldest dancers. Those dancers too performed in the same way. Because of their age—since they had passed through the reigns of two or three kings—he regarded their dancing as like a play of bones and found their singing disagreeable. Thus he strolled back to the palace of the young dancers, and then to the palace of the middle dancers, without finding contentment anywhere. He reflected: “These dancers, who are like the nymphs of Sakka, apply themselves with all their might to dancing, song, and instrumental music because they wish to please me. How- ever, I’m discontented everywhere and I just become more greedy. Now this greed, it is said, leads to the plane of misery. Come, now, let me suppress greed.” Having abandoned the kingdom and gone forth, developing insight, he realized pac- ceka enlightenment and recited this verse as a joyful utterance. This is its meaning: This is a tie: he describes his own object of enjoyment. For that is a tie because living beings become attached to it, just like an elephant stuck in the mud. The hap- piness here is slight: At the time that he was enjoying the five strands of sensual pleasure, the happiness there was slight in the sense of being base, because it is to be aroused through an inverted perception or because it is included among desire- sphere phenomena. It is transient, like the pleasure that comes from watching a dance illuminated by a flash of lightning; [114] what is meant is that it is temporary. Giving little gratification, the suffering here is more: In this connection it is said: “The pleasure and joy, bhikkhus, that arise in dependence on these five strands of sensual pleasure: this is the gratification in sen- sual pleasures.” The suffering in this connection is explained in this way: “And what, bhikkhus, is the danger in sensual pleasures? Here, whatever be the craft by which a clansman earns his living, whether by computation, by accounting,” and so forth (MN I 85,28). Comparing them, [the gratification is] slight, a mere drop of water, but the suffering is much more, like the water in the four oceans. Hence it is said: “giving little gratification, the suffering here is more.” This is a hook: The five strands of sensual pleasure are like a fisherman’s hook because they drag one along with a promise of gratification. Having known thus, a thoughtful person: having known this in such a way, a wise and intelligent person should abandon all this and live alone like a rhinoceros horn. | (27) |
(28) 62. Sandālayitvā10 saṃyojanāni jālaṃ va bhetvā11 sālil'; ambucārī12 aggīva daḍḍhaṃ anivattamāno eko care . . . || Sn_I,3.28 || | (28) 62. Having torn one's fetters asunder, like a fish breaking a net in the water, not returning, like a fire [not going back] to what is [already] burned, one should wander solitary as a rhinoceros horn. | (28) 62. Having sundered the fetters, like a fish in the water that has broken a net, like a fire not returning to what has been burnt, one should live alone like a rhinoceros horn. (28) | (28) 62 衝破這些桎梏,猶如水中魚兒衝破魚網。猶如火苗不再返回燃燒過的地方,讓他像犀牛角一樣獨自遊蕩。 | (28) The verse on sundering 62. What is the origin? In Bārāṇasī, it is said, there was a king named Anivatta (“Not-Retreating”) Brahmadatta. They called him thus because, when he entered a battle he did not retreat until he was victorious, or if he had undertaken any other task, he did not retreat until he had completed it. One day he went to the park. Now on that occasion a forest fire arose. The fire spread, burning up the dry pastures and the grass, without turning back. Having seen this, the king gave rise to the cor- responding counterpart sign497 and reflected: “Like this forest fire, the elevenfold fire498 spreads without retreating, burning up all beings, and it produces great suffering. For the sake of turning back this suffering, when will I proceed without retreating, like this fire, burning up the defilements with the fire of the knowledge of the noble path?” Having gone a little further, he saw fishermen catching fish in a river. [115] Among the fish that had entered the net, one large fish broke the net and escaped. The fishermen shouted: “A fish has broken the net and gone!” Having heard their cry, the king gave rise to the corresponding counterpart sign and reflected: “When will I, too, having broken through the net of craving and views with the knowledge of the noble path, escape with- out getting stuck?” Having abandoned the kingdom and gone forth, having undertaken insight, he realized pacceka enlight- enment and recited this verse as a joyful utterance. In the second line, a net is made of cord. Ambucārī is a fish, so called because it lives (carati) in water (ambu). What is meant is: “Like a fish that has broken the net in the water of the river.” In the third line, what has been burnt means the place that has been burnt. As a fire does not retreat to a burnt place, never comes back there, just so one does not retreat to the strands of sensual pleasure that have been burnt by the fire of path knowledge. What is meant is that one does not return to them. The rest in the way explained earlier. • Nidd II 256. Like a fire not returning to what has been burnt: As a fire spreads without turning back, burning up its fuel—grass and wood—just so the defilements abandoned by the paccekabuddha with the path of stream-entry . . . with the path of the once-returner . . . with the path of the non-returner . . . with the path of arahantship do not recur, do not come back, do not return. • | (28) |
(29) 63. Okkhitacakkhū13 na ca pādalolo guttindriyo rakkhitamānasāno14 amavassuto apariḍayhamāno15 eko care . . . || Sn_I,3.29 || | (29) 63. With downcast eye and not foot-loose, with sense-faculties guarded, with mind protected, not overflowing [with defilement], not burning, one should wander solitary as a rhinoceros horn. | (29) 63. With downcast gaze, not footloose, with guarded faculties, with protected mind, unpolluted, not feverish with passion, one should live alone like a rhinoceros horn. (29) | (29) 63 目不斜視,足不躊躇,守住感官,保護思想,不懷欲望,不受燒烤,讓他像犀牛角一樣獨自遊蕩。 | (29) The verse on the downcast gaze 63. What is the origin? In Bārāṇasī, it is said, there was a king named Cakkhulola (“Roaming-Eyes”) Brahmadatta. Like Foot- loose Brahmadatta, he was always intent on seeing his danc- ers, with this difference: When he was discontent, he went here and there, and on seeing this or that dancer, he was extremely delighted, again and again, so that, by looking at his circle of dancers, his craving ever increased. It is said that he saw a landowner’s wife who had come to see the dancers and he was smitten by lust for her. He then acquired a sense of urgency, thinking: “Ah,499 if my craving increases, I will fill up the hells. Come now, let me suppress it.” Having abandoned the kingdom and gone forth, developing insight, he realized pacceka enlightenment and, censuring his own former conduct, he recited this verse as a joyful utterance that illustrates the excellent qualities directly opposed to it. [116] In this verse, with downcast gaze: with eyes cast down. What is meant is: “Having set in order the seven vertebrae of the neck, looking a mere yoke’s distance ahead in order to see whatever should be abandoned by avoidance.”500 But one does not let the jawbone strike the chest, for such a way of keeping the eyes downcast is not suitable for an ascetic. Not footloose: One’s feet do not itch from a desire to join a group, that is, to pair up with a single person or to make a pair a threesome; or one refrains from long journeys and unsettled travel.501 With guarded faculties: Of the six sense faculties, one guards the faculties other than the one that is mentioned separately (the mind faculty). With protected mind: One protects the mind so that it is not plundered by defilements; thus one has a protected mind. Unpolluted: By this practice502 one is not inundated by defilements [arisen] in relation to various objects. Not feverish with passion: Since one is not inundated, one does not become feverish with the fires of defilements. Or alternatively, “unpol- luted” refers to the external, “not feverish” to the internal. The rest in the way stated earlier. | (29) |
(30) 64. Ohārayitvā gihivyañjanāni saṃchinnapatto Yathā pārichatto|kāsāyavattho abhinikkhamitvā eko care . . . || Sn_I,3.30 || | (30) 64. Having discarded the marks of a householder, like a coral tree a whose leaves have fallen, <11> having gone out [from the house] wearing the saffron robe, one should wander solitary as a rhinoceros born. | (30) 64. Having cast off the marks of a layman like a pāricchattaka tree that has shed its leaves,72 [11] clothed in ochre robes, having renounced, one should live alone like a rhinoceros horn. (30) | (30) 64 拋棄在家人的標誌,猶如波利質多樹(指天國中的珊瑚樹)拋棄樹葉,穿上黃袈裟出家,讓他像犀牛角一樣獨自遊蕩。 | (30) The verse on the pāricchattaka tree 64. What is the origin? In Bārāṇasī, it is said, there was another king named Cātumāsika (“Four-Months”) Brahmadatta, who used to go play in his garden every four months. One day in the middle month of the summer, while entering the park, he saw a pāricchattaka koviḷāra tree covered with leaves and a canopy adorned with flowers. He picked a flower and entered the park. Then one of his ministers, thinking, “The king has picked the best flower,” stood on the back of an elephant and picked a flower. In just this way, all the troops picked flowers. Those who did not get to enjoy flowers [117] picked the leaves. Thus the tree was stripped of leaves and flowers, and only the trunk was left. As he was leaving the park in the evening the king saw this and thought: “What has happened to this tree? When I arrived it was adorned with coral-like flowers among its jewel-colored branches, but now it has been stripped of its leaves and flowers.” Not far away he saw another tree that was flowerless and covered with foliage. It occurred to him: “Because its branches were decked with flowers, the pāricchattaka tree was an object of greed for many people, and hence in an instant it has gone to ruin. But that other tree, which is not an object of greed, stands just as it was. This kingdom, too, like the flowering tree, is an object of greed. But the state of a bhikkhu, like the flower- less tree, is no object of greed. Therefore this kingdom is sim- ilar to the pāricchattaka tree, which, like the flowerless tree, was covered with leaves until it was plundered. Thus, like the pāricchattaka tree, having covered myself in the ochre robe, I should go forth.” Having abandoned the kingdom and gone forth, developing insight, he realized pacceka enlightenment and recited this verse as a joyful utterance.503 In this verse, the meaning of the line clothed in ochre robes, having renounced (kāsāyavattho abhinikkhamitvā) should be understood thus: “Having renounced the home life, having become clothed in ochre robes.”504 The rest can be understood in the way stated, so it is not elaborated. • Nidd II 261–62. Like a pāricchattaka tree covered with leaves: As that pāricchattaka koviḷāra tree had dense foliage and cast a thick shade, just so the paccekabuddha bears his complete set of robes and alms bowl.505 Clothed in ochre robes, having renounced: Having cut off the impediment of dwelling in a house, having cut off the impediment of wife and chil- dren, having cut off the impediment of relatives, having cut off the impediment of friends and companions, having cut off the impediment of property, having shaved off hair and beard, having put on ochre robes, having gone forth from the house- hold life into homelessness, having reached the state of own- erlessness, the paccekabuddha lives, dwells, conducts himself alone. • | (30) |
(31) 65. Rasesu gedhaṃ akaraṃ alolo anaññaposī1 sapadānacārī2 kule kule appaṭibakkhacitto3 eko care . . . || Sn_I,3.31 || | (31) 65. Showing no greed for flavours, not wanton, not supporting others, going on an uninterrupted begging round, not shackled in mind to this family or that, one should wander solitary as a rhinoceros horn. | (31) 65. Not arousing greed for tastes, not hankering for them; not nourishing others, walking for alms without skipping houses;with a mind unbound to this or that family, one should live alone like a rhinoceros horn. (31) | (31) 65 不貪圖美味,不猶豫動搖,不養育他人;挨戶行乞,心無牽掛,讓他像犀牛角一樣獨自遊蕩。 | (31) Chapter 4 The verse on greed for tastes 65. What is the origin? A certain king of Bārāṇasī, it is said, accompanied by his ministers’ sons, was playing in the stone slab lotus pond in the park. His chef offered him a snack, which was like ambrosia, extremely well prepared, imbued with the taste of all kinds of meats. The king became greedy for it and ate it all by himself, without sharing it with anyone else. When he came out from his water sports very late in the day, he ate it quickly, without considering any of those with whom he had shared food in the past. Then he later reflected: “Oh, I have done something evil. I was so overcome by craving for tastes that I forgot about the others [118] and ate everything myself. Come, now, let me suppress craving for tastes.” Having aban- doned the kingdom and gone forth, developing insight, he realized pacceka enlightenment and recited this verse as a joy- ful utterance, criticizing his former behavior and showing the opposite virtues. In this verse, tastes are flavors distinguished as sour, sweet, pungent, bitter, salty, alkaline, astringent, and so forth. Not arousing greed: not giving rise to craving. Not hankering for them: not being agitated by various tastes, such as “I will taste this, I will taste that.” Not nourishing others: without anyone who has to be nourished, such as a pupil and so forth; what is meant is that one is content simply with maintaining the body. Or alternatively, he shows: “Unlike formerly in the park, when I did not nourish another because I was greedy and han- kered for tastes, I won’t be thus, but having abandoned the craving because of which one hankers for tastes, I will ‘not nourish another’ by not producing another individual exis- tence in the future, an existence rooted in craving.” Or alterna- tively, the defilements are called “other” in the sense that they are damaging to one’s good. By not nourishing them, “one does not nourish another.” This, too, is the meaning here. Walking for alms without skipping houses: One walks without deviating; one walks in sequence. This means that when one enters [a village] for alms, one goes without depart- ing from the order of the houses; one goes to rich families and poor families without skipping any.506 With a mind unbound to this or that family: One’s mind is not attached anywhere, to families of khattiyas and so forth, because of the defilements, but one is similar to the moon, always like a newcomer. The rest in the way already stated. | (31) |
(32) 66. Pahāya pañcāvaraṇāni cetaso upakkilese4 vyapanujja5 sabbe anissito chetvā sinebadosaṃ6 eko care . . . || Sn_I,3.32 || | (32) 66. Having left behind the five hindrances of the mind, having thrust away all defilements, not dependent, having cut off affection and hate, one should wander solitary as a rhinoceros horn. | (32) 66. Having abandoned the five obstructions of mind, having dispelled all mental defilements, independent, having cut off affection and hatred, one should live alone like a rhinoceros horn. (32) | (32) 66 摒棄心中五蓋,清除一切污點,獨立不羈,斬斷愛和恨,讓他像犀牛角一樣獨自遊蕩。 | (32) The verse on obstructions 66. What is the origin? A certain king of Bārāṇasī, it is said, was an obtainer of the first jhāna. In order to maintain the jhāna, he abandoned the kingdom and went forth. Developing insight, he realized pacceka enlightenment and recited this verse as a joyful utterance. In this verse, the obstructions are simply the hindrances. The meaning of these has already been explained in relation to the Discourse on the Serpent (see pp. 379–80). [119] Because they obstruct the mind as clouds obstruct the sun and moon, they are called obstructions of mind. Having abandoned them by access concentration or absorption. Mental defilements: the unwholesome qualities that encroach on the mind and oppress it, or such qualities as covetousness and so forth spoken of in the Simile of the Cloth (MN 7) and elsewhere. Having dispelled: having scattered, having destroyed; the meaning is, “hav- ing abandoned by the path of insight.” All: without remain- der. One equipped with serenity and insight is independent because of the abandoning of dependence on views by means of the first path. Having cut off, by the remaining paths, affec- tion and hatred (the fault of affection) pertaining to the three realms. What is meant is craving and lust.507 For affection itself is called “the fault of affection” because it is the opposite of excellent qualities. The rest in the way already stated. • Nidd II 265. Independent, having cut off affection and hatred. Independent: There are two dependencies: depen- dency on craving and dependency on views. Affection: There are two kinds of affection: affection on account of craving and affection on account of views. Hatred: mental resentment, repugnance, aversion, irritation, hatred, antipathy, anger, ill will, resistance, animosity, ferocity, displeasure, dissatisfac- tion of the mind. Independent, having cut off affection and hatred: The paccekabuddha, having cut off, eradicated, aban- doned, dispelled, terminated, and eliminated affection on account of craving, affection on account of views, and hatred, is not dependent on the eye, ear . . . not dependent on things seen, heard, sensed, and cognized; he dwells independent, unattached, freed, detached, with a mind rid of barriers. • | (32) |
(33) 67. Vipiṭṭhikatvāna sukhaṃ dukhañ7 ca pubbe va ca somanadomanassaṃ8 laddhān'; upekhaṃ9 samathaṃ visuddhaṃ eko care . . . || Sn_I,3.33 || | (33) 67. Having put happiness and misery behind oneself, and joy and dejection already, having gained equanimity [which is] purified calmness, one should wander solitary as a rhinoceros horn. | (33) 67. Having left behind pleasure and pain and previously [discarded] joy and dejection, having gained purified equanimity and serenity, one should live alone like a rhinoceros horn. (33) | (33) 67 拋棄快樂和痛苦,也拋棄從前的喜悅和煩惱,達到無憂無樂,安寧純潔,讓他像犀牛角一樣獨自遊蕩。 | (33) The verse on leaving behind 67. What is the origin? A certain king of Bārāṇasī, it is said, was an obtainer of the fourth jhāna. In order to maintain the jhāna, he abandoned the kingdom and went forth. Developing insight, he realized pacceka enlightenment and, indicating the success of his practice, he recited this verse as a joyful utterance. In this verse, having left behind: having put at one’s back; the meaning is “having discarded, having cast off.” Pleasure and pain: bodily comfort and discomfort. Joy and dejection: mental comfort and discomfort. Purified: purified because freed from nine contrary qualities, namely, the five hindrances, thought, examination, rapture, and pleasure; rid of defilements like refined gold. Equanimity: the equanimity of the fourth jhāna. Serenity: the serenity of the fourth jhāna. This is the construal: “Having left behind pleasure and pain”: The purport is that pain has been put away earlier on the plane of access to the first jhāna and pleasure on the plane of access to the third jhāna. Having taken the word “and” stated at the beginning [and inserted it] again afterward, [the sense becomes]: “And having left behind joy [120] and dejection.” “Earlier” is a governing word (adhikāra). Hence he shows: Joy is put away at the access to the fourth jhāna and dejection already at the access to the second jhāna. For these places of abandon- ing are stated in an expository sense.508 But in the direct sense, the place for the abandoning of pain is the first jhāna; for the abandoning of dejection, the second jhāna; for the abandon- ing of pleasure, the third jhāna; and for the abandoning of joy, the fourth jhāna. As it is said: “When one enters and dwells in the first jhāna, here the arisen pain faculty ceases without remainder,” and so forth (SN V 207–16). All this is explained in the Atthasālinī, the commentary to the Dhammasaṅgaha (As 176–77). Since previously, in the first jhāna and [in the second and third jhānas], one has already left behind pain, dejection, and pleasure [respectively], in that case, having left behind joy in the fourth jhāna and having gained purified equanimity and serenity by this practice, one should live alone. The rest is clear. • Nidd II 266. Having left behind pleasure and pain and previously [discarded] joy and dejection: Here, with the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, the paccekabuddha enters and dwells in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity. Having gained purified equanimity and serenity: In the fourth jhāna equanimity and serenity are purified, cleansed, spotless, with- out defilement, malleable, wieldy, firm, and imperturbable. Having gained the equanimity and serenity pertaining to the fourth jhāna, one should live alone like a rhinoceros horn. • | (33) |
(34) 68. Āraddhaviriyo paramatthapattiyā alīnacitto akusītavutti10 [F._11] daḷhanikkamo thāmabalūpapanno eko care . . . || Sn_I,3.34 || | (34) 68. Resolute for the attainment of the supreme goal, with intrepid mind, not indolent, of firm exertion, furnished with strength and power, one should wander solitary as a rhinoceros horn. | (34) 68. With energy aroused to attain the supreme goal, with unsluggish mind and robust practice, firmly persistent, equipped with strength and power, one should live alone like a rhinoceros horn. (34) | (34) 68 竭力獲得至善,誠心誠意,行動積極,勤奮努力,堅韌不拔,讓他像犀牛角一樣獨自遊蕩。 | (34) The verse on energy aroused 68. What is the origin? A certain frontier king, it is said, whose army consisted of a thousand warriors, had a small realm but great wisdom. One day he reflected, “Although I am of minor stature, because I am wise I can capture the whole of Jambudīpa.” He then sent a messenger to a neighboring king, telling him: “You must surrender your kingdom to me within seven days or fight.” He then gathered his own ministers and said to them: “Without asking for your permission, I acted rashly and sent this message to such and such a king. What’s to be done?” They said: “Is it possible, great king, to call back the messenger?” – “It’s not possible. He must have already gone.” – “If so, you have destroyed us. It’s painful to die by another’s sword. Come, let’s die by each other’s sword, let’s stab our- selves, let’s hang ourselves, let’s take poison.” In this way, each of them spoke in praise of death. Then the king said: “What use are these to me? I have my warriors, men.” Then the thousand warriors rose up, each saying: “I’m a war- rior, great king! I’m a warrior, great king!” The king thought to himself: “I’ll investigate them.” [121] He then had a funeral pyre prepared and said: “I acted rashly, men. My ministers have rejected what I did. I myself will enter the funeral pyre. Who will enter along with me? Who will surrender his life to me?” When he had spoken, five hundred warriors rose up and said: “Let us enter, great king.” Then the king said to the other five hundred: “What will you do now, dear ones?” They said: “That is not the act of a man, great king. That’s womanly conduct. Since the king has sent a messenger to the opponent king, we will die fighting alongside the king.” The king replied: “You are the ones who have surrendered your lives to me.” Then he equipped his fourfold army, went out accompanied by the thousand warriors, and settled at the boundary of his realm. When the opponent king heard the news, he became angry and thought: “Ah! That little king couldn’t even be my slave!” Then he took all his troops and departed for battle. When the minor king saw them arrayed, he said to his troops: “Dear ones, there are not many of you. You should all mass together, take your swords and shields, and quickly advance straight toward the other king.” They did so. Then the opposing army split in two, allowing them to pass in between. They captured the opponent king alive, while the enemy warriors fled. The minor king ran in front, saying: “I’m going to kill you.” But the opponent king pleaded for mercy. The minor king granted him mercy, made him take an oath, and made him his own man. Then, together with him, he pro- ceeded against another king, and while stationed at the bound- ary of the kingdom, he sent a message: “Give me your kingdom or fight!” He surrendered the kingdom, thinking: “I am not capable even of fighting one.” Having captured all the kings in this way, in the end he even captured the king of Bārāṇasī. While ruling over the whole of Jambudīpa accompanied by a hundred kings, he reflected: “In the past I was a minor king, but now, through my own ingenuity, I have become the ruler of all Jambudīpa. [122] But that ingenuity of mine, accompanied by mundane energy, does not lead to disenchantment or dis- passion. It would indeed be good for me to use this ingenuity to seek the world-transcending Dhamma.” He then gave the kingdom to the king of Bārāṇasī, sent his wife and children back to his own country, and went forth. Having undertaken insight, he realized pacceka enlightenment and then, indicat- ing the success of his own endeavor, he recited this verse as a joyful utterance. In this verse, by with energy aroused he shows his own arousing of energy, initial energy. The supreme goal is nibbāna; to attain the supreme goal: for its attainment. By this he shows the fruit to be attained by arousing energy. With unsluggish mind: by this he shows the unsluggishness of the mind and mental factors fortified by powerful energy. Robust conduct: by this he shows the absence of bodily indolence when stand- ing, sitting, walking back and forth, and so on. Firmly persistent: by this he shows the energy of striv- ing that occurs thus: “Willingly, let only my skin and sinews remain” (AN I 50,9–13), which is referred to when it is said, in relation to one striving in the gradual training, “he realizes the supreme truth with the body and sees it by piercing it with wisdom” (MN I 480,9). Or alternatively, by this he shows the energy associated with the path. For that is firm, since it has reached fulfillment by development, and it is persistence, because it has entirely departed from opposition. Therefore the person endowed with that, whose persistence is firm, is called “one firmly persistent.” Equipped with strength and power: equipped with bodily strength and the power of knowledge at the moment of the path. Or alternatively: “equipped with strength and power” means equipped with power that consists in strength. What is meant is “equipped with the power of sturdy knowledge.” By this expression, indicating that his energy is accompanied by insight knowledge, he demonstrates careful striving. The three lines should also be construed by way of preliminary, intermediate, and superior energy. The rest in the way already explained. | (34) |
(35) 69. Paṭisallāṇaṃ11 jhānam ariñcamāno12 dhammesu niccaṃ anudhammacārī13 ādīnavaṃ sammasitā bhavesu eko care . . . || Sn_I,3.35 || | (35) 69. Not giving up seclusion [and] meditation, constantly living in accordance with the doctrine in the world of phenomena, understanding the peril [which is] in existences, one should wander solitary as a rhinoceros horn. | (35) 69. Not neglecting seclusion and jhāna, always acting in accordance with the teachings, having explored the danger in states of existence, one should live alone like a rhinoceros horn. (35) | (35) 69 堅持隱居和修禪(指靜慮沉思),堅持正法,洞察生存的危險,讓他像犀牛角一樣獨自遊蕩。 | (35) The verse on seclusion 69. What is the origin? The origin of this verse is similar to that of the verse on obstructions; there is no difference. But in the commentary on its meaning, seclusion [123] is separa- tion by turning away from these and those beings and condi- tioned things—resorting to aloneness, solitude;509 the meaning is bodily seclusion. Jhāna: It is mental seclusion that is called jhāna, because of burning up the contrary states and because of closely contemplating the object and the characteristics.510 Here, the eight meditative attainments are called jhāna because of burning up the contrary states such as the hindrances and because of closely contemplating the object; insight, the paths, and the fruits are called jhāna because of burning up the con- trary states such as the perception of a being, and because of closely contemplating the characteristics.511 But here it is the close contemplation of the object that is intended. Thus not neglecting this seclusion and jhāna, not ignoring them.512 • Nidd II 269. Not neglecting seclusion and jhāna. Seclu- sion: The paccekabuddha is one who delights in seclusion, who is delighted with seclusion, who is intent upon internal serenity of mind, who does not neglect jhāna, who possesses insight, who frequents empty houses, a meditator who is delighted with jhāna, intent upon solitude, who esteems his own good. Not neglecting jhāna: The paccekabuddha does not neglect jhāna in two ways: he is intent upon arousing the first jhāna that he has not yet attained . . . the fourth jhāna that he has not yet attained; in this way he does not neglect jhāna. And he pursues, develops, and cultivates the first jhāna that he has already attained . . . the fourth jhāna that he has already attained; in this way too he does not neglect jhāna. • Always acting in accordance with the teachings: in regard to the phenomena such as the five aggregates that come into the range of insight.513 Always: constantly, continuously, with- out interruption. Acting in accordance with: practicing the teaching of insight that accords with conduct514 in regard to those teachings. Or alternatively, the teachings here means the nine world-transcending states,515 and “in accordance with” is the teaching that is in harmony with those states. This is a des- ignation for insight. • Nidd II 269. Always acting in accordance with the teach- ings: The teachings (dhammā) are the four establishments of mindfulness . . . the noble eightfold path. What is in accor- dance with the teachings (anudhamma)? The right practice, the practice in conformity, the unopposed practice, the practice in accordance with the goal, the practice in accordance with the Dhamma, the fulfillment of good behavior, guarding the doors of the sense faculties, moderation in eating, devotion to wake- fulness, mindfulness and clear comprehension. Always act- ing in accordance with the teachings, constantly, consistently, continuously, without interruption, repetitively, like waves on water, in unbroken continuity, in the morning and the after- noon, in the first, middle, and last watches of the night, in the dark fortnight and the bright fortnight, in the rainy season, the cold season, and the hot season, in the first, middle, and final stages of life, one lives, dwells, behaves, conducts oneself accordingly. • Having explored the danger in states of existence: This means contemplating with that insight—which is designated “conduct in accordance with”—the fault in the three states of existence, consisting in their impermanence and so forth.516 The construal should be understood thus: “Not neglecting this bodily seclusion and mental seclusion, one can be said to have achieved this [pacceka enlightenment] by the practice consist- ing in insight that has reached its peak; he should live alone like a rhinoceros horn.” • Nidd II 269. Having explored the danger in states of exis- tence: One who explores the danger in states of existence thus, “All conditioned things are impermanent” . . . [see pp. 1060–61, Nidd I 67–68] . . . “Whatever is subject to origination is all sub- ject to cessation,” should live alone like a rhinoceros horn. • | (35) |
(36) 70. Taṇhakkhayaṃ patthayaṃ appamatto anelamūgo14 sutavā satīmā saṃkhātadhammo niyato15 padhānavā eko care . . . || Sn_I,3.36 || | (36) 70. Desiring the destruction of craving, not negligent, not foolish, learned, possessing mindfulness, having considered the doctrine, restrained, energetic, one should wander solitary as a rhinoceros horn. | (36) 70. Yearning for craving’s destruction, heedful, intelligent, learned, mindful, having comprehended the Dhamma, fixed in destiny, vigorous in striving, one should live alone like a rhinoceros horn. (36) [12] | (36) 70 企求滅寂欲望,謹慎、聰明、博學、深思、知法、自制、努力,讓他像犀牛角一樣獨自遊蕩。 | (36) The verse on the destruction of craving 70. What is the origin? A certain king of Bārāṇasī, it is said, made a tour of the city with the full pomp of royalty. Because of his physical splendor, those people walking in front, their hearts drawn, turned around and looked up at him alone. So too those walking behind him and those walking on both sides. For it is just natural that people in the world are never satiated in looking at a buddha and in looking at the full moon, the ocean, and a king. Then the wife of a certain landowner, who had gone to the upper story of her mansion, opened the win- dow and stood there looking down. As soon as the king saw her, he was smitten with her and ordered his minister: “Find out, man, whether or not that woman is married.” He [124] found out and reported: “She is married.” Then the king reflected: “These 20,000 dancing girls, who are like heavenly nymphs, try to please me alone. But now I have passed over them and crave another man’s wife. This crav- ing is dragging me to the plane of misery.” Having seen the danger in craving, he decided: “Let me suppress it.” Having abandoned the kingdom and gone forth, developing insight, he realized pacceka enlightenment and recited this verse as a joyful utterance. Here, craving’s destruction is nibbāna, the non-occurrence of that craving whose danger has been seen. Heedful: acting con- stantly and carefully; intelligent: 517 wise, competent; learned: one who has the learning that promotes well-being and happi- ness. What is meant is one endowed with the heritage of learn- ing; mindful: able to recollect what was done [and said] long ago. Comprehended the Dhamma: one who, by investigation of the Dhamma, has fully understood the Dhamma. Fixed in destiny: attained the fixed course through the noble path.518 Vigorous in striving: possessed of right striving and energy. • Nidd II 270. Comprehended the Dhamma: The pac- cekabuddha has comprehended the Dhamma, known the Dhamma, assessed the Dhamma, scrutinized the Dhamma, recognized the Dhamma, clarified the Dhamma thus: “All conditioned things are impermanent” . . . “Whatever is sub- ject to origination is all subject to cessation.” Or alternatively, for the paccekabuddha the aggregates have been compressed, the elements have been compressed, the sense bases have been compressed, the destinations have been compressed, rebirth has been compressed, conception has been compressed, exis- tence has been compressed, saṃsāra has been compressed, the round has been compressed.519 Or alternatively, the pacceka- buddha abides at the limit of the aggregates, at the limit of the elements . . . at the limit of the round, at the limit of conditioned things; he abides in his final existence, in his final body; he maintains his final body. This is his last existence; this is his final body. For him there is no more renewed existence, no wandering on in birth and death. Fixed in destiny: It is the four noble paths that are called the fixed course (niyāma). One possessing the four noble paths is fixed in destiny (niyata). He has attained, achieved, experi- enced, realized the fixed course. • This line should be construed out of sequence.520 Thus, one who possesses those qualities such as heedfulness is vigor- ous in the striving conducive to the fixed course. By means of that striving he becomes fixed in destiny on attaining the fixed course. Then, with the attainment of arahantship, he becomes one who has comprehended the Dhamma. For the arahant is called “one who has comprehended the Dhamma” because he has nothing that needs to be comprehended again. As it is said: “Those who have comprehended the Dhamma, and the diverse trainees here” (1038). The rest in the way already explained. | (36) |
(37) 71. Sīho va saddesu asantasanto vāto va jālamhi asajjamāno padumaṃ va toyena alippamāno1 eko care . . . || Sn_I,3.37 || | (37) 71. <12> Not trembling, as a lion [does not tremble) at sounds, not caught up [with others], as the wind [is not caught up] in a net, not defiled [by passion], as a lotus [is not defiled] by water, one should wander solitary as a rhinoceros horn. | (37) 71. Like a lion unalarmed among sounds, like the wind not caught in a net, untainted like a lotus by water, one should live alone like a rhinoceros horn. (37) | (37) 71 猶如獅子不怕聲響,風兒不怕羅網,蓮花不怕污水,讓他像犀牛角一樣獨自遊蕩。 | (37) The verse on being unalarmed by sounds 71. What is the origin? A certain king of Bārāṇasī, it is said, owned a park some distance away. One day he rose early and was going to the park when along the way he got down from his vehicle and went to a pond [125] to wash his face. In that place a lioness had given birth to a cub and had gone off to search for prey. The king’s man saw it and reported to the king: “There is a lion cub, lord.” The king thought: “It is said that a lion is not afraid of anyone.” Wishing to investigate this, he ordered the drums to be beaten. The lion cub heard the sound but just continued to lie there. The king repeated this three times. On the third occasion the cub raised its head and looked over the entire retinue but just continued to lie there. Then the king said: “Let’s go before the mother returns.” As he was trav- eling he reflected: “The lion cub has just been born this day yet it is not alarmed or frightened. When will I too, having con- quered521 the agitation of craving and views, not be alarmed or frightened?” Having taken that as an object, he continued on. Next he saw that fishermen had caught fish and had hung the net on branches. He noticed that the wind passed through the net without getting stuck. He took this, too, as an object and thought: “When will I, too, split the net of craving and views or the net of delusion and go along without getting stuck?” Having come to the park, while sitting on the bank of the Stone-Slab lotus pond he saw lotuses being blown on by the wind. The lotuses bent down and touched the water, but when the wind subsided they again stood up in their original places, untainted by the water. He took that, too, as an object and thought: “When will I, too, though born in the world, stand untainted by the world, just as these lotuses, though born in the water, stand untainted by the water?” Having reflected again and again, “Like a lion, the wind, and the lotuses, respec- tively, I should be unalarmed, unattached, and untainted,” he abandoned the kingdom and went forth. Developing insight, he realized pacceka enlightenment and recited this verse as a joyful utterance. Here, as to a lion, there are four kinds of lions: the savannah lion, the yellow lion, the black lion, and the maned lion. Of these, the maned lion is declared to be foremost, and that is the kind intended here. Wind is manifold, such as the east- ern wind and so forth. The lotus may be red, white, and so forth. Any kind of wind and any kind of lotus among these is appropriate. Here, terror exists because of self-love, and self-love is the stain of craving; that [stain of craving] exists because of greed—whether associated with views or dissoci- ated from views—and it is itself also craving. But attachment exists because of the delusion of one who lacks investigation into this, [126] and delusion is ignorance. Here, the abandon- ing of craving occurs by means of serenity and the abandoning of ignorance by means of insight. Therefore, having abandoned self-love by means of serenity, [one is not alarmed] by imper- manence, suffering, and so forth, like a lion unalarmed among sounds. Having abandoned delusion by means of insight, one is unattached to the aggregates and sense bases like the wind not caught in a net. And having abandoned greed and views associated with greed by means of serenity alone, one is untainted by greed for wealth and all states of existence, untainted like a lotus by water. And in this case, good behavior is the basis for serenity; serenity is concentration; and insight is wisdom. Thus, when those two qualities (serenity and insight) are accomplished, the three aggregates are achieved.522 Among these, through the aggregate of good behavior one becomes gentle. Like a lion among sounds, one is not alarmed because of a desire to lash out in anger at those who provoke resentment. Like the wind in the net, one who has penetrated their real nature by means of the aggregate of wisdom is not attached to phenom- ena classified into the aggregates and so forth. Like the lotus untainted by water, one free of lust by means of the aggregate of concentration is not tainted by lust. In this way, it should be understood, one is unalarmed, unattached, and untainted through the abandoning of ignorance and craving and the three unwholesome roots by means of serenity and insight and the aggregates of good behavior, concentration, and wisdom, respectively. The rest in the way stated earlier. | (37) |
(38) 72. Sīho yathā dāṭhabalī pasayha rājā migānaṃ abhibhuyyacārī2 sevetha pantāni3 senāsanāni, eko care . . . || Sn_I,3.38 || | (38) 72. Wandering victorious, having overcome like a strong-toothed lion, the king of beasts, one should resort to secluded lodgings, one should wander solitary as a rhinoceros horn. | (38) 72. Like the lion, king of beasts, who has fangs as its strength, who lives by attacking and overpowering, one should resort to remote lodgings; one should live alone like a rhinoceros horn. (38) | (38) 72 猶如獸王獅子四處遊蕩,以利牙征服眾獸,而棲息在僻靜之處,讓他像犀牛角一樣獨自遊蕩。 | (38) The verse on one whose strength is in its fangs 72. What is the origin? It is said that a certain king of Bārāṇasī, in order to suppress a frontier rebellion, set forth with a large army, avoiding village and town paths and taking instead a path straight through a forest. Now on that occasion a lion was lying down at the foot of a mountain warming himself in the morning sun. Having seen him, the king’s man reported this to the king. The king thought, “It is said that a lion is not alarmed by sound,” and he ordered a noise to be made by the drums, trumpets, hand drums, and other instruments. The lion just continued to lie there. The king repeated this three times. On the third occasion the lion thought, “An opponent of mine is here,” and he steadied himself with his four paws on the ground and roared his lion’s roar. As soon as they heard this, the elephant riders descended from their elephants [127] and rushed into the bushes. The hosts of elephants and horses fled in various directions. The king’s elephant, too, took the king and fled, crashing through the jungle. Unable to control him, the king caught the branch of a tree and dropped to the ground. Going along a narrow footpath, he arrived at the dwelling place of paccekabuddhas. There he asked the paccekabuddhas: “Bhante, did you hear the sound?” – “Yes, great king.” – “The sound of what, Bhante?” – “First the sound of drums and trumpets, and so forth; after- ward, the sound of a lion.” – “Weren’t you afraid, Bhante?” – “No, great king, we aren’t afraid of any sound.” – “Is it pos- sible, Bhante, for me to be so fearless?” – “It is possible, great king, if you go forth.” – “Then let me go forth, Bhante.” Then the paccekabuddhas gave him the going forth and trained him in proper behavior, in the way explained earlier. And in the way explained earlier, he developed insight, real- ized pacceka enlightenment, and recited this verse as a joyful utterance. In this verse, the lion is so called because it conquers and kills, and because of its speed.523 It is the maned lion that is intended here. [By attacking and overpowering]: The word “lives” should be construed with both “attacking” and “over- powering,” yielding “lives attacking” and “lives overpow- ering.” Here, “lives attacking” is said because it lives having attacked, having suppressed, having carried away.524 “Lives overpowering” is said because it overpowers, terrifies, and subjugates. It attacks through its bodily strength, it overpow- ers through its splendor. If anyone should ask, “What does it attack and overpower?” by taking the genitive “of beasts” in an accusative sense,525 one should answer: “It attacks and overpowers beasts.” Remote means far away, and lodgings are dwelling places. The rest can be understood in the way stated earlier so it is not elaborated. • Nidd II 272. As the lion, king of beasts, who has fangs as its strength, lives by attacking and overpowering: As the lion, the king of beasts, who has fangs as its strength, fangs as its 3 The Rhinoceros Horn (Khaggavisāṇa Sutta) 493 weapon, lives having overpowered, overwhelmed, exhausted, and crushed all other animals, the paccekabuddha, too, who has wisdom as his strength, wisdom as his weapon, lives hav- ing overpowered, overwhelmed, exhausted, and crushed all other persons by means of wisdom. • | (38) |
(39) 73. Mettaṃ upekhaṃ karuṇaṃ vimuttiṃ āsevamāno muditañ ca kāle sabbena lokena avirujjhamāno eko care . . . || Sn_I,3.39 || | (39) 73. Cultivating at the right time loving-kindness, equanimity, pity, release and [sympathetic] joy, unimpeded by the whole world, one should wander solitary as a rhinoceros horn. | (39) 73. At the right time pursuing liberation by loving-kindness,equanimity, compassion, and altruistic joy,73 not antagonized by the whole world, one should live alone like a rhinoceros horn. (39) | (39) 73 始終保持仁慈,寧靜,憐憫,超脫和忻悅,不受整個世界干擾,讓他像犀牛角一樣獨自遊蕩。 | (39) The verse on the immeasurables526 73. What is the origin? A certain king, it is said, was an obtainer of jhāna through loving-kindness. Thinking, “Kingship is an obstacle to the bliss of jhāna,” [128] in order to maintain the jhāna, he abandoned the kingdom and went forth. Develop- ing insight, he realized pacceka enlightenment and recited this verse as a joyful utterance. Here, loving-kindness is the wish to bring well-being and happiness in the way stated thus: “May all beings be happy!” and so forth. Compassion is the wish to remove harm and suffering in the way stated thus: “Oh, may all beings be free from this suffering!” and so forth. Altruistic joy is the wish that they not be separated from well-being and happiness in the way stated thus: “They rejoice! How good and excellent it is that beings rejoice!” and so forth. Equanimity is looking on impartially at happiness and suffering, thinking: “They will be known through their own kamma.” For ease in composing the verse,527 equanimity has been stated out of sequence, just after loving-kindness, while altruistic joy is stated last. Liberation: the four are also liberations because they are liberated from their own contrary qualities. Hence it is said: “At the right time pursuing liberation by loving-kindness, equanimity, compas- sion, and altruistic joy.”528 Here, pursuing means developing the first three by way of three or four jhānas,529 and equanimity by way of the fourth jhāna. At the right time: When it is said “pursuing at the right time,” this means that having pursued loving-kindness and emerged from it, one pursues compassion; then, hav- ing emerged from it, one pursues altruistic joy; then, having emerged from the others or from the jhāna without rapture, one pursues equanimity. Or it means at a time when it is con- venient to pursue them. Not antagonized by the whole world: without animosity toward all the world of beings in the ten directions. For through the development of loving-kindness and so forth, beings are unrepulsive. And aversion, which is opposition to beings, subsides. Hence it is said: “not antag- onized by the whole world.” This here is a brief account. A detailed discussion of loving-kindness and so forth is given in the Atthasālinī (As 192–97), the commentary to the Dhamma- saṅgaha. The rest is similar to what has already been stated. | (39) |
(40) 74. Rāgañ ca dosañ4 ca pahāya mohaṃ sandālayitvā5 saṃyojanāni asantasaṃ jīvitasaṃkhayamhi eko care . . . || Sn_I,3.40 || | (40) 74. Leaving behind passion, hatred, and delusion, having torn the fetters apart, not trembling at [the time of] the complete destruction of life, one should wander solitary as a rhinoceros horn. | (40) 74. Having abandoned lust, hatred, and delusion, having sundered the fetters [that keep one bound], not terrified at the extinction of life, one should live alone like a rhinoceros horn. (40) | (40) 74 摒棄愛欲,忿怒和癡迷,斬斷種種束縛,不懼怕生命的滅寂,讓他像犀牛角一樣獨自遊蕩。 | (40) The verse on the extinction of life 74. What is the origin? It is said that there was a paccekabud- dha named Mātaṅga who lived in dependence on Rājagaha; [129] he was the very last of paccekabuddhas. When our bodhi- satta had arisen, the deities coming to worship the bodhisatta saw him and said: “Dear sir, dear sir! A buddha has arisen in the world.” While emerging from the attainment of cessation, he heard that sound. Having seen that the time for the extinc- tion of his own life had come, he traveled through the sky to the mountain in the Himalayas called “the Great Precipice,” the place where paccekabuddhas attain final nibbāna. He threw into the precipice the skeleton of a paccekabuddha who had attained final nibbāna earlier, sat down on a stone slab, and recited this verse as a joyful utterance.530 In this verse, lust, hatred, and delusion were explained in commenting on the Discourse on the Serpent. The fetters: the ten fetters. And having sundered them by this and that path. Not terrified at the extinction of life: It is passing away, the dissolution of the mind, that is called the extinction of life. Because he had abandoned attachment to life, he was not terri- fied over the extinction of life. Having shown at this point his own attainment of the nibbāna element with residue remain- ing, at the conclusion of the verse he attained final nibbāna through the nibāna element without residue remaining. | (40) |
(41) 75. Bhajanti sevanti ca kāraṇatthā,6 nikkāraṇā7 dullabhā dullabhā ajja mittā, [F._12] āttaṭṭhapaññā8 asucī manussā, -- eko care khaggavisāṇakappo {ti} || Sn_I,3.41 || Khaggavisāyasuttaṃ niṭṭhitaṃ. 4. Kasibhāradvājasūtta9. Evam10 me sutaṃ: Ekaṃ samayaṃ Bhagavā Magadhesu viharati Dakkhiṇā-girismiṃ Ekanālāyaṃ brāhmaṇagāme. Tena kho pana samayena Kasibhāradvājassa1 brāhmaṇassa pañcamattāni naṅgalasatāni2 payuttāni honti vappakāle. Atha kho Bhagavā pubbaṇhasamayaṃ mivāsetvā pattacīvaraṃ3 ādāya yena Kasibhāradvājassa brāhmaṇassa kammanto ten' upasaṃkami.4 Tena kho pana samayena Kasibhāradvā- jassa brāhmaṇassa parivesanā vattati.5 Atha kho Bhagavā vena parivesanā ten'; upasaṃkami, upasaṃkamitvā ekam- antaṃ aṭṭhāsi. Addasā kho Kasibhāradvājo brāhmaṇo Bhagavantaṃ piṇḍāya ṭhitaṃ, disvāna6 Bhagavantam etad avoca: "ahaṃ kho7 samaṇa kasāmi ca vapāmi8 ca, kasitvā ca vapitvā ca bhuñjāmi, tvam9 pi samana kasassu ca vapassu ca, kasitvā ca vapitvā ca bhuñjassū"10 ti. "Aham9 pi kho brāhmaṇa kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmī" ti. "Na kho pana mayaṃ passāma bhoto Gotamassa yugaṃ vā naṅgalaṃ [F._13]vā phālaṃ vā pācanaṃ11 vā balivadde12 vā, atha ca pana bhavaṃ Gotamo evam āha: aham9 pi kho brāhmaṇa kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmī" ti. Atha kho Kasibhā- radvājo brāhmaṇo Bhagavantaṃ gāthāya ajjhabhāsi: | (41) 75. [People] associate with and resort to [others] for some motive; nowadays friends without a motive are hard to find. Wise as to their own advantage, men are impure. One should wander solitary as a rhinoceros horn. 1.4. Kasibhāradvāja Thus I have heard. Once the Blessed One was staying among the Magadhans at Dakkhināgiri <13> in the brahman village Ekanālā. At that time the brahman Kasibhāradvāja's five hundred ploughs were fastened [to the yokes] at the sowing-time. Then in the morning, having dressed himself and taken bowl and robe, the Blessed One went to where the brahman Kasibhāradvāja was at work. At that time the brahman Kasibhāradvāja's food-distribution was taking place. Then the Blessed One went to where the food-distribution (Was taking place], and stood on one side. The brahman Kasibhāradvāja saw the Blessed One standing there for alms, and said this: 'I, ascetic, plough and sow, and when I have ploughed and sown I eat. You too, ascetic, should plough and sow, and eat when you have ploughed and sown.' 'l too, brahman, do plough and sow, and when I have ploughed and sown, I eat.' 'But we do not see the venerable Gotama's yoke, or plough, or ploughshare, or goad, or oxen. but nevertheless the venerable Gotama speaks thus: "I too, brahman, do plough and sow, and when I have ploughed and sown, I eat". 'Then the brahman Kasibhāradvāja addressed the Blessed One with a verse. | (41) 75. They resort to you and serve you for a motive; friends without motive are today very rare. Impure people are wise about their own good: one should live alone like a rhinoceros horn. (41) Thus have I heard. On one occasion the Blessed One was dwelling among the Magadhans [13] at Dakkhiṇāgiri near the brahmin village Ekanālā. Now on that occasion five hundred plows had been yoked for the brahmin Kasibhāradvāja at the time of sowing. Then in the morning the Blessed One dressed, took his bowl and robe, and went to the place where the brahmin Kasibhāradvāja was working. Now on that occasion the brahmin Kasibhāradvāja’s food distribution was taking place. The Blessed One then approached the food distribution and stood to one side. The brahmin Kasibhāradvāja saw the Blessed One standing for alms and said to him: “I plow and sow, ascetic, and having plowed and sown, I eat. You too, ascetic, must plow and sow, and having plowed and sown, you can eat.” “I too, brahmin, plow and sow, and having plowed and sown, I eat.” “But we do not see Master Gotama’s yoke or plow or plowshare or goad or oxen, yet Master Gotama says this: ‘I too, brahmin, plow and sow, and having plowed and sown, I eat.’” Then the brahmin Kasibhāradvāja addressed the Blessed One in verse: | (41) 75 人與人交往為謀私利,不謀私利的朋友今日難得,謀私利的人不純潔,讓他像犀牛角一樣獨自遊蕩。 | (41) The verse on ulterior motive 75. What is the origin? A certain king of Bārāṇasī, it is said, ruled over a prosperous kingdom of the kind described in rela- tion to the first verse (p. 415). He contracted a severe illness and painful feelings arose in him. Twenty thousand women surrounded him and massaged his hands and feet. The min- isters reflected: “Now this king won’t live. Let us look out for ourselves.” So they went to another king and offered to serve him. Though they served him, they didn’t get any reward. Meanwhile, the first king recovered and asked: “Where is this one, where is that one?” When he heard the news, he shook his head and fell silent. Since they did not get anything from the second king, the ministers sank into extreme poverty, so when they heard that the first king had recovered, they returned to him, paid hom- age to him, and stood to one side. [130] When the king asked them: “Where did you go, dear ones?” they replied: “When we saw that the king had become weak, from fear for our live- lihoods, we went to such and such a country.” The king shook his head and reflected: “Let me investigate to find out whether or not they would do such a thing again.” He pretended that he had contracted an oppressive illness531 as before and acted as if he were experiencing severe pain. The women surrounded him and treated him as before. The min- isters, too, departed as before, taking even more people with them. In this way, even up to the third time, the king acted in the same way, and each time the ministers departed. Then, when he saw that they had returned the fourth time, he reflected: “Oh, they have acted badly, in that they abandoned me when I was sick and left me without concern!” Disenchanted, he abandoned the kingdom and went forth. Developing insight, he realized pacceka enlightenment and recited this verse as a joyful utterance. Here, they resort to you: They adhere bodily and attend on you. They serve you: They perform services, with rever- ential salutation and a display of deference. For a motive: for their own benefit as the reason. They have no other reason for resorting to you and serving you but their own benefit. What is meant is that they serve you for their own sake. Friends with- out motive are today very rare: Those without motive are those who are not motivated by some benefit, [who do not serve one thinking]: “I will get something from him.” Such friends who possess the quality of noble friendship are today very rare. They are described thus: There is the friend who is a helper, the friend in happiness and suffering, the friend who points out the good, and the friend who is sympathetic. (DN III 188,1–4) Since their wisdom is set up in regard to themselves, they look out only for themselves, not others.532 Thus it is said: Wise about their own good. It is said there is also this ancient read- ing: Wise about the visible good. [131] What is meant is that they have wisdom in regard to the present, visible good; they do not look out for the future.533 Impure: They are possessed of impure, ignoble action of body, speech, and mind. The rest should be understood in the way already stated. Conclusion Thus the Discourse on the Rhinoceros Horn, which consists of forty-one verses, should be understood in terms of sequence and meaning, having construed all the verses in the appropri- ate way, using the method of construal that was stated only in some cases. We did not construe them in every case from fear of too much elaboration. | (41) |