The Level of the Tamed · Translation: Bhikkhu Sujato, SuttaCentral
Parallels & more translations on SuttaCentral
whenYato
indeedkho,
Aggivessanaaggivessana,
wildāraññako
elephantnāgo
of the elephant-tamerhatthidamakassa
grass, fodder, and watertiṇaghāsodakaṁ
acceptspaṭiggaṇhāti,
theretatra
of the elephant-tamerhatthidamakassa
thusevaṁ
it occurshoti:
will survive‘jīvissati
indeedkho
nowdāni
wildāraññako
elephantnāgo’ti.
then himTamenaṁ
the elephant-tamerhatthidamako
furtheruttari
taskkāraṇaṁ
causes to dokāreti:
pick up‘ādiya,
worthy sirbho,
put downnikkhipa,
worthy sirbho’ti.
whenYato
indeedkho,
Aggivessanaaggivessana,
wildāraññako
elephantnāgo
of the elephant-tamerhatthidamakassa
in picking up and putting downādānanikkhepe
doing what is saidvacanakaro
ishoti
following instructionsovādappaṭikaro,
then himtamenaṁ
the elephant-tamerhatthidamako
furtheruttari
taskkāraṇaṁ
causes to dokāreti:
forward‘abhikkama,
worthy sirbho,
backpaṭikkama,
worthy sirbho’ti.
whenYato
indeedkho,
Aggivessanaaggivessana,
wildāraññako
elephantnāgo
of the elephant-tamerhatthidamakassa
doing what is said in going forward and backabhikkamapaṭikkamavacanakaro
ishoti
following instructionsovādappaṭikaro,
then himtamenaṁ
the elephant-tamerhatthidamako
furtheruttari
taskkāraṇaṁ
causes to dokāreti:
stand‘uṭṭhaha,
worthy sirbho,
sitnisīda,
worthy sirbho’ti.
When the wild elephant accepts the grass, fodder, and water, the trainer knows, ‘Now the wild elephant will survive!’ He sets it a further task: ‘Pick it up, worthy sir! Put it down, worthy sir!’ When the wild elephant picks up and puts down when the trainer says, following instructions, the trainer sets it a further task: ‘Forward, worthy sir! Back, worthy sir!’ When the wild elephant goes forward and back when the trainer says, following instructions, the trainer sets it a further task: ‘Stand, worthy sir! Sit, worthy sir!’
whenYato
indeedkho,
Aggivessanaaggivessana,
wildāraññako
elephantnāgo
of the elephant-tamerhatthidamakassa
in standing and sittinguṭṭhānanisajjāya
doing the wordvacanakaro
ishoti
following instructionovādappaṭikaro,
himtamenaṁ
the elephant-tamerhatthidamako
furtheruttari
imperturbabilityāneñjaṁ
callednāma
taskkāraṇaṁ
he makes him dokāreti,
largemahantassa
plankphalakaṁ
to the trunksoṇḍāya
he fastensupanibandhati,
with lance in handtomarahattho
andca
manpuriso
on the neckuparigīvāya
seatednisinno
ishoti,
on all sidessamantato
andca
with lances in handtomarahatthā
menpurisā
having surroundedparivāretvā
stoodṭhitā
arehonti,
the elephant-tamerhatthidamako
andca
a long lancedīghatomarayaṭṭhiṁ
having takengahetvā
in frontpurato
stoodṭhito
ishoti.
heSo
imperturbabilityāneñjaṁ
taskkāraṇaṁ
being made to dokāriyamāno
not at allneva
forepurime
feetpāde
he movescopeti
notna
hindpacchime
feetpāde
he movescopeti,
notna
fore-quarterspurimakāyaṁ
he movescopeti
notna
hind-quarterspacchimakāyaṁ
he movescopeti,
notna
headsīsaṁ
he movescopeti,
notna
earskaṇṇe
he movescopeti,
notna
tusksdante
he movescopeti,
notna
tailnaṅguṭṭhaṁ
he movescopeti,
notna
trunksoṇḍaṁ
he movescopeti.
heSo
ishoti
wildāraññako
elephantnāgo
enduringkhamo
of spear-strikessattippahārānaṁ
of sword-strikesasippahārānaṁ
of arrow-strikesusuppahārānaṁ
of axe-strikessarapattappahārānaṁ
of the sounds of drums, kettledrums, pipes, horns, and tom-tomsbheripaṇavavaṁsasaṅkhaḍiṇḍimaninnādasaddānaṁ
rid of all crooks and flaws, purged of defectssabbavaṅkadosanihitaninnītakasāvo
worthy of a kingrājāraho
fit for a kingrājabhoggo
of the kingrañño
a factoraṅganteva
reckoningsaṅkhaṁ
he goesgacchati.
When the wild elephant stands and sits when the trainer says, following instructions, the trainer sets the task called imperturbability. He fastens a large plank to its trunk; a lancer sits on its neck; other lancers surround it on all sides; and the trainer himself stands in front with a long lance. While practicing this task, it doesn’t budge its fore-feet or hind-feet, its fore-quarters or hind-quarters, its head, ears, tusks, tail, or trunk. The wild bull elephant endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, pipes, horns, and tom-toms. Rid of all crooks and flaws, and purged of defects, it is worthy of a king, fit to serve a king, and reckoned a factor of kingship.
just soEvameva
indeedkho,
Aggivessanaaggivessana,
hereidha
a realized onetathāgato
in the worldloke
arisesuppajjati
perfectedarahaṁ
fully awakenedsammāsambuddho
accomplished in knowledge and conductvijjācaraṇasampanno
holysugato
knower of the worldlokavidū
supremeanuttaro
guide for those fit for trainingpurisadammasārathi
teachersatthā
of gods and humansdevamanussānaṁ
awakenedbuddho
blessedbhagavā.
heSo
thisimaṁ
worldlokaṁ
with its godssadevakaṁ
with its Mārassamārakaṁ
with its divinitiessabrahmakaṁ
with its ascetics and brahminssassamaṇabrāhmaṇiṁ
populationpajaṁ
gods and humanssadevamanussaṁ
himselfsayaṁ
with his own insightabhiññā
having realizedsacchikatvā
makes it knownpavedeti.
heSo
dhammadhammaṁ
teachesdeseti
good in the beginningādikalyāṇaṁ
good in the middlemajjhekalyāṇaṁ
good in the endpariyosānakalyāṇaṁ
meaningfulsātthaṁ
well-phrasedsabyañjanaṁ,
entirely fullkevalaparipuṇṇaṁ
pureparisuddhaṁ
spiritual practicebrahmacariyaṁ
revealspakāseti.
In the same way, Aggivessana, a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. He realizes with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
thatTaṁ
teachingdhammaṁ
hearssuṇāti
a householdergahapati
orvā
a householder's childgahapatiputto
orvā
in someaññatarasmiṁ
orvā
familykule
rebornpaccājāto.
theySo
thattaṁ
teachingdhammaṁ
having heardsutvā
in the Realized Onetathāgate
faithsaddhaṁ
gainspaṭilabhati.
theySo
with thattena
gain of faithsaddhāpaṭilābhena
endowedsamannāgato
thusiti
reflectspaṭisañcikkhati:
cramped‘sambādho
life at homegharāvāso
dirtyrajāpatho,
wide openabbhokāso
life gone forthpabbajjā.
not thisNayidaṁ
easysukaraṁ
in a houseagāraṁ
livingajjhāvasatā
utterly fullekantaparipuṇṇaṁ
utterly pureekantaparisuddhaṁ
like a polished shellsaṅkhalikhitaṁ
spiritual lifebrahmacariyaṁ
to leadcarituṁ.
why don't IYannūnāhaṁ
hair and beardkesamassuṁ
having shaved offohāretvā
ocherkāsāyāni
robesvatthāni
having dressed inacchādetvā
from the lay lifeagārasmā
to homelessnessanagāriyaṁ
should go forthpabbajeyyan’ti.
theySo
after someaparena
timesamayena
smallappaṁ
orvā
fortunebhogakkhandhaṁ
having given uppahāya
largemahantaṁ
orvā
fortunebhogakkhandhaṁ
having given uppahāya
smallappaṁ
orvā
family circleñātiparivaṭṭaṁ
having given uppahāya
largemahantaṁ
orvā
family circleñātiparivaṭṭaṁ
having given uppahāya
hair and beardkesamassuṁ
having shaved offohāretvā
ocherkāsāyāni
robesvatthāni
having dressed inacchādetvā
from the lay lifeagārasmā
to homelessnessanagāriyaṁ
goes forthpabbajati.
only thenEttāvatā
indeedkho,
Aggivessanaaggivessana,
a noble discipleariyasāvako
come out into the openabbhokāsagato
becomeshoti.
here clingEtthagedhā
forhi,
Aggivessanaaggivessana,
gods and humansdevamanussā
that is, fiveyadidaṁ—pañca
kinds of sensual stimulationkāmaguṇā.
A householder hears that teaching, or a householder’s child, or someone reborn in a good family. They gain faith in the Realized One and reflect: ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. And it’s only then that a noble disciple comes out into the open, for gods and humans cling to the five kinds of sensual stimulation.
that oneTamenaṁ
the realized onetathāgato
furtheruttariṁ
guidesvineti:
come‘ehi
youtvaṁ,
mendicantbhikkhu,
ethicalsīlavā
behohi,
restrained in the monastic codepātimokkhasaṁvarasaṁvuto
dwellviharāhi
conducting well and resorting suitablyācāragocarasampanno,
in the slightestaṇumattesu
faultsvajjesu
seeing dangerbhayadassāvī,
having undertakensamādāya
trainsikkhassu
in the training rulessikkhāpadesū’ti.
The Realized One guides them further: ‘Come, mendicant, be ethical and restrained in the monastic code, conducting yourself well and resorting for alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’
whenYato
indeedkho,
Aggivessanaaggivessana,
noble discipleariyasāvako
possessing ethical conductsīlavā
ishoti,
restrained by the monastic codepātimokkhasaṁvarasaṁvuto
dwellsviharati
accomplished in conduct and resortācāragocarasampanno
in the slightestaṇumattesu
faultsvajjesu
seeing dangerbhayadassāvī,
having undertakensamādāya
trainssikkhati
in the training rulessikkhāpadesu,
himtamenaṁ
the Realized Onetathāgato
furtheruttariṁ
guidesvineti:
come‘ehi
youtvaṁ,
mendicantbhikkhu,
in the sense facultiesindriyesu
guarding the doorsguttadvāro
behohi,
with the eyecakkhunā
a sightrūpaṁ
having seendisvā
do notmā
grasping at the featuresnimittaggāhī
…pe……pe…
When they have ethical conduct, the Realized One guides them further: ‘Come, mendicant, guard your sense doors. When you see a sight with your eyes, don’t get caught up in the features and details. …
as(yathā in the Discourse with Moggallāna the Accountantgaṇakamoggallānasuttante, thusevaṁ to be told in fullvitthāretabbāni.)
(Tell in full as in MN 107, the Discourse with Moggallāna the Accountant.)
heSo
theseime
fivepañca
hindrancesnīvaraṇe
having given uppahāya
of the heartcetaso
corruptionsupakkilese
of wisdompaññāya
that weakendubbalīkaraṇe
in the bodykāye
observing an aspect of the bodykāyānupassī
he meditatesviharati
keenātāpī
awaresampajāno
mindfulsatimā
having removedvineyya
for the worldloke
covetousness and displeasureabhijjhādomanassaṁ.
They give up these five hindrances, corruptions of the heart that weaken wisdom. Then they meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
in feelingsVedanāsu
ellipsis…pe…
in mindcitte
ellipsis…
in principlesdhammesu
observing principlesdhammānupassī
one meditatesviharati
keenātāpī
awaresampajāno
mindfulsatimā
having removedvineyya
in the worldloke
covetousness and displeasure.abhijjhādomanassaṁ.
just as if,Seyyathāpi,
Aggivessana,aggivessana,
an elephant trainerhatthidamako
a largemahantaṁ
postthambhaṁ
in the earthpathaviyaṁ
having dugnikhaṇitvā
of a wildāraññakassa
elephantnāgassa
by the neckgīvāyaṁ
tethersupanibandhati
wild indeedāraññakānañceva
behaviorssīlānaṁ
for the subduingabhinimmadanāya
wild indeedāraññakānañceva
memories and thoughtssarasaṅkappānaṁ
for the subduingabhinimmadanāya
wild indeedāraññakānañceva
stress, weariness, and feverdarathakilamathapariḷāhānaṁ
for the subduingabhinimmadanāya
within a villagegāmante
for making happyabhiramāpanāya
congenial to humansmanussakantesu
in behaviorssīlesu
for instilling;samādapanāya;
in the same wayevameva
indeed,kho,
Aggivessana,aggivessana,
of a noble discipleariyasāvakassa
theseime
fourcattāro
kinds of mindfulness meditationsatipaṭṭhānā
for the mindcetaso
tethersupanibandhanā
they arehonti
tied to domestic life indeedgehasitānañceva
behaviorssīlānaṁ
for the subduingabhinimmadanāya
tied to domestic life indeedgehasitānañceva
memories and thoughtssarasaṅkappānaṁ
for the subduingabhinimmadanāya
tied to domestic life indeedgehasitānañceva
stress, weariness, and feverdarathakilamathapariḷāhānaṁ
for the subduingabhinimmadanāya
of the systemñāyassa
for the discoveryadhigamāya
of extinguishmentnibbānassa
for the realization.sacchikiriyāya.
They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. It’s like when the elephant trainer dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be within a village, and instill behaviors congenial to humans. In the same way, a noble disciple has these four kinds of mindfulness meditation as tethers for the mind so as to subdue behaviors tied to domestic life, memories and thoughts tied to domestic life, stress, weariness, and fever tied to domestic life, to discover the system, and to realize extinguishment.
‹ Previous · Page 3 of 4 · Next ›
Lite mode — plain HTML for e-readers and old browsers. Full version