Dighanikaya 34.350_4

34.350_4

Tadāpi bhagavā imehi bhikkhūhi saddhiṃ paṭisanthāraṃ katvā tesaṃ bhikkhūnaṃ āsayaṃ upaparikkhanto ‘‘ime bhikkhū sāvakavineyyā’’ti addasa. Sāvakavineyyā nāma ye buddhānampi dhammadesanāya bujjhanti sāvakānampi. Buddhavineyyā pana sāvakā bodhetuṃ na sakkonti. Sāvakavineyyabhāvaṃ pana etesaṃ ñatvā katarassa bhikkhuno desanāya bujjhissantīti olokento sāriputtassāti disvā therassa santikaṃ pesesi. Thero te bhikkhū pucchi ‘‘satthu santikaṃ gatattha āvuso’’ti. ‘‘Āma, gatamha satthārā pana amhe tumhākaṃ santikaṃ pesitā’’ti. Tato thero ‘‘ime bhikkhū mayhaṃ desanāya bujjhissanti, kīdisī nu kho tesaṃ desanā vaṭṭatī’’ti cintento ‘‘ime bhikkhū samaggārāmā, sāmaggirasassa dīpikā nesaṃ desanā vaṭṭatī’’ti sanniṭṭhānaṃ katvā tathārūpaṃ desanaṃ desetukāmo dasuttaraṃ pavakkhāmītiādimāha. Tattha dasadhā mātikaṃ ṭhapetvā vibhattoti dasuttaro, ekakato paṭṭhāya yāva dasakā gatotipi dasuttaro, ekekasmiṃ pabbe dasa dasa pañhā visesitātipi dasuttaro, taṃ dasuttaraṃ. Pavakkhāmīti kathessāmi. Dhammanti suttaṃ. Nibbānapattiyāti nibbānapaṭilābhatthāya. Dukkhassantakiriyāyāti sakalassa vaṭṭadukkhassa pariyantakaraṇatthaṃ. Sabbaganthappamocananti abhijjhākāyaganthādīnaṃ sabbaganthānaṃ pamocanaṃ.

On that occasion too, the Blessed One made courteous greeting with these bhikkhus and, investigating their dispositions, saw: ‘These bhikkhus are to be guided by a disciple.’ Those ‘to be guided by a disciple’ are those who awaken by a teaching of the Dhamma from Buddhas and also from disciples; whereas disciples are not able to awaken those ‘to be guided by a Buddha’. Having known their nature of being guided by a disciple, considering, ‘Through whose teaching will they awaken?’, and seeing, ‘Through Sāriputta’s’, he sent them to the elder. The elder asked those bhikkhus: ‘Have you gone into the presence of the Teacher, friends?’ ‘Yes, we went, but the Teacher sent us into your presence.’ Then the elder, thinking, ‘These bhikkhus will awaken through my teaching; what kind of teaching would be fitting for them?’, and concluding, ‘These bhikkhus delight in harmony; a teaching illuminating the essence of harmony would be fitting for them’, desired to give such a teaching and said, ‘I shall proclaim the Dasuttara,’ and so forth. In that connection, it is ‘Dasuttara’ because it is divided having set up a matrix in ten ways; it is also ‘Dasuttara’ because it proceeds starting from the singles up to the tens; it is also ‘Dasuttara’ because in each section ten questions are specified—thus, ‘that Dasuttara’. ‘I shall proclaim’ means I will speak. ‘Dhamma’ means the discourse. ‘For the attainment of Nibbāna’ means for the sake of obtaining Nibbāna. ‘For making an end of suffering’ means for the sake of bringing all the suffering of the round of existence to a conclusion. ‘For the release from all ties’ means release from all ties such as the bodily tie of covetousness.