Sangitisutta 3.2.1-93
Saṅgītisutta 3.2.1-93
- Language
- Pāli
3.2.1
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā;
There are teachings grouped by nine that have been rightly explained by the Buddha.
3.2.2
tattha sabbeheva saṅgāyitabbaṃ …pe… atthāya hitāya sukhāya devamanussānaṃ.
You should all recite these in concert.
3.2.3
Katame nava?
What are the teachings grouped by nine?
3.2.4
Nava āghātavatthūni.
Nine grounds for resentment:
3.2.5
‘Anatthaṃ me acarī’ti āghātaṃ bandhati;
Thinking: ‘They did wrong to me,’ you harbor resentment.
3.2.6
‘anatthaṃ me caratī’ti āghātaṃ bandhati;
Thinking: ‘They are doing wrong to me’ …
3.2.7
‘anatthaṃ me carissatī’ti āghātaṃ bandhati;
‘They will do wrong to me’ …
3.2.8
‘piyassa me manāpassa anatthaṃ acarī’ti āghātaṃ bandhati …pe…
‘They did wrong by someone I love’ …
3.2.9
anatthaṃ caratīti āghātaṃ bandhati …pe…
‘They are doing wrong by someone I love’ …
3.2.10
anatthaṃ carissatīti āghātaṃ bandhati;
‘They will do wrong by someone I love’ …
3.2.11
‘appiyassa me amanāpassa atthaṃ acarī’ti āghātaṃ bandhati …pe…
‘They helped someone I dislike’ …
3.2.12
atthaṃ caratīti āghātaṃ bandhati …pe…
‘They are helping someone I dislike’ …
3.2.13
atthaṃ carissatīti āghātaṃ bandhati.
Thinking: ‘They will help someone I dislike,’ you harbor resentment.
3.2.14
Nava āghātapaṭivinayā.
Nine ways to get rid of resentment:
3.2.15
‘Anatthaṃ me acari, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;
Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment.
3.2.16
‘anatthaṃ me carati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;
Thinking: ‘They are doing wrong to me …’ …
3.2.17
‘anatthaṃ me carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;
‘They will do wrong to me …’ …
3.2.18
‘piyassa me manāpassa anatthaṃ acari …pe…
‘They did wrong by someone I love …’ …
3.2.19
anatthaṃ carati …pe…
‘They are doing wrong by someone I love …’ …
3.2.20
anatthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;
‘They will do wrong by someone I love …’ …
3.2.21
‘appiyassa me amanāpassa atthaṃ acari …pe…
‘They helped someone I dislike …’ …
3.2.22
atthaṃ carati …pe…
‘They are helping someone I dislike …’ …
3.2.23
atthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti.
Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment.
3.2.24
Nava sattāvāsā.
Nine abodes of sentient beings:
3.2.25
Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.
There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.
3.2.26
Ayaṃ paṭhamo sattāvāso.
This is the first abode of sentient beings.
3.2.27
Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption.
3.2.28
Ayaṃ dutiyo sattāvāso.
This is the second abode of sentient beings.
3.2.29
Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.
There are sentient beings that are unified in body and diverse in perception, such as the gods of sublime luminosity.
3.2.30
Ayaṃ tatiyo sattāvāso.
This is the third abode of sentient beings.
3.2.31
Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.
There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty.
3.2.32
Ayaṃ catuttho sattāvāso.
This is the fourth abode of sentient beings.
3.2.33
Santāvuso, sattā asaññino appaṭisaṃvedino, seyyathāpi devā asaññasattā.
There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings.
3.2.34
Ayaṃ pañcamo sattāvāso.
This is the fifth abode of sentient beings.
3.2.35
Santāvuso, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.
There are sentient beings that have gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.
3.2.36
Ayaṃ chaṭṭho sattāvāso.
This is the sixth abode of sentient beings.
3.2.37
Santāvuso, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanūpagā.
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.
3.2.38
Ayaṃ sattamo sattāvāso.
This is the seventh abode of sentient beings.
3.2.39
Santāvuso, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
3.2.40
Ayaṃ aṭṭhamo sattāvāso.
This is the eighth abode of sentient beings.
3.2.41
Santāvuso, sattā sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanūpagā.
There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception.
3.2.42
Ayaṃ navamo sattāvāso.
This is the ninth abode of sentient beings.
3.2.43
Nava akkhaṇā asamayā brahmacariyavāsāya.
Nine lost opportunities for spiritual practice:
3.2.44
Idhāvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.
Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One.
3.2.45
Ayañca puggalo nirayaṃ upapanno hoti.
But that individual has been reborn in hell.
3.2.46
Ayaṃ paṭhamo akkhaṇo asamayo brahmacariyavāsāya.
This is the first lost opportunity for spiritual practice.
3.2.47
Puna caparaṃ, āvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.
Furthermore, a Realized One has arisen in the world …
3.2.48
Ayañca puggalo tiracchānayoniṃ upapanno hoti.
But that individual has been reborn in the animal realm.
3.2.49
Ayaṃ dutiyo akkhaṇo asamayo brahmacariyavāsāya.
This is the second lost opportunity for spiritual practice.
3.2.50
Puna caparaṃ …pe…
Furthermore, a Realized One has arisen in the world …
3.2.51
pettivisayaṃ upapanno hoti.
But an individual has been reborn in the ghost realm.
3.2.52
Ayaṃ tatiyo akkhaṇo asamayo brahmacariyavāsāya.
This is the third lost opportunity for spiritual practice.
3.2.53
Puna caparaṃ …pe…
Furthermore, a Realized One has arisen in the world …
3.2.54
asurakāyaṃ upapanno hoti.
But that individual has been reborn among the titans.
3.2.55
Ayaṃ catuttho akkhaṇo asamayo brahmacariyavāsāya.
This is the fourth lost opportunity for spiritual practice.
3.2.56
Puna caparaṃ …pe…
Furthermore, a Realized One has arisen in the world …
3.2.57
aññataraṃ dīghāyukaṃ devanikāyaṃ upapanno hoti.
But that individual has been reborn in one of the long-lived orders of gods.
3.2.58
Ayaṃ pañcamo akkhaṇo asamayo brahmacariyavāsāya.
This is the fifth lost opportunity for spiritual practice.
3.2.59
Puna caparaṃ …pe…
Furthermore, a Realized One has arisen in the world …
3.2.60
paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.
But that individual has been reborn in the borderlands, among uneducated foreigners, where monks, nuns, laymen, and laywomen do not go.
3.2.61
Ayaṃ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya.
This is the sixth lost opportunity for spiritual practice.
3.2.62
Puna caparaṃ …pe…
Furthermore, a Realized One has arisen in the world …
3.2.63
majjhimesu janapadesu paccājāto hoti. So ca hoti micchādiṭṭhiko viparītadassano:
And an individual is reborn in a central country. But they have wrong view and distorted perspective:
3.2.64
‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’
3.2.65
Ayaṃ sattamo akkhaṇo asamayo brahmacariyavāsāya.
This is the seventh lost opportunity for spiritual practice.
3.2.66
Puna caparaṃ …pe…
Furthermore, a Realized One has arisen in the world …
3.2.67
majjhimesu janapadesu paccājāto hoti. So ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṃ.
And an individual is reborn in a central country. But they’re witless, dull, idiotic, and unable to distinguish what is well said from what is poorly said.
3.2.68
Ayaṃ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya.
This is the eighth lost opportunity for spiritual practice.
3.2.69
Puna caparaṃ, āvuso, tathāgato ca loke na uppanno hoti arahaṃ sammāsambuddho,
Furthermore, no Realized One has arisen in the world,
3.2.70
dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṃ.
so there is no teaching of the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. But an individual is reborn in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said.
3.2.71
Ayaṃ navamo akkhaṇo asamayo brahmacariyavāsāya.
This is the ninth lost opportunity for spiritual practice.
3.2.72
Nava anupubbavihārā.
Nine progressive meditations:
3.2.73
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
3.2.74
Vitakkavicārānaṃ vūpasamā …pe… dutiyaṃ jhānaṃ upasampajja viharati.
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
3.2.75
Pītiyā ca virāgā …pe… tatiyaṃ jhānaṃ upasampajja viharati.
And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
3.2.76
Sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati.
With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
3.2.77
Sabbaso rūpasaññānaṃ samatikkamā …pe… ākāsānañcāyatanaṃ upasampajja viharati.
Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
3.2.78
Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
3.2.79
Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
3.2.80
Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
3.2.81
Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati.
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.
3.2.82
Nava anupubbanirodhā.
Nine progressive cessations:
3.2.83
Paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti.
For someone who has attained the first absorption, sensual perceptions have ceased.
3.2.84
Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti.
For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased.
3.2.85
Tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti.
For someone who has attained the third absorption, rapture has ceased.
3.2.86
Catutthaṃ jhānaṃ samāpannassa assāsapassāssā niruddhā honti.
For someone who has attained the fourth absorption, breathing has ceased.
3.2.87
Ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti.
For someone who has attained the dimension of infinite space, the perception of form has ceased.
3.2.88
Viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti.
For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased.
3.2.89
Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti.
For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased.
3.2.90
Nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti.
For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased.
3.2.91
Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti.
For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.
3.2.92
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā.
These are the teachings grouped by nine that have been rightly explained by the Buddha.
3.2.93
Tattha sabbeheva saṅgāyitabbaṃ …pe… atthāya hitāya sukhāya devamanussānaṃ.
You should all recite these in concert.
Translations (3)
- Zajedničko recitovanje — sr
- Im Chor aufsagen — German
- Reciting in Concert — English
Commentaries (1)
- Sumaṅgalavilāsinī — Buddhaghosa, Pāli
Linked texts (16)
- Dasuttarasutta — Pāli
- 增壹阿含經 — Classical Chinese
- 長阿含經 — Classical Chinese
- 大集法門經 — Classical Chinese
- Āghātapaṭivinayasutta — Pāli
- Āghātavatthusutta — Pāli
- Āghātavatthusutta — Pāli
- Āghātapaṭivinayasutta — Pāli
- Kathāvatthu — Moggaliputta Tissa, Pāli
- Vibhaṅga — Pāli
- Mahāniddesa — Pāli
- Cūḷaniddesa — Pāli
- Dhammasaṅgaṇī — Pāli
- Sattāvāsasutta — Pāli
- Anupubbanirodhasutta — Pāli
- Anupubbavihārasutta — Pāli