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Saį¹yutta NikÄya 4.16 Linked Discourses 4.16
2. Dutiyavagga 2. Rule
Pattasutta The Alms Bowls Almsbowls
SÄvatthinidÄnaį¹. At SÄvatthÄ«. At SÄvatthÄ«.
Tena kho pana samayena bhagavÄ paƱcannaį¹ upÄdÄnakkhandhÄnaį¹ upÄdÄya bhikkhÅ«naį¹ dhammiyÄ kathÄya sandasseti samÄdapeti samuttejeti sampahaį¹seti. Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk on the topic of the five grasping aggregates. Now on that occasion the Blessed One was instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk concerning the five aggregates subject to clinging.
Te ca bhikkhÅ« aį¹į¹hiį¹ katvÄ manasi katvÄ sabbacetasÄ samannÄharitvÄ ohitasotÄ dhammaį¹ suį¹anti. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening. And those bhikkhus were listening to the Dhamma with eager ears, attending to it as a matter of vital concern, applying their whole minds to it.
Atha kho mÄrassa pÄpimato etadahosi: Then MÄra thought, Then it occurred to MÄra the Evil One:
āayaį¹ kho samaį¹o gotamo paƱcannaį¹ upÄdÄnakkhandhÄnaį¹ upÄdÄya bhikkhÅ«naį¹ dhammiyÄ kathÄya sandasseti samÄdapeti samuttejeti sampahaį¹seti. āThis ascetic Gotama is educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk on the topic of the five grasping aggregates. āThis ascetic Gotama is instructing, exhorting, inspiring, and gladdening the bhikkhus ā¦
Te ca bhikkhÅ« aį¹į¹hiį¹ katvÄ manasi katvÄ sabbacetasÄ samannÄharitvÄ ohitasotÄ dhammaį¹ suį¹anti. And the mendicants are paying attention, applying the mind, concentrating wholeheartedly, and actively listening. who are applying their whole minds to it.
YannÅ«nÄhaį¹ yena samaį¹o gotamo tenupasaį¹
kameyyaį¹ vicakkhukammÄyÄāti. Why donāt I go and pull the wool over their eyes?ā Literally āmake them eyelessā.Let me approach the ascetic Gotama in order to confound them. ā
Tena kho pana samayena sambahulÄ pattÄ abbhokÄse nikkhittÄ honti. At that time several alms bowls were placed in the open air. Now on that occasion a number of almsbowls had been put out in the open.
Atha kho mÄro pÄpimÄ balÄ«baddavaį¹į¹aį¹ abhinimminitvÄ yena te pattÄ tenupasaį¹
kami. Then MÄra the Wicked manifested in the form of an ox and approached those bowls. The ox was a metaphor for the senses, which are āyokedā like an ox by desire (SN 35.232:4.1). The relation between MÄra, sense control, and oxen is emphasized in SN 4.19.Then MÄra the Evil One manifested himself in the form of an ox and approached those almsbowls.
Atha kho aƱƱataro bhikkhu aƱƱataraį¹ bhikkhuį¹ etadavoca: One of the mendicants said to another, Then one bhikkhu said to another:
ābhikkhu bhikkhu, eso balÄ«baddo patte bhindeyyÄāti. āMendicant, mendicant, that ox will break the bowls.ā The bowl is a symbol of mendicant life. Within it is the food that sustains life, but which also tempts desire. The rampant ox is unrestrained desire, which threatens to crack open the bounds of monastic life. āBhikkhu, bhikkhu! That ox may break the almsbowls. ā
Evaį¹ vutte, bhagavÄ taį¹ bhikkhuį¹ etadavoca: When this was said, the Buddha said to that mendicant, When this was said, the Blessed One said to that bhikkhu:
āna so, bhikkhu, balÄ«baddo. āMendicant, thatās no ox. āThat is not an ox, bhikkhu.
MÄro eso pÄpimÄ tumhÄkaį¹ vicakkhukammÄya Ägatoāti. Thatās MÄra the Wicked come to pull the wool over your eyes!ā That is MÄra the Evil One, who has come here in order to confound you. ā
Atha kho bhagavÄ āmÄro ayaį¹ pÄpimÄā iti viditvÄ mÄraį¹ pÄpimantaį¹ gÄthÄya ajjhabhÄsi: Then the Buddha, knowing that this was MÄra the Wicked, addressed him in verse: Then the Blessed One, having understood, āThis is MÄra the Evil One, ā addressed MÄra the Evil One in verses:
āRÅ«paį¹ vedayitaį¹ saƱƱÄ, āForm, what is felt, and perception, āForm, feeling, and perception,
viƱƱÄį¹aį¹ yaƱca saį¹
khataį¹; consciousness, and what is chosen: These are the five aggregates. To fit the metre, vedayitaį¹ (āthe feltā) is used for vedanÄ (āfeelingā), and saį¹
khataį¹ āthe chosenā) is used for saį¹
khÄrÄ (āchoicesā).Consciousness, and formationsā
Nesohamasmi netaį¹ me, āI am not thisā and āthis is not mineā; āI am not this, this isnāt mine, ā
evaį¹ tattha virajjati. thatās how they become free of desire for them. Thus one is detached from it.
Evaį¹ virattaį¹ khemattaį¹, When youāre detached, secure, The one thus detached, secure,
sabbasaį¹yojanÄtigaį¹; all fetters transcended, Who has gone beyond all Ź¹fettersŹ¹.
Anvesaį¹ sabbaį¹į¹hÄnesu, though MÄra and his army chase everywhere āThough they seek him everywhere,
mÄrasenÄpi nÄjjhagÄāti. they never find you.ā MÄra and his army do not find him: ā
Atha kho mÄro pÄpimÄ ā¦peā¦ tatthevantaradhÄyÄ«ti. Then MÄra ā¦ vanished right there. Then MÄra the Evil One ā¦ disappeared right there.