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Saį¹yutta NikÄya 12.16 Linked Discourses 12.16
2. ÄhÄravagga 2. Fuel
Dhammakathikasutta A Dhamma Speaker A Speaker on the DhammaDhamma-teacher.
SÄvatthiyaį¹ ā¦ At SÄvatthÄ«. At SaĢvatthıĢ.[While the Exalted One was staying] at SÄvatthi,
Atha kho aƱƱataro bhikkhu yena bhagavÄ tenupasaį¹
kami; upasaį¹
kamitvÄ bhagavantaį¹ abhivÄdetvÄ ekamantaį¹ nisÄ«di. Ekamantaį¹ nisinno kho so bhikkhu bhagavantaį¹ etadavoca: Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him:a certain monk came into his presence, and when he had saluted him he sat down at one side and said:ā
āādhammakathiko dhammakathikoāti, bhante, vuccati. āSir, they speak of a āDhamma speakerā. āVenerable sir, it is said, āa speaker on the Dhamma, a speaker on the Dhamma.āLord, we hear the word Dhamma-teacher, Dhamma-teacher.
KittÄvatÄ nu kho, bhante, dhammakathiko hotÄ«āti? How is a Dhamma speaker defined?ā In what way, venerable sir, is one a speaker on the Dhamma?ā
āJarÄmaraį¹assa ce bhikkhu nibbidÄya virÄgÄya nirodhÄya dhammaį¹ deseti, ādhammakathiko bhikkhÅ«āti alaį¹vacanÄya. āIf a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding old age and death, theyāre qualified to be called āa mendicant who speaks on Dhammaā. In jarÄmaraį¹assa ce bhikkhu, bhikkhu can be read as either vocative or nominative. At SN 12.67:9.1 we find jarÄmaraį¹assa ce, Ävuso, bhikkhu, where Ävuso is the vocative and bhikkhu is nominative. If bhikkhu was the vocative here, it would result in a repeated bhikkhu bhikkhu. I suspect one bhikkhu was dropped in error to avoid this, so translate as nominative.āBhikkhu, if one teaches the Dhamma for the purpose of revulsion towards aging-and-death, for its fading away and cessation, one is fit to be called a bhikkhu who is a speaker on the Dhamma.If one of you, monk, teaches a doctrine of revulsion from decay-and-death, of its fading away, of the ceasing thereof, this is enough for him to be called Dhamma-teaching Brother.
JarÄmaraį¹assa ce bhikkhu nibbidÄya virÄgÄya nirodhÄya paį¹ipanno hoti, ādhammÄnudhammappaį¹ipanno bhikkhÅ«āti alaį¹vacanÄya. If they practice for disillusionment, dispassion, and cessation regarding old age and death, theyāre qualified to be called āa mendicant who practices in line with the teachingā. This is the trainee (-sekha-).If one is practising for the purpose of revulsion towards aging-and-death, for its fading away and cessation, one is fit to be called a bhikkhu who is practising in accordance with the Dhamma.If a monk have practised himself in this revulsion, [making it] fade away and cease, this is enough for him to be called one versed in that which is in conformity with the Dhamma.
JarÄmaraį¹assa ce bhikkhu nibbidÄ virÄgÄ nirodhÄ anupÄdÄvimutto hoti, ādiį¹į¹hadhammanibbÄnappatto bhikkhÅ«āti alaį¹vacanÄya. If theyāre freed by not grasping, by disillusionment, dispassion, and cessation regarding old age and death, theyāre qualified to be called āa mendicant who has attained extinguishment in this very lifeā. The arahant.If, through revulsion towards aging-and-death, through its fading away and cessation, one is liberated by nonclinging, one is fit to be called a bhikkhu who has attained NibbaĢna in this very life.If a monk from revulsion, from [making it] fade away and cease, be set free from any form of grasping, this is enough for him to be called 'one who hath won Nibbana in this life.'
JÄtiyÄ ce bhikkhu ā¦peā¦ If a mendicant teaches Dhamma for disillusionment regarding rebirth ā¦ Bhikkhu, if one teaches the Dhamma for the purpose of revulsion towards birth ā¦In the same way you can so call a monk after this threefold manner if he teach, if he practise, if he be in consequence set free from any form of grasping with respect to birth ā¦
bhavassa ce bhikkhu ā¦ continued existence ā¦ existence ā¦becoming ā¦
upÄdÄnassa ce bhikkhu ā¦ grasping ā¦ clinging ā¦grasping ā¦
taį¹hÄya ce bhikkhu ā¦ craving ā¦ craving ā¦craving ā¦
vedanÄya ce bhikkhu ā¦ feeling ā¦ feeling ā¦feeling ā¦
phassassa ce bhikkhu ā¦ contact ā¦ contact ā¦contact ā¦
saįø·Äyatanassa ce bhikkhu ā¦ the six sense fields ā¦ the six sense bases ā¦sense ā¦
nÄmarÅ«passa ce bhikkhu ā¦ name and form ā¦ name-and-form ā¦name-and-shape ā¦
viƱƱÄį¹assa ce bhikkhu ā¦ consciousness ā¦ consciousness ā¦consciousness ā¦
saį¹
khÄrÄnaƱce bhikkhu ā¦ choices ā¦ volitional formationsā¦activities ā¦
avijjÄya ce bhikkhu nibbidÄya virÄgÄya nirodhÄya dhammaį¹ deseti, ādhammakathiko bhikkhÅ«āti alaį¹vacanÄya. If a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding ignorance, theyāre qualified to be called āa mendicant who speaks on Dhammaā. If one is practising for the purpose of revulsion towards ignorance, for its fading away and cessation, one is fit to be called a bhikkhu who is a speaker on the Dhamma.If one of you, monk, teaches a doctrine of revulsion from ignorance, of its fading away, of the ceasing thereof, this is enough for him to be called Dhamma-teaching Brother.
AvijjÄya ce bhikkhu nibbidÄya virÄgÄya nirodhÄya paį¹ipanno hoti, ādhammÄnudhammappaį¹ipanno bhikkhÅ«āti alaį¹vacanÄya. If they practice for disillusionment, dispassion, and cessation regarding ignorance, theyāre qualified to be called āa mendicant who practices in line with the teachingā. If one is practising for the purpose of revulsion towards ignorance, for its fading away and cessation, one is fit to be called a bhikkhu who is practising in accordance with the Dhamma.If a monk have practised himself in this revulsion from ignorance, [making it] fade away and cease, this is enough for him to be called one versed in that which is in conformity with the Dhamma.
AvijjÄya ce bhikkhu nibbidÄ virÄgÄ nirodhÄ anupÄdÄvimutto hoti, ādiį¹į¹hadhammanibbÄnappatto bhikkhÅ«āti alaį¹vacanÄyÄāti. If theyāre freed by not grasping, by disillusionment, dispassion, and cessation regarding ignorance, theyāre qualified to be called āa mendicant who has attained extinguishment in this very lifeā.ā If, through revulsion towards ignorance, through its fading away and cessation, one is liberated by nonclinging, one is fit to be called a bhikkhu who has attained NibbaĢna in this very life.āIf a monk from revulsion from ignorance, from [making it] fade away and cease, be set free from any form of grasping, this is enough for him to be called 'one who hath won Nibbana in this life.'
Chaį¹į¹haį¹.