PTS cs 40 ‘Venerable Nāgasena, your (members of the Order) say: PTS vp Pali 253
“There is one kind of pain only which an Arahat suffers, bodily pain, that is, and not mental.”
‘How is this, Nāgasena? the Arahat keeps his mind going by means of the body. Has the Arahat no lordship, no mastery, no power over the body?’
‘No, he has not, O king.’
‘That, Sir, is not right that over the body, by which he keeps his mind going, he should have neither lordship, nor mastery, nor power. Even a bird, Sir, is lord and master and ruler over the nest in which he dwells.’
PTS cs 41 ‘There are these ten qualities, O king, inherent in the body, which run after it, as it were, and accompany it from existence to existence. And what are the ten? Cold and heat, hunger and thirst, PTS vp En 76 The necessity of voiding excreta, fatigue and sleepiness, old age, disease, and death. And in respect thereof, the Arahat is without lordship, without mastery, without power.’
‘Venerable Nāgasena, what is the reason why the commands of the Arahat have no power over his body, neither has he any mastery over it? Tell me that.
‘Just, O king, as whatever beings are dependent on the land, they all walk, and dwell, and carry on their business in dependence upon it. But do their commands have force, does their mastery extend over it?’
‘Certainly not, Sir!’
‘Just so, O king, the Arahat keeps his mind going through the body. And yet his commands have no authority over it, nor power.’
PTS cs 42 ‘Venerable Nāgasena, why is it that the ordinary man suffers both bodily and mental pain?’
‘By reason, O king, of the untrained state of his mind. just, O king, as an ox when trembling with starvation might be tied up with a weak and fragile and tiny rope of grass or creeper. But if the ox were excited then would he escape, dragging the fastening with him. Just so, O king, when pain comes upon him whose mind is untrained, then is his mind excited, and the mind so excited bends his body this way and that and makes it grovel on the ground, PTS vp Pali 254 and he, being thus untrained in mind, trembles and cries, and gives forth terrible PTS vp En 77 groans. This is why the ordinary man, O king, suffers pain as well in body as in mind.’
PTS cs 43 ‘Then why, Sir, does the Arahat only suffer one kind of pain—bodily, that is, and not mental?’
‘The mind of the Arahat, O king, is trained, well practised, tamed, brought into subjection, and obedient, and it hearkens to his word. When affected with feelings of pain, he grasps firmly the idea of the impermanence of all things, so ties his mind as it were to the post of contemplation, and his mind, bound to the post of contemplation, remains unmoved, unshaken, becomes stedfast, wanders not—though his body the while may bend this way and that and roll in agony by the disturbing influence of the pain. This is why it is only one kind of pain that the Arahat suffers—bodily pain, that is, and not mental.’
44., Venerable Nāgasena, that verily is a most marvellous thing that when the body is trembling the mind should not be shaken. Give me a reason for that.’
‘Suppose, O king, there were a noble tree, mighty in trunk and branches and leaves. And when agitated by the force of the wind its branches should wave. Would the trunk also move
‘Certainly not, Sir!’
‘Well, O king, the mind of the Arahat is as the trunk of that noble tree.’
‘ Most wonderful, Nāgasena, and most strange! PTS vp En 78 Never before have I seen a lamp of the law that burned thus brightly through all time.’
Here ends the dilemma as to the Arahat’s power over his body.
6. Arahantavedanāvediyanapañha
6. Arahantavedanāvediyanapañha
6. Arahantavedanāvediyanapañha
“Bhante nāgasena, tumhe bhaṇatha—‘arahā ekaṁ vedanaṁ vedayati kāyikaṁ, na cetasikan’ti. Kiṁ nu kho, bhante nāgasena, arahato cittaṁ yaṁ kāyaṁ nissāya pavattati, tattha arahā anissaro assāmī avasavattī”ti? “Āma, mahārājā”ti. “Na kho, bhante nāgasena, yuttametaṁ, yaṁ so sakacittassa pavattamāne kāye anissaro hoti assāmī avasavattī; sakuṇopi tāva, bhante, yasmiṁ kulāvake paṭivasati, tattha so issaro hoti sāmī vasavattī”ti.
“Bhante nāgasena, tumhe bhaṇatha—
‘arahā ekaṁ vedanaṁ vedayati kāyikaṁ, na cetasikan’ti.
Kiṁ nu kho, bhante nāgasena, arahato cittaṁ yaṁ kāyaṁ nissāya pavattati, tattha arahā anissaro assāmī avasavattī”ti?
“Na kho, bhante nāgasena, yuttametaṁ, yaṁ so sakacittassa pavattamāne kāye anissaro hoti assāmī avasavattī;
sakuṇopi tāva, bhante, yasmiṁ kulāvake paṭivasati, tattha so issaro hoti sāmī vasavattī”ti.
“Bhante nāgasena, tumhe bhaṇatha—‘arahā ekaṁ vedanaṁ vedayati kāyikaṁ, na cetasikan’ti. Kiṁ nu kho, bhante nāgasena, arahato cittaṁ yaṁ kāyaṁ nissāya pavattati, tattha arahā anissaro assāmī avasavattī”ti? “Āma, mahārājā”ti. “Na kho, bhante nāgasena, yuttametaṁ, yaṁ so sakacittassa pavattamāne kāye anissaro hoti assāmī avasavattī; sakuṇopi tāva, bhante, yasmiṁ kulāvake paṭivasati, tattha so issaro hoti sāmī vasavattī”ti.
“Dasayime, mahārāja, kāyānugatā dhammā bhave bhave kāyaṁ anudhāvanti anuparivattanti. Katame dasa? Sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo middhaṁ jarā byādhi maraṇaṁ. *passāvo middhaṁ → thīnamiddhaṁ (bj, maku, pts-vp-pli1); thinamiddhaṁ (csp1ed)Ime kho, mahārāja, dasa kāyānugatā dhammā bhave bhave kāyaṁ anudhāvanti anuparivattanti, tattha arahā anissaro assāmī avasavattī”ti.
“Dasayime, mahārāja, kāyānugatā dhammā bhave bhave kāyaṁ anudhāvanti anuparivattanti.
Sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo middhaṁ jarā byādhi maraṇaṁ. *passāvo middhaṁ → thīnamiddhaṁ (bj, maku, pts-vp-pli1); thinamiddhaṁ (csp1ed)
Ime kho, mahārāja, dasa kāyānugatā dhammā bhave bhave kāyaṁ anudhāvanti anuparivattanti, tattha arahā anissaro assāmī avasavattī”ti.
“Dasayime, mahārāja, kāyānugatā dhammā bhave bhave kāyaṁ anudhāvanti anuparivattanti. Katame dasa? Sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo middhaṁ jarā byādhi maraṇaṁ. *passāvo middhaṁ → thīnamiddhaṁ (bj, maku, pts-vp-pli1); thinamiddhaṁ (csp1ed)Ime kho, mahārāja, dasa kāyānugatā dhammā bhave bhave kāyaṁ anudhāvanti anuparivattanti, tattha arahā anissaro assāmī avasavattī”ti.
“Bhante nāgasena, kena kāraṇena arahato kāye āṇā nappavattati issariyaṁ vā, tattha me kāraṇaṁ brūhī”ti? “Yathā, mahārāja, ye keci pathavinissitā sattā, sabbe te pathaviṁ nissāya caranti viharanti vuttiṁ kappenti, api nu kho, mahārāja, tesaṁ pathaviyā āṇā pavattati issariyaṁ vā”ti? “Na hi, bhante”ti. “Evameva kho, mahārāja, arahato cittaṁ kāyaṁ nissāya pavattati, na ca arahato kāye āṇā pavattati issariyaṁ vā”ti.
“Bhante nāgasena, kena kāraṇena arahato kāye āṇā nappavattati issariyaṁ vā, tattha me kāraṇaṁ brūhī”ti?
“Yathā, mahārāja, ye keci pathavinissitā sattā, sabbe te pathaviṁ nissāya caranti viharanti vuttiṁ kappenti, api nu kho, mahārāja, tesaṁ pathaviyā āṇā pavattati issariyaṁ vā”ti?
“Evameva kho, mahārāja, arahato cittaṁ kāyaṁ nissāya pavattati, na ca arahato kāye āṇā pavattati issariyaṁ vā”ti.
“Bhante nāgasena, kena kāraṇena arahato kāye āṇā nappavattati issariyaṁ vā, tattha me kāraṇaṁ brūhī”ti? “Yathā, mahārāja, ye keci pathavinissitā sattā, sabbe te pathaviṁ nissāya caranti viharanti vuttiṁ kappenti, api nu kho, mahārāja, tesaṁ pathaviyā āṇā pavattati issariyaṁ vā”ti? “Na hi, bhante”ti. “Evameva kho, mahārāja, arahato cittaṁ kāyaṁ nissāya pavattati, na ca arahato kāye āṇā pavattati issariyaṁ vā”ti.
“Bhante nāgasena, kena kāraṇena puthujjano kāyikampi cetasikampi vedanaṁ vedayatī”ti? “Abhāvitattā, mahārāja, cittassa puthujjano kāyikampi cetasikampi vedanaṁ vedayati. Yathā, mahārāja, goṇo chāto paritasito abaladubbalaparittakatiṇesu vā latāya vā upanibaddho assa, yadā so goṇo parikupito hoti, tadā saha upanibandhanena pakkamati. Evameva kho, mahārāja, abhāvitacittassa vedanā uppajjitvā cittaṁ parikopeti, cittaṁ parikupitaṁ kāyaṁ ābhujati nibbhujati samparivattakaṁ karoti. Atha kho so abhāvitacitto tasati ravati bheravarāvamabhiravati, idamettha, mahārāja, kāraṇaṁ, yena kāraṇena puthujjano kāyikampi cetasikampi vedanaṁ vedayatī”ti.
“Bhante nāgasena, kena kāraṇena puthujjano kāyikampi cetasikampi vedanaṁ vedayatī”ti?
“Abhāvitattā, mahārāja, cittassa puthujjano kāyikampi cetasikampi vedanaṁ vedayati.
Yathā, mahārāja, goṇo chāto paritasito abaladubbalaparittakatiṇesu vā latāya vā upanibaddho assa, yadā so goṇo parikupito hoti, tadā saha upanibandhanena pakkamati.
Evameva kho, mahārāja, abhāvitacittassa vedanā uppajjitvā cittaṁ parikopeti, cittaṁ parikupitaṁ kāyaṁ ābhujati nibbhujati samparivattakaṁ karoti.
Atha kho so abhāvitacitto tasati ravati bheravarāvamabhiravati, idamettha, mahārāja, kāraṇaṁ, yena kāraṇena puthujjano kāyikampi cetasikampi vedanaṁ vedayatī”ti.
“Bhante nāgasena, kena kāraṇena puthujjano kāyikampi cetasikampi vedanaṁ vedayatī”ti? “Abhāvitattā, mahārāja, cittassa puthujjano kāyikampi cetasikampi vedanaṁ vedayati. Yathā, mahārāja, goṇo chāto paritasito abaladubbalaparittakatiṇesu vā latāya vā upanibaddho assa, yadā so goṇo parikupito hoti, tadā saha upanibandhanena pakkamati. Evameva kho, mahārāja, abhāvitacittassa vedanā uppajjitvā cittaṁ parikopeti, cittaṁ parikupitaṁ kāyaṁ ābhujati nibbhujati samparivattakaṁ karoti. Atha kho so abhāvitacitto tasati ravati bheravarāvamabhiravati, idamettha, mahārāja, kāraṇaṁ, yena kāraṇena puthujjano kāyikampi cetasikampi vedanaṁ vedayatī”ti.
“Kiṁ pana taṁ kāraṇaṁ, yena kāraṇena arahā ekaṁ vedanaṁ vedayati kāyikaṁ, na cetasikan”ti? “Arahato, mahārāja, cittaṁ bhāvitaṁ hoti subhāvitaṁ dantaṁ sudantaṁ assavaṁ vacanakaraṁ, so dukkhāya vedanāya phuṭṭho samāno ‘aniccan’ti daḷhaṁ gaṇhāti, samādhithambhe cittaṁ upanibandhati, tassa taṁ cittaṁ samādhithambhe upanibandhanaṁ na vedhati na calati, ṭhitaṁ hoti avikkhittaṁ, tassa vedanāvikāravipphārena kāyo ābhujati nibbhujati samparivattati, idamettha, mahārāja, kāraṇaṁ, yena kāraṇena arahā ekaṁ vedanaṁ vedayati kāyikaṁ, na cetasikan”ti.
“Kiṁ pana taṁ kāraṇaṁ, yena kāraṇena arahā ekaṁ vedanaṁ vedayati kāyikaṁ, na cetasikan”ti?
“Arahato, mahārāja, cittaṁ bhāvitaṁ hoti subhāvitaṁ dantaṁ sudantaṁ assavaṁ vacanakaraṁ, so dukkhāya vedanāya phuṭṭho samāno ‘aniccan’ti daḷhaṁ gaṇhāti, samādhithambhe cittaṁ upanibandhati, tassa taṁ cittaṁ samādhithambhe upanibandhanaṁ na vedhati na calati, ṭhitaṁ hoti avikkhittaṁ, tassa vedanāvikāravipphārena kāyo ābhujati nibbhujati samparivattati, idamettha, mahārāja, kāraṇaṁ, yena kāraṇena arahā ekaṁ vedanaṁ vedayati kāyikaṁ, na cetasikan”ti.
“Kiṁ pana taṁ kāraṇaṁ, yena kāraṇena arahā ekaṁ vedanaṁ vedayati kāyikaṁ, na cetasikan”ti? “Arahato, mahārāja, cittaṁ bhāvitaṁ hoti subhāvitaṁ dantaṁ sudantaṁ assavaṁ vacanakaraṁ, so dukkhāya vedanāya phuṭṭho samāno ‘aniccan’ti daḷhaṁ gaṇhāti, samādhithambhe cittaṁ upanibandhati, tassa taṁ cittaṁ samādhithambhe upanibandhanaṁ na vedhati na calati, ṭhitaṁ hoti avikkhittaṁ, tassa vedanāvikāravipphārena kāyo ābhujati nibbhujati samparivattati, idamettha, mahārāja, kāraṇaṁ, yena kāraṇena arahā ekaṁ vedanaṁ vedayati kāyikaṁ, na cetasikan”ti.
“Bhante nāgasena, taṁ nāma loke acchariyaṁ yaṁ kāye calamāne cittaṁ na calati, tattha me kāraṇaṁ brūhī”ti. “Yathā, mahārāja, mahatimahārukkhe khandhasākhāpalāsasampanne anilabalasamāhate sākhā calati, api nu tassa khandhopi calatī”ti? “Na hi, bhante”ti. “Evameva kho, mahārāja, arahā dukkhāya vedanāya phuṭṭho samāno ‘aniccan’ti daḷhaṁ gaṇhāti, samādhithambhe cittaṁ upanibandhati, tassa taṁ cittaṁ samādhithambhe upanibandhanaṁ na vedhati na calati, ṭhitaṁ hoti avikkhittaṁ, tassa vedanāvikāravipphārena kāyo ābhujati nibbhujati samparivattati, cittaṁ pana tassa na vedhati na calati khandho viya mahārukkhassā”ti. “Acchariyaṁ, bhante nāgasena, abbhutaṁ, bhante nāgasena, na me evarūpo sabbakāliko dhammapadīpo diṭṭhapubbo”ti.
“Bhante nāgasena, taṁ nāma loke acchariyaṁ yaṁ kāye calamāne cittaṁ na calati, tattha me kāraṇaṁ brūhī”ti.
“Yathā, mahārāja, mahatimahārukkhe khandhasākhāpalāsasampanne anilabalasamāhate sākhā calati, api nu tassa khandhopi calatī”ti?
“Evameva kho, mahārāja, arahā dukkhāya vedanāya phuṭṭho samāno ‘aniccan’ti daḷhaṁ gaṇhāti, samādhithambhe cittaṁ upanibandhati, tassa taṁ cittaṁ samādhithambhe upanibandhanaṁ na vedhati na calati, ṭhitaṁ hoti avikkhittaṁ, tassa vedanāvikāravipphārena kāyo ābhujati nibbhujati samparivattati, cittaṁ pana tassa na vedhati na calati khandho viya mahārukkhassā”ti.
“Acchariyaṁ, bhante nāgasena, abbhutaṁ, bhante nāgasena, na me evarūpo sabbakāliko dhammapadīpo diṭṭhapubbo”ti.
“Bhante nāgasena, taṁ nāma loke acchariyaṁ yaṁ kāye calamāne cittaṁ na calati, tattha me kāraṇaṁ brūhī”ti. “Yathā, mahārāja, mahatimahārukkhe khandhasākhāpalāsasampanne anilabalasamāhate sākhā calati, api nu tassa khandhopi calatī”ti? “Na hi, bhante”ti. “Evameva kho, mahārāja, arahā dukkhāya vedanāya phuṭṭho samāno ‘aniccan’ti daḷhaṁ gaṇhāti, samādhithambhe cittaṁ upanibandhati, tassa taṁ cittaṁ samādhithambhe upanibandhanaṁ na vedhati na calati, ṭhitaṁ hoti avikkhittaṁ, tassa vedanāvikāravipphārena kāyo ābhujati nibbhujati samparivattati, cittaṁ pana tassa na vedhati na calati khandho viya mahārukkhassā”ti. “Acchariyaṁ, bhante nāgasena, abbhutaṁ, bhante nāgasena, na me evarūpo sabbakāliko dhammapadīpo diṭṭhapubbo”ti.
Arahantavedanāvediyanapañho chaṭṭho. *Arahantavedanāvediyanapañho → arahato vedanāvediyanapañho (bj); arahato kāyikacetasikavedanāpañho (maku)
Arahantavedanāvediyanapañho chaṭṭho. *Arahantavedanāvediyanapañho → arahato vedanāvediyanapañho (bj); arahato kāyikacetasikavedanāpañho (maku)
Arahantavedanāvediyanapañho chaṭṭho. *Arahantavedanāvediyanapañho → arahato vedanāvediyanapañho (bj); arahato kāyikacetasikavedanāpañho (maku)