ARIYAPARIYESANA SUTTA PDF

The world is destroyed! The mind of the Tathagata, the Arahant, the Rightly Self-awakened One inclines to dwelling at ease, not to teaching the Dhamma! Let the One-Well-Gone teach the Dhamma! There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma. Let them hear the Dhamma realized by the Stainless One!

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The world is destroyed! The mind of the Tathagata, the Arahant, the Rightly Self-awakened One inclines to dwelling at ease, not to teaching the Dhamma! Let the One-Well-Gone teach the Dhamma!

There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma. Let them hear the Dhamma realized by the Stainless One! Just as one standing on a rocky crag might see people So, O wise one, with all-around vision, ascend the palace Free from sorrow, behold the people submerged in sorrow, Rise up, hero, victor in battle! O Teacher, wander without debt in the world. Let them show their conviction.

Perceiving trouble, O Brahma, I did not tell people the refined, sublime Dhamma. Who will quickly understand this Dhamma? He has long had little dust in his eyes. What if I were to teach him the Dhamma first?

He will quickly understand this Dhamma. If he had heard this Dhamma, he would have quickly understood it. What if I were to teach them the Dhamma first? Pure your complexion, and bright. On whose account have you gone forth? Who is your teacher? In whose Dhamma do you delight? In the world with its devas, I have no counterpart. For I am an arahant in the world; I, the unexcelled teacher. I, alone, am rightly self-awakened. To set rolling the wheel of Dhamma I go to the city of Kasi.

In a world become blind, I beat the drum of the Deathless. Still, a seat should be set out; if he wants to, he can sit down. Another spread out a seat. Another set out water for washing my feet. Lend ear, friends: the Deathless has been attained.

I will instruct you. I will teach you the Dhamma. The Tathagata, friends, is a worthy one, rightly self-awakened. I would teach two monks while three went for alms, and we six lived off what the three brought back from their alms round.

Then I would teach three monks while two went for alms, and we six lived off what the two brought back from their alms round. Then the group of five monks -- thus exhorted, thus instructed by me -- being subject themselves to birth, seeing the drawbacks of birth, seeking the unborn, unexcelled rest from the yoke, Unbinding, reached the unborn, unexcelled rest from the yoke: Unbinding.

Being subject themselves to aging This is the last birth. There is now no further becoming. Which five? Forms cognizable via the eye -- agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable via the ear -- agreeable, pleasing, charming, endearing, fostering desire, enticing. Aromas cognizable via the nose -- agreeable, pleasing, charming, endearing, fostering desire, enticing. Tastes cognizable via the tongue -- agreeable, pleasing, charming, endearing, fostering desire, enticing.

Tactile sensations cognizable via the body -- agreeable, pleasing, charming, endearing, fostering desire, enticing. These are the five strings of sensuality.

Just as if a wild deer were to lie bound on a heap of snares: it should be known as having met with misfortune, having met with ruin; the hunter can do with it as he will. In the same way, any priests or contemplatives tied to these five strings of sensuality -- infatuated with them, have totally fallen for them, consuming them without seeing their drawbacks or discerning the escape from them -- should be known as having met with misfortune, having met with ruin; Mara can do with them as he will.

Just as if a wild deer were to lie unbound on a heap of snares: it should be known as not having met with misfortune, not having met with ruin; the hunter cannot do with it as he will. When the hunter comes, it will get away as it would like.

In the same way, any priests or contemplatives not tied to these five strings of sensuality -- uninfatuated with them, having not totally fallen for them, consuming them seeing their drawbacks and discerning the escape from them -- should be known as not having met with misfortune, not having met with ruin; Mara cannot do with them as he will. Carefree it walks, carefree it stands, carefree it sits, carefree it lies down. Why is that?

This monk is said to have blinded Mara. And, having seen [that] with discernment, his mental fermentations are completely ended. Having crossed over, he is unattached in the world. Carefree he walks, carefree he stands, carefree he sits, carefree he lies down. Notes 1. See Ud II. The Burmese, Sri Lankan, and PTS editions of the Canon exclude gold and silver from the list of objects subject to illness, death, and sorrow, apparently on the grounds that they themselves do not grow ill, die, or feel sorrow.

For another use of the wild deer as a symbol for a free mind, see Ud II. As the Commentary points out, simply attaining the states of concentration from the first jhana through the dimension of neither perception nor non-perception blinds Mara only temporarily. Only with the arising of discernment is Mara blinded for good. For the meaning of "trackless," see Dhp.

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Ariya Pariyesanā Suttaɱ

There is little reason, however, to accept these suggestions. Thus, if anything, the accounts that do explicitly relate those events — such as the one in MN 36 — would seem to be earlier. Secondly, the lack of reference to the four noble truths does not indicate that they were not actually involved in the Awakening or the first sermon. Had the lesson of the sutta concerned the four noble truths, they would probably have been mentioned in the account. Thus there seems little reason to regard this sutta as "proof" that the four noble truths were a later teaching.

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Pali Canon - Ariyapariyesana Sutta

See also Ariyapariyesana Sutta means something in Buddhism , Pali. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article. Some monks expressed to Ananda their desire to hear a discourse from the Buddha, as it was so long since they had heard one. He advised them to go to the hermitage of Rammaka where their wishes might be fulfilled.

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Ariyapariyesana Sutta

What sort of impression does it make on you? What sort of feeling do you get? Padmaraja: The impact of what is being said is lost by the archaic language. The archaic English. S: Of course there are also the repetitions. You could hardly imagine the Buddha speaking in that sort of way, even though it does sound much less awkward in Pali than in English.

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Translator's Introduction

Then a large number of monks went to Ven. Ananda and left. Then the Blessed One, having gone for alms, after his meal, on returning from his alms round, said to Ven. Ananda replied to the Blessed One. So the Blessed One, together with Ven.

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