This is a Sanskrit & English translation of https://suttacentral.net/ma3/lzh/taisho by Ram Sury.
मध्यमागमः ३ - नगरोपमसूत्रम्
madhyamāgamaḥ 3 - nagaropamasūtram
Madhyama Āgama 3 - The Simile of the (Frontier) City
एवं मया श्रुतम्— एकस्मिन् समये भगवान् श्रावस्त्यां विहरति स्म जेतवनेऽनाथपिण्डदस्यारामे।
evaṃ mayā śrutam— ekasmin samaye bhagavān śrāvastyāṃ viharati sma jetavane’nāthapiṇḍadasyārāme.
Thus have I heard. At one time the Bhagavān (Buddha) was dwelling in Śrāvastī, in Jeta's Grove, Anāthapiṇḍada's Park.
अथ खलु भगवान् भिक्षूनामन्त्रयते स्म— “यदि राज्ञः प्रत्यन्तिमं नगरं सप्तभिरङ्गैः सम्पन्नं चतुर्भिश्च भक्तैः प्रभूतं सुलभलाभिभिर्न कृच्छ्रलाभिभिः — तेन हेतुना तन्नगरं न शक्यं बाह्यैः प्रत्यमित्रैरभिभवितुम्, अन्यत्राध्यात्मिकादुपद्रवात्।
atha khalu bhagavān bhikṣūnāmantrayate sma— “yadi rājñaḥ pratyantimaṃ nagaraṃ saptabhir aṅgaiḥ sampannaṃ caturbhiś ca bhaktaiḥ prabhūtaṃ sulabhalābhibhir na kṛcchralābhibhiḥ — tena hetunā tan nagaraṃ na śakyaṃ bāhyaiḥ pratyamitrair abhibhavitum, anyatrādhyātmikād upadravāt.
Then the Bhagavān addressed the monks: “If a king's frontier city is endowed with seven features and has four kinds of provisions in abundance, easy to obtain, not difficult to obtain—for that reason, that city cannot be overcome by external enemies, except by internal trouble.
“कतमैर्नगरस्य सप्तभिरङ्गैः सम्पन्नता? यदिदं प्रत्यन्तिमं नगरं प्राकाराट्टालकसम्पन्नं भवति, स्थिरं दृढमचलमसम्प्रकम्प्यम् — आभ्यन्तराणां गुप्तये बाह्यानां च प्रत्यमित्राणां प्रतिघाताय। इदमुच्यते नगरस्य प्रथममङ्गम्।
“katamair nagarasya saptabhir aṅgaiḥ sampannatā? yadidaṃ pratyantimaṃ nagaraṃ prākārāṭṭālakasampannaṃ bhavati, sthiraṃ dṛḍham acalam asamprakampyam — ābhyantarāṇāṃ guptaye bāhyānāṃ ca pratyamitrāṇāṃ pratighātāya. idam ucyate nagarasya prathamam aṅgam.
“With which seven features is the city endowed? Here, a frontier city is endowed with a rampart and watchtowers, stable, firm, immovable, and unshakable—for the protection of those within and for the repulsion of external enemies. This is called the first feature of the city.
“पुनरपरं, प्रत्यन्तिमस्य नगरस्य परिखा खाता भवति गम्भीरा च विस्तीर्णा च, सुरक्षिता — आभ्यन्तराणां गुप्तये बाह्यानां च प्रत्यमित्राणां प्रतिघाताय। इदमुच्यते नगरस्य द्वितीयमङ्गम्।
“punar aparaṃ, pratyantimasya nagarasya parikhā khātā bhavati gambhīrā ca vistīrṇā ca, surakṣitā — ābhyantarāṇāṃ guptaye bāhyānāṃ ca pratyamitrāṇāṃ pratighātāya. idam ucyate nagarasya dvitīyam aṅgam.
“Furthermore, the frontier city has a moat that is dug deep and wide, and well-protected—for the protection of those within and for the repulsion of external enemies. This is called the second feature of the city.
“पुनरपरं, प्रत्यन्तिमस्य नगरस्य समन्ततोऽनुपर्यायपथः शोधितो भवति समो विस्तीर्णश्च — आभ्यन्तराणां गुप्तये बाह्यानां च प्रत्यमित्राणां प्रतिघाताय। इदमुच्यते नगरस्य तृतीयमङ्गम्।
“punar aparaṃ, pratyantimasya nagarasya samantato ’nuparyāyapathaḥ śodhito bhavati samo vistīrṇaś ca — ābhyantarāṇāṃ guptaye bāhyānāṃ ca pratyamitrāṇāṃ pratighātāya. idam ucyate nagarasya tṛtīyam aṅgam.
“Furthermore, the frontier city has a circular road all around it that is cleared, level, and wide—for the protection of those within and for the repulsion of external enemies. This is called the third feature of the city.
“पुनरपरं, प्रत्यन्तिमे नगरे चतुर्विधं बलकायं सन्निपतितं भवति, तद्यथा हस्तिकायोऽश्वकायो रथकायः पत्तिकायश्च — आभ्यन्तराणां गुप्तये बाह्यानां च प्रत्यमित्राणां प्रतिघाताय। इदमुच्यते नगरस्य चतुर्थमङ्गम्।
“punar aparaṃ, pratyantime nagare caturvidhaṃ balakāyaṃ sannipatitaṃ bhavati, tadyathā hastikāyo ’śvakāyo rathakāyaḥ pattikāyaś ca — ābhyantarāṇāṃ guptaye bāhyānāṃ ca pratyamitrāṇāṃ pratighātāya. idam ucyate nagarasya caturtham aṅgam.
“Furthermore, in the frontier city, a fourfold army is assembled, namely: the elephant corps, the cavalry corps, the chariot corps, and the infantry corps—for the protection of those within and for the repulsion of external enemies. This is called the fourth feature of the city.
“पुनरपरं, प्रत्यन्तिमे नगरे युद्धायुधानि सन्निचितानि भवन्ति, तद्यथा धनूंषीषवः शक्तयः कुन्ताश्च — आभ्यन्तराणां गुप्तये बाह्यानां च प्रत्यमित्राणां प्रतिघाताय। इदमुच्यते नगरस्य पञ्चममङ्गम्।
“punar aparaṃ, pratyantime nagare yuddhāyudhāni sannicitāni bhavanti, tadyathā dhanūṃṣīṣavaḥ śaktayaḥ kuntāś ca — ābhyantarāṇāṃ guptaye bāhyānāṃ ca pratyamitrāṇāṃ pratighātāya. idam ucyate nagarasya pañcamam aṅgam.
“Furthermore, in the frontier city, weapons of war are stored up, such as bows, arrows, spears, and lances—for the protection of those within and for the repulsion of external enemies. This is called the fifth feature of the city.
“पुनरपरं, प्रत्यन्तिमे नगरे दौवारिको महामात्रः स्थापितो भवति व्यक्तः पण्डितो मेधावी शूरो वीरो विक्रान्तः, कुशलान् प्रवेशयति, अकुशलांश्च निवारयति — आभ्यन्तराणां गुप्तये बाह्यानां च प्रत्यमित्राणां प्रतिघाताय। इदमुच्यते नगरस्य षष्ठमङ्गम्।
“punar aparaṃ, pratyantime nagare dauvāriko mahāmātraḥ sthāpito bhavati vyaktaḥ paṇḍito medhāvī śūro vīro vikrāntaḥ, kuśalān praveśayati, akuśalāṃś ca nivārayati — ābhyantarāṇāṃ guptaye bāhyānāṃ ca pratyamitrāṇāṃ pratighātāya. idam ucyate nagarasya ṣaṣṭham aṅgam.
“Furthermore, in the frontier city, a great officer is appointed as a gatekeeper who is intelligent, wise, sagacious, brave, heroic, and valiant; he lets in the genuine people and keeps out the bad people — for the protection of those within and for the repulsion of external enemies. This is called the sixth feature of the city.
“पुनरपरं, प्रत्यन्तिमस्य नगरस्य प्राकार उच्चैः सुनिर्मापितो भवति सुदृढः, सुधालिप्तश्च — आभ्यन्तराणां गुप्तये बाह्यानां च प्रत्यमित्राणां प्रतिघाताय। इदमुच्यते नगरस्य सप्तममङ्गम्।
“punar aparaṃ, pratyantimasya nagarasya prākāra uccaiḥ sunirmāpito bhavati sudṛḍhaḥ, sudhāliptaś ca — ābhyantarāṇāṃ guptaye bāhyānāṃ ca pratyamitrāṇāṃ pratighātāya. idam ucyate nagarasya saptamam aṅgam.
“Furthermore, the frontier city's rampart is built high and is very strong, and it is plastered with lime—for the protection of those within and for the repulsion of external enemies. This is called the seventh feature of the city.
“कतमैः नगरस्य चतुर्भिर्भक्तैः प्रभूतता, सुलभलाभिता न कृच्छ्रलाभिता? यदिदं प्रत्यन्तिमे नगरे बहु तृणकाष्ठोदकं सन्निचितं भवति — आभ्यन्तराणां गुप्तये बाह्यानां च प्रत्यमित्राणां प्रतिघाताय। इदमुच्यते नगरस्य प्रथमो भक्तः प्रभूतः सुलभलाभी न कृच्छ्रलाभी।
“katamaiḥ nagarasya caturbhir bhaktaiḥ prabhūtatā, sulabhalābhitā na kṛcchralābhitā? yadidaṃ pratyantime nagare bahu tṛṇakāṣṭhodakaṃ sannicitaṃ bhavati — ābhyantarāṇāṃ guptaye bāhyānāṃ ca pratyamitrāṇāṃ pratighātāya. idam ucyate nagarasya prathamo bhaktaḥ prabhūtaḥ sulabhalābhī na kṛcchralābhī.
“With which four provisions is the city abundant, easy to obtain, not difficult to obtain? Here, in the frontier city, much grass, wood, and water is stored up—for the protection of those within and for the repulsion of external enemies. This is called the first provision of the city, which is abundant, easy to obtain, not difficult to obtain.
“पुनरपरं, प्रत्यन्तिमे नगरे बहवः शालिधान्या यवाश्च सन्निचिता भवन्ति — आभ्यन्तराणां गुप्तये बाह्यानां च प्रत्यमित्राणां प्रतिघाताय। इदमुच्यते नगरस्य द्वितीयो भक्तः प्रभूतः सुलभलाभी न कृच्छ्रलाभी।
“punar aparaṃ, pratyantime nagare bahavaḥ śālidhānyā yavāś ca sannicitā bhavanti — ābhyantarāṇāṃ guptaye bāhyānāṃ ca pratyamitrāṇāṃ pratighātāya. idam ucyate nagarasya dvitīyo bhaktaḥ prabhūtaḥ sulabhalābhī na kṛcchralābhī.
“Furthermore, in the frontier city, much rice grain and barley are stored up—for the protection of those within and for the repulsion of external enemies. This is called the second provision of the city, which is abundant, easy to obtain, not difficult to obtain.
“पुनरपरं, प्रत्यन्तिमे नगरे बहवस्तिला माषा मुद्गाश्च सन्निचिता भवन्ति — आभ्यन्तराणां गुप्तये बाह्यानां च प्रत्यमित्राणां प्रतिघाताय। इदमुच्यते नगरस्य तृतीयो भक्तः प्रभूतः सुलभलाभी न कृच्छ्रलाभी।
“punar aparaṃ, pratyantime nagare bahavastilā māṣā mudgāś ca sannicitā bhavanti — ābhyantarāṇāṃ guptaye bāhyānāṃ ca pratyamitrāṇāṃ pratighātāya. idam ucyate nagarasya tṛtīyo bhaktaḥ prabhūtaḥ sulabhalābhī na kṛcchralābhī.
“Furthermore, in the frontier city, much sesame, beans, and pulses are stored up—for the protection of those within and for the repulsion of external enemies. This is called the third provision of the city, which is abundant, easy to obtain, not difficult to obtain.
“पुनरपरं, प्रत्यन्तिमे नगरे बहु सर्पिस्तैलं मधु फाणितं मत्स्यो लवणं शुष्कमांसं च सर्वं सन्निचितं भवति — आभ्यन्तराणां गुप्तये बाह्यानां च प्रत्यमित्राणां प्रतिघाताय। इदमुच्यते नगरस्य चतुर्थो भक्तः प्रभूतः सुलभलाभी न कृच्छ्रलाभी।
“punar aparaṃ, pratyantime nagare bahu sarpis tailaṃ madhu phāṇitaṃ matsyo lavaṇaṃ śuṣkamāṃsaṃ ca sarvaṃ sannicitaṃ bhavati — ābhyantarāṇāṃ guptaye bāhyānāṃ ca pratyamitrāṇāṃ pratighātāya. idam ucyate nagarasya caturtho bhaktaḥ prabhūtaḥ sulabhalābhī na kṛcchralābhī.
“Furthermore, in the frontier city, much ghee, oil, honey, molasses, fish, salt, and dried meat are all stored up—for the protection of those within and for the repulsion of external enemies. This is called the fourth provision of the city, which is abundant, easy to obtain, not difficult to obtain.
“एवमेव, नगरं यदि सप्तभिरङ्गैः सम्पन्नं चतुर्भिश्च भक्तैः प्रभूतं सुलभलाभिभिर्न कृच्छ्रलाभिभिः, न शक्यं बाह्यैः प्रत्यमित्रैरभिभवितुम्, अन्यत्राध्यात्मिकादुपद्रवात्।
“evameva, nagaraṃ yadi saptabhir aṅgaiḥ sampannaṃ caturbhiś ca bhaktaiḥ prabhūtaṃ sulabhalābhibhir na kṛcchralābhibhiḥ, na śakyaṃ bāhyaiḥ pratyamitrair abhibhavitum, anyatrādhyātmikād upadravāt.
“In the same way, if a city is endowed with these seven features and has these four provisions in abundance, easy to obtain, not difficult to obtain, it cannot be overcome by external enemies, except by internal trouble.
“एवमेव, आर्यश्रावकः सप्तभिः सद्धर्मैः समन्वागतो भवति, चतुर्णां च ध्यानानां सुलभलाभी भवति न कृच्छ्रलाभी। तेन हेतुना आर्यश्रावको न शक्यो मारेण पापीमतावतारं लब्धुम्, नाकुशलानां धर्माणां वशं गच्छति। न संक्लेशेन संक्लिश्यते, नास्य पुनर्भवोऽभिनिर्वर्तते।
“evam eva, āryaśrāvakaḥ saptabhiḥ saddharmaiḥ samanvāgato bhavati, caturṇāṃ ca dhyānānāṃ sulabhalābhī bhavati na kṛcchralābhī. tena hetunā āryaśrāvako na śakyo māreṇa pāpīmatāvatāraṃ labdhum, nākuśalānāṃ dharmāṇāṃ vaśaṃ gacchati. na saṃkleśena saṃkliśyate, nāsya punarbhavo ’bhinirvartate.
“In the same way, a noble disciple is possessed of seven good qualities and is an obtainer of the four meditations with ease, not with difficulty. For that reason, the evil Māra cannot find an opportunity to harm that noble disciple; he does not fall under the power of unwholesome states. He is not afflicted by defilement, and for him, rebirth does not occur again.
“कतमे सप्त सद्धर्मा आर्यश्रावकस्य? आर्यश्रावकः श्रद्धो भवति, अभिप्रसन्नस्तथागते। स्थिरा चास्य श्रद्धा भवति मूलजाता प्रतिष्ठिता — अशक्या हारयितुं श्रमणेन वा ब्राह्मणेन वा देवेन वा मारेण वा ब्रह्मणा वा अन्येन वा केनचिल्लोके। अयमुच्यते प्रथमः सद्धर्म आर्यश्रावकस्य।
“katame sapta saddharmā āryaśrāvakasya? āryaśrāvakaḥ śraddho bhavati, abhiprasannas tathāgate. sthirā cāsya śraddhā bhavati mūlajātā pratiṣṭhitā — aśakyā hārayituṃ śramaṇena vā brāhmaṇena vā devena vā māreṇa vā brahmaṇā vā anyena vā kenacil loke. ayam ucyate prathamaḥ saddharma āryaśrāvakasya.
“What are the seven good qualities of a noble disciple? A noble disciple has faith; he has confidence in the Tathāgata. His faith is stable, rooted, and established—it cannot be carried away by any ascetic or brahmin, by any god, by Māra, by Brahmā, or by anyone else in the world. This is called the first good quality of a noble disciple.
“पुनरपरमार्यश्रावको ह्रीमान् भवति। जिह्रेति पापकेभ्योऽकुशलेभ्यो धर्मेभ्यः, संक्लेशिकेभ्यो दुःखविपाकेभ्य आयतीं जातिजरामरणप्रत्युपस्थायिकेभ्यः। अयमुच्यते द्वितीयः सद्धर्म आर्यश्रावकस्य।
“punar aparam āryaśrāvako hrīmān bhavati. jihreti pāpakebhyo ’kuśalebhyo dharmebhyaḥ, saṃkleśikebhyo duḥkhavipākebhya āyatīṃ jātijarāmaraṇapratyupasthāyikebhyaḥ. ayam ucyate dvitīyaḥ saddharma āryaśrāvakasya.
“Furthermore, a noble disciple has a sense of shame (hrī). He is ashamed of (shies away from) bad, unwholesome states, of defiling states that result in suffering and lead to future birth, aging, and death. This is called the second good quality of a noble disciple.
“पुनरपरमार्यश्रावकोऽपत्रापी भवति। अपत्रपते पापकेभ्योऽकुशलेभ्यो धर्मेभ्यः, संक्लेशिकेभ्यो दुःखविपाकेभ्य आयतीं जातिजरामरणप्रत्युपस्थायिकेभ्यः। अयमुच्यते तृतीयः सद्धर्म आर्यश्रावकस्य।
“punar aparam āryaśrāvako ’patrāpī bhavati. apatrapate pāpakebhyo ’kuśalebhyo dharmebhyaḥ, saṃkleśikebhyo duḥkhavipākebhya āyatīṃ jātijarāmaraṇapratyupasthāyikebhyaḥ. ayamucyate tṛtīyaḥ saddharma āryaśrāvakasya.
“Furthermore, a noble disciple has fear of wrongdoing. He dreads bad, unwholesome states, defiling states that result in suffering and lead to future birth, aging, and death. This is called the third good quality of a noble disciple.
“पुनरपरमार्यश्रावक आरब्धवीर्यो विहरत्यकुशलानां धर्माणाम् प्रहाणाय, कुशलानां धर्माणामुपसंपदाय, स्थामवान् दृढपराक्रमोऽनिक्षिप्तधुरः कुशलेषु धर्मेषु। अयमुच्यते चतुर्थः सद्धर्म आर्यश्रावकस्य।
“punar aparam āryaśrāvaka ārabdhavīryo viharaty akuśalānāṃ dharmāṇām prahāṇāya, kuśalānāṃ dharmāṇām upasaṃpadāya, sthāmavān dṛḍhaparākramo ’nikṣiptadhuraḥ kuśaleṣu dharmeṣu. ayam ucyate caturthaḥ saddharma āryaśrāvakasya.
“Furthermore, a noble disciple dwells with aroused energy for the abandoning of unwholesome states and the acquisition of wholesome states; he is steadfast, firm in his effort, not shirking the burden in regard to wholesome states. This is called the fourth good quality of a noble disciple.
“पुनरपरमार्यश्रावको बहुश्रुतो भवति श्रुतधरो श्रुतसन्निचयः। ये ते धर्मा आदौ कल्याणा मध्ये कल्याणाः पर्यवसाने कल्याणाः, सार्थाः सव्यञ्जनाः, केवलं परिपूर्णं परिशुद्धं पर्यवदातं ब्रह्मचर्यं संप्रकाशयन्ति, तादृशा अस्य धर्मा बहुश्रुता भवन्ति धृता वचसा परिचिता मनसान्ववेक्षिता दृष्ट्या सुप्रतिविद्धाः। अयमुच्यते पञ्चमः सद्धर्म आर्यश्रावकस्य ।
“punar aparam āryaśrāvako bahuśruto bhavati śrutadharo śrutasannicayaḥ. ye te dharmā ādau kalyāṇā madhye kalyāṇāḥ paryavasāne kalyāṇāḥ, sārthāḥ savyañjanāḥ, kevalaṃ paripūrṇaṃ pariśuddhaṃ paryavadātaṃ brahmacaryaṃ saṃprakāśayanti, tādṛśā asya dharmā bahuśrutā bhavanti dhṛtā vacasā paricitā manasānvavekṣitā dṛṣṭyā supratividdhāḥ. ayam ucyate pañcamaḥ saddharma āryaśrāvakasya .
“Furthermore, a noble disciple is learned, a retainer of what he has heard, a repository of what he has heard. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the spiritual life in its entirety, completely pure and perfect—such teachings he has heard much, retained, recited, mentally examined, and thoroughly penetrated with wisdom. This is called the fifth good quality of a noble disciple.
“पुनरपरमार्यश्रावकः स्मृतिमान् भवति परमस्मृतिसमन्वागतः, चिरकृतानां चिरभाषितानाम् अपि स्मर्ता अनुस्मर्ता। अयमुच्यते षष्ठः सद्धर्म आर्यश्रावकस्य।
“punar aparam āryaśrāvakaḥ smṛtimān bhavati paramasmṛtisamanvāgataḥ, cirakṛtānāṃ cirabhāṣitānām api smartā anusmartā. ayam ucyate ṣaṣṭhaḥ saddharma āryaśrāvakasya.
“Furthermore, a noble disciple is mindful, endowed with supreme mindfulness, one who remembers and recollects things done and said long ago. This is called the sixth good quality of a noble disciple.
“पुनरपरमार्यश्रावकः प्रज्ञावान् भवति उदयास्तगामिन्या प्रज्ञया समन्वागत आर्यया नैर्वेधिकया सम्यग्दुःखक्षयगामिन्या। अयमुच्यते सप्तमः सद्धर्मः आर्यश्रावकस्य ।
“punar aparam āryaśrāvakaḥ prajñāvān bhavati udayāstagāminyā prajñayā samanvāgata āryayā nairvedhikayā samyagduḥkhakṣayagāminyā. ayam ucyate saptamaḥ saddharmaḥ āryaśrāvakasya .
“Furthermore, a noble disciple is wise, endowed with the wisdom of arising and passing away, which is noble, penetrating, and leads to the complete destruction of suffering. This is called the seventh good quality of a noble disciple.
“कतमानि आर्यश्रावकस्य चत्वारि ध्यानानि, सुलभलाभानि न कृच्छ्रलाभानि? आर्यश्रावको विविच्य कामैर्विविच्याकुशलैर्धर्मैः सवितर्कं सविचारं विवेकजं प्रीतिसुखं प्रथमं ध्यानमुपसंपद्य विहरति। इदमुच्यते प्रथमं ध्यानमार्यश्रावकस्य सुलभलाभि न कृच्छ्रलाभि।
“katamāni āryaśrāvakasya catvāri dhyānāni, sulabhalābhāni na kṛcchralābhāni? āryaśrāvako vivicya kāmair vivicyākuśalair dharmaiḥ savitarkaṃ savicāraṃ vivekajaṃ prītisukhaṃ prathamaṃ dhyānam upasaṃpadya viharati. idam ucyate prathamaṃ dhyānam āryaśrāvakasya sulabhalābhi na kṛcchralābhi.
“What are the four meditations for a noble disciple, obtained with ease, not with difficulty? A noble disciple, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditation, which is accompanied by thought and examination, with rapture and happiness born of seclusion. This is called the first meditation for a noble disciple, obtained with ease, not with difficulty.
“पुनरपरमार्यश्रावको वितर्कविचाराणां व्युपशमादध्यात्मं संप्रसादाच्चेतस एकवद्भावादवितर्कमविचारं समाधिजं प्रीतिसुखं द्वितीयं ध्यानमुपसंपद्य विहरति। इदमुच्यते द्वितीयं ध्यानमार्यश्रावकस्य सुलभलाभि न कृच्छ्रलाभि।
“punar aparam āryaśrāvako vitarkavicārāṇāṃ vyupaśamād adhyātmaṃ saṃprasādāc cetasa ekavadbhāvād avitarkam avicāraṃ samādhijaṃ prītisukhaṃ dvitīyaṃ dhyānam upasaṃpadya viharati. idam ucyate dvitīyaṃ dhyānam āryaśrāvakasya sulabhalābhi na kṛcchralābhi.
“Furthermore, with the subsiding of thought and examination, a noble disciple enters and dwells in the second meditation, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. This is called the second meditation for a noble disciple, obtained with ease, not with difficulty.
“पुनरपरमार्यश्रावकः प्रीतेश्च विरागादुपेक्षको विहरति स्मृतः संप्रजानन् सुखं च कायेन प्रतिसंवेदयति, यत्तदार्या आचक्षते ‘उपेक्षको स्मृतिमान् सुखविहारी’ इति, तृतीयं ध्यानमुपसंपद्य विहरति। इदमुच्यते तृतीयं ध्यानमार्यश्रावकस्य सुलभलाभि न कृच्छ्रलाभि।
“punar aparam āryaśrāvakaḥ prīteśca virāgād upekṣako viharati smṛtaḥ saṃprajānan sukhaṃ ca kāyena pratisaṃvedayati, yat tad āryā ācakṣate ‘upekṣako smṛtimān sukhavihārī’ iti, tṛtīyaṃ dhyānam upasaṃpadya viharati. idam ucyate tṛtīyaṃ dhyānam āryaśrāvakasya sulabhalābhi na kṛcchralābhi.
“Furthermore, with the fading away of rapture, a noble disciple dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body. He enters and dwells in the third meditation, of which the noble ones declare, ‘He is equanimous, mindful, and dwelling in happiness.’ This is called the third meditation for a noble disciple, obtained with ease, not with difficulty.
“पुनरपरमार्यश्रावकः सुखस्य च प्रहाणाद्दुःखस्य च प्रहाणात् पूर्वमेव च सौमनस्यदौर्मनस्ययोरस्तङ्गमाददुःखासुखमुपेक्षास्मृतिपरिशुद्धं चतुर्थं ध्यानमुपसंपद्य विहरति। इदमुच्यते चतुर्थं ध्यानमार्यश्रावकस्य सुलभलाभि न कृच्छ्रलाभि।
“punar aparam āryaśrāvakaḥ sukhasya ca prahāṇād duḥkhasya ca prahāṇāt pūrvameva ca saumanasyadaurmanasyayor astaṅgamād aduḥkhāsukham upekṣāsmṛtipariśuddhaṃ caturthaṃ dhyānam upasaṃpadya viharati. idam ucyate caturthaṃ dhyānam āryaśrāvakasya sulabhalābhi na kṛcchralābhi.
“Furthermore, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a noble disciple enters and dwells in the fourth meditation, which is beyond pleasure and pain, and is purified by equanimity and mindfulness. This is called the fourth meditation for a noble disciple, obtained with ease, not with difficulty.
“एवमेव, सप्तभिरार्यश्रावकः सद्धर्मैः समन्वागतश्चत्वारि च ध्यानानां सुलभलाभी भवति न कृच्छ्रलाभी, न शक्यो मारेण पापीमतावतारं लब्धुम्, नाकुशलानां धर्माणाम् वशं गच्छति, न संक्लेशेन संक्लिश्यते, नास्य पुनर्भवोऽभिनिर्वर्तते।
“evameva, saptabhir āryaśrāvakaḥ saddharmaiḥ samanvāgataś catvāri ca dhyānānāṃ sulabhalābhī bhavati na kṛcchralābhī, na śakyo māreṇa pāpīmatāvatāraṃ labdhum, nākuśalānāṃ dharmāṇām vaśaṃ gacchati, na saṃkleśena saṃkliśyate, nāsya punarbhavo ’bhinirvartate.
“In the same way, a noble disciple who is possessed of these seven good qualities and is an obtainer of the four meditations with ease, not with difficulty, cannot be harmed by the evil Māra, does not fall under the power of unwholesome states, is not afflicted by defilement, and for him, rebirth does not occur again.
“तद्यथापि राज्ञः प्रत्यन्तिमं नगरं प्राकाराट्टालकसम्पन्नं भवति, स्थिरं दृढमचलमसम्प्रकम्प्यम् , आभ्यन्तराणां गुप्तये बाह्यानां च प्रत्यमित्राणां प्रतिघाताय; एवमेवार्यश्रावकः श्रद्धो भवति, अभिप्रसन्नस्तथागते। स्थिरा चास्य श्रद्धा भवति मूलजाता प्रतिष्ठिता — अशक्या हारयितुं श्रमणेन वा ब्राह्मणेन वा देवेन वा मारेण वा ब्रह्मणा वा अन्येन वा केनचिल्लोके। अयमुच्यते श्रद्धाप्राकाराट्टालक आर्यश्रावकस्य, अकुशलानां धर्माणाम् प्रहाणाय कुशलानां धर्माणामुपसंपदाय।
“tadyathāpi rājñaḥ pratyantimaṃ nagaraṃ prākārāṭṭālakasampannaṃ bhavati, sthiraṃ dṛḍham acalam asamprakampyam , ābhyantarāṇāṃ guptaye bāhyānāṃ ca pratyamitrāṇāṃ pratighātāya; evamevāryaśrāvakaḥ śraddho bhavati, abhiprasannas tathāgate. sthirā cāsya śraddhā bhavati mūlajātā pratiṣṭhitā — aśakyā hārayituṃ śramaṇena vā brāhmaṇena vā devena vā māreṇa vā brahmaṇā vā anyena vā kenacil loke. ayam ucyate śraddhāprākārāṭṭālaka āryaśrāvakasya, akuśalānāṃ dharmāṇām prahāṇāya kuśalānāṃ dharmāṇām upasaṃpadāya.
“Just as the king's frontier city is endowed with a rampart and watchtowers, stable, firm, immovable, and unshakable, for the protection of those within and for the repulsion of external enemies; in the same way, a noble disciple has faith, confidence in the Tathāgata. His faith is stable, rooted, and established—it cannot be carried away by any ascetic or brahmin, by any god, by Māra, by Brahmā, or by anyone else in the world. This is called the noble disciple's rampart and watchtower of faith, for the abandoning of unwholesome states and the acquisition of wholesome states.
“तद्यथापि तस्य नगरस्य परिखा खाता भवति गम्भीरा च विस्तीर्णा च सुरक्षिता, आभ्यन्तराणां गुप्तये बाह्यानां च प्रत्यमित्राणां प्रतिघाताय; एवमेवार्यश्रावको ह्रीमान् भवति, जिह्रेति पापकेभ्योऽकुशलेभ्यो धर्मेभ्यः। इयमुच्यते ह्रीपरिखार्यश्रावकस्य, अकुशलानां धर्माणाम् प्रहाणाय कुशलानां धर्माणामुपसंपदाय।
“tadyathāpi tasya nagarasya parikhā khātā bhavati gambhīrā ca vistīrṇā ca surakṣitā, ābhyantarāṇāṃ guptaye bāhyānāṃ ca pratyamitrāṇāṃ pratighātāya; evamevāryaśrāvako hrīmān bhavati, jihreti pāpakebhyo’kuśalebhyo dharmebhyaḥ. iyamucyate hrīparikhāryaśrāvakasya, akuśalānāṃ dharmāṇām prahāṇāya kuśalānāṃ dharmāṇāmupasaṃpadāya.
“Just as that city's moat is dug deep, wide, and well-protected, for the protection of those within and for the repulsion of external enemies; in the same way, a noble disciple has a sense of shame, being ashamed of bad, unwholesome states. This is called the noble disciple's moat of shame, for the abandoning of unwholesome states and the acquisition of wholesome states.
“तद्यथापि तस्य नगरस्य समन्ततोऽनुपर्यायपथः शोधितो भवति समो विस्तीर्णश्च, आभ्यन्तराणां गुप्तये बाह्यानां च प्रत्यमित्राणां प्रतिघाताय; एवमेवार्यश्रावकोऽपत्रापी भवति, अपत्रपते पापकेभ्योऽकुशलेभ्यो धर्मेभ्यः। अयमुच्यतेऽपत्राप्यानुपर्यायपथ आर्यश्रावकस्य, अकुशलानां धर्माणाम् प्रहाणाय कुशलानां धर्माणामुपसंपदाय।
“tadyathāpi tasya nagarasya samantato ’nuparyāyapathaḥ śodhito bhavati samo vistīrṇaś ca, ābhyantarāṇāṃ guptaye bāhyānāṃ ca pratyamitrāṇāṃ pratighātāya; evamevāryaśrāvako ’patrāpī bhavati, apatrapate pāpakebhyo’kuśalebhyo dharmebhyaḥ. ayam ucyate ’patrāpyānuparyāyapatha āryaśrāvakasya, akuśalānāṃ dharmāṇām prahāṇāya kuśalānāṃ dharmāṇām upasaṃpadāya.
“Just as that city's circular road is cleared, level, and wide, for the protection of those within and for the repulsion of external enemies; in the same way, a noble disciple has fear of wrongdoing, dreading bad, unwholesome states. This is called the noble disciple's circular road of fear of wrongdoing, for the abandoning of unwholesome states and the acquisition of wholesome states.
“तद्यथापि तस्मिन्नगरे चतुर्विधं बलकायं सन्निपतितं भवति, आभ्यन्तराणां गुप्तये बाह्यानां च प्रत्यमित्राणां प्रतिघाताय; एवमेवार्यश्रावक आरब्धवीर्यो विहरत्यकुशलानां धर्माणाम् प्रहाणाय कुशलानां धर्माणामुपसंपदाय। अयमुच्यते वीर्यबलकाय आर्यश्रावकस्य, अकुशलानां धर्माणाम् प्रहाणाय कुशलानां धर्माणामुपसंपदाय।
“tadyathāpi tasmin nagare caturvidhaṃ balakāyaṃ sannipatitaṃ bhavati, ābhyantarāṇāṃ guptaye bāhyānāṃ ca pratyamitrāṇāṃ pratighātāya; evamevāryaśrāvaka ārabdhavīryo viharaty akuśalānāṃ dharmāṇām prahāṇāya kuśalānāṃ dharmāṇām upasaṃpadāya. ayam ucyate vīryabalakāya āryaśrāvakasya, akuśalānāṃ dharmāṇām prahāṇāya kuśalānāṃ dharmāṇām upasaṃpadāya.
“Just as in that city a fourfold army is assembled, for the protection of those within and for the repulsion of external enemies; in the same way, a noble disciple dwells with aroused energy for the abandoning of unwholesome states and the acquisition of wholesome states. This is called the noble disciple's army of energy, for the abandoning of unwholesome states and the acquisition of wholesome states.
“तद्यथापि तस्मिन्नगरे युद्धायुधानि सन्निचितानि भवन्ति, आभ्यन्तराणां गुप्तये बाह्यानां च प्रत्यमित्राणां प्रतिघाताय; एवमेवार्यश्रावको बहुश्रुतो भवति श्रुतधरो श्रुतसन्निचयः। इदमुच्यते बाहुश्रुत्यायुधमार्यश्रावकस्य, अकुशलानां धर्माणाम् प्रहाणाय कुशलानां धर्माणामुपसंपदाय।
“tadyathāpi tasmin nagare yuddhāyudhāni sannicitāni bhavanti, ābhyantarāṇāṃ guptaye bāhyānāṃ ca pratyamitrāṇāṃ pratighātāya; evamevāryaśrāvako bahuśruto bhavati śrutadharo śrutasannicayaḥ. idam ucyate bāhuśrutyāyudham āryaśrāvakasya, akuśalānāṃ dharmāṇām prahāṇāya kuśalānāṃ dharmāṇām upasaṃpadāya.
“Just as in that city weapons of war are stored up, for the protection of those within and for the repulsion of external enemies; in the same way, a noble disciple is learned, a retainer of what he has heard, a repository of what he has heard. This is called the noble disciple's weapon of learning, for the abandoning of unwholesome states and the acquisition of wholesome states.
“तद्यथापि तस्मिन्नगरे दौवारिको महामात्रः स्थापितो भवति व्यक्तः पण्डितो मेधावी, कुशलान् प्रवेशयति, अकुशलांश्च निवारयति, आभ्यन्तराणां गुप्तये बाह्यानां च प्रत्यमित्राणां प्रतिघाताय; एवमेवार्यश्रावकः स्मृतिमान् भवति परमस्मृतिसमन्वागतः। अयमुच्यते स्मृतिदौवारिक आर्यश्रावकस्य, अकुशलानां धर्माणाम् प्रहाणाय कुशलानां धर्माणामुपसंपदाय।
“tadyathāpi tasmin nagare dauvāriko mahāmātraḥ sthāpito bhavati vyaktaḥ paṇḍito medhāvī, kuśalān praveśayati, akuśalāṃś ca nivārayati, ābhyantarāṇāṃ guptaye bāhyānāṃ ca pratyamitrāṇāṃ pratighātāya; evamevāryaśrāvakaḥ smṛtimān bhavati paramasmṛtisamanvāgataḥ. ayam ucyate smṛtidauvārika āryaśrāvakasya, akuśalānāṃ dharmāṇām prahāṇāya kuśalānāṃ dharmāṇām upasaṃpadāya.
“Just as in that city a great officer is appointed as a gatekeeper who is intelligent, wise, and sagacious, who lets in the genuine people and keeps out the bad people, for the protection of those within and for the repulsion of external enemies; in the same way, a noble disciple is mindful, endowed with supreme mindfulness. This is called the noble disciple's gatekeeper of mindfulness, for the abandoning of unwholesome states and the acquisition of wholesome states.
“तद्यथापि तस्य नगरस्य प्राकार उच्चैः सुनिर्मापितो भवति सुदृढः, सुधालिप्तश्च, आभ्यन्तराणां गुप्तये बाह्यानां च प्रत्यमित्राणां प्रतिघाताय; एवमेवार्यश्रावकः प्रज्ञावान् भवत्युदयास्तगामिन्या प्रज्ञया समन्वागतः। अयमुच्यते प्रज्ञाप्राकार आर्यश्रावकस्य, अकुशलानां धर्माणाम् प्रहाणाय कुशलानां धर्माणामुपसंपदाय।
“tadyathāpi tasya nagarasya prākāra uccaiḥ sunirmāpito bhavati sudṛḍhaḥ, sudhāliptaś ca, ābhyantarāṇāṃ guptaye bāhyānāṃ ca pratyamitrāṇāṃ pratighātāya; evamevāryaśrāvakaḥ prajñāvān bhavaty udayāstagāminyā prajñayā samanvāgataḥ. ayam ucyate prajñāprākāra āryaśrāvakasya, akuśalānāṃ dharmāṇām prahāṇāya kuśalānāṃ dharmāṇām upasaṃpadāya.
“Just as that city's rampart is built high, is very strong, and is plastered with lime, for the protection of those within and for the repulsion of external enemies; in the same way, a noble disciple is wise, endowed with the wisdom of arising and passing away. This is called the noble disciple's rampart of wisdom, for the abandoning of unwholesome states and the acquisition of wholesome states.
“तद्यथापि तस्मिन्नगरे बहु तृणकाष्ठोदकं सन्निचितं भवति, आभ्यन्तराणां गुप्तये बाह्यानां च प्रत्यमित्राणां प्रतिघाताय; एवमेवार्यश्रावको विविच्य कामैर्विविच्याकुशलैर्धर्मैः प्रथमं ध्यानमुपसंपद्य विहरति। सुखं विहरत्यन्यूनकः, सुखस्पर्शं विहरति, स्वयं निर्वाणमधिगच्छति।
“tadyathāpi tasmin nagare bahu tṛṇakāṣṭhodakaṃ sannicitaṃ bhavati, ābhyantarāṇāṃ guptaye bāhyānāṃ ca pratyamitrāṇāṃ pratighātāya; evamevāryaśrāvako vivicya kāmair vivicyākuśalair dharmaiḥ prathamaṃ dhyānam upasaṃpadya viharati. sukhaṃ viharaty anyūnakaḥ, sukhasparśaṃ viharati, svayaṃ nirvāṇam adhigacchati.
“Just as in that city much grass, wood, and water is stored up, for the protection of those within and for the repulsion of external enemies; in the same way, a noble disciple, secluded from sensual pleasures and unwholesome states, enters and dwells in the first meditation. He dwells happily, without deficiency; he dwells in pleasant contact; he attains nirvana himself.
“तद्यथापि तस्मिन्नगरे बहवः शालिधान्या यवाश्च सन्निचिता भवन्ति, आभ्यन्तराणां गुप्तये बाह्यानां च प्रत्यमित्राणां प्रतिघाताय; एवमेवार्यश्रावको वितर्कविचाराणां व्युपशमाद्द्वितीयं ध्यानमुपसंपद्य विहरति। सुखं विहरत्यन्यूनकः, सुखस्पर्शं विहरति, स्वयं निर्वाणमधिगच्छति।
“tadyathāpi tasmin nagare bahavaḥ śālidhānyā yavāś ca sannicitā bhavanti, ābhyantarāṇāṃ guptaye bāhyānāṃ ca pratyamitrāṇāṃ pratighātāya; evamevāryaśrāvako vitarkavicārāṇāṃ vyupaśamād dvitīyaṃ dhyānam upasaṃpadya viharati. sukhaṃ viharaty anyūnakaḥ, sukhasparśaṃ viharati, svayaṃ nirvāṇam adhigacchati.
“Just as in that city much rice grain and barley are stored up, for the protection of those within and for the repulsion of external enemies; in the same way, a noble disciple, with the subsiding of thought and examination, enters and dwells in the second meditation. He dwells happily, without deficiency; he dwells in pleasant contact; he attains nirvana himself.
“तद्यथापि तस्मिन्नगरे बहवस्तिला माषा मुद्गाश्च सन्निचिता भवन्ति, आभ्यन्तराणां गुप्तये बाह्यानां च प्रत्यमित्राणां प्रतिघाताय; एवमेवार्यश्रावकः प्रीतेश्च विरागात्तृतीयं ध्यानमुपसंपद्य विहरति। सुखं विहरत्यन्यूनकः, सुखस्पर्शं विहरति, स्वयं निर्वाणमधिगच्छति।
“tadyathāpi tasmin nagare bahavas tilā māṣā mudgāś ca sannicitā bhavanti, ābhyantarāṇāṃ guptaye bāhyānāṃ ca pratyamitrāṇāṃ pratighātāya; evamevāryaśrāvakaḥ prīteś ca virāgāt tṛtīyaṃ dhyānam upasaṃpadya viharati. sukhaṃ viharaty anyūnakaḥ, sukhasparśaṃ viharati, svayaṃ nirvāṇam adhigacchati.
“Just as in that city much sesame, beans, and pulses are stored up, for the protection of those within and for the repulsion of external enemies; in the same way, a noble disciple, with the fading away of rapture, enters and dwells in the third meditation. He dwells happily, without deficiency; he dwells in pleasant contact; he attains nirvana himself.
“तद्यथापि तस्मिन्नगरे बहु सर्पिस्तैलं मधु फाणितं मत्स्यो लवणं शुष्कमांसं च सर्वं सन्निचितं भवति, आभ्यन्तराणां गुप्तये बाह्यानां च प्रत्यमित्राणां प्रतिघाताय; एवमेवार्यश्रावकः सुखस्य च प्रहाणाद्दुःखस्य च प्रहाणाच्चतुर्थं ध्यानमुपसंपद्य विहरति। सुखं विहरत्यन्यूनकः, सुखस्पर्शं विहरति, स्वयं निर्वाणमधिगच्छति।”
“tadyathāpi tasmin nagare bahu sarpis tailaṃ madhu phāṇitaṃ matsyo lavaṇaṃ śuṣkamāṃsaṃ ca sarvaṃ sannicitaṃ bhavati, ābhyantarāṇāṃ guptaye bāhyānāṃ ca pratyamitrāṇāṃ pratighātāya; evamevāryaśrāvakaḥ sukhasya ca prahāṇād duḥkhasya ca prahāṇāc caturthaṃ dhyānam upasaṃpadya viharati. sukhaṃ viharaty anyūnakaḥ, sukhasparśaṃ viharati, svayaṃ nirvāṇam adhigacchati.”
“Just as in that city much ghee, oil, honey, molasses, fish, salt, and dried meat are all stored up, for the protection of those within and for the repulsion of external enemies; in the same way, a noble disciple, with the abandoning of pleasure and pain, enters and dwells in the fourth meditation. He dwells happily, without deficiency; he dwells in pleasant contact; he attains nirvana himself.”
इदमवोचद्भगवान्। आत्तमनसस्ते भिक्षवो भगवतो भाषितमभ्यनन्दन् ॥
idam avocad bhagavān. āttamanasas te bhikṣavo bhagavato bhāṣitam abhyanandan .
The Bhagavān said this. The monks, with delighted minds, rejoiced in the Bhagavān's words.