| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ५।५७
Aṅguttara Nikāya 5.57
Numbered Discourses 5.57
६। नीवरणवग्ग
6. Nīvaraṇavagga
6. Hindrances
अभिण्हपच्चवेक्खितब्बठानसुत्त
Abhiṇhapaccavekkhitabbaṭhānasutta
Subjects for Regular Reviewing
“पञ्चिमानि, भिक्खवे, ठानानि अभिण्हं पच्चवेक्खितब्बानि इत्थिया वा पुरिसेन वा गहट्ठेन वा पब्बजितेन वा। कतमानि पञ्च?
“Pañcimāni, bhikkhave, ṭhānāni abhiṇhaṁ paccavekkhitabbāni itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. Katamāni pañca?
“Bhikkhus, a woman or a man, a layperson or a renunciate should often review these five subjects. What five?
‘जराधम्मोम्हि, जरं अनतीतोऽति अभिण्हं पच्चवेक्खितब्बं इत्थिया वा पुरिसेन वा गहट्ठेन वा पब्बजितेन वा।
‘Jarādhammomhi, jaraṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
‘I am liable to grow old, I am not exempt from old age.’ A woman or a man, a layperson or a renunciate should often review this.
‘ब्याधिधम्मोम्हि, ब्याधिं अनतीतोऽति अभिण्हं पच्चवेक्खितब्बं इत्थिया वा पुरिसेन वा गहट्ठेन वा पब्बजितेन वा।
‘Byādhidhammomhi, byādhiṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
‘I am liable to get sick, I am not exempt from sickness.’ …
‘मरणधम्मोम्हि, मरणं अनतीतोऽति अभिण्हं पच्चवेक्खितब्बं इत्थिया वा पुरिसेन वा गहट्ठेन वा पब्बजितेन वा।
‘Maraṇadhammomhi, maraṇaṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
‘I am liable to die, I am not exempt from death.’ …
‘सब्बेहि मे पियेहि मनापेहि नानाभावो विनाभावोऽति अभिण्हं पच्चवेक्खितब्बं इत्थिया वा पुरिसेन वा गहट्ठेन वा पब्बजितेन वा।
‘Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
‘I must be parted and separated from all I hold dear and beloved.’ …
‘कम्मस्सकोम्हि, कम्मदायादो कम्मयोनि कम्मबन्धु कम्मपटिसरणो।
‘Kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo.
‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge.
यं कम्मं करिस्सामि—कल्याणं वा पापकं वा—तस्स दायादो भविस्सामीऽति अभिण्हं पच्चवेक्खितब्बं इत्थिया वा पुरिसेन वा गहट्ठेन वा पब्बजितेन वा।
Yaṁ kammaṁ karissāmi—kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādo bhavissāmī’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
I shall be the heir of whatever deeds I do, whether good or bad.’ A woman or a man, a layperson or a renunciate should often review this.
किञ्च, भिक्खवे, अत्थवसं पटिच्च ‘जराधम्मोम्हि, जरं अनतीतोऽति अभिण्हं पच्चवेक्खितब्बं इत्थिया वा पुरिसेन वा गहट्ठेन वा पब्बजितेन वा? अत्थि, भिक्खवे, सत्तानं योब्बने योब्बनमदो, येन मदेन मत्ता कायेन दुच्चरितं चरन्ति, वाचाय दुच्चरितं चरन्ति, मनसा दुच्चरितं चरन्ति। तस्स तं ठानं अभिण्हं पच्चवेक्खतो यो योब्बने योब्बनमदो सो सब्बसो वा पहीयति तनु वा पन होति। इदं खो, भिक्खवे, अत्थवसं पटिच्च ‘जराधम्मोम्हि, जरं अनतीतोऽति अभिण्हं पच्चवेक्खितब्बं इत्थिया वा पुरिसेन वा गहट्ठेन वा पब्बजितेन वा।
Kiñca, bhikkhave, atthavasaṁ paṭicca ‘jarādhammomhi, jaraṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṁ yobbane yobbanamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo yobbane yobbanamado so sabbaso vā pahīyati tanu vā pana hoti. Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘jarādhammomhi, jaraṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
What is the advantage for a woman or a man, a layperson or a renunciate of often reviewing this: ‘I am liable to grow old, I am not exempt from old age’? There are sentient beings who, intoxicated with the vanity of youth, do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up the vanity of youth, or at least reduce it. This is the advantage for a woman or a man, a layperson or a renunciate of often reviewing this: ‘I am liable to grow old, I am not exempt from old age’.
किञ्च, भिक्खवे, अत्थवसं पटिच्च ‘ब्याधिधम्मोम्हि, ब्याधिं अनतीतोऽति अभिण्हं पच्चवेक्खितब्बं इत्थिया वा पुरिसेन वा गहट्ठेन वा पब्बजितेन वा? अत्थि, भिक्खवे, सत्तानं आरोग्ये आरोग्यमदो, येन मदेन मत्ता कायेन दुच्चरितं चरन्ति, वाचाय दुच्चरितं चरन्ति, मनसा दुच्चरितं चरन्ति। तस्स तं ठानं अभिण्हं पच्चवेक्खतो यो आरोग्ये आरोग्यमदो सो सब्बसो वा पहीयति तनु वा पन होति। इदं खो, भिक्खवे, अत्थवसं पटिच्च ‘ब्याधिधम्मोम्हि, ब्याधिं अनतीतोऽति अभिण्हं पच्चवेक्खितब्बं इत्थिया वा पुरिसेन वा गहट्ठेन वा पब्बजितेन वा।
Kiñca, bhikkhave, atthavasaṁ paṭicca ‘byādhidhammomhi, byādhiṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṁ ārogye ārogyamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo ārogye ārogyamado so sabbaso vā pahīyati tanu vā pana hoti. Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘byādhidhammomhi, byādhiṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
What is the advantage of often reviewing this: ‘I am liable to get sick, I am not exempt from sickness’? There are sentient beings who, drunk on the vanity of health, do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up the vanity of health, or at least reduce it. This is the advantage of often reviewing this: ‘I am liable to get sick, I am not exempt from sickness’.
किञ्च, भिक्खवे, अत्थवसं पटिच्च ‘मरणधम्मोम्हि, मरणं अनतीतोऽति अभिण्हं पच्चवेक्खितब्बं इत्थिया वा पुरिसेन वा गहट्ठेन वा पब्बजितेन वा? अत्थि, भिक्खवे, सत्तानं जीविते जीवितमदो, येन मदेन मत्ता कायेन दुच्चरितं चरन्ति, वाचाय दुच्चरितं चरन्ति, मनसा दुच्चरितं चरन्ति। तस्स तं ठानं अभिण्हं पच्चवेक्खतो यो जीविते जीवितमदो सो सब्बसो वा पहीयति तनु वा पन होति। इदं खो, भिक्खवे, अत्थवसं पटिच्च ‘मरणधम्मोम्हि, मरणं अनतीतोऽति अभिण्हं पच्चवेक्खितब्बं इत्थिया वा पुरिसेन वा गहट्ठेन वा पब्बजितेन वा।
Kiñca, bhikkhave, atthavasaṁ paṭicca ‘maraṇadhammomhi, maraṇaṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṁ jīvite jīvitamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo jīvite jīvitamado so sabbaso vā pahīyati tanu vā pana hoti. Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘maraṇadhammomhi, maraṇaṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
What is the advantage of often reviewing this: ‘I am liable to die, I am not exempt from death’? There are sentient beings who, drunk on the vanity of life, do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up the vanity of life, or at least reduce it. This is the advantage of often reviewing this: ‘I am liable to die, I am not exempt from death’.
किञ्च, भिक्खवे, अत्थवसं पटिच्च ‘सब्बेहि मे पियेहि मनापेहि नानाभावो विनाभावोऽति अभिण्हं पच्चवेक्खितब्बं इत्थिया वा पुरिसेन वा गहट्ठेन वा पब्बजितेन वा? अत्थि, भिक्खवे, सत्तानं पियेसु मनापेसु यो छन्दरागो येन रागेन रत्ता कायेन दुच्चरितं चरन्ति, वाचाय दुच्चरितं चरन्ति, मनसा दुच्चरितं चरन्ति। तस्स तं ठानं अभिण्हं पच्चवेक्खतो यो पियेसु मनापेसु छन्दरागो सो सब्बसो वा पहीयति तनु वा पन होति। इदं खो, भिक्खवे, अत्थवसं पटिच्च ‘सब्बेहि मे पियेहि मनापेहि नानाभावो विनाभावोऽति अभिण्हं पच्चवेक्खितब्बं इत्थिया वा पुरिसेन वा गहट्ठेन वा पब्बजितेन वा।
Kiñca, bhikkhave, atthavasaṁ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṁ piyesu manāpesu yo chandarāgo yena rāgena rattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo piyesu manāpesu chandarāgo so sabbaso vā pahīyati tanu vā pana hoti. Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
What is the advantage of often reviewing this: ‘I must be parted and separated from all I hold dear and beloved’? There are sentient beings who, aroused by desire and lust for their dear and beloved, do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up desire and lust for their dear and beloved, or at least reduce it. This is the advantage of often reviewing this: ‘I must be parted and separated from all I hold dear and beloved’.
किञ्च, भिक्खवे, अत्थवसं पटिच्च ‘कम्मस्सकोम्हि, कम्मदायादो कम्मयोनि कम्मबन्धु कम्मपटिसरणो, यं कम्मं करिस्सामि—कल्याणं वा पापकं वा—तस्स दायादो भविस्सामीऽति अभिण्हं पच्चवेक्खितब्बं इत्थिया वा पुरिसेन वा गहट्ठेन वा पब्बजितेन वा? अत्थि, भिक्खवे, सत्तानं कायदुच्चरितं वचीदुच्चरितं मनोदुच्चरितं। तस्स तं ठानं अभिण्हं पच्चवेक्खतो सब्बसो वा दुच्चरितं पहीयति तनु वा पन होति। इदं खो, भिक्खवे, अत्थवसं पटिच्च ‘कम्मस्सकोम्हि, कम्मदायादो कम्मयोनि कम्मबन्धु कम्मपटिसरणो, यं कम्मं करिस्सामि—कल्याणं वा पापकं वा—तस्स दायादो भविस्सामीऽति अभिण्हं पच्चवेक्खितब्बं इत्थिया वा पुरिसेन वा गहट्ठेन वा पब्बजितेन वा।
Kiñca, bhikkhave, atthavasaṁ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi—kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādo bhavissāmī’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato sabbaso vā duccaritaṁ pahīyati tanu vā pana hoti. Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi—kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādo bhavissāmī’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
What is the advantage of often reviewing like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge. I shall be the heir of whatever deeds I do, whether good or bad’? There are sentient beings who do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up bad conduct, or at least reduce it. This is the advantage for a woman or a man, a layperson or a renunciate of often reviewing like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge. I shall be the heir of whatever deeds I do, whether good or bad.’
स खो सो, भिक्खवे, अरियसावको इति पटिसञ्चिक्खति: ‘न खो अहञ्ञेवेको जराधम्मो जरं अनतीतो, अथ खो यावता सत्तानं आगति गति चुति उपपत्ति सब्बे सत्ता जराधम्मा जरं अनतीताऽति। तस्स तं ठानं अभिण्हं पच्चवेक्खतो मग्गो सञ्जायति। सो तं मग्गं आसेवति भावेति बहुलीकरोति। तस्स तं मग्गं आसेवतो भावयतो बहुलीकरोतो संयोजनानि सब्बसो पहीयन्ति अनुसया ब्यन्तीहोन्ति।
Sa kho1 so, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘na kho ahaññeveko jarādhammo2 jaraṁ anatīto, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā jarādhammā jaraṁ anatītā’ti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti anusayā byantīhonti.
Then that noble disciple reflects: ‘It’s not just me who is liable to grow old, not being exempt from old age. For all sentient beings grow old according to their nature, as long as they come and go, pass away and are reborn.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.
‘न खो अहञ्ञेवेको ब्याधिधम्मो ब्याधिं अनतीतो, अथ खो यावता सत्तानं आगति गति चुति उपपत्ति सब्बे सत्ता ब्याधिधम्मा ब्याधिं अनतीताऽति। तस्स तं ठानं अभिण्हं पच्चवेक्खतो मग्गो सञ्जायति। सो तं मग्गं आसेवति भावेति बहुलीकरोति। तस्स तं मग्गं आसेवतो भावयतो बहुलीकरोतो संयोजनानि सब्बसो पहीयन्ति, अनुसया ब्यन्तीहोन्ति।
‘Na kho ahaññeveko byādhidhammo byādhiṁ anatīto, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā byādhidhammā byādhiṁ anatītā’ti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhonti.
‘It’s not just me who is liable to get sick, not being exempt from sickness. For all sentient beings get sick according to their nature, as long as they come and go, pass away and are reborn.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.
‘न खो अहञ्ञेवेको मरणधम्मो मरणं अनतीतो, अथ खो यावता सत्तानं आगति गति चुति उपपत्ति सब्बे सत्ता मरणधम्मा मरणं अनतीताऽति। तस्स तं ठानं अभिण्हं पच्चवेक्खतो मग्गो सञ्जायति। सो तं मग्गं आसेवति भावेति बहुलीकरोति। तस्स तं मग्गं आसेवतो भावयतो बहुलीकरोतो संयोजनानि सब्बसो पहीयन्ति, अनुसया ब्यन्तीहोन्ति।
‘Na kho ahaññeveko maraṇadhammo maraṇaṁ anatīto, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā maraṇadhammā maraṇaṁ anatītā’ti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhonti.
‘It’s not just me who is liable to die, not being exempt from death. For all sentient beings die according to their nature, as long as they come and go, pass away and are reborn.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.
‘न खो मय्हेवेकस्स सब्बेहि पियेहि मनापेहि नानाभावो विनाभावो, अथ खो यावता सत्तानं आगति गति चुति उपपत्ति सब्बेसं सत्तानं पियेहि मनापेहि नानाभावो विनाभावोऽति। तस्स तं ठानं अभिण्हं पच्चवेक्खतो मग्गो सञ्जायति। सो तं मग्गं आसेवति भावेति बहुलीकरोति। तस्स तं मग्गं आसेवतो भावयतो बहुलीकरोतो संयोजनानि सब्बसो पहीयन्ति, अनुसया ब्यन्तीहोन्ति।
‘Na kho mayhevekassa sabbehi piyehi manāpehi nānābhāvo vinābhāvo, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ piyehi manāpehi nānābhāvo vinābhāvo’ti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhonti.
‘It’s not just me who must be parted and separated from all I hold dear and beloved. For all sentient beings must be parted and separated from all they hold dear and beloved, as long as they come and go, pass away and are reborn.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.
‘न खो अहञ्ञेवेको कम्मस्सको कम्मदायादो कम्मयोनि कम्मबन्धु कम्मपटिसरणो, यं कम्मं करिस्सामि—कल्याणं वा पापकं वा—तस्स दायादो भविस्सामि; अथ खो यावता सत्तानं आगति गति चुति उपपत्ति सब्बे सत्ता कम्मस्सका कम्मदायादा कम्मयोनि कम्मबन्धु कम्मपटिसरणा, यं कम्मं करिस्सन्ति—कल्याणं वा पापकं वा—तस्स दायादा भविस्सन्तीऽति। तस्स तं ठानं अभिण्हं पच्चवेक्खतो मग्गो सञ्जायति। सो तं मग्गं आसेवति भावेति बहुलीकरोति। तस्स तं मग्गं आसेवतो भावयतो बहुलीकरोतो संयोजनानि सब्बसो पहीयन्ति, अनुसया ब्यन्तीहोन्तीति।
‘Na kho ahaññeveko kammassako kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi—kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādo bhavissāmi; atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā kammassakā kammadāyādā kammayoni kammabandhu kammapaṭisaraṇā, yaṁ kammaṁ karissanti—kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādā bhavissantī’ti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhontīti.
‘It’s not just me who shall be the owner of my deeds and heir to my deeds. For all sentient beings shall be the owners of their deeds and heirs to their deeds, as long as they come and go, pass away and are reborn.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.
ब्याधिधम्मा जराधम्मा, अथो मरणधम्मिनो; यथा धम्मा तथा सत्ता, जिगुच्छन्ति पुथुज्जना।
Byādhidhammā jarādhammā, atho maraṇadhammino; Yathā dhammā tathā sattā, jigucchanti puthujjanā.
For others, sickness is natural, and so are old age and death. Though this is how their nature is, ordinary people feel disgusted.
अहञ्चे तं जिगुच्छेय्यं, एवं धम्मेसु पाणिसु; न मेतं पतिरूपस्स, मम एवं विहारिनो।
Ahañce taṁ jiguccheyyaṁ, evaṁ dhammesu pāṇisu; Na metaṁ patirūpassa, mama evaṁ vihārino.
If I were to be disgusted with creatures whose nature is such, it would not be appropriate for me, since my life is just the same.
सोहं एवं विहरन्तो, ञत्वा धम्मं निरूपधिं; आरोग्ये योब्बनस्मिञ्च, जीवितस्मिञ्च ये मदा।
Sohaṁ evaṁ viharanto, ñatvā dhammaṁ nirūpadhiṁ; Ārogye yobbanasmiñca, jīvitasmiñca ye madā.
Living in such a way, I understood the reality without attachments. I mastered all vanities—of health, of youth,
सब्बे मदे अभिभोस्मि, नेक्खम्मं दट्ठु खेमतो; तस्स मे अहु उस्साहो, निब्बानं अभिपस्सतो।
Sabbe made abhibhosmi, Nekkhammaṁ daṭṭhu khemato; Tassa me ahu ussāho, Nibbānaṁ abhipassato.
and even of life—seeing renunciation as sanctuary. Zeal sprang up in me as I looked to Nibbana.
नाहं भब्बो एतरहि, कामानि पटिसेवितुं; अनिवत्ति भविस्सामि, ब्रह्मचरियपरायणो”ति।
Nāhaṁ bhabbo etarahi, Kāmāni paṭisevituṁ; Anivatti3 bhavissāmi, Brahmacariyaparāyaṇo”ti.
Now I’m unable to indulge in sensual pleasures; there’s no turning back, I’m committed to the spiritual life.”
सत्तमं।
Sattamaṁ.
The authoritative text of the Aṅguttara Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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