| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय २
Aṅguttara Nikāya 2
Numbered Discourses 2.11–20
२। अधिकरणवग्ग
2. Adhikaraṇavagga
The Chapter on Disciplinary Issues
11
11
“द्वेमानि, भिक्खवे, बलानि। कतमानि द्वे? पटिसङ्खानबलञ्च भावनाबलञ्च। कतमञ्च, भिक्खवे, पटिसङ्खानबलं? इध, भिक्खवे, एकच्चो इति पटिसञ्चिक्खति: ‘कायदुच्चरितस्स खो पापको विपाको दिट्ठे चेव धम्मे अभिसम्परायञ्च, वचीदुच्चरितस्स पापको विपाको दिट्ठे चेव धम्मे अभिसम्परायञ्च, मनोदुच्चरितस्स पापको विपाको दिट्ठे चेव धम्मे अभिसम्परायञ्चाऽति। सो इति पटिसङ्खाय कायदुच्चरितं पहाय कायसुचरितं भावेति, वचीदुच्चरितं पहाय वचीसुचरितं भावेति, मनोदुच्चरितं पहाय मनोसुचरितं भावेति, सुद्धं अत्तानं परिहरति। इदं वुच्चति, भिक्खवे, पटिसङ्खानबलं।
“Dvemāni, bhikkhave, balāni. Katamāni dve? Paṭisaṅkhānabalañca bhāvanābalañca. Katamañca, bhikkhave, paṭisaṅkhānabalaṁ? Idha, bhikkhave, ekacco iti paṭisañcikkhati: ‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati. Idaṁ vuccati, bhikkhave, paṭisaṅkhānabalaṁ.
“There are, bhikkhus, these two powers. What two? The power of reflection and the power of development. And what, bhikkhus, is the power of reflection? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’ Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the power of reflection.
कतमञ्च, भिक्खवे, भावनाबलं। तत्र, भिक्खवे, यमिदं भावनाबलं सेखानमेतं बलं। सेखञ्हि सो, भिक्खवे, बलं आगम्म रागं पजहति, दोसं पजहति, मोहं पजहति। रागं पहाय, दोसं पहाय, मोहं पहाय यं अकुसलं न तं करोति, यं पापं न तं सेवति। इदं वुच्चति, भिक्खवे, भावनाबलं। इमानि खो, भिक्खवे, द्वे बलानी”ति।
Katamañca, bhikkhave, bhāvanābalaṁ. Tatra, bhikkhave, yamidaṁ1 bhāvanābalaṁ sekhānametaṁ balaṁ. Sekhañhi so, bhikkhave, balaṁ āgamma rāgaṁ pajahati, dosaṁ pajahati, mohaṁ pajahati. Rāgaṁ pahāya, dosaṁ pahāya, mohaṁ pahāya yaṁ akusalaṁ na taṁ karoti, yaṁ pāpaṁ na taṁ sevati. Idaṁ vuccati, bhikkhave, bhāvanābalaṁ. Imāni kho, bhikkhave, dve balānī”ti.
And what, bhikkhus, is the power of development? In this context, the power of development is the power of the trainees. For when you rely on the power of a trainee, you give up greed, hate, and delusion. Then you don’t do anything unskillful, or practice anything bad. This is called the power of development. These are the two powers.”
१२
12
12
“द्वेमानि, भिक्खवे, बलानि। कतमानि द्वे? पटिसङ्खानबलञ्च भावनाबलञ्च। कतमञ्च, भिक्खवे, पटिसङ्खानबलं? इध, भिक्खवे, एकच्चो इति पटिसञ्चिक्खति: ‘कायदुच्चरितस्स खो पापको विपाको दिट्ठे चेव धम्मे अभिसम्परायञ्च, वचीदुच्चरितस्स पापको विपाको दिट्ठे चेव धम्मे अभिसम्परायञ्च, मनोदुच्चरितस्स पापको विपाको दिट्ठे चेव धम्मे अभिसम्परायञ्चाऽति। सो इति पटिसङ्खाय कायदुच्चरितं पहाय कायसुचरितं भावेति, वचीदुच्चरितं पहाय वचीसुचरितं भावेति, मनोदुच्चरितं पहाय मनोसुचरितं भावेति, सुद्धं अत्तानं परिहरति। इदं वुच्चति, भिक्खवे, पटिसङ्खानबलं।
“Dvemāni, bhikkhave, balāni. Katamāni dve? Paṭisaṅkhānabalañca bhāvanābalañca. Katamañca, bhikkhave, paṭisaṅkhānabalaṁ? Idha, bhikkhave, ekacco iti paṭisañcikkhati: ‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati. Idaṁ vuccati, bhikkhave, paṭisaṅkhānabalaṁ.
“There are, bhikkhus, these two powers. What two? The power of reflection and the power of development. And what, bhikkhus, is the power of reflection? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’ Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the power of reflection.
कतमञ्च, भिक्खवे, भावनाबलं? इध, भिक्खवे, भिक्खु सतिसम्बोज्झङ्गं भावेति विवेकनिस्सितं विरागनिस्सितं निरोधनिस्सितं वोसग्गपरिणामिं, धम्मविचयसम्बोज्झङ्गं भावेति … वीरियसम्बोज्झङ्गं भावेति … पीतिसम्बोज्झङ्गं भावेति … पस्सद्धिसम्बोज्झङ्गं भावेति … समाधिसम्बोज्झङ्गं भावेति … उपेक्खासम्बोज्झङ्गं भावेति विवेकनिस्सितं विरागनिस्सितं निरोधनिस्सितं वोसग्गपरिणामिं। इदं वुच्चति, भिक्खवे, भावनाबलं। इमानि खो, भिक्खवे, द्वे बलानी”ति।
Katamañca, bhikkhave, bhāvanābalaṁ? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ, dhammavicayasambojjhaṅgaṁ bhāveti … vīriyasambojjhaṅgaṁ bhāveti … pītisambojjhaṅgaṁ bhāveti … passaddhisambojjhaṅgaṁ bhāveti … samādhisambojjhaṅgaṁ bhāveti … upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ. Idaṁ vuccati, bhikkhave, bhāvanābalaṁ. Imāni kho, bhikkhave, dve balānī”ti.
And what, bhikkhus, is the power of development? It’s when a bhikkhu develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. This is called the power of development. These are the two powers.”
१३
13
13
“द्वेमानि, भिक्खवे, बलानि। कतमानि द्वे? पटिसङ्खानबलञ्च भावनाबलञ्च। कतमञ्च, भिक्खवे, पटिसङ्खानबलं? इध, भिक्खवे, एकच्चो इति पटिसञ्चिक्खति: ‘कायदुच्चरितस्स खो पापको विपाको दिट्ठे चेव धम्मे अभिसम्परायञ्च, वचीदुच्चरितस्स खो पापको विपाको दिट्ठे चेव धम्मे अभिसम्परायञ्च, मनोदुच्चरितस्स खो पापको विपाको दिट्ठे चेव धम्मे अभिसम्परायञ्चाऽति। सो इति पटिसङ्खाय कायदुच्चरितं पहाय कायसुचरितं भावेति, वचीदुच्चरितं पहाय वचीसुचरितं भावेति, मनोदुच्चरितं पहाय मनोसुचरितं भावेति, सुद्धं अत्तानं परिहरति। इदं वुच्चति, भिक्खवे, पटिसङ्खानबलं।
“Dvemāni, bhikkhave, balāni. Katamāni dve? Paṭisaṅkhānabalañca bhāvanābalañca. Katamañca, bhikkhave, paṭisaṅkhānabalaṁ? Idha, bhikkhave, ekacco iti paṭisañcikkhati: ‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati. Idaṁ vuccati, bhikkhave, paṭisaṅkhānabalaṁ.
“There are, bhikkhus, these two powers. What two? The power of reflection and the power of development. And what, bhikkhus, is the power of reflection? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’ Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the power of reflection.
कतमञ्च, भिक्खवे, भावनाबलं? इध, भिक्खवे, भिक्खु विविच्चेव कामेहि, विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति। वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहरति। पीतिया च विरागा उपेक्खको च विहरति सतो च सम्पजानो, सुखञ्च कायेन पटिसंवेदेति, यं तं अरिया आचिक्खन्ति: ‘उपेक्खको सतिमा सुखविहारीऽति ततियं झानं उपसम्पज्ज विहरति। सुखस्स च पहाना दुक्खस्स च पहाना पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरति। इदं वुच्चति, भिक्खवे, भावनाबलं। इमानि खो, भिक्खवे, द्वे बलानी”ति।
Katamañca, bhikkhave, bhāvanābalaṁ? Idha, bhikkhave, bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Idaṁ vuccati, bhikkhave, bhāvanābalaṁ. Imāni kho, bhikkhave, dve balānī”ti.
And what, bhikkhus, is the power of development? It’s when a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and mindfulness. This is called the power of development. These are the two powers.”
१४
14
14
“द्वेमा, भिक्खवे, तथागतस्स धम्मदेसना। कतमा द्वे? सङ्खित्तेन च वित्थारेन च। इमा खो, भिक्खवे, द्वे तथागतस्स धम्मदेसना”ति।
“Dvemā, bhikkhave, tathāgatassa dhammadesanā. Katamā dve? saṅkhittena ca vitthārena ca. Imā kho, bhikkhave, dve tathāgatassa dhammadesanā”ti.
“There are, bhikkhus, these two ways of teaching the Dhamma. What two? In brief and in detail. These are two ways of teaching the Dhamma.”
१५
15
15
“यस्मिं, भिक्खवे, अधिकरणे आपन्नो च भिक्खु चोदको च भिक्खु न साधुकं अत्तनाव अत्तानं पच्चवेक्खति तस्मेतं, भिक्खवे, अधिकरणे पाटिकङ्खं: ‘दीघत्ताय खरत्ताय वाळत्ताय संवत्तिस्सति, भिक्खू च न फासुं विहरिस्सन्तीऽति। यस्मिञ्च खो, भिक्खवे, अधिकरणे आपन्नो च भिक्खु चोदको च भिक्खु साधुकं अत्तनाव अत्तानं पच्चवेक्खति तस्मेतं, भिक्खवे, अधिकरणे पाटिकङ्खं: ‘न दीघत्ताय खरत्ताय वाळत्ताय संवत्तिस्सति, भिक्खू च फासुं विहरिस्सन्तीऽति।
“Yasmiṁ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ: ‘dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca na phāsuṁ2 viharissantī’ti. Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ: ‘na dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca phāsuṁ3 viharissantī’ti.
“Bhikkhus, in a disciplinary issue, if neither the offending bhikkhu nor the accusing bhikkhu carefully checks themselves, you can expect that issue will lead to lasting acrimony and enmity, and the bhikkhus won’t live comfortably. But in a disciplinary issue, if both the offending bhikkhu and the accusing bhikkhu carefully check themselves, you can expect that issue won’t lead to lasting acrimony and enmity, and the bhikkhus will live comfortably.
कथञ्च, भिक्खवे, आपन्नो भिक्खु साधुकं अत्तनाव अत्तानं पच्चवेक्खति? इध, भिक्खवे, आपन्नो भिक्खु इति पटिसञ्चिक्खति: ‘अहं खो अकुसलं आपन्नो कञ्चिदेव देसं कायेन। मं सो भिक्खु अद्दस अकुसलं आपज्जमानं कञ्चिदेव देसं कायेन। नो चे अहं अकुसलं आपज्जेय्यं कञ्चिदेव देसं कायेन, न मं सो भिक्खु पस्सेय्य अकुसलं आपज्जमानं कञ्चिदेव देसं कायेन। यस्मा च खो, अहं अकुसलं आपन्नो कञ्चिदेव देसं कायेन, तस्मा मं सो भिक्खु अद्दस अकुसलं आपज्जमानं कञ्चिदेव देसं कायेन। दिस्वा च पन मं सो भिक्खु अकुसलं आपज्जमानं कञ्चिदेव देसं कायेन अनत्तमनो अहोसि। अनत्तमनो समानो अनत्तमनवचनं मं सो भिक्खु अवच। अनत्तमनवचनाहं तेन भिक्खुना वुत्तो समानो अनत्तमनो अहोसिं। अनत्तमनो समानो परेसं आरोचेसिं। इति ममेव तत्थ अच्चयो अच्चगमा सुङ्कदायकंव भण्डस्मिन्ऽति। एवं खो, भिक्खवे, आपन्नो भिक्खु साधुकं अत्तनाव अत्तानं पच्चवेक्खति।
Kathañca, bhikkhave, āpanno bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati? Idha, bhikkhave, āpanno bhikkhu iti paṭisañcikkhati: ‘ahaṁ kho akusalaṁ āpanno kañcideva4 desaṁ kāyena. Maṁ so5 bhikkhu addasa akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. No ce ahaṁ akusalaṁ āpajjeyyaṁ kañcideva desaṁ kāyena, na maṁ so bhikkhu passeyya akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. Yasmā ca kho, ahaṁ akusalaṁ āpanno kañcideva desaṁ kāyena, tasmā maṁ so bhikkhu addasa akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. Disvā ca pana maṁ so bhikkhu akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena anattamano ahosi. Anattamano samāno anattamanavacanaṁ6 maṁ so bhikkhu avaca. Anattamanavacanāhaṁ7 tena bhikkhunā vutto samāno anattamano8 ahosiṁ. Anattamano samāno paresaṁ ārocesiṁ. Iti mameva tattha accayo accagamā suṅkadāyakaṁva bhaṇḍasmin’ti. Evaṁ kho, bhikkhave, āpanno bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati.
And how, bhikkhus, does an offending bhikkhu carefully check themselves? An offending bhikkhu reflects: ‘I have committed a certain unskillful offense with the body. That bhikkhu saw me do this. If I hadn’t committed that offense, they wouldn’t have seen me. But since I did commit that offense, they did see me. When they saw me, they were upset, and they voiced their unhappiness to me. Then I also got upset, so I told others. So the mistake is mine alone, like someone who owes customs duty on their goods.’ That’s how, bhikkhus, an offending bhikkhu carefully checks themselves.
कथञ्च, भिक्खवे, चोदको भिक्खु साधुकं अत्तनाव अत्तानं पच्चवेक्खति? इध, भिक्खवे, चोदको भिक्खु इति पटिसञ्चिक्खति: ‘अयं खो भिक्खु अकुसलं आपन्नो कञ्चिदेव देसं कायेन। अहं इमं भिक्खुं अद्दसं अकुसलं आपज्जमानं कञ्चिदेव देसं कायेन। नो चे अयं भिक्खु अकुसलं आपज्जेय्य कञ्चिदेव देसं कायेन, नाहं इमं भिक्खुं पस्सेय्यं अकुसलं आपज्जमानं कञ्चिदेव देसं कायेन। यस्मा च खो, अयं भिक्खु अकुसलं आपन्नो कञ्चिदेव देसं कायेन, तस्मा अहं इमं भिक्खुं अद्दसं अकुसलं आपज्जमानं कञ्चिदेव देसं कायेन। दिस्वा च पनाहं इमं भिक्खुं अकुसलं आपज्जमानं कञ्चिदेव देसं कायेन अनत्तमनो अहोसिं। अनत्तमनो समानो अनत्तमनवचनाहं इमं भिक्खुं अवचं। अनत्तमनवचनायं भिक्खु मया वुत्तो समानो अनत्तमनो अहोसि। अनत्तमनो समानो परेसं आरोचेसि। इति ममेव तत्थ अच्चयो अच्चगमा सुङ्कदायकंव भण्डस्मिन्ऽति। एवं खो, भिक्खवे, चोदको भिक्खु साधुकं अत्तनाव अत्तानं पच्चवेक्खति।
Kathañca, bhikkhave, codako bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati? Idha, bhikkhave, codako bhikkhu iti paṭisañcikkhati: ‘ayaṁ kho bhikkhu akusalaṁ āpanno kañcideva desaṁ kāyena. Ahaṁ imaṁ bhikkhuṁ addasaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. No ce ayaṁ bhikkhu akusalaṁ āpajjeyya kañcideva desaṁ kāyena, nāhaṁ imaṁ bhikkhuṁ passeyyaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. Yasmā ca kho, ayaṁ bhikkhu akusalaṁ āpanno kañcideva desaṁ kāyena, tasmā ahaṁ imaṁ bhikkhuṁ addasaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. Disvā ca panāhaṁ imaṁ bhikkhuṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena anattamano ahosiṁ. Anattamano samāno anattamanavacanāhaṁ imaṁ bhikkhuṁ avacaṁ. Anattamanavacanāyaṁ bhikkhu mayā vutto samāno anattamano ahosi. Anattamano samāno paresaṁ ārocesi. Iti mameva tattha accayo accagamā suṅkadāyakaṁva bhaṇḍasmin’ti. Evaṁ kho, bhikkhave, codako bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati.
And how, bhikkhus, does an accusing bhikkhu carefully check themselves? An accusing bhikkhu reflects: ‘This bhikkhu has committed a certain unskillful offense with the body. I saw them do that. If they hadn’t committed that offense, I wouldn’t have seen them. But since they did commit that offense, I did see them. When I saw them, I was upset, and I voiced my unhappiness to them. Then they also got upset, so they told others. So the mistake is mine alone, like someone who owes customs duty on their goods.’ That’s how, bhikkhus, an accusing bhikkhu carefully checks themselves.
यस्मिं, भिक्खवे, अधिकरणे आपन्नो च भिक्खु चोदको च भिक्खु न साधुकं अत्तनाव अत्तानं पच्चवेक्खति तस्मेतं, भिक्खवे, अधिकरणे पाटिकङ्खं दीघत्ताय खरत्ताय वाळत्ताय संवत्तिस्सति, भिक्खू च न फासुं विहरिस्सन्तीति। यस्मिञ्च खो, भिक्खवे, अधिकरणे आपन्नो च भिक्खु चोदको च भिक्खु साधुकं अत्तनाव अत्तानं पच्चवेक्खति तस्मेतं, भिक्खवे, अधिकरणे पाटिकङ्खं न दीघत्ताय खरत्ताय वाळत्ताय संवत्तिस्सति, भिक्खू च फासुं विहरिस्सन्ती”ति।
Yasmiṁ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca na phāsuṁ viharissantīti. Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ na dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca phāsuṁ viharissantī”ti.
In a disciplinary issue, if neither the offending bhikkhu nor the accusing bhikkhu carefully checks themselves, you can expect that issue will lead to lasting acrimony and enmity, and the bhikkhus won’t live comfortably. But in a disciplinary issue, if both the offending bhikkhu and the accusing bhikkhu carefully checks themselves, you can expect that issue won’t lead to lasting acrimony and enmity, and the bhikkhus will live comfortably.”
१६
16
16
अथ खो अञ्ञतरो ब्राह्मणो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो सो ब्राह्मणो भगवन्तं एतदवोच:
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca:
Then a certain brahmin went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“को नु खो, भो गोतम, हेतु को पच्चयो येन म्ऽइधेकच्चे सत्ता कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जन्ती”ति?
“ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti?
“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?”
“अधम्मचरियाविसमचरियाहेतु खो, ब्राह्मण, एवम्ऽइधेकच्चे सत्ता कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जन्ती”ति।
“Adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti.
“Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”
“को नु खो, भो गोतम, हेतु को पच्चयो येन म्ऽइधेकच्चे सत्ता कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जन्ती”ति?
“Ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti?
“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”
“धम्मचरियासमचरियाहेतु खो, ब्राह्मण, एवम्ऽइधेकच्चे सत्ता कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जन्ती”ति।
“Dhammacariyāsamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.
“Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
“अभिक्कन्तं, भो गोतम, अभिक्कन्तं, भो गोतम। सेय्यथापि, भो गोतम, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य: ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं भोता गोतमेन अनेकपरियायेन धम्मो पकासितो। एसाहं भवन्तं गोतमं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च। उपासकं मं भवं गोतमो धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
“Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ9 vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
“Excellent, Master Gotama! Excellent! As if he was righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
१७
17
17
अथ खो जाणुस्सोणि ब्राह्मणो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो जाणुस्सोणि ब्राह्मणो भगवन्तं एतदवोच:
Atha kho jāṇussoṇi10 brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:
Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“को नु खो, भो गोतम, हेतु को पच्चयो येन म्ऽइधेकच्चे सत्ता कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जन्ती”ति?
“ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti?
“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?”
“कतत्ता च, ब्राह्मण, अकतत्ता च। एवम्ऽइधेकच्चे सत्ता कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जन्ती”ति।
“Katattā ca, brāhmaṇa, akatattā ca. Evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti.
“What they’ve done and what they’ve not done. That’s why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”
“को पन, भो गोतम, हेतु को पच्चयो येन म्ऽइधेकच्चे सत्ता कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जन्ती”ति?
“Ko pana, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti?
“But what is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”
“कतत्ता च, ब्राह्मण, अकतत्ता च। एवम्ऽइधेकच्चे सत्ता कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जन्ती”ति।
“Katattā ca, brāhmaṇa, akatattā ca. Evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.
“What they’ve done and what they’ve not done. That’s why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
“न खो अहं इमस्स भोतो गोतमस्स सङ्खित्तेन भासितस्स वित्थारेन अत्थं अविभत्तस्स वित्थारेन अत्थं आजानामि। साधु मे भवं गोतमो तथा धम्मं देसेतु यथा अहं इमस्स भोतो गोतमस्स सङ्खित्तेन भासितस्स वित्थारेन अत्थं अविभत्तस्स वित्थारेन अत्थं आजानेय्यन्”ति।
“Na kho ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājānāmi. Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājāneyyan”ti.
“I don’t understand the meaning of what Master Gotama has said in brief, without explaining the details. Master Gotama, please teach me this matter in detail so I can understand the meaning.”
“तेन हि, ब्राह्मण, सुणाहि, साधुकं मनसि करोहि; भासिस्सामी”ति।
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
“Well then, brahmin, listen and apply your mind well, I will speak.”
“एवं, भो”ति खो जाणुस्सोणि ब्राह्मणो भगवतो पच्चस्सोसि। भगवा एतदवोच:
“Evaṁ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca:
“Yes sir,” Jānussoṇi replied. The Buddha said this:
“इध, ब्राह्मण, एकच्चस्स कायदुच्चरितं कतं होति, अकतं होति कायसुचरितं; वचीदुच्चरितं कतं होति, अकतं होति वचीसुचरितं; मनोदुच्चरितं कतं होति, अकतं होति मनोसुचरितं। एवं खो, ब्राह्मण, कतत्ता च अकतत्ता च एवम्ऽइधेकच्चे सत्ता कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जन्ति। इध पन, ब्राह्मण, एकच्चस्स कायसुचरितं कतं होति, अकतं होति कायदुच्चरितं; वचीसुचरितं कतं होति, अकतं होति वचीदुच्चरितं; मनोसुचरितं कतं होति, अकतं होति मनोदुच्चरितं। एवं खो, ब्राह्मण, कतत्ता च अकतत्ता च एवम्ऽइधेकच्चे सत्ता कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जन्ती”ति।
“Idha, brāhmaṇa, ekaccassa kāyaduccaritaṁ kataṁ hoti, akataṁ hoti kāyasucaritaṁ; vacīduccaritaṁ kataṁ hoti, akataṁ hoti vacīsucaritaṁ; manoduccaritaṁ kataṁ hoti, akataṁ hoti manosucaritaṁ. Evaṁ kho, brāhmaṇa, katattā ca akatattā ca evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Idha pana, brāhmaṇa, ekaccassa kāyasucaritaṁ kataṁ hoti, akataṁ hoti kāyaduccaritaṁ; vacīsucaritaṁ kataṁ hoti, akataṁ hoti vacīduccaritaṁ; manosucaritaṁ kataṁ hoti, akataṁ hoti manoduccaritaṁ. Evaṁ kho, brāhmaṇa, katattā ca akatattā ca evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.
“Firstly, brahmin, someone has done bad things and not done good things by way of body, speech, and mind. So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. Furthermore, brahmin, someone has done good things and not done bad things by way of body, speech, and mind. So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
“अभिक्कन्तं, भो गोतम …पे… उपासकं मं भवं गोतमो धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
“Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
“Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
१८
18
18
अथ खो आयस्मा आनन्दो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो आयस्मन्तं आनन्दं भगवा एतदवोच: “एकंसेनाहं, आनन्द, अकरणीयं वदामि कायदुच्चरितं वचीदुच्चरितं मनोदुच्चरितन्”ति।
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: “ekaṁsenāhaṁ, ānanda, akaraṇīyaṁ vadāmi kāyaduccaritaṁ vacīduccaritaṁ manoduccaritan”ti.
Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Ānanda, I absolutely say that you should not do bad things by way of body, speech, and mind.”
“यमिदं, भन्ते, भगवता एकंसेन अकरणीयं अक्खातं कायदुच्चरितं वचीदुच्चरितं मनोदुच्चरितं तस्मिं अकरणीये कयिरमाने को आदीनवो पाटिकङ्खो”ति?
“Yamidaṁ, bhante, bhagavatā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ko ādīnavo pāṭikaṅkho”ti?
“But, sir, if someone does these things that should not be done, what drawbacks should they expect?”
“यमिदं, आनन्द, मया एकंसेन अकरणीयं अक्खातं कायदुच्चरितं वचीदुच्चरितं मनोदुच्चरितं तस्मिं अकरणीये कयिरमाने अयं आदीनवो पाटिकङ्खो—अत्तापि अत्तानं उपवदति, अनुविच्च विञ्ञू गरहन्ति, पापको कित्तिसद्दो अब्भुग्गच्छति, सम्मूळ्हो कालं करोति, कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति। यमिदं, आनन्द, मया एकंसेन अकरणीयं अक्खातं कायदुच्चरितं वचीदुच्चरितं मनोदुच्चरितं तस्मिं अकरणीये कयिरमाने अयं आदीनवो पाटिकङ्खो”ति।
“Yamidaṁ, ānanda, mayā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ayaṁ ādīnavo pāṭikaṅkho—attāpi attānaṁ upavadati, anuvicca viññū garahanti, pāpako kittisaddo abbhuggacchati, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Yamidaṁ, ānanda, mayā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ayaṁ ādīnavo pāṭikaṅkho”ti.
“They should expect these drawbacks. They blame themselves. After examination, sensible people criticize them. They get a bad reputation. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. These are the drawbacks they should expect.”
“एकंसेनाहं, आनन्द, करणीयं वदामि कायसुचरितं वचीसुचरितं मनोसुचरितन्”ति।
“Ekaṁsenāhaṁ, ānanda, karaṇīyaṁ vadāmi kāyasucaritaṁ vacīsucaritaṁ manosucaritan”ti.
“Ānanda, I absolutely say that you should do good things by way of body, speech, and mind.”
“यमिदं, भन्ते, भगवता एकंसेन करणीयं अक्खातं कायसुचरितं वचीसुचरितं मनोसुचरितं तस्मिं करणीये कयिरमाने को आनिसंसो पाटिकङ्खो”ति?
“Yamidaṁ, bhante, bhagavatā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ko ānisaṁso pāṭikaṅkho”ti?
“But, sir, if someone does these things that should be done, what benefits should they expect?”
“यमिदं, आनन्द, मया एकंसेन करणीयं अक्खातं कायसुचरितं वचीसुचरितं मनोसुचरितं तस्मिं करणीये कयिरमाने अयं आनिसंसो पाटिकङ्खो—अत्तापि अत्तानं न उपवदति, अनुविच्च विञ्ञू पसंसन्ति, कल्याणो कित्तिसद्दो अब्भुग्गच्छति, असम्मूळ्हो कालं करोति, कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जति। यमिदं, आनन्द, मया एकंसेन करणीयं अक्खातं कायसुचरितं वचीसुचरितं मनोसुचरितं तस्मिं करणीये कयिरमाने अयं आनिसंसो पाटिकङ्खो”ति।
“Yamidaṁ, ānanda, mayā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ayaṁ ānisaṁso pāṭikaṅkho—attāpi attānaṁ na upavadati, anuvicca viññū pasaṁsanti, kalyāṇo kittisaddo abbhuggacchati, asammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Yamidaṁ, ānanda, mayā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ayaṁ ānisaṁso pāṭikaṅkho”ti.
“They should expect these benefits. They don’t blame themselves. After examination, sensible people praise them. They get a good reputation. They don’t feel lost when they die. And when the body breaks up, after death, they are reborn in a good place, a heavenly realm. These are the benefits they should expect.”
१९
19
19
“अकुसलं, भिक्खवे, पजहथ। सक्का, भिक्खवे, अकुसलं पजहितुं। नो चेदं, भिक्खवे, सक्का अभविस्स अकुसलं पजहितुं, नाहं एवं वदेय्यं: ‘अकुसलं, भिक्खवे, पजहथाऽति। यस्मा च खो, भिक्खवे, सक्का अकुसलं पजहितुं तस्माहं एवं वदामि: ‘अकुसलं, भिक्खवे, पजहथाऽति। अकुसलञ्च हिदं, भिक्खवे, पहीनं अहिताय दुक्खाय संवत्तेय्य नाहं एवं वदेय्यं: ‘अकुसलं, भिक्खवे, पजहथाऽति। यस्मा च खो, भिक्खवे, अकुसलं पहीनं हिताय सुखाय संवत्तति तस्माहं एवं वदामि: ‘अकुसलं, भिक्खवे, पजहथाऽ”ति।
“Akusalaṁ, bhikkhave, pajahatha. Sakkā, bhikkhave, akusalaṁ pajahituṁ. No cedaṁ, bhikkhave, sakkā abhavissa akusalaṁ pajahituṁ, nāhaṁ evaṁ vadeyyaṁ: ‘akusalaṁ, bhikkhave, pajahathā’ti. Yasmā ca kho, bhikkhave, sakkā akusalaṁ pajahituṁ tasmāhaṁ evaṁ vadāmi: ‘akusalaṁ, bhikkhave, pajahathā’ti. Akusalañca hidaṁ, bhikkhave, pahīnaṁ ahitāya dukkhāya saṁvatteyya nāhaṁ evaṁ vadeyyaṁ: ‘akusalaṁ, bhikkhave, pajahathā’ti. Yasmā ca kho, bhikkhave, akusalaṁ pahīnaṁ hitāya sukhāya saṁvattati tasmāhaṁ evaṁ vadāmi: ‘akusalaṁ, bhikkhave, pajahathā’”ti.
“Bhikkhus, give up the unskillful. It is possible to give up the unskillful. If it wasn’t possible, I wouldn’t say: ‘Give up the unskillful.’ But it is possible, and so I say: ‘Give up the unskillful.’ And if giving up the unskillful led to harm and suffering, I would not say: ‘Give up the unskillful.’ But giving up the unskillful leads to welfare and happiness, so I say: ‘Give up the unskillful.’
“कुसलं, भिक्खवे, भावेथ। सक्का, भिक्खवे, कुसलं भावेतुं। नो चेदं, भिक्खवे, सक्का अभविस्स कुसलं भावेतुं, नाहं एवं वदेय्यं: ‘कुसलं, भिक्खवे, भावेथाऽति। यस्मा च खो, भिक्खवे, सक्का कुसलं भावेतुं तस्माहं एवं वदामि: ‘कुसलं, भिक्खवे, भावेथाऽति। कुसलञ्च हिदं, भिक्खवे, भावितं अहिताय दुक्खाय संवत्तेय्य, नाहं एवं वदेय्यं: ‘कुसलं, भिक्खवे, भावेथाऽति। यस्मा च खो, भिक्खवे, कुसलं भावितं हिताय सुखाय संवत्तति तस्माहं एवं वदामि: ‘कुसलं, भिक्खवे, भावेथाऽ”ति।
“Kusalaṁ, bhikkhave, bhāvetha. Sakkā, bhikkhave, kusalaṁ bhāvetuṁ. No cedaṁ, bhikkhave, sakkā abhavissa kusalaṁ bhāvetuṁ, nāhaṁ evaṁ vadeyyaṁ: ‘kusalaṁ, bhikkhave, bhāvethā’ti. Yasmā ca kho, bhikkhave, sakkā kusalaṁ bhāvetuṁ tasmāhaṁ evaṁ vadāmi: ‘kusalaṁ, bhikkhave, bhāvethā’ti. Kusalañca hidaṁ, bhikkhave, bhāvitaṁ ahitāya dukkhāya saṁvatteyya, nāhaṁ evaṁ vadeyyaṁ: ‘kusalaṁ, bhikkhave, bhāvethā’ti. Yasmā ca kho, bhikkhave, kusalaṁ bhāvitaṁ hitāya sukhāya saṁvattati tasmāhaṁ evaṁ vadāmi: ‘kusalaṁ, bhikkhave, bhāvethā’”ti.
Bhikkhus, develop the skillful. It is possible to develop the skillful. If it wasn’t possible, I wouldn’t say: ‘Develop the skillful.’ But it is possible, and so I say: ‘Develop the skillful.’ If developing the skillful led to harm and suffering I wouldn’t say: ‘Develop the skillful.’ But developing the skillful leads to welfare and happiness, so I say: ‘Develop the skillful.’”
२०
20
20
“द्वेमे, भिक्खवे, धम्मा सद्धम्मस्स सम्मोसाय अन्तरधानाय संवत्तन्ति। कतमे द्वे? दुन्निक्खित्तञ्च पदब्यञ्जनं अत्थो च दुन्नीतो। दुन्निक्खित्तस्स, भिक्खवे, पदब्यञ्जनस्स अत्थोपि दुन्नयो होति। इमे खो, भिक्खवे, द्वे धम्मा सद्धम्मस्स सम्मोसाय अन्तरधानाय संवत्तन्ती”ति।
“Dveme, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. Katame dve? Dunnikkhittañca padabyañjanaṁ attho ca dunnīto. Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti. Ime kho, bhikkhave, dve dhammā saddhammassa sammosāya antaradhānāya saṁvattantī”ti.
“These two things, bhikkhus, lead to the decline and disappearance of the true teaching. What two? The words and phrases are misplaced, and the meaning is misinterpreted. When the words and phrases are misplaced, the meaning is misinterpreted. These two things lead to the decline and disappearance of the true teaching.
“द्वेमे, भिक्खवे, धम्मा सद्धम्मस्स ठितिया असम्मोसाय अनन्तरधानाय संवत्तन्ति। कतमे द्वे? सुनिक्खित्तञ्च पदब्यञ्जनं अत्थो च सुनीतो। सुनिक्खित्तस्स, भिक्खवे, पदब्यञ्जनस्स अत्थोपि सुनयो होति। इमे खो, भिक्खवे, द्वे धम्मा सद्धम्मस्स ठितिया असम्मोसाय अनन्तरधानाय संवत्तन्ती”ति।
“Dveme, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti. Katame dve? Sunikkhittañca padabyañjanaṁ attho ca sunīto. Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti. Ime kho, bhikkhave, dve dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti.
These two things lead to the continuation, persistence, and enduring of the true teaching. What two? The words and phrases are well organized, and the meaning is correctly interpreted. When the words and phrases are well organized, the meaning is correctly interpreted. These two things lead to the continuation, persistence, and enduring of the true teaching.”
अधिकरणवग्गो दुतियो।
Adhikaraṇavaggo dutiyo.
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 »]
Footnotes:
1. yamidaṁ → yadidaṁ (si, sya-all)
2. na phāsuṁ → na phāsukaṁ (bj); na phāsu (mr)
3. phāsuṁ → phāsukaṁ (bj); phāsu (mr)
4. kañcideva → kiñcideva (mr)
5. Maṁ so → tasmā maṁ so (sya-all); taṁ maṁ so (pts1ed)
6. anattamanavacanaṁ → anattamanavācaṁ (mr)
7. Anattamanavacanāhaṁ → anattamanavācaṁ nāhaṁ (mr)
8. anattamano → attamano (mr)
9. nikkujjitaṁ → nikujjitaṁ (mr)
10. jāṇussoṇi → jānussoṇī (sya-all); jāṇusoṇi (mr)
