| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ३।४०
Aṅguttara Nikāya 3.40
Numbered Discourses 3.40
४। देवदूतवग्ग
4. Devadūtavagga
4. Messengers from the Gods
आधिपतेय्यसुत्त
Ādhipateyyasutta
In Charge
“तीणिमानि, भिक्खवे, आधिपतेय्यानि। कतमानि तीणि? अत्ताधिपतेय्यं, लोकाधिपतेय्यं, धम्माधिपतेय्यं।
“Tīṇimāni, bhikkhave, ādhipateyyāni. Katamāni tīṇi? Attādhipateyyaṁ, lokādhipateyyaṁ, dhammādhipateyyaṁ.
“There are, bhikkhus, these three things to put in charge. What three? Putting oneself, the world, or the teaching in charge.
कतमञ्च, भिक्खवे, अत्ताधिपतेय्यं? इध, भिक्खवे, भिक्खु अरञ्ञगतो वा रुक्खमूलगतो वा सुञ्ञागारगतो वा इति पटिसञ्चिक्खति: ‘न खो पनाहं चीवरहेतु अगारस्मा अनगारियं पब्बजितो। न पिण्डपातहेतु, न सेनासनहेतु, न इतिभवाभवहेतु अगारस्मा अनगारियं पब्बजितो। अपि च खोम्हि ओतिण्णो जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि, दुक्खोतिण्णो दुक्खपरेतो। अप्पेव नाम इमस्स केवलस्स दुक्खक्खन्धस्स अन्तकिरिया पञ्ञायेथाति। अहञ्चेव खो पन यादिसके कामे ओहाय अगारस्मा अनगारियं पब्बजितो तादिसके वा कामे परियेसेय्यं ततो वा पापिट्ठतरे, न मेतं पतिरूपन्ऽति। सो इति पटिसञ्चिक्खति: ‘आरद्धं खो पन मे वीरियं भविस्सति असल्लीनं, उपट्ठिता सति असम्मुट्ठा, पस्सद्धो कायो असारद्धो, समाहितं चित्तं एकग्गन्ऽति। सो अत्तानंयेव अधिपतिं करित्वा अकुसलं पजहति, कुसलं भावेति, सावज्जं पजहति, अनवज्जं भावेति, सुद्धं अत्तानं परिहरति। इदं वुच्चति, भिक्खवे, अत्ताधिपतेय्यं।
Katamañca, bhikkhave, attādhipateyyaṁ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṁ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. Ahañceva kho pana yādisake1 kāme ohāya agārasmā anagāriyaṁ pabbajito tādisake vā2 kāme pariyeseyyaṁ tato vā3 pāpiṭṭhatare, na metaṁ patirūpan’ti. So iti paṭisañcikkhati: ‘āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti. So attānaṁyeva adhipatiṁ karitvā akusalaṁ pajahati, kusalaṁ bhāveti, sāvajjaṁ pajahati, anavajjaṁ bhāveti, suddhaṁ attānaṁ pariharati. Idaṁ vuccati, bhikkhave, attādhipateyyaṁ.
And what, bhikkhus, is putting oneself in charge? It’s when a bhikkhu has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘I didn’t go forth from the lay life to homelessness for the sake of a robe, almsfood, lodgings, or rebirth in this or that state. But I was swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. And I thought, “Hopefully I can find an end to this entire mass of suffering.” But it would not be appropriate for me to seek sensual pleasures like those I abandoned when I went forth, or even worse.’ Then they reflect: ‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’ Putting themselves in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is called putting oneself in charge.
कतमञ्च, भिक्खवे, लोकाधिपतेय्यं? इध, भिक्खवे, भिक्खु अरञ्ञगतो वा रुक्खमूलगतो वा सुञ्ञागारगतो वा इति पटिसञ्चिक्खति: ‘न खो पनाहं चीवरहेतु अगारस्मा अनगारियं पब्बजितो। न पिण्डपातहेतु, न सेनासनहेतु, न इतिभवाभवहेतु अगारस्मा अनगारियं पब्बजितो। अपि च खोम्हि ओतिण्णो जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि, दुक्खोतिण्णो दुक्खपरेतो। अप्पेव नाम इमस्स केवलस्स दुक्खक्खन्धस्स अन्तकिरिया पञ्ञायेथाऽति। अहञ्चेव खो पन एवं पब्बजितो समानो कामवितक्कं वा वितक्केय्यं, ब्यापादवितक्कं वा वितक्केय्यं, विहिंसावितक्कं वा वितक्केय्यं, महा खो पनायं लोकसन्निवासो। महन्तस्मिं खो पन लोकसन्निवासे सन्ति समणब्राह्मणा इद्धिमन्तो दिब्बचक्खुका परचित्तविदुनो। ते दूरतोपि पस्सन्ति, आसन्नापि न दिस्सन्ति, चेतसापि चित्तं पजानन्ति। तेपि मं एवं जानेय्युं:
Katamañca, bhikkhave, lokādhipateyyaṁ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṁ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Ahañceva kho pana evaṁ pabbajito samāno kāmavitakkaṁ vā vitakkeyyaṁ, byāpādavitakkaṁ vā vitakkeyyaṁ, vihiṁsāvitakkaṁ vā vitakkeyyaṁ, mahā kho panāyaṁ lokasannivāso. Mahantasmiṁ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno. Te dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṁ pajānanti. Tepi maṁ evaṁ jāneyyuṁ:
And what, bhikkhus, is putting the world in charge? It’s when a bhikkhu has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘I didn’t go forth from the lay life to homelessness for the sake of a robe, almsfood, lodgings, or rebirth in this or that state. But I was swamped by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. And I thought, “Hopefully I can find an end to this entire mass of suffering.” And now, since I’ve now gone forth, I might have sensual, malicious, or cruel thoughts. But the population of the world is large, and there are ascetics and brahmins who have psychic power—they’re clairvoyant, and can read the minds of others. They see far without being seen, even by those close; and they understand the minds of others. They would know me:
‘पस्सथ, भो, इमं कुलपुत्तं सद्धा अगारस्मा अनगारियं पब्बजितो समानो वोकिण्णो विहरति पापकेहि अकुसलेहि धम्मेहीऽति। देवतापि खो सन्ति इद्धिमन्तिनियो दिब्बचक्खुका परचित्तविदुनियो। ता दूरतोपि पस्सन्ति, आसन्नापि न दिस्सन्ति, चेतसापि चित्तं जानन्ति। तापि मं एवं जानेय्युं:
‘passatha, bho, imaṁ kulaputtaṁ saddhā agārasmā anagāriyaṁ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. devatāpi kho santi iddhimantiniyo dibbacakkhukā paracittaviduniyo. Tā dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṁ jānanti. Tāpi maṁ evaṁ jāneyyuṁ:
“Look at this gentleman; he’s gone forth out of faith from the lay life to homelessness, but he’s living mixed up with bad, unskillful qualities.” And there are deities, too, who have psychic power—they’re clairvoyant, and can read the minds of others. They see far without being seen, even by those close; and they understand the minds of others. They would know me:
‘पस्सथ, भो, इमं कुलपुत्तं सद्धा अगारस्मा अनगारियं पब्बजितो समानो वोकिण्णो विहरति पापकेहि अकुसलेहि धम्मेहीऽति। सो इति पटिसञ्चिक्खति: ‘आरद्धं खो पन मे वीरियं भविस्सति असल्लीनं, उपट्ठिता सति असम्मुट्ठा, पस्सद्धो कायो असारद्धो, समाहितं चित्तं एकग्गन्ऽति। सो लोकंयेव अधिपतिं करित्वा अकुसलं पजहति, कुसलं भावेति, सावज्जं पजहति, अनवज्जं भावेति, सुद्धं अत्तानं परिहरति। इदं वुच्चति, भिक्खवे, लोकाधिपतेय्यं।
‘passatha, bho, imaṁ kulaputtaṁ saddhā agārasmā anagāriyaṁ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. So iti paṭisañcikkhati: ‘āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti. So lokaṁyeva adhipatiṁ karitvā akusalaṁ pajahati, kusalaṁ bhāveti, sāvajjaṁ pajahati, anavajjaṁ bhāveti, suddhaṁ attānaṁ pariharati. Idaṁ vuccati, bhikkhave, lokādhipateyyaṁ.
“Look at this gentleman; he’s gone forth out of faith from the lay life to homelessness, but he’s living mixed up with bad, unskillful qualities.”’ Then they reflect: ‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’ Putting the world in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is called putting the world in charge.
कतमञ्च, भिक्खवे, धम्माधिपतेय्यं? इध, भिक्खवे, भिक्खु अरञ्ञगतो वा रुक्खमूलगतो वा सुञ्ञागारगतो वा इति पटिसञ्चिक्खति: ‘न खो पनाहं चीवरहेतु अगारस्मा अनगारियं पब्बजितो। न पिण्डपातहेतु, न सेनासनहेतु, न इतिभवाभवहेतु अगारस्मा अनगारियं पब्बजितो। अपि च खोम्हि ओतिण्णो जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि, दुक्खोतिण्णो दुक्खपरेतो। अप्पेव नाम इमस्स केवलस्स दुक्खक्खन्धस्स अन्तकिरिया पञ्ञायेथाति। स्वाक्खातो भगवता धम्मो सन्दिट्ठिको अकालिको एहिपस्सिको ओपनेय्यिको पच्चत्तं वेदितब्बो विञ्ञूहीति। सन्ति खो पन मे सब्रह्मचारी जानं पस्सं विहरन्ति। अहञ्चेव खो पन एवं स्वाक्खाते धम्मविनये पब्बजितो समानो कुसीतो विहरेय्यं पमत्तो, न मेतं अस्स पतिरूपन्ऽति। सो इति पटिसञ्चिक्खति: ‘आरद्धं खो पन मे वीरियं भविस्सति असल्लीनं, उपट्ठिता सति असम्मुट्ठा, पस्सद्धो कायो असारद्धो, समाहितं चित्तं एकग्गन्ऽति। सो धम्मंयेव अधिपतिं करित्वा अकुसलं पजहति, कुसलं भावेति, सावज्जं पजहति, अनवज्जं भावेति, सुद्धं अत्तानं परिहरति। इदं वुच्चति, भिक्खवे, धम्माधिपतेय्यं।
Katamañca, bhikkhave, dhammādhipateyyaṁ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṁ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti. Santi kho pana me sabrahmacārī jānaṁ passaṁ viharanti. Ahañceva kho pana evaṁ svākkhāte dhammavinaye pabbajito samāno kusīto vihareyyaṁ pamatto, na metaṁ assa patirūpan’ti. So iti paṭisañcikkhati: ‘āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti. So dhammaṁyeva adhipatiṁ karitvā akusalaṁ pajahati, kusalaṁ bhāveti, sāvajjaṁ pajahati, anavajjaṁ bhāveti, suddhaṁ attānaṁ pariharati. Idaṁ vuccati, bhikkhave, dhammādhipateyyaṁ.
And what, bhikkhus, is putting the teaching in charge? It’s when a bhikkhu has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘I didn’t go forth from the lay life to homelessness for the sake of a robe, almsfood, lodgings, or rebirth in this or that state. But I was swamped by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. And I thought, “Hopefully I can find an end to this entire mass of suffering.” The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. I have spiritual companions who live knowing and seeing. Now that I’ve gone forth in this well explained teaching and training, it would not be appropriate for me to live lazy and heedless.’ Then they reflect: ‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’ Putting the teaching in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is called putting the teaching in charge.
इमानि खो, भिक्खवे, तीणि आधिपतेय्यानीति।
Imāni kho, bhikkhave, tīṇi ādhipateyyānīti.
These are the three things to put in charge.
नत्थि लोके रहो नाम, पापकम्मं पकुब्बतो; अत्ता ते पुरिस जानाति, सच्चं वा यदि वा मुसा।
Natthi loke raho nāma, pāpakammaṁ pakubbato; Attā te purisa jānāti, saccaṁ vā yadi vā musā.
There’s no privacy in the world, for someone who does bad deeds. You’ll know for yourself, whether you’ve lied or told the truth.
कल्याणं वत भो सक्खि, अत्तानं अतिमञ्ञसि; यो सन्तं अत्तनि पापं, अत्तानं परिगूहसि।
Kalyāṇaṁ vata bho sakkhi, attānaṁ atimaññasi; Yo santaṁ attani pāpaṁ, attānaṁ parigūhasi.
When you witness your good self, you despise it; while you disguise your bad self inside yourself.
पस्सन्ति देवा च तथागता च, लोकस्मिं बालं विसमं चरन्तं; तस्मा हि अत्ताधिपतेय्यको च, लोकाधिपो च निपको च झायी; धम्माधिपो च अनुधम्मचारी, न हीयति सच्चपरक्कमो मुनि।
Passanti devā ca tathāgatā ca, Lokasmiṁ bālaṁ visamaṁ carantaṁ; Tasmā hi attādhipateyyako ca, Lokādhipo ca nipako ca jhāyī; Dhammādhipo ca anudhammacārī, Na hīyati saccaparakkamo muni.
The gods and the Realized One see the fool who lives unjustly in the world. So with yourself in charge, live mindfully; with the world in charge, be alert and practice jhāna; with the teaching in charge,
पसय्ह मारं अभिभुय्य अन्तकं, यो च फुसी जातिक्खयं पधानवा; सो तादिसो लोकविदू सुमेधो, सब्बेसु धम्मेसु अतम्मयो मुनी”ति।
Pasayha māraṁ abhibhuyya antakaṁ, Yo ca phusī jātikkhayaṁ padhānavā; So tādiso lokavidū sumedho, Sabbesu dhammesu atammayo munī”ti.
Māra’s destroyed; the terminator’s overcome: one who strives reaches the end of rebirth. Poised, clever, knowing the world—that sage identifies with nothing at all.”
दसमं।
Dasamaṁ.
देवदूतवग्गो चतुत्थो।
Devadūtavaggo catuttho.
तस्सुद्दानं
Tassuddānaṁ
ब्रह्म आनन्द सारिपुत्तो, निदानं हत्थकेन च; दूता दुवे च राजानो, सुखुमालाधिपतेय्येन चाति।
Brahma ānanda sāriputto, Nidānaṁ hatthakena ca; Dūtā duve ca rājāno, Sukhumālādhipateyyena cāti.
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:
