| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ७।७२
Aṅguttara Nikāya 7.72
Numbered Discourses 7.72
७। महावग्ग
7. Mahāvagga
7. The Great Chapter
अग्गिक्खन्धोपमसुत्त
Aggikkhandhopamasutta
The Simile of the Bonfire
एवं मे सुतं—एकं समयं भगवा कोसलेसु चारिकं चरति महता भिक्खुसङ्घेन सद्धिं।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ.
So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of bhikkhus.
अद्दसा खो भगवा अद्धानमग्गप्पटिपन्नो अञ्ञतरस्मिं पदेसे महन्तं अग्गिक्खन्धं आदित्तं सम्पज्जलितं सजोतिभूतं। दिस्वान मग्गा ओक्कम्म अञ्ञतरस्मिं रुक्खमूले पञ्ञत्ते आसने निसीदि। निसज्ज खो भगवा भिक्खू आमन्तेसि: “पस्सथ नो तुम्हे, भिक्खवे, अमुं महन्तं अग्गिक्खन्धं आदित्तं सम्पज्जलितं सजोतिभूतन्”ति?
Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṁ padese mahantaṁ aggikkhandhaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ. Disvāna maggā okkamma aññatarasmiṁ rukkhamūle paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “passatha no tumhe, bhikkhave, amuṁ mahantaṁ aggikkhandhaṁ ādittaṁ sampajjalitaṁ sajotibhūtan”ti?
While walking along the road, at a certain spot he saw a bonfire burning, blazing, and glowing. Seeing this he left the road, sat at the root of a tree on a seat spread out, and addressed the bhikkhus, “Bhikkhus, do you see that bonfire burning, blazing, and glowing?”
“एवं, भन्ते”ति।
“Evaṁ, bhante”ti.
“Yes, sir.”
“तं किं मञ्ञथ, भिक्खवे? कतमं नु खो वरं—यं अमुं महन्तं अग्गिक्खन्धं आदित्तं सम्पज्जलितं सजोतिभूतं आलिङ्गेत्वा उपनिसीदेय्य वा उपनिपज्जेय्य वा, यं वा खत्तियकञ्ञं वा ब्राह्मणकञ्ञं वा गहपतिकञ्ञं वा मुदुतलुनहत्थपादं आलिङ्गेत्वा उपनिसीदेय्य वा उपनिपज्जेय्य वा”ति?
“Taṁ kiṁ maññatha, bhikkhave? katamaṁ nu kho varaṁ—yaṁ amuṁ mahantaṁ aggikkhandhaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, yaṁ vā khattiyakaññaṁ vā brāhmaṇakaññaṁ vā gahapatikaññaṁ vā mudutalunahatthapādaṁ āliṅgetvā upanisīdeyya vā upanipajjeyya vā”ti?
“What do you think, bhikkhus? Which is better—to sit or lie down embracing that bonfire? Or to sit or lie down embracing a girl of the aristocrats or brahmins or householders with soft and tender hands and feet?”
“एतदेव, भन्ते, वरं—यं खत्तियकञ्ञं वा ब्राह्मणकञ्ञं वा गहपतिकञ्ञं वा मुदुतलुनहत्थपादं आलिङ्गेत्वा उपनिसीदेय्य वा उपनिपज्जेय्य वा, दुक्खञ्हेतं, भन्ते, यं अमुं महन्तं अग्गिक्खन्धं आदित्तं सम्पज्जलितं सजोतिभूतं आलिङ्गेत्वा उपनिसीदेय्य वा उपनिपज्जेय्य वा”ति।
“Etadeva, bhante, varaṁ—yaṁ khattiyakaññaṁ vā brāhmaṇakaññaṁ vā gahapatikaññaṁ vā mudutalunahatthapādaṁ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, dukkhañhetaṁ, bhante, yaṁ amuṁ mahantaṁ aggikkhandhaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ āliṅgetvā upanisīdeyya vā upanipajjeyya vā”ti.
“Sir, it would be much better to sit or lie down embracing a girl of the aristocrats or brahmins or householders with soft and tender hands and feet. For it would be painful to sit or lie down embracing that bonfire.”
“आरोचयामि वो, भिक्खवे, पटिवेदयामि वो, भिक्खवे, यथा एतदेव तस्स वरं दुस्सीलस्स पापधम्मस्स असुचिसङ्कस्सरसमाचारस्स पटिच्छन्नकम्मन्तस्स अस्समणस्स समणपटिञ्ञस्स अब्रह्मचारिस्स ब्रह्मचारिपटिञ्ञस्स अन्तोपूतिकस्स अवस्सुतस्स कसम्बुजातस्स यं अमुं महन्तं अग्गिक्खन्धं आदित्तं सम्पज्जलितं सजोतिभूतं आलिङ्गेत्वा उपनिसीदेय्य वा उपनिपज्जेय्य वा। तं किस्स हेतु? ततोनिदानञ्हि सो, भिक्खवे, मरणं वा निगच्छेय्य मरणमत्तं वा दुक्खं, न त्वेव तप्पच्चया कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जेय्य।
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṁ dussīlassa pāpadhammassa asucisaṅkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brahmacāripaṭiññassa antopūtikassa avassutassa kasambujātassa yaṁ amuṁ mahantaṁ aggikkhandhaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ āliṅgetvā upanisīdeyya vā upanipajjeyya vā. Taṁ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.
“I declare this to you, bhikkhus, I announce this to you! It would be better for that unethical man—of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner, though claiming to be one, rotten inside, corrupt, and depraved—to sit or lie down embracing that bonfire. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell.
यञ्च खो सो, भिक्खवे, दुस्सीलो पापधम्मो असुचिसङ्कस्सरसमाचारो …पे… कसम्बुजातो खत्तियकञ्ञं वा ब्राह्मणकञ्ञं वा गहपतिकञ्ञं वा मुदुतलुनहत्थपादं आलिङ्गेत्वा उपनिसीदति वा उपनिपज्जति वा, तञ्हि तस्स, भिक्खवे, होति दीघरत्तं अहिताय दुक्खाय कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति।
Yañca kho so, bhikkhave, dussīlo pāpadhammo asucisaṅkassarasamācāro …pe… kasambujāto khattiyakaññaṁ vā brāhmaṇakaññaṁ vā gahapatikaññaṁ vā mudutalunahatthapādaṁ āliṅgetvā upanisīdati vā upanipajjati vā, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
But when such an unethical man sits or lies down embracing a girl of the aristocrats or brahmins or householders with soft and tender hands and feet, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.
तं किं मञ्ञथ, भिक्खवे, कतमं नु खो वरं—यं बलवा पुरिसो दळ्हाय वालरज्जुया उभो जङ्घा वेठेत्वा घंसेय्य—सा छविं छिन्देय्य छविं छेत्वा चम्मं छिन्देय्य चम्मं छेत्वा मंसं छिन्देय्य मंसं छेत्वा न्हारुं छिन्देय्य न्हारुं छेत्वा अट्ठिं छिन्देय्य अट्ठिं छेत्वा अट्ठिमिञ्जं आहच्च तिट्ठेय्य, यं वा खत्तियमहासालानं वा ब्राह्मणमहासालानं वा गहपतिमहासालानं वा अभिवादनं सादियेय्या”ति?
Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho varaṁ—yaṁ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā ghaṁseyya—sā chaviṁ chindeyya chaviṁ chetvā cammaṁ chindeyya cammaṁ chetvā maṁsaṁ chindeyya maṁsaṁ chetvā nhāruṁ chindeyya nhāruṁ chetvā aṭṭhiṁ chindeyya aṭṭhiṁ chetvā aṭṭhimiñjaṁ āhacca tiṭṭheyya, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā abhivādanaṁ sādiyeyyā”ti?
What do you think, bhikkhus? Which is better—to have a strong man twist a tough horse-hair rope around both shins and tighten it so that it cuts through your outer skin, your inner skin, your flesh, sinews, and bones, until it reaches your marrow and stays pressing there? Or to consent to well-to-do aristocrats or brahmins or householders bowing down to you?”
“एतदेव, भन्ते, वरं—यं खत्तियमहासालानं वा ब्राह्मणमहासालानं वा गहपतिमहासालानं वा अभिवादनं सादियेय्य, दुक्खञ्हेतं, भन्ते, यं बलवा पुरिसो दळ्हाय वालरज्जुया …पे… अट्ठिमिञ्जं आहच्च तिट्ठेय्या”ति।
“Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā abhivādanaṁ sādiyeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso daḷhāya vālarajjuyā …pe… aṭṭhimiñjaṁ āhacca tiṭṭheyyā”ti.
“Sir, it would be much better to consent to well-to-do aristocrats or brahmins or householders bowing down. For it would be painful to have a strong man twist a tough horse-hair rope around your shins and tighten it so that it cut through the outer skin until it reached the marrow and stayed pressing there.”
आरोचयामि वो, भिक्खवे, पटिवेदयामि वो, भिक्खवे, यथा एतदेव तस्स वरं दुस्सीलस्स …पे… कसम्बुजातस्स यं बलवा पुरिसो दळ्हाय वालरज्जुया उभो जङ्घा वेठेत्वा …पे… अट्ठिमिञ्जं आहच्च तिट्ठेय्य। तं किस्स हेतु? ततोनिदानञ्हि सो, भिक्खवे, मरणं वा निगच्छेय्य मरणमत्तं वा दुक्खं, न त्वेव तप्पच्चया कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जेय्य। यञ्च खो सो, भिक्खवे, दुस्सीलो …पे… कसम्बुजातो खत्तियमहासालानं वा ब्राह्मणमहासालानं वा गहपतिमहासालानं वा अभिवादनं सादियति, तञ्हि तस्स, भिक्खवे, होति दीघरत्तं अहिताय दुक्खाय कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति।
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṁ dussīlassa …pe… kasambujātassa yaṁ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā …pe… aṭṭhimiñjaṁ āhacca tiṭṭheyya. Taṁ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Yañca kho so, bhikkhave, dussīlo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā abhivādanaṁ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
“I declare this to you, bhikkhus, I announce this to you! It would be better for that unethical man to have a strong man twist a tough horse-hair rope around both shins and tighten it until it reached the marrow and stayed pressing there. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. But when such an unethical man consents to well-to-do aristocrats or brahmins or householders bowing down, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.
“तं किं मञ्ञथ, भिक्खवे, कतमं नु खो वरं—यं बलवा पुरिसो तिण्हाय सत्तिया तेलधोताय पच्चोरस्मिं पहरेय्य, यं वा खत्तियमहासालानं वा ब्राह्मणमहासालानं वा गहपतिमहासालानं वा अञ्जलिकम्मं सादियेय्या”ति?
“Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho varaṁ—yaṁ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṁ pahareyya, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā añjalikammaṁ sādiyeyyā”ti?
What do you think, bhikkhus? Which is better—to have a strong man stab you in the chest with a sharp, oiled sword? Or to consent to well-to-do aristocrats or brahmins or householders revering you with joined palms?”
“एतदेव, भन्ते, वरं—यं खत्तियमहासालानं वा ब्राह्मणमहासालानं वा गहपतिमहासालानं वा अञ्जलिकम्मं सादियेय्य, दुक्खञ्हेतं, भन्ते, यं बलवा पुरिसो तिण्हाय सत्तिया तेलधोताय पच्चोरस्मिं पहरेय्या”ति।
“Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā añjalikammaṁ sādiyeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṁ pahareyyā”ti.
“Sir, it would be much better to consent to well-to-do aristocrats or brahmins or householders revering you with joined palms. For it would be painful to have a strong man stab you in the chest with a sharp, oiled sword.”
“आरोचयामि वो, भिक्खवे, पटिवेदयामि वो, भिक्खवे, यथा एतदेव तस्स वरं दुस्सीलस्स …पे… कसम्बुजातस्स यं बलवा पुरिसो तिण्हाय सत्तिया तेलधोताय पच्चोरस्मिं पहरेय्य। तं किस्स हेतु? ततोनिदानञ्हि सो, भिक्खवे, मरणं वा निगच्छेय्य मरणमत्तं वा दुक्खं, न त्वेव तप्पच्चया कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जेय्य। यञ्च खो सो, भिक्खवे, दुस्सीलो पापधम्मो …पे… कसम्बुजातो खत्तियमहासालानं वा ब्राह्मणमहासालानं वा गहपतिमहासालानं वा अञ्जलिकम्मं सादियति, तञ्हि तस्स, भिक्खवे, होति दीघरत्तं अहिताय दुक्खाय कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति।
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṁ dussīlassa …pe… kasambujātassa yaṁ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṁ pahareyya. Taṁ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā añjalikammaṁ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
“I declare this to you, bhikkhus, I announce this to you! It would be better for that unethical man to have a strong man stab him in the chest with a sharp, oiled sword. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. But when such an unethical man consents to well-to-do aristocrats or brahmins or householders revering him with joined palms, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.
तं किं मञ्ञथ, भिक्खवे, कतमं नु खो वरं—यं बलवा पुरिसो तत्तेन अयोपट्टेन आदित्तेन सम्पज्जलितेन सजोतिभूतेन कायं सम्पलिवेठेय्य, यं वा खत्तियमहासालानं वा ब्राह्मणमहासालानं वा गहपतिमहासालानं वा सद्धादेय्यं चीवरं परिभुञ्जेय्या”ति?
Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho varaṁ—yaṁ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṁ sampaliveṭheyya, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ cīvaraṁ paribhuñjeyyā”ti?
What do you think, bhikkhus? Which is better—to have a strong man wrap you up in a red-hot sheet of iron, burning, blazing, and glowing? Or to enjoy the use of a robe given in faith by well-to-do aristocrats or brahmins or householders?”
“एतदेव, भन्ते, वरं—यं खत्तियमहासालानं वा …पे… सद्धादेय्यं चीवरं परिभुञ्जेय्य, दुक्खञ्हेतं, भन्ते, यं बलवा पुरिसो तत्तेन अयोपट्टेन आदित्तेन सम्पज्जलितेन सजोतिभूतेन कायं सम्पलिवेठेय्या”ति।
“Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā …pe… saddhādeyyaṁ cīvaraṁ paribhuñjeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṁ sampaliveṭheyyā”ti.
“Sir, it would be much better to enjoy the use of a robe given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man wrap you up in a red-hot sheet of iron, burning, blazing, and glowing.”
“आरोचयामि वो, भिक्खवे, पटिवेदयामि वो, भिक्खवे, यथा एतदेव तस्स वरं दुस्सीलस्स …पे… कसम्बुजातस्स यं बलवा पुरिसो तत्तेन अयोपट्टेन आदित्तेन सम्पज्जलितेन सजोतिभूतेन कायं सम्पलिवेठेय्य। तं किस्स हेतु? ततोनिदानञ्हि सो, भिक्खवे, मरणं वा निगच्छेय्य मरणमत्तं वा दुक्खं, न त्वेव तप्पच्चया कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जेय्य। यञ्च खो सो, भिक्खवे, दुस्सीलो …पे… कसम्बुजातो खत्तियमहासालानं वा ब्राह्मणमहासालानं वा गहपतिमहासालानं वा सद्धादेय्यं चीवरं परिभुञ्जति, तञ्हि तस्स, भिक्खवे, होति दीघरत्तं अहिताय दुक्खाय कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति।
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṁ dussīlassa …pe… kasambujātassa yaṁ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṁ sampaliveṭheyya. Taṁ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Yañca kho so, bhikkhave, dussīlo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ cīvaraṁ paribhuñjati, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
“I declare this to you, bhikkhus, I announce this to you! It would be better for that unethical man to have a strong man wrap him up in a red-hot sheet of iron, burning, blazing, and glowing. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. But when such an unethical man enjoys the use of a robe given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.
तं किं मञ्ञथ, भिक्खवे, कतमं नु खो वरं—यं बलवा पुरिसो तत्तेन अयोसङ्कुना मुखं विवरित्वा तत्तं लोहगुळं आदित्तं सम्पज्जलितं सजोतिभूतं मुखे पक्खिपेय्य—तं तस्स ओट्ठम्पि दहेय्य मुखम्पि दहेय्य जिव्हम्पि दहेय्य कण्ठम्पि दहेय्य उरम्पि दहेय्य अन्तम्पि अन्तगुणम्पि आदाय अधोभागा निक्खमेय्य, यं वा खत्तियमहासालानं वा ब्राह्मणमहासालानं वा गहपतिमहासालानं वा सद्धादेय्यं पिण्डपातं परिभुञ्जेय्या”ति?
Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho varaṁ—yaṁ balavā puriso tattena ayosaṅkunā mukhaṁ vivaritvā tattaṁ lohaguḷaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ mukhe pakkhipeyya—taṁ tassa oṭṭhampi daheyya1 mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgā nikkhameyya, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ piṇḍapātaṁ paribhuñjeyyā”ti?
What do you think, bhikkhus? Which is better—to have a strong man force your mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns your lips, mouth, tongue, throat, and stomach before coming out below dragging your entrails? Or to enjoy almsfood given in faith by well-to-do aristocrats or brahmins or householders?”
“एतदेव, भन्ते, वरं—यं खत्तियमहासालानं वा ब्राह्मणमहासालानं वा गहपतिमहासालानं वा सद्धादेय्यं पिण्डपातं परिभुञ्जेय्य, दुक्खञ्हेतं, भन्ते, यं बलवा पुरिसो तत्तेन अयोसङ्कुना मुखं विवरित्वा तत्तं लोहगुळं आदित्तं सम्पज्जलितं सजोतिभूतं मुखे पक्खिपेय्य—तं तस्स ओट्ठम्पि दहेय्य मुखम्पि दहेय्य जिव्हम्पि दहेय्य कण्ठम्पि दहेय्य उरम्पि दहेय्य अन्तम्पि अन्तगुणम्पि आदाय अधोभागं निक्खमेय्या”ति।
“Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ piṇḍapātaṁ paribhuñjeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso tattena ayosaṅkunā mukhaṁ vivaritvā tattaṁ lohaguḷaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ mukhe pakkhipeyya—taṁ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṁ nikkhameyyā”ti.
“Sir, it would be much better to enjoy almsfood given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man force your mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns your lips, mouth, tongue, throat, and stomach before coming out below dragging your entrails.”
“आरोचयामि वो, भिक्खवे, पटिवेदयामि वो, भिक्खवे, यथा एतदेव तस्स वरं दुस्सीलस्स …पे… कसम्बुजातस्स यं बलवा पुरिसो तत्तेन अयोसङ्कुना मुखं विवरित्वा तत्तं लोहगुळं आदित्तं सम्पज्जलितं सजोतिभूतं मुखे पक्खिपेय्य—तं तस्स ओट्ठम्पि दहेय्य मुखम्पि दहेय्य जिव्हम्पि दहेय्य कण्ठम्पि दहेय्य उरम्पि दहेय्य अन्तम्पि अन्तगुणम्पि आदाय अधोभागं निक्खमेय्य। तं किस्स हेतु? ततोनिदानञ्हि सो, भिक्खवे, मरणं वा निगच्छेय्य मरणमत्तं वा दुक्खं, न त्वेव तप्पच्चया कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जेय्य। यञ्च खो सो, भिक्खवे, दुस्सीलो पापधम्मो …पे… कसम्बुजातो खत्तियमहासालानं वा ब्राह्मणमहासालानं वा गहपतिमहासालानं वा सद्धादेय्यं पिण्डपातं परिभुञ्जति, तञ्हि तस्स होति दीघरत्तं अहिताय दुक्खाय कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति।
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṁ dussīlassa …pe… kasambujātassa yaṁ balavā puriso tattena ayosaṅkunā mukhaṁ vivaritvā tattaṁ lohaguḷaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ mukhe pakkhipeyya—taṁ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṁ nikkhameyya. Taṁ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ piṇḍapātaṁ paribhuñjati, tañhi tassa hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
“I declare this to you, bhikkhus, I announce this to you! It would be better for that unethical man to have a strong man force his mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns his lips, mouth, tongue, throat, and stomach before coming out below with his entrails. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. But when such an unethical man enjoy almsfood given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.
तं किं मञ्ञथ, भिक्खवे, कतमं नु खो वरं—यं बलवा पुरिसो सीसे वा गहेत्वा खन्धे वा गहेत्वा तत्तं अयोमञ्चं वा अयोपीठं वा अभिनिसीदापेय्य वा अभिनिपज्जापेय्य वा, यं वा खत्तियमहासालानं वा ब्राह्मणमहासालानं वा गहपतिमहासालानं वा सद्धादेय्यं मञ्चपीठं परिभुञ्जेय्या”ति?
Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho varaṁ—yaṁ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṁ ayomañcaṁ vā ayopīṭhaṁ vā abhinisīdāpeyya vā abhinipajjāpeyya vā, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ mañcapīṭhaṁ2 paribhuñjeyyā”ti?
What do you think, bhikkhus? Which is better—to have a strong man grab you by the head or shoulders and make you sit or lie down on red-hot iron bed or seat? Or to enjoy the use of beds and chairs given in faith by well-to-do aristocrats or brahmins or householders?”
“एतदेव, भन्ते, वरं—यं खत्तियमहासालानं वा ब्राह्मणमहासालानं वा गहपतिमहासालानं वा सद्धादेय्यं मञ्चपीठं परिभुञ्जेय्य, दुक्खञ्हेतं, भन्ते, यं बलवा पुरिसो सीसे वा गहेत्वा खन्धे वा गहेत्वा तत्तं अयोमञ्चं वा अयोपीठं वा अभिनिसीदापेय्य वा अभिनिपज्जापेय्य वा”ति।
“Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ mañcapīṭhaṁ paribhuñjeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṁ ayomañcaṁ vā ayopīṭhaṁ vā abhinisīdāpeyya vā abhinipajjāpeyya vā”ti.
“Sir, it would be much better to enjoy the use of beds and chairs given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man grab you by the head or shoulders and make you sit or lie down on a red-hot iron bed or seat.”
“आरोचयामि वो, भिक्खवे, पटिवेदयामि वो, भिक्खवे, यथा एतदेव तस्स वरं दुस्सीलस्स …पे… कसम्बुजातस्स यं बलवा पुरिसो सीसे वा गहेत्वा खन्धे वा गहेत्वा तत्तं अयोमञ्चं वा अयोपीठं वा अभिनिसीदापेय्य वा अभिनिपज्जापेय्य वा। तं किस्स हेतु? ततोनिदानञ्हि सो, भिक्खवे, मरणं वा निगच्छेय्य मरणमत्तं वा दुक्खं, न त्वेव तप्पच्चया कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जेय्य। यञ्च खो सो, भिक्खवे, दुस्सीलो पापधम्मो …पे… कसम्बुजातो खत्तियमहासालानं वा ब्राह्मणमहासालानं वा गहपतिमहासालानं वा सद्धादेय्यं मञ्चपीठं परिभुञ्जति। तञ्हि तस्स, भिक्खवे, होति दीघरत्तं अहिताय दुक्खाय कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति।
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṁ dussīlassa …pe… kasambujātassa yaṁ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṁ ayomañcaṁ vā ayopīṭhaṁ vā abhinisīdāpeyya vā abhinipajjāpeyya vā. Taṁ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ mañcapīṭhaṁ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
“I declare this to you, bhikkhus, I announce this to you! It would be better for that unethical man to have a strong man grab him by the head or shoulders and make him sit or lie down on a red-hot iron bed or seat. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. But when such an unethical man enjoys the use of beds and seats given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.
तं किं मञ्ञथ, भिक्खवे, कतमं नु खो वरं—यं बलवा पुरिसो उद्धम्पादं अधोसिरं गहेत्वा तत्ताय लोहकुम्भिया पक्खिपेय्य आदित्ताय सम्पज्जलिताय सजोतिभूताय—सो तत्थ फेणुद्देहकं पच्चमानो सकिम्पि उद्धं गच्छेय्य सकिम्पि अधो गच्छेय्य सकिम्पि तिरियं गच्छेय्य, यं वा खत्तियमहासालानं वा ब्राह्मणमहासालानं वा गहपतिमहासालानं वा सद्धादेय्यं विहारं परिभुञ्जेय्या”ति?
Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho varaṁ—yaṁ balavā puriso uddhampādaṁ adhosiraṁ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya—so tattha pheṇuddehakaṁ paccamāno sakimpi uddhaṁ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṁ gaccheyya, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ vihāraṁ paribhuñjeyyā”ti?
What do you think, bhikkhus? Which is better—to have a strong man grab you, turn you upside down, and shove you in a red-hot copper pot, burning, blazing, and glowing, where you’re seared in boiling scum, and swept up and down and round and round. Or to enjoy the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders?”
“एतदेव, भन्ते, वरं—यं खत्तियमहासालानं वा ब्राह्मणमहासालानं वा गहपतिमहासालानं वा सद्धादेय्यं विहारं परिभुञ्जेय्य, दुक्खञ्हेतं, भन्ते, यं बलवा पुरिसो उद्धम्पादं अधोसिरं गहेत्वा तत्ताय लोहकुम्भिया पक्खिपेय्य आदित्ताय सम्पज्जलिताय सजोतिभूताय—सो तत्थ फेणुद्देहकं पच्चमानो सकिम्पि उद्धं गच्छेय्य सकिम्पि अधो गच्छेय्य सकिम्पि तिरियं गच्छेय्या”ति।
“Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ vihāraṁ paribhuñjeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso uddhampādaṁ adhosiraṁ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya—so tattha pheṇuddehakaṁ paccamāno sakimpi uddhaṁ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṁ gaccheyyā”ti.
“Sir, it would be much better to enjoy the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man grab you, turn you upside down, and shove you in a red-hot copper pot, burning, blazing, and glowing, where you’re seared in boiling scum, and swept up and down and round and round.”
“आरोचयामि वो, भिक्खवे, पटिवेदयामि वो, भिक्खवे, यथा एतदेव तस्स वरं दुस्सीलस्स पापधम्मस्स …पे… कसम्बुजातस्स यं बलवा पुरिसो उद्धम्पादं अधोसिरं गहेत्वा …पे… सकिम्पि तिरियं गच्छेय्य। तं किस्स हेतु? ततोनिदानञ्हि सो, भिक्खवे, मरणं वा निगच्छेय्य मरणमत्तं वा दुक्खं, न त्वेव तप्पच्चया कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जेय्य। यञ्च खो सो, भिक्खवे, दुस्सीलो पापधम्मो …पे… कसम्बुजातो खत्तियमहासालानं वा ब्राह्मणमहासालानं वा गहपतिमहासालानं वा सद्धादेय्यं विहारं परिभुञ्जति। तञ्हि तस्स, भिक्खवे, होति दीघरत्तं अहिताय दुक्खाय कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति।
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṁ dussīlassa pāpadhammassa …pe… kasambujātassa yaṁ balavā puriso uddhampādaṁ adhosiraṁ gahetvā …pe… sakimpi tiriyaṁ gaccheyya. Taṁ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ vihāraṁ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
“I declare this to you, bhikkhus, I announce this to you! It would be better for that unethical man to have a strong man grab him, turn him upside down, and shove him in a red-hot copper pot, burning, blazing, and glowing, where he’s seared in boiling scum, and swept up and down and round and round. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. But when such an unethical man enjoys the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.
तस्मातिह, भिक्खवे, एवं सिक्खितब्बं: ‘येसञ्च मयं परिभुञ्जाम चीवरपिण्डपातसेनासनगिलानप्पच्चयभेसज्जपरिक्खारं तेसं ते कारा महप्फला भविस्सन्ति महानिसंसा, अम्हाकञ्चेवायं पब्बज्जा अवञ्झा भविस्सति सफला सौद्रयाऽति। एवञ्हि वो, भिक्खवे, सिक्खितब्बं: ‘अत्तत्थं वा, भिक्खवे, सम्पस्समानेन अलमेव अप्पमादेन सम्पादेतुं; परत्थं वा, भिक्खवे, सम्पस्समानेन अलमेव अप्पमादेन सम्पादेतुं; उभयत्थं वा, भिक्खवे, सम्पस्समानेन अलमेव अप्पमादेन सम्पादेतुन्ऽ”ति।
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘yesañca3 mayaṁ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ4 tesaṁ te kārā mahapphalā bhavissanti mahānisaṁsā, amhākañcevāyaṁ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. Evañhi vo, bhikkhave, sikkhitabbaṁ: ‘attatthaṁ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṁ; paratthaṁ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṁ; ubhayatthaṁ vā, bhikkhave, sampassamānena alameva appamādena sampādetun’”ti.
So you should train like this: ‘Our use of robes, almsfood, lodgings, and medicines and supplies for the sick shall be of great fruit and benefit for those who offered them. And our going forth will not be wasted, but will be fruitful and fertile.’ That’s how you should train. Considering what is good for yourself, bhikkhus, is quite enough for you to persist with diligence. Considering what is good for others is quite enough for you to persist with diligence. Considering what is good for both is quite enough for you to persist with diligence.”
इदमवोच भगवा। इमस्मिञ्च पन वेय्याकरणस्मिं भञ्ञमाने सट्ठिमत्तानं भिक्खूनं उण्हं लोहितं मुखतो उग्गञ्छि। सट्ठिमत्ता भिक्खू सिक्खं पच्चक्खाय हीनायावत्तिंसु:
Idamavoca bhagavā. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ uṇhaṁ lohitaṁ mukhato uggañchi. Saṭṭhimattā bhikkhū sikkhaṁ paccakkhāya hīnāyāvattiṁsu:
That is what the Buddha said. And while this discourse was being spoken, sixty monks spewed hot blood from their mouths. Sixty bhikkhus resigned the training and returned to a lesser life, saying:
“सुदुक्करं भगवा, सुदुक्करं भगवा”ति। सट्ठिमत्तानं भिक्खूनं अनुपादाय आसवेहि चित्तानि विमुच्चिंसूति।
“sudukkaraṁ bhagavā, sudukkaraṁ bhagavā”ti. Saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.
“It’s too hard, Blessed One! It’s just too hard!” And sixty monks were freed from defilements by not grasping.
अट्ठमं।
Aṭṭhamaṁ.
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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