| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ४।२४४
Aṅguttara Nikāya 4.244
Numbered Discourses 4.244
२५। आपत्तिभयवग्ग
25. Āpattibhayavagga
25. Perils of Offenses
आपत्तिभयसुत्त
Āpattibhayasutta
Perils of Offenses
“चत्तारिमानि, भिक्खवे, आपत्तिभयानि। कतमानि चत्तारि?
“Cattārimāni, bhikkhave, āpattibhayāni. Katamāni cattāri?
“Bhikkhus, there are these four perils of offenses. What four?
सेय्यथापि, भिक्खवे, चोरं आगुचारिं गहेत्वा रञ्ञो दस्सेय्युं: ‘अयं ते, देव, चोरो आगुचारी। इमस्स देवो दण्डं पणेतूऽति। तमेनं राजा एवं वदेय्य: ‘गच्छथ, भो, इमं पुरिसं दळ्हाय रज्जुया पच्छाबाहं गाळ्हबन्धनं बन्धित्वा खुरमुण्डं करित्वा खरस्सरेन पणवेन रथिकाय रथिकं सिङ्घाटकेन सिङ्घाटकं परिनेत्वा दक्खिणेन द्वारेन निक्खामेत्वा दक्खिणतो नगरस्स सीसं छिन्दथाऽति। तमेनं रञ्ञो पुरिसा दळ्हाय रज्जुया पच्छाबाहं गाळ्हबन्धनं बन्धित्वा खुरमुण्डं करित्वा खरस्सरेन पणवेन रथिकाय रथिकं सिङ्घाटकेन सिङ्घाटकं परिनेत्वा दक्खिणेन द्वारेन निक्खामेत्वा दक्खिणतो नगरस्स सीसं छिन्देय्युं। तत्रञ्ञतरस्स थलट्ठस्स पुरिसस्स एवमस्स: ‘पापकं वत, भो, अयं पुरिसो कम्मं अकासि गारय्हं सीसच्छेज्जं। यत्र हि नाम रञ्ञो पुरिसा दळ्हाय रज्जुया पच्छाबाहं गाळ्हबन्धनं बन्धित्वा खुरमुण्डं करित्वा खरस्सरेन पणवेन रथिकाय रथिकं सिङ्घाटकेन सिङ्घाटकं परिनेत्वा दक्खिणेन द्वारेन निक्खामेत्वा दक्खिणतो नगरस्स सीसं छिन्दिस्सन्ति। सो वतस्साहं एवरूपं पापकम्मं न करेय्यं गारय्हं सीसच्छेज्जन्ऽति। एवमेवं खो, भिक्खवे, यस्स कस्सचि भिक्खुस्स वा भिक्खुनिया वा एवं तिब्बा भयसञ्ञा पच्चुपट्ठिता होति पाराजिकेसु धम्मेसु। तस्सेतं पाटिकङ्खं—अनापन्नो वा पाराजिकं धम्मं न आपज्जिस्सति, आपन्नो वा पाराजिकं धम्मं यथाधम्मं पटिकरिस्सति।
Seyyathāpi, bhikkhave, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ: ‘ayaṁ te, deva, coro āgucārī. Imassa devo daṇḍaṁ paṇetū’ti. Tamenaṁ rājā evaṁ vadeyya: ‘gacchatha, bho, imaṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindathā’ti. Tamenaṁ rañño purisā daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindeyyuṁ. Tatraññatarassa thalaṭṭhassa purisassa evamassa: ‘pāpakaṁ vata, bho, ayaṁ puriso kammaṁ akāsi gārayhaṁ sīsacchejjaṁ. Yatra hi nāma rañño purisā daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindissanti. So vatassāhaṁ1 evarūpaṁ pāpakammaṁ na kareyyaṁ gārayhaṁ sīsacchejjan’ti. Evamevaṁ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṁ tibbā bhayasaññā paccupaṭṭhitā hoti pārājikesu dhammesu. Tassetaṁ pāṭikaṅkhaṁ—anāpanno vā pārājikaṁ dhammaṁ na āpajjissati, āpanno vā pārājikaṁ dhammaṁ yathādhammaṁ paṭikarissati.
Suppose they were to arrest a bandit, a criminal and present him to the king, saying: ‘Your Majesty, this is a bandit, a criminal. May Your Majesty punish them!’ The king would say: ‘Go, my men, and tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and square to square to the beating of a harsh drum. Then take him out the south gate and there, to the south of the city, chop off his head.’ The king’s men would do as they were told. Then a bystander might think: ‘This man must have done a truly bad and reprehensible deed, a capital offense. There’s no way I’d ever do such a bad and reprehensible deed, a capital offense.’ In the same way, take any monk or nun who has set up such an acute perception of peril regarding expulsion offenses. It can be expected that if they haven’t committed an expulsion offense they won’t, and if they committed one they will deal with it properly.
सेय्यथापि, भिक्खवे, पुरिसो काळवत्थं परिधाय केसे पकिरित्वा मुसलं खन्धे आरोपेत्वा महाजनकायं उपसङ्कमित्वा एवं वदेय्य: ‘अहं, भन्ते, पापकम्मं अकासिं गारय्हं मोसल्लं, येन मे आयस्मन्तो अत्तमना होन्ति तं करोमीऽति। तत्रञ्ञतरस्स थलट्ठस्स पुरिसस्स एवमस्स: ‘पापकं वत, भो, अयं पुरिसो कम्मं अकासि गारय्हं मोसल्लं। यत्र हि नाम काळवत्थं परिधाय केसे पकिरित्वा मुसलं खन्धे आरोपेत्वा महाजनकायं उपसङ्कमित्वा एवं वक्खति: “अहं, भन्ते, पापकम्मं अकासिं गारय्हं मोसल्लं, येन मे आयस्मन्तो अत्तमना होन्ति तं करोमी”ति। सो वतस्साहं एवरूपं पापकम्मं न करेय्यं गारय्हं मोसल्लन्ऽति। एवमेवं खो, भिक्खवे, यस्स कस्सचि भिक्खुस्स वा भिक्खुनिया वा एवं तिब्बा भयसञ्ञा पच्चुपट्ठिता होति सङ्घादिसेसेसु धम्मेसु, तस्सेतं पाटिकङ्खं—अनापन्नो वा सङ्घादिसेसं धम्मं न आपज्जिस्सति, आपन्नो वा सङ्घादिसेसं धम्मं यथाधम्मं पटिकरिस्सति।
Seyyathāpi, bhikkhave, puriso kāḷavatthaṁ2 paridhāya kese pakiritvā musalaṁ khandhe āropetvā mahājanakāyaṁ upasaṅkamitvā evaṁ vadeyya: ‘ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ mosallaṁ, yena me āyasmanto attamanā honti taṁ karomī’ti. Tatraññatarassa thalaṭṭhassa purisassa evamassa: ‘pāpakaṁ vata, bho, ayaṁ puriso kammaṁ akāsi gārayhaṁ mosallaṁ. Yatra hi nāma kāḷavatthaṁ paridhāya kese pakiritvā musalaṁ khandhe āropetvā mahājanakāyaṁ upasaṅkamitvā evaṁ vakkhati: “ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ mosallaṁ, yena me āyasmanto attamanā honti taṁ karomī”ti. So vatassāhaṁ evarūpaṁ pāpakammaṁ na kareyyaṁ gārayhaṁ mosallan’ti. Evamevaṁ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṁ tibbā bhayasaññā paccupaṭṭhitā hoti saṅghādisesesu dhammesu, tassetaṁ pāṭikaṅkhaṁ—anāpanno vā saṅghādisesaṁ dhammaṁ na āpajjissati, āpanno vā saṅghādisesaṁ dhammaṁ yathādhammaṁ paṭikarissati.
Suppose a man was to put on a black cloth, mess up his hair, and put a club on his shoulder. Then he approaches a large crowd and says: ‘Sirs, I’ve done a bad and reprehensible deed, deserving of clubbing. I submit to your pleasure.’ Then a bystander might think: ‘This man must have done a truly bad and reprehensible deed, deserving of clubbing. … There’s no way I’d ever do such a bad and reprehensible deed, deserving of clubbing.’ In the same way, take any monk or nun who has set up such an acute perception of peril regarding suspension offenses. It can be expected that if they haven’t committed a suspension offense they won’t, and if they committed one they will deal with it properly.
सेय्यथापि, भिक्खवे, पुरिसो काळवत्थं परिधाय केसे पकिरित्वा भस्मपुटं खन्धे आरोपेत्वा महाजनकायं उपसङ्कमित्वा एवं वदेय्य: ‘अहं, भन्ते, पापकम्मं अकासिं गारय्हं भस्मपुटं। येन मे आयस्मन्तो अत्तमना होन्ति तं करोमीऽति। तत्रञ्ञतरस्स थलट्ठस्स पुरिसस्स एवमस्स: ‘पापकं वत, भो, अयं पुरिसो कम्मं अकासि गारय्हं भस्मपुटं। यत्र हि नाम काळवत्थं परिधाय केसे पकिरित्वा भस्मपुटं खन्धे आरोपेत्वा महाजनकायं उपसङ्कमित्वा एवं वक्खति: “अहं, भन्ते, पापकम्मं अकासिं गारय्हं भस्मपुटं; येन मे आयस्मन्तो अत्तमना होन्ति तं करोमी”ति। सो वतस्साहं एवरूपं पापकम्मं न करेय्यं गारय्हं भस्मपुटन्ऽति। एवमेवं खो, भिक्खवे, यस्स कस्सचि भिक्खुस्स वा भिक्खुनिया वा एवं तिब्बा भयसञ्ञा पच्चुपट्ठिता होति पाचित्तियेसु धम्मेसु, तस्सेतं पाटिकङ्खं—अनापन्नो वा पाचित्तियं धम्मं न आपज्जिस्सति, आपन्नो वा पाचित्तियं धम्मं यथाधम्मं पटिकरिस्सति।
Seyyathāpi, bhikkhave, puriso kāḷavatthaṁ paridhāya kese pakiritvā bhasmapuṭaṁ3 khandhe āropetvā mahājanakāyaṁ upasaṅkamitvā evaṁ vadeyya: ‘ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ bhasmapuṭaṁ. Yena me āyasmanto attamanā honti taṁ karomī’ti. Tatraññatarassa thalaṭṭhassa purisassa evamassa: ‘pāpakaṁ vata, bho, ayaṁ puriso kammaṁ akāsi gārayhaṁ bhasmapuṭaṁ. Yatra hi nāma kāḷavatthaṁ paridhāya kese pakiritvā bhasmapuṭaṁ khandhe āropetvā mahājanakāyaṁ upasaṅkamitvā evaṁ vakkhati: “ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ bhasmapuṭaṁ; yena me āyasmanto attamanā honti taṁ karomī”ti. So vatassāhaṁ evarūpaṁ pāpakammaṁ na kareyyaṁ gārayhaṁ bhasmapuṭan’ti. Evamevaṁ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṁ tibbā bhayasaññā paccupaṭṭhitā hoti pācittiyesu dhammesu, tassetaṁ pāṭikaṅkhaṁ—anāpanno vā pācittiyaṁ dhammaṁ na āpajjissati, āpanno vā pācittiyaṁ dhammaṁ yathādhammaṁ paṭikarissati.
Suppose a man was to put on a black cloth, mess up his hair, and put a sack of ashes on his shoulder. Then he approaches a large crowd and says: ‘Sirs, I’ve done a bad and reprehensible deed, deserving of a sack of ashes. I submit to your pleasure.’ Then a bystander might think: ‘This man must have done a truly bad and reprehensible deed, deserving of a sack of ashes. … There’s no way I’d ever do such a bad and reprehensible deed, deserving of a sack of ashes.’ In the same way, take any monk or nun who has set up such an acute perception of peril regarding confessable offenses. It can be expected that if they haven’t committed a confessable offense they won’t, and if they committed one they will deal with it properly.
सेय्यथापि, भिक्खवे, पुरिसो काळवत्थं परिधाय केसे पकिरित्वा महाजनकायं उपसङ्कमित्वा एवं वदेय्य: ‘अहं, भन्ते, पापकम्मं अकासिं गारय्हं उपवज्जं। येन मे आयस्मन्तो अत्तमना होन्ति तं करोमीऽति। तत्रञ्ञतरस्स थलट्ठस्स पुरिसस्स एवमस्स: ‘पापकं वत, भो, अयं पुरिसो कम्मं अकासि गारय्हं उपवज्जं। यत्र हि नाम काळवत्थं परिधाय केसे पकिरित्वा महाजनकायं उपसङ्कमित्वा एवं वक्खति: “अहं, भन्ते, पापकम्मं अकासिं गारय्हं उपवज्जं; येन मे आयस्मन्तो अत्तमना होन्ति तं करोमी”ति। सो वतस्साहं एवरूपं पापकम्मं न करेय्यं गारय्हं उपवज्जन्ऽति। एवमेवं खो, भिक्खवे, यस्स कस्सचि भिक्खुस्स वा भिक्खुनिया वा एवं तिब्बा भयसञ्ञा पच्चुपट्ठिता होति पाटिदेसनीयेसु धम्मेसु, तस्सेतं पाटिकङ्खं—अनापन्नो वा पाटिदेसनीयं धम्मं न आपज्जिस्सति, आपन्नो वा पाटिदेसनीयं धम्मं यथाधम्मं पटिकरिस्सति।
Seyyathāpi, bhikkhave, puriso kāḷavatthaṁ paridhāya kese pakiritvā mahājanakāyaṁ upasaṅkamitvā evaṁ vadeyya: ‘ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ upavajjaṁ. Yena me āyasmanto attamanā honti taṁ karomī’ti. Tatraññatarassa thalaṭṭhassa purisassa evamassa: ‘pāpakaṁ vata, bho, ayaṁ puriso kammaṁ akāsi gārayhaṁ upavajjaṁ. Yatra hi nāma kāḷavatthaṁ paridhāya kese pakiritvā mahājanakāyaṁ upasaṅkamitvā evaṁ vakkhati: “ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ upavajjaṁ; yena me āyasmanto attamanā honti taṁ karomī”ti. So vatassāhaṁ evarūpaṁ pāpakammaṁ na kareyyaṁ gārayhaṁ upavajjan’ti. Evamevaṁ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṁ tibbā bhayasaññā paccupaṭṭhitā hoti pāṭidesanīyesu dhammesu, tassetaṁ pāṭikaṅkhaṁ—anāpanno vā pāṭidesanīyaṁ dhammaṁ na āpajjissati, āpanno vā pāṭidesanīyaṁ dhammaṁ yathādhammaṁ paṭikarissati.
Suppose a man was to put on a black cloth and mess up his hair. Then he approaches a large crowd and says: ‘Sirs, I’ve done a bad and reprehensible deed, deserving of criticism. I submit to your pleasure.’ Then a bystander might think: ‘This man must have done a truly bad and reprehensible deed, deserving of criticism. … There’s no way I’d ever do such a bad and reprehensible deed, deserving of criticism.’ In the same way, take any monk or nun who has set up such an acute perception of peril regarding acknowledgable offenses. It can be expected that if they haven’t committed an acknowledgeable offense they won’t, and if they committed one they will deal with it properly.
इमानि खो, भिक्खवे, चत्तारि आपत्तिभयानी”ति।
Imāni kho, bhikkhave, cattāri āpattibhayānī”ti.
These are the four perils of offenses.”
दुतियं।
Dutiyaṁ.
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:
