| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ५।५१
Aṅguttara Nikāya 5.51
Numbered Discourses 5.51
६। नीवरणवग्ग
6. Nīvaraṇavagga
6. Hindrances
आवरणसुत्त
Āvaraṇasutta
Obstacles
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे। तत्र खो भगवा भिक्खू आमन्तेसि: “भिक्खवो”ति।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the bhikkhus, “Bhikkhus!”
“भदन्ते”ति ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” they replied. The Buddha said this:
“पञ्चिमे, भिक्खवे, आवरणा नीवरणा चेतसो अज्झारुहा पञ्ञाय दुब्बलीकरणा। कतमे पञ्च? कामच्छन्दो, भिक्खवे, आवरणो नीवरणो चेतसो अज्झारुहो पञ्ञाय दुब्बलीकरणो। ब्यापादो, भिक्खवे, आवरणो नीवरणो चेतसो अज्झारुहो पञ्ञाय दुब्बलीकरणो। थिनमिद्धं, भिक्खवे, आवरणं नीवरणं चेतसो अज्झारुहं पञ्ञाय दुब्बलीकरणं। उद्धच्चकुक्कुच्चं, भिक्खवे, आवरणं नीवरणं चेतसो अज्झारुहं पञ्ञाय दुब्बलीकरणं। विचिकिच्छा, भिक्खवे, आवरणा नीवरणा चेतसो अज्झारुहा पञ्ञाय दुब्बलीकरणा। इमे खो, भिक्खवे, पञ्च आवरणा नीवरणा चेतसो अज्झारुहा पञ्ञाय दुब्बलीकरणा।
“Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Katame pañca? Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. Thinamiddhaṁ, bhikkhave, āvaraṇaṁ nīvaraṇaṁ cetaso ajjhāruhaṁ paññāya dubbalīkaraṇaṁ. Uddhaccakukkuccaṁ, bhikkhave, āvaraṇaṁ nīvaraṇaṁ cetaso ajjhāruhaṁ paññāya dubbalīkaraṇaṁ. Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.
“Bhikkhus, there are these five obstacles and hindrances, parasites of the mind that weaken wisdom. What five? Sensual desire … Ill will … Dullness and drowsiness … Restlessness and remorse … Doubt … These are the five obstacles and hindrances, parasites of the mind that weaken wisdom.
सो वत, भिक्खवे, भिक्खु इमे पञ्च आवरणे नीवरणे चेतसो अज्झारुहे पञ्ञाय दुब्बलीकरणे अप्पहाय, अबलाय पञ्ञाय दुब्बलाय अत्तत्थं वा ञस्सति परत्थं वा ञस्सति उभयत्थं वा ञस्सति उत्तरि वा मनुस्सधम्मा अलमरियञाणदस्सनविसेसं सच्छिकरिस्सतीति नेतं ठानं विज्जति।
So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari1 vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.
Take a bhikkhu who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite impossible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.
सेय्यथापि, भिक्खवे, नदी पब्बतेय्या दूरङ्गमा सीघसोता हारहारिनी। तस्सा पुरिसो उभतो नङ्गलमुखानि विवरेय्य। एवञ्हि सो, भिक्खवे, मज्झे नदिया सोतो विक्खित्तो विसटो ब्यादिण्णो नेव दूरङ्गमो अस्स न सीघसोतो न हारहारी।
Seyyathāpi, bhikkhave, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī. Tassā puriso ubhato naṅgalamukhāni vivareyya. Evañhi so, bhikkhave, majjhe nadiyā soto vikkhitto visaṭo byādiṇṇo neva2 dūraṅgamo assa na3 sīghasoto na4 hārahārī.
Suppose there was a mountain river that flowed swiftly, going far, carrying all before it. But then a man would open channels on both sides, so the mid-river current would be dispersed, spread out, and separated. The river would no longer flow swiftly, going far, carrying all before it.
एवमेवं खो, भिक्खवे, सो वत भिक्खु इमे पञ्च आवरणे नीवरणे चेतसो अज्झारुहे पञ्ञाय दुब्बलीकरणे अप्पहाय, अबलाय पञ्ञाय दुब्बलाय अत्तत्थं वा ञस्सति परत्थं वा ञस्सति उभयत्थं वा ञस्सति उत्तरि वा मनुस्सधम्मा अलमरियञाणदस्सनविसेसं सच्छिकरिस्सतीति नेतं ठानं विज्जति।
Evamevaṁ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.
In the same way, take a bhikkhu who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite impossible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.
सो वत, भिक्खवे, भिक्खु इमे पञ्च आवरणे नीवरणे चेतसो अज्झारुहे पञ्ञाय दुब्बलीकरणे पहाय, बलवतिया पञ्ञाय अत्तत्थं वा ञस्सति परत्थं वा ञस्सति उभयत्थं वा ञस्सति उत्तरि वा मनुस्सधम्मा अलमरियञाणदस्सनविसेसं सच्छिकरिस्सतीति ठानमेतं विज्जति।
So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjati.
Take a bhikkhu who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.
सेय्यथापि, भिक्खवे, नदी पब्बतेय्या दूरङ्गमा सीघसोता हारहारिनी। तस्सा पुरिसो उभतो नङ्गलमुखानि पिदहेय्य। एवञ्हि सो, भिक्खवे, मज्झे नदिया सोतो अविक्खित्तो अविसटो अब्यादिण्णो दूरङ्गमो चेव अस्स सीघसोतो च हारहारी च।
Seyyathāpi, bhikkhave, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī. Tassā puriso ubhato naṅgalamukhāni pidaheyya. Evañhi so, bhikkhave, majjhe nadiyā soto avikkhitto avisaṭo abyādiṇṇo dūraṅgamo ceva assa sīghasoto ca hārahārī ca.
Suppose there was a mountain river that flowed swiftly, going far, carrying all before it. But then a man would close up the channels on both sides, so the mid-river current would not be dispersed, spread out, and separated. The river would keep flowing swiftly for a long way, carrying all before it.
एवमेवं खो, भिक्खवे, सो वत भिक्खु इमे पञ्च आवरणे नीवरणे चेतसो अज्झारुहे पञ्ञाय दुब्बलीकरणे पहाय, बलवतिया पञ्ञाय अत्तत्थं वा ञस्सति परत्थं वा ञस्सति उभयत्थं वा ञस्सति उत्तरि वा मनुस्सधम्मा अलमरियञाणदस्सनविसेसं सच्छिकरिस्सतीति ठानमेतं विज्जती”ति।
Evamevaṁ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjatī”ti.
In the same way, take a bhikkhu who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.”
पठमं।
Paṭhamaṁ.
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:
