| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ४।१९३
Aṅguttara Nikāya 4.193
Numbered Discourses 4.193
२०। महावग्ग
20. Mahāvagga
20. The Great Chapter
भद्दियसुत्त
Bhaddiyasutta
With Bhaddiya
एकं समयं भगवा वेसालियं विहरति महावने कूटागारसालायं। अथ खो भद्दियो लिच्छवि येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो भद्दियो लिच्छवि भगवन्तं एतदवोच:
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha kho bhaddiyo licchavi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho bhaddiyo licchavi bhagavantaṁ etadavoca:
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Bhaddiya the Licchavi went up to the Buddha, bowed, sat down to one side, and said to him:
“सुतं मेतं, भन्ते: ‘मायावी समणो गोतमो आवट्टनिं मायं जानाति याय अञ्ञतित्थियानं सावके आवट्टेतीऽति। ये ते, भन्ते, एवमाहंसु: ‘मायावी समणो गोतमो आवट्टनिं मायं जानाति याय अञ्ञतित्थियानं सावके आवट्टेतीऽति, कच्चि ते, भन्ते, भगवतो वुत्तवादिनो, न च भगवन्तं अभूतेन अब्भाचिक्खन्ति, धम्मस्स च अनुधम्मं ब्याकरोन्ति, न च कोचि सहधम्मिको वादानुपातो गारय्हं ठानं आगच्छति, अनब्भक्खातुकामा हि मयं, भन्ते, भगवन्तन्”ति?
“Sutaṁ metaṁ, bhante: ‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’ti. Ye te, bhante, evamāhaṁsu: ‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa ca anudhammaṁ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgacchati, anabbhakkhātukāmā hi mayaṁ, bhante, bhagavantan”ti?
“Sir, I have heard this: ‘The ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those of other religions.’ I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”
“एथ तुम्हे, भद्दिय, मा अनुस्सवेन, मा परम्पराय, मा इतिकिराय, मा पिटकसम्पदानेन, मा तक्कहेतु, मा नयहेतु, मा आकारपरिवितक्केन, मा दिट्ठिनिज्झानक्खन्तिया, मा भब्बरूपताय, मा ‘समणो नो गरूऽति। यदा तुम्हे, भद्दिय, अत्तनाव जानेय्याथ: ‘इमे धम्मा अकुसला, इमे धम्मा सावज्जा, इमे धम्मा विञ्ञुगरहिता, इमे धम्मा समत्ता समादिन्ना अहिताय दुक्खाय संवत्तन्तीऽति, अथ तुम्हे, भद्दिय, पजहेय्याथ।
“Etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, bhaddiya, attanāva jāneyyātha: ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, bhaddiya, pajaheyyātha.
“Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.
तं किं मञ्ञथ, भद्दिय, लोभो पुरिसस्स अज्झत्तं उप्पज्जमानो उप्पज्जति हिताय वा अहिताय वा”ति?
Taṁ kiṁ maññatha, bhaddiya, lobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
What do you think, Bhaddiya? Does greed come up in a person for their welfare or harm?”
“अहिताय, भन्ते”।
“Ahitāya, bhante”.
“Harm, sir.”
“लुद्धो पनायं, भद्दिय, पुरिसपुग्गलो लोभेन अभिभूतो परियादिन्नचित्तो पाणम्पि हनति, अदिन्नम्पि आदियति, परदारम्पि गच्छति, मुसापि भणति, परम्पि तथत्ताय समादपेति यंस होति दीघरत्तं अहिताय दुक्खाया”ति।
“Luddho panāyaṁ, bhaddiya, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya1 samādapeti yaṁsa hoti dīgharattaṁ ahitāya dukkhāyā”ti.
“A greedy individual—overcome by greed—kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“तं किं मञ्ञथ, भद्दिय, दोसो पुरिसस्स …पे… मोहो पुरिसस्स …पे… सारम्भो पुरिसस्स अज्झत्तं उप्पज्जमानो उप्पज्जति हिताय वा अहिताय वा”ति?
“Taṁ kiṁ maññatha, bhaddiya, doso purisassa …pe… moho purisassa …pe… sārambho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
“What do you think, Bhaddiya? Does hate … or delusion … or aggression come up in a person for their welfare or harm?”
“अहिताय, भन्ते”।
“Ahitāya, bhante”.
“Harm, sir.”
“सारद्धो पनायं, भद्दिय, पुरिसपुग्गलो सारम्भेन अभिभूतो परियादिन्नचित्तो पाणम्पि हनति, अदिन्नम्पि आदियति, परदारम्पि गच्छति, मुसापि भणति, परम्पि तथत्ताय समादपेति यंस होति दीघरत्तं अहिताय दुक्खाया”ति।
“Sāraddho panāyaṁ, bhaddiya, purisapuggalo sārambhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṁsa hoti dīgharattaṁ ahitāya dukkhāyā”ti.
“An aggressive individual kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“तं किं मञ्ञथ, भद्दिय, इमे धम्मा कुसला वा अकुसला वा”ति?
“Taṁ kiṁ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā”ti?
“What do you think, Bhaddiya, are these things skillful or unskillful?”
“अकुसला, भन्ते”।
“Akusalā, bhante”.
“Unskillful, sir.”
“सावज्जा वा अनवज्जा वा”ति?
“Sāvajjā vā anavajjā vā”ti?
“Blameworthy or blameless?”
“सावज्जा, भन्ते”।
“Sāvajjā, bhante”.
“Blameworthy, sir.”
“विञ्ञुगरहिता वा विञ्ञुप्पसत्था वा”ति?
“Viññugarahitā vā viññuppasatthā vā”ti?
“Criticized or praised by sensible people?”
“विञ्ञुगरहिता, भन्ते”।
“Viññugarahitā, bhante”.
“Criticized by sensible people, sir.”
“समत्ता समादिन्ना अहिताय दुक्खाय संवत्तन्ति, नो वा? कथं वा एत्थ होती”ति?
“Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā? Kathaṁ vā ettha hotī”ti?
“When you undertake them, do they lead to harm and suffering, or not? Or how do you see this?”
“समत्ता, भन्ते, समादिन्ना अहिताय दुक्खाय संवत्तन्ति। एवं नो एत्थ होती”ति।
“Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattanti. Evaṁ no ettha hotī”ti.
“When you undertake them, they lead to harm and suffering. That’s how we see it.”
“इति खो, भद्दिय, यं तं ते अवोचुम्हा—एथ तुम्हे, भद्दिय, मा अनुस्सवेन, मा परम्पराय, मा इतिकिराय, मा पिटकसम्पदानेन, मा तक्कहेतु, मा नयहेतु, मा आकारपरिवितक्केन, मा दिट्ठिनिज्झानक्खन्तिया, मा भब्बरूपताय, मा ‘समणो नो गरूऽति। यदा तुम्हे, भद्दिय, अत्तनाव जानेय्याथ: ‘इमे धम्मा अकुसला, इमे धम्मा सावज्जा, इमे धम्मा विञ्ञुगरहिता, इमे धम्मा समत्ता समादिन्ना अहिताय दुक्खाय संवत्तन्तीति, अथ तुम्हे, भद्दिय, पजहेय्याथाऽति, इति यं तं वुत्तं इदमेतं पटिच्च वुत्तं।
“Iti kho, bhaddiya, yaṁ taṁ te avocumhā—etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, bhaddiya, attanāva jāneyyātha: ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, bhaddiya, pajaheyyāthā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
“So, Bhaddiya, when we said: ‘Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’ That’s what I said, and this is why I said it.
एथ तुम्हे, भद्दिय, मा अनुस्सवेन, मा परम्पराय, मा इतिकिराय, मा पिटकसम्पदानेन, मा तक्कहेतु, मा नयहेतु, मा आकारपरिवितक्केन, मा दिट्ठिनिज्झानक्खन्तिया, मा भब्बरूपताय, मा ‘समणो नो गरूऽति। यदा तुम्हे, भद्दिय, अत्तनाव जानेय्याथ: ‘इमे धम्मा कुसला, इमे धम्मा अनवज्जा, इमे धम्मा विञ्ञुप्पसत्था, इमे धम्मा समत्ता समादिन्ना हिताय सुखाय संवत्तन्तीऽति, अथ तुम्हे, भद्दिय, उपसम्पज्ज विहरेय्याथाति।
Etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, bhaddiya, attanāva jāneyyātha: ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantī’ti, atha tumhe, bhaddiya, upasampajja vihareyyāthāti.
Please, Bhaddiya, don’t rely on oral transmission … But when you know for yourselves: ‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.
तं किं मञ्ञथ, भद्दिय, अलोभो पुरिसस्स अज्झत्तं उप्पज्जमानो उप्पज्जति हिताय वा अहिताय वा”ति?
Taṁ kiṁ maññatha, bhaddiya, alobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
What do you think, Bhaddiya? Does contentment … love … understanding … benevolence come up in a person for their welfare or harm?”
“हिताय, भन्ते”। “अलुद्धो पनायं, भद्दिय, पुरिसपुग्गलो लोभेन अनभिभूतो अपरियादिन्नचित्तो नेव पाणं हनति, न अदिन्नं आदियति, न परदारं गच्छति, न मुसा भणति, परम्पि तथत्ताय न समादपेति यंस होति दीघरत्तं हिताय सुखाया”ति। “एवं, भन्ते”।
“Hitāya, bhante”. “Aluddho panāyaṁ, bhaddiya, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṁsa hoti dīgharattaṁ hitāya sukhāyā”ti. “Evaṁ, bhante”.
“तं किं मञ्ञथ, भद्दिय, अदोसो पुरिसस्स …पे… अमोहो पुरिसस्स …पे… असारम्भो पुरिसस्स अज्झत्तं उप्पज्जमानो उप्पज्जति हिताय वा अहिताय वा”ति?
“Taṁ kiṁ maññatha, bhaddiya, adoso purisassa …pe… amoho purisassa …pe… asārambho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
“हिताय, भन्ते”।
“Hitāya, bhante”.
“Welfare, sir.”
“असारद्धो पनायं, भद्दिय, पुरिसपुग्गलो सारम्भेन अनभिभूतो अपरियादिन्नचित्तो नेव पाणं हनति, न अदिन्नं आदियति, न परदारं गच्छति, न मुसा भणति, परम्पि तथत्ताय न समादपेति यंस होति दीघरत्तं हिताय सुखाया”ति।
“Asāraddho panāyaṁ, bhaddiya, purisapuggalo sārambhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṁsa hoti dīgharattaṁ hitāya sukhāyā”ti.
“An individual who is benevolent—not overcome by aggression—doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“तं किं मञ्ञथ, भद्दिय, इमे धम्मा कुसला वा अकुसला वा”ति?
“Taṁ kiṁ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā”ti?
“What do you think, Bhaddiya, are these things skillful or unskillful?”
“कुसला, भन्ते”।
“Kusalā, bhante”.
“Skillful, sir.”
“सावज्जा वा अनवज्जा वा”ति?
“Sāvajjā vā anavajjā vā”ti?
“Blameworthy or blameless?”
“अनवज्जा, भन्ते”।
“Anavajjā, bhante”.
“Blameless, sir.”
“विञ्ञुगरहिता वा विञ्ञुप्पसत्था वा”ति?
“Viññugarahitā vā viññuppasatthā vā”ti?
“Criticized or praised by sensible people?”
“विञ्ञुप्पसत्था, भन्ते”।
“Viññuppasatthā, bhante”.
“Praised by sensible people, sir.”
“समत्ता समादिन्ना हिताय सुखाय संवत्तन्ति नो वा? कथं वा एत्थ होती”ति?
“Samattā samādinnā hitāya sukhāya saṁvattanti no vā? Kathaṁ vā ettha hotī”ti?
“When you undertake them, do they lead to welfare and happiness, or not? Or how do you see this?”
“समत्ता, भन्ते, समादिन्ना हिताय सुखाय संवत्तन्ति। एवं नो एत्थ होती”ति।
“Samattā, bhante, samādinnā hitāya sukhāya saṁvattanti. Evaṁ no ettha hotī”ti.
“When you undertake them, they lead to welfare and happiness. That’s how we see it.”
“इति खो, भद्दिय, यं तं ते अवोचुम्हा—एथ तुम्हे, भद्दिय, मा अनुस्सवेन, मा परम्पराय, मा इतिकिराय, मा पिटकसम्पदानेन, मा तक्कहेतु, मा नयहेतु, मा आकारपरिवितक्केन, मा दिट्ठिनिज्झानक्खन्तिया, मा भब्बरूपताय, मा ‘समणो नो गरूऽति। यदा तुम्हे, भद्दिय, अत्तनाव जानेय्याथ: ‘इमे धम्मा कुसला, इमे धम्मा अनवज्जा, इमे धम्मा विञ्ञुप्पसत्था, इमे धम्मा समत्ता समादिन्ना हिताय सुखाय संवत्तन्तीति, अथ तुम्हे, भद्दिय, उपसम्पज्ज विहरेय्याथाऽति, इति यं तं वुत्तं इदमेतं पटिच्च वुत्तं।
“Iti kho, bhaddiya, yaṁ taṁ te avocumhā—etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, bhaddiya, attanāva jāneyyātha: ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantīti, atha tumhe, bhaddiya, upasampajja vihareyyāthā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
“So, Bhaddiya, when we said: ‘Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’ That’s what I said, and this is why I said it.
ये खो ते, भद्दिय, लोके सन्तो सप्पुरिसा ते सावकं एवं समादपेन्ति: ‘एहि त्वं, अम्भो पुरिस, लोभं विनेय्य विहराहि। लोभं विनेय्य विहरन्तो न लोभजं कम्मं करिस्ससि कायेन वाचाय मनसा। दोसं विनेय्य विहराहि। दोसं विनेय्य विहरन्तो न दोसजं कम्मं करिस्ससि कायेन वाचाय मनसा। मोहं विनेय्य विहराहि। मोहं विनेय्य विहरन्तो न मोहजं कम्मं करिस्ससि कायेन वाचाय मनसा। सारम्भं विनेय्य विहराहि। सारम्भं विनेय्य विहरन्तो न सारम्भजं कम्मं करिस्ससि कायेन वाचाय मनसाऽ”ति।
Ye kho te, bhaddiya, loke santo sappurisā te sāvakaṁ evaṁ samādapenti: ‘ehi tvaṁ, ambho purisa, lobhaṁ vineyya2 viharāhi. Lobhaṁ vineyya3 viharanto na lobhajaṁ kammaṁ karissasi kāyena vācāya manasā. Dosaṁ vineyya viharāhi. Dosaṁ vineyya viharanto na dosajaṁ kammaṁ karissasi kāyena vācāya manasā. Mohaṁ vineyya viharāhi. Mohaṁ vineyya viharanto na mohajaṁ kammaṁ karissasi kāyena vācāya manasā. Sārambhaṁ vineyya viharāhi. Sārambhaṁ vineyya viharanto na sārambhajaṁ kammaṁ karissasi kāyena vācāya manasā’”ti.
The good people in the world encourage their disciples: ‘Please, mister, live rid of greed. Then you won’t act out of greed by way of body, speech, or mind. Live rid of hate … delusion … aggression. Then you won’t act out of hate … delusion … aggression by way of body, speech, or mind.”
एवं वुत्ते, भद्दियो लिच्छवि भगवन्तं एतदवोच: “अभिक्कन्तं, भन्ते …पे… उपासकं मं, भन्ते, भगवा धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
Evaṁ vutte, bhaddiyo licchavi bhagavantaṁ etadavoca: “abhikkantaṁ, bhante …pe… upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
When he said this, Bhaddiya the Licchavi said to the Buddha, “Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
“अपि नु ताहं, भद्दिय, एवं अवचं: ‘एहि मे त्वं, भद्दिय, सावको होहि; अहं सत्था भविस्सामीऽ”ति?
“Api nu tāhaṁ, bhaddiya, evaṁ avacaṁ: ‘ehi me tvaṁ, bhaddiya, sāvako hohi; ahaṁ satthā bhavissāmī’”ti?
“Well, Bhaddiya, did I say to you: ‘Please, Bhaddiya, be my disciple, and I will be your teacher’?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“एवंवादिं खो मं, भद्दिय, एवमक्खायिं एके समणब्राह्मणा असता तुच्छा मुसा अभूतेन अब्भाचिक्खन्ति: ‘मायावी समणो गोतमो आवट्टनिं मायं जानाति याय अञ्ञतित्थियानं सावके आवट्टेतीऽ”ति।
“Evaṁvādiṁ kho maṁ, bhaddiya, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: ‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’”ti.
“Though I speak and explain like this, certain ascetics and brahmins misrepresent me with the false, hollow, lying, untruthful claim: ‘The ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those of other religions.’”
“भद्दिका, भन्ते, आवट्टनी माया। कल्याणी, भन्ते, आवट्टनी माया। पिया मे, भन्ते, ञातिसालोहिता इमाय आवट्टनिया आवट्टेय्युं, पियानम्पि मे अस्स ञातिसालोहितानं दीघरत्तं हिताय सुखाय। सब्बे चेपि, भन्ते, खत्तिया इमाय आवट्टनिया आवट्टेय्युं, सब्बेसम्पिस्स खत्तियानं दीघरत्तं हिताय सुखाय। सब्बे चेपि, भन्ते, ब्राह्मणा … वेस्सा … सुद्दा इमाय आवट्टनिया आवट्टेय्युं, सब्बेसम्पिस्स सुद्दानं दीघरत्तं हिताय सुखाया”ति।
“Bhaddikā, bhante, āvaṭṭanī māyā. Kalyāṇī, bhante, āvaṭṭanī māyā. Piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṁ, piyānampi me assa ñātisālohitānaṁ dīgharattaṁ hitāya sukhāya. Sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ, sabbesampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya. Sabbe cepi, bhante, brāhmaṇā … vessā … suddā imāya āvaṭṭaniyā āvaṭṭeyyuṁ, sabbesampissa suddānaṁ dīgharattaṁ hitāya sukhāyā”ti.
“Sir, this conversion magic is excellent. This conversion magic is lovely! If my loved ones—relatives and kin—were to be converted by this, it would be for their lasting welfare and happiness. If all the aristocrats, brahmins, peasants, and menials were to be converted by this, it would be for their lasting welfare and happiness.”
“एवमेतं, भद्दिय, एवमेतं, भद्दिय। सब्बे चेपि, भद्दिय, खत्तिया इमाय आवट्टनिया आवट्टेय्युं अकुसलधम्मप्पहानाय कुसलधम्मूपसम्पदाय, सब्बेसम्पिस्स खत्तियानं दीघरत्तं हिताय सुखाय। सब्बे चेपि, भद्दिय, ब्राह्मणा … वेस्सा … सुद्दा आवट्टेय्युं अकुसलधम्मप्पहानाय कुसलधम्मूपसम्पदाय, सब्बेसम्पिस्स सुद्दानं दीघरत्तं हिताय सुखाय। सदेवको चेपि, भद्दिय, लोको समारको सब्रह्मको सस्समणब्राह्मणी पजा सदेवमनुस्सा इमाय आवट्टनिया आवट्टेय्युं अकुसलधम्मप्पहानाय कुसलधम्मूपसम्पदाय, सदेवकस्सपिस्स लोकस्स समारकस्स सब्रह्मकस्स सस्समणब्राह्मणिया पजाय सदेवमनुस्साय दीघरत्तं हिताय सुखाय। इमे चेपि, भद्दिय, महासाला इमाय आवट्टनिया आवट्टेय्युं अकुसलधम्मप्पहानाय कुसलधम्मूपसम्पदाय, इमेसम्पिस्स महासालानं दीघरत्तं हिताय सुखाय (…)। को पन वादो मनुस्सभूतस्सा”ति।
“Evametaṁ, bhaddiya, evametaṁ, bhaddiya. Sabbe cepi, bhaddiya, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya. Sabbe cepi, bhaddiya, brāhmaṇā … vessā … suddā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa suddānaṁ dīgharattaṁ hitāya sukhāya. Sadevako cepi, bhaddiya, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāya. Ime cepi, bhaddiya, mahāsālā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, imesampissa mahāsālānaṁ dīgharattaṁ hitāya sukhāya (…). Ko pana vādo manussabhūtassā”ti.
“That’s so true, Bhaddiya! That’s so true, Bhaddiya! If all the aristocrats, brahmins, peasants, and menials were to be converted by this, it would be for their lasting welfare and happiness. If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to be converted by this, for giving up unskillful qualities and embracing skillful qualities, it would be for their lasting welfare and happiness. If these great sal trees were to be converted by this, for giving up unskillful qualities and embracing skillful qualities, it would be for their lasting welfare and happiness—if they were sentient. How much more then a human being!”
ततियं।
Tatiyaṁ.
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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