| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय १०।९२
Aṅguttara Nikāya 10.92
Numbered Discourses 10.92
१०। उपालिवग्ग
10. Upālivagga
10. With Upāli
भयसुत्त
Bhayasutta
Dangers
अथ खो अनाथपिण्डिको गहपति येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो अनाथपिण्डिकं गहपतिं भगवा एतदवोच:
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“यतो, खो, गहपति, अरियसावकस्स पञ्च भयानि वेरानि वूपसन्तानि होन्ति, चतूहि च सोतापत्तियङ्गेहि समन्नागतो होति, अरियो चस्स ञायो पञ्ञाय सुदिट्ठो होति सुप्पटिविद्धो, सो आकङ्खमानो अत्तनाव अत्तानं ब्याकरेय्य: ‘खीणनिरयोम्हि खीणतिरच्छानयोनि खीणपेत्तिविसयो खीणापायदुग्गतिविनिपातो। सोतापन्नोहमस्मि अविनिपातधम्मो नियतो सम्बोधिपरायणोऽति।
“Yato, kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto. Sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.
“Householder, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’
कतमानि पञ्च भयानि वेरानि वूपसन्तानि होन्ति? यं, गहपति, पाणातिपाती पाणातिपातपच्चया दिट्ठधम्मिकम्पि भयं वेरं पसवति सम्परायिकम्पि भयं वेरं पसवति चेतसिकम्पि दुक्खं दोमनस्सं पटिसंवेदेति, पाणातिपाता पटिविरतो नेव दिट्ठधम्मिकम्पि भयं वेरं पसवति न सम्परायिकम्पि भयं वेरं पसवति न चेतसिकम्पि दुक्खं दोमनस्सं पटिसंवेदेति। पाणातिपाता पटिविरतस्स एवं तं भयं वेरं वूपसन्तं होति।
Katamāni pañca bhayāni verāni vūpasantāni honti? Yaṁ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati samparāyikampi bhayaṁ veraṁ pasavati cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti, pāṇātipātā paṭivirato neva diṭṭhadhammikampi1 bhayaṁ veraṁ pasavati na samparāyikampi2 bhayaṁ veraṁ pasavati na cetasikampi3 dukkhaṁ domanassaṁ paṭisaṁvedeti. Pāṇātipātā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.
What are the five dangers and threats they have quelled? Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from killing living creatures.
यं, गहपति, अदिन्नादायी …पे… कामेसुमिच्छाचारी … मुसावादी … सुरामेरयमज्जपमादट्ठायी सुरामेरयमज्जपमादट्ठानपच्चया दिट्ठधम्मिकम्पि भयं वेरं पसवति सम्परायिकम्पि भयं वेरं पसवति चेतसिकम्पि दुक्खं दोमनस्सं पटिसंवेदेति, सुरामेरयमज्जपमादट्ठाना पटिविरतो नेव दिट्ठधम्मिकम्पि भयं वेरं पसवति न सम्परायिकम्पि भयं वेरं पसवति न चेतसिकम्पि दुक्खं दोमनस्सं पटिसंवेदेति। सुरामेरयमज्जपमादट्ठाना पटिविरतस्स एवं तं भयं वेरं वूपसन्तं होति। इमानि पञ्च भयानि वेरानि वूपसन्तानि होन्ति।
Yaṁ, gahapati, adinnādāyī …pe… kāmesumicchācārī … musāvādī … surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati samparāyikampi bhayaṁ veraṁ pasavati cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṁ veraṁ pasavati na samparāyikampi bhayaṁ veraṁ pasavati na cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti. Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti. Imāni pañca bhayāni verāni vūpasantāni honti.
Anyone who steals … Anyone who commits sexual misconduct … Anyone who lies … Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence. These are the five dangers and threats they have quelled.
कतमेहि चतूहि सोतापत्तियङ्गेहि समन्नागतो होति? इध, गहपति, अरियसावको बुद्धे अवेच्चप्पसादेन समन्नागतो होति: ‘इतिपि सो भगवा …पे… बुद्धो भगवाऽति; धम्मे अवेच्चप्पसादेन समन्नागतो होति: ‘स्वाक्खातो भगवता धम्मो सन्दिट्ठिको अकालिको एहिपस्सिको ओपनेय्यिको पच्चत्तं वेदितब्बो विञ्ञूहीऽति; सङ्घे अवेच्चप्पसादेन समन्नागतो होति: ‘सुप्पटिपन्नो भगवतो सावकसङ्घो, उजुप्पटिपन्नो भगवतो सावकसङ्घो, ञायप्पटिपन्नो भगवतो सावकसङ्घो, सामीचिप्पटिपन्नो भगवतो सावकसङ्घो, यदिदं चत्तारि पुरिसयुगानि अट्ठ पुरिसपुग्गला, एस भगवतो सावकसङ्घो आहुनेय्यो पाहुनेय्यो दक्खिणेय्यो अञ्जलिकरणीयो अनुत्तरं पुञ्ञक्खेत्तं लोकस्साऽति; अरियकन्तेहि सीलेहि समन्नागतो होति ‘अखण्डेहि अच्छिद्देहि असबलेहि अकम्मासेहि भुजिस्सेहि विञ्ञुप्पसत्थेहि अपरामट्ठेहि समाधिसंवत्तनिकेहिऽ। इमेहि चतूहि सोतापत्तियङ्गेहि समन्नागतो होति।
Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti: ‘itipi so bhagavā …pe… buddho bhagavā’ti; dhamme aveccappasādena samannāgato hoti: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti; saṅghe aveccappasādena samannāgato hoti: ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti; ariyakantehi sīlehi samannāgato hoti ‘akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi’. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.
What are the four factors of stream-entry that they have? It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ They have experiential confidence in the teaching: ‘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.’ They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. These are the four factors of stream-entry that they have.
कतमो चस्स अरियो ञायो पञ्ञाय सुदिट्ठो होति सुप्पटिविद्धो? इध, गहपति, अरियसावको इति पटिसञ्चिक्खति: ‘इति इमस्मिं सति इदं होति; इमस्सुप्पादा इदं उप्पज्जति; इमस्मिं असति इदं न होति; इमस्स निरोधा इदं निरुज्झति, यदिदं—अविज्जापच्चया सङ्खारा, सङ्खारपच्चया विञ्ञाणं, विञ्ञाणपच्चया नामरूपं, नामरूपपच्चया सळायतनं, सळायतनपच्चया फस्सो, फस्सपच्चया वेदना, वेदनापच्चया तण्हा, तण्हापच्चया उपादानं, उपादानपच्चया भवो, भवपच्चया जाति, जातिपच्चया जरामरणं सोकपरिदेवदुक्खदोमनस्सुपायासा सम्भवन्ति, एवमेतस्स केवलस्स दुक्खक्खन्धस्स समुदयो होति; अविज्जाय त्वेव असेसविरागनिरोधा सङ्खारनिरोधो …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स निरोधो होतीऽति। अयञ्चस्स अरियो ञायो पञ्ञाय सुदिट्ठो होति सुप्पटिविद्धो।
Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘iti imasmiṁ sati idaṁ hoti; imassuppādā idaṁ uppajjati; imasmiṁ asati idaṁ na hoti; imassa nirodhā idaṁ nirujjhati, yadidaṁ—avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti, evametassa kevalassa dukkhakkhandhassa samudayo hoti; avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti. Ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.
And what is the noble system that they have clearly seen and comprehended with wisdom? It’s when a noble disciple reflects: ‘When this exists, that is; due to the arising of this, that arises. When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: Ignorance is a condition for choices. Choices are a condition for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.’ This is the noble system that they have clearly seen and comprehended with wisdom.
यतो खो, गहपति, अरियसावकस्स इमानि पञ्च भयानि वेरानि वूपसन्तानि होन्ति, इमेहि च चतूहि सोतापत्तियङ्गेहि समन्नागतो होति, अयञ्चस्स अरियो ञायो पञ्ञाय सुदिट्ठो होति सुप्पटिविद्धो, सो आकङ्खमानो अत्तनाव अत्तानं ब्याकरेय्य: ‘खीणनिरयोम्हि खीणतिरच्छानयोनि खीणपेत्तिविसयो खीणापायदुग्गतिविनिपातो; सोतापन्नोहमस्मि अविनिपातधम्मो नियतो सम्बोधिपरायणोऽ”ति।
Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.
When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble cycle with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”
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 »]
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