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अङ्गुत्तर निकाय ४।१८५
Aṅguttara Nikāya 4.185
Numbered Discourses 4.185
१९। ब्राह्मणवग्ग
19. Brāhmaṇavagga
19. Brahmins
ब्राह्मणसच्चसुत्त
Brāhmaṇasaccasutta
Truths of the Brahmins
एकं समयं भगवा राजगहे विहरति गिज्झकूटे पब्बते।
Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.
Once the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
तेन खो पन समयेन सम्बहुला अभिञ्ञाता अभिञ्ञाता परिब्बाजका सिप्पिनिकातीरे परिब्बाजकारामे पटिवसन्ति, सेय्यथिदं अन्नभारो वरधरो सकुलुदायी च परिब्बाजको अञ्ञे च अभिञ्ञाता अभिञ्ञाता परिब्बाजका।
Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā sippinikātīre paribbājakārāme paṭivasanti, seyyathidaṁ annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā.
Now at that time several very well-known wanderers were residing in the monastery of the wanderers on the bank of the Sappinī river. They included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers.
अथ खो भगवा सायन्हसमयं पटिसल्लाना वुट्ठितो येन सिप्पिनिकातीरे परिब्बाजकारामो तेनुपसङ्कमि।
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena sippinikātīre paribbājakārāmo tenupasaṅkami.
Then in the late afternoon, the Buddha came out of retreat and went to the wanderer’s monastery on the bank of the Sappinī river.
तेन खो पन समयेन तेसं अञ्ञतित्थियानं परिब्बाजकानं सन्निसिन्नानं सन्निपतितानं अयमन्तरा कथा उदपादि: “इतिपि ब्राह्मणसच्चानि, इतिपि ब्राह्मणसच्चानी”ति।
Tena kho pana samayena tesaṁ aññatitthiyānaṁ paribbājakānaṁ sannisinnānaṁ sannipatitānaṁ ayamantarā kathā udapādi: “itipi brāhmaṇasaccāni, itipi brāhmaṇasaccānī”ti.
Now at that time this discussion came up while those wanderers of other religions were sitting together, “The truths of the brahmins are like this; the truths of the brahmins are like that.”
अथ खो भगवा येन ते परिब्बाजका तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि। निसज्ज खो भगवा ते परिब्बाजके एतदवोच: “काय नुत्थ, परिब्बाजका, एतरहि कथाय सन्निसिन्ना, का च पन वो अन्तराकथा विप्पकता”ति?
Atha kho bhagavā yena te paribbājakā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te paribbājake etadavoca: “Kāya nuttha, paribbājakā, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
Then the Buddha went up to those wanderers, sat down on the seat spread out, and said to them, “Wanderers, what were you sitting talking about just now? What conversation was left unfinished?”
“इध, भो गोतम, अम्हाकं सन्निसिन्नानं सन्निपतितानं अयमन्तराकथा उदपादि: ‘इतिपि ब्राह्मणसच्चानि, इतिपि ब्राह्मणसच्चानीऽ”ति।
“Idha, bho gotama, amhākaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: ‘itipi brāhmaṇasaccāni, itipi brāhmaṇasaccānī’”ti.
“Well, Master Gotama, this discussion came up among us while we were sitting together: ‘The truths of the brahmins are like this; the truths of the brahmins are like that.’”
“चत्तारिमानि, परिब्बाजका, ब्राह्मणसच्चानि मया सयं अभिञ्ञा सच्छिकत्वा पवेदितानि। कतमानि चत्तारि?
“Cattārimāni, paribbājakā, brāhmaṇasaccāni mayā sayaṁ abhiññā sacchikatvā paveditāni. Katamāni cattāri?
“Wanderers, I declare these four truths of the brahmins, having realized them with my own insight. What four?
इध, परिब्बाजका, ब्राह्मणो एवमाह: ‘सब्बे पाणा अवज्झाऽति। इति वदं ब्राह्मणो सच्चं आह, नो मुसा। सो तेन न समणोति मञ्ञति, न ब्राह्मणोति मञ्ञति, न सेय्योहमस्मीति मञ्ञति, न सदिसोहमस्मीति मञ्ञति, न हीनोहमस्मीति मञ्ञति। अपि च यदेव तत्थ सच्चं तदभिञ्ञाय पाणानंयेव अनुद्दयाय अनुकम्पाय पटिपन्नो होति।
Idha, paribbājakā, brāhmaṇo evamāha: ‘sabbe pāṇā avajjhā’ti. Iti vadaṁ brāhmaṇo saccaṁ āha, no musā. So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati. Api ca yadeva tattha saccaṁ tadabhiññāya pāṇānaṁyeva anuddayāya1 anukampāya paṭipanno hoti.
Take a brahmin who says: ‘No sentient beings should be killed.’ Saying this, a brahmin speaks the truth, not lies. But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. Rather, they simply practice out of kindness and compassion for living creatures, having had insight into the truth of that.
पुन चपरं, परिब्बाजका, ब्राह्मणो एवमाह: ‘सब्बे कामा अनिच्चा दुक्खा विपरिणामधम्माऽति। इति वदं ब्राह्मणो सच्चमाह, नो मुसा। सो तेन न समणोति मञ्ञति, न ब्राह्मणोति मञ्ञति, न सेय्योहमस्मीति मञ्ञति, न सदिसोहमस्मीति मञ्ञति, न हीनोहमस्मीति मञ्ञति। अपि च यदेव तत्थ सच्चं तदभिञ्ञाय कामानंयेव निब्बिदाय विरागाय निरोधाय पटिपन्नो होति।
Puna caparaṁ, paribbājakā, brāhmaṇo evamāha: ‘sabbe kāmā aniccā dukkhā vipariṇāmadhammā’ti. Iti vadaṁ brāhmaṇo saccamāha, no musā. So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati. Api ca yadeva tattha saccaṁ tadabhiññāya kāmānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.
Take another brahmin who says: ‘All sensual pleasures are impermanent, suffering, and perishable.’ Saying this, a brahmin speaks the truth, not lies. But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. Rather, they simply practice for disillusionment, dispassion, and cessation regarding sensual pleasures, having had insight into the truth of that.
पुन चपरं, परिब्बाजका, ब्राह्मणो एवमाह: ‘सब्बे भवा अनिच्चा …पे… तदभिञ्ञाय भवानंयेव निब्बिदाय विरागाय निरोधाय पटिपन्नो होति।
Puna caparaṁ, paribbājakā, brāhmaṇo evamāha: ‘sabbe bhavā aniccā …pe… tadabhiññāya bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.
Take another brahmin who says: ‘All states of existence are impermanent, suffering, and perishable.’ … They simply practice for disillusionment, dispassion, and cessation regarding future lives, having had insight into the truth of that.
पुन चपरं, परिब्बाजका, ब्राह्मणो एवमाह: ‘नाहं क्वचनि कस्सचि किञ्चनतस्मिं न च मम क्वचनि कत्थचि किञ्चनतत्थीऽति। इति वदं ब्राह्मणो सच्चं आह, नो मुसा। सो तेन न समणोति मञ्ञति, न ब्राह्मणोति मञ्ञति, न सेय्योहमस्मीति मञ्ञति, न सदिसोहमस्मीति मञ्ञति, न हीनोहमस्मीति मञ्ञति। अपि च यदेव तत्थ सच्चं तदभिञ्ञाय आकिञ्चञ्ञंयेव पटिपदं पटिपन्नो होति।
Puna caparaṁ, paribbājakā, brāhmaṇo evamāha: ‘nāhaṁ kvacani2 kassaci kiñcanatasmiṁ na ca mama kvacani katthaci kiñcanatatthī’ti. Iti vadaṁ brāhmaṇo saccaṁ āha, no musā. So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati. Api ca yadeva tattha saccaṁ tadabhiññāya ākiñcaññaṁyeva paṭipadaṁ paṭipanno hoti.
Take another brahmin who says: ‘I don’t belong to anyone anywhere. And nothing belongs to me anywhere.’ Saying this, a brahmin speaks the truth, not lies. But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. Rather, they simply practice the path of nothingness, having had insight into the truth of that.
इमानि खो, परिब्बाजका, चत्तारि ब्राह्मणसच्चानि मया सयं अभिञ्ञा सच्छिकत्वा पवेदितानी”ति।
Imāni kho, paribbājakā, cattāri brāhmaṇasaccāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti.
These are the four truths of the brahmins that I declare, having realized them with my own insight.”
पञ्चमं।
Pañcamaṁ.
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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