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अङ्गुत्तर निकाय ५।१६७
Aṅguttara Nikāya 5.167
Numbered Discourses 5.167
१७। आघातवग्ग
17. Āghātavagga
17. Resentment
चोदनासुत्त
Codanāsutta
Accusation
तत्र खो आयस्मा सारिपुत्तो भिक्खू आमन्तेसि: “चोदकेन, आवुसो, भिक्खुना परं चोदेतुकामेन पञ्च धम्मे अज्झत्तं उपट्ठापेत्वा परो चोदेतब्बो।
Tatra kho āyasmā sāriputto bhikkhū āmantesi: “codakena, āvuso, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo.
There Sāriputta addressed the bhikkhus: “Friends, a bhikkhu who wants to accuse another should first establish five things in themselves.
कतमे पञ्च? कालेन वक्खामि, नो अकालेन; भूतेन वक्खामि, नो अभूतेन; सण्हेन वक्खामि, नो फरुसेन; अत्थसंहितेन वक्खामि, नो अनत्थसंहितेन; मेत्तचित्तो वक्खामि, नो दोसन्तरो। चोदकेन, आवुसो, भिक्खुना परं चोदेतुकामेन इमे पञ्च धम्मे अज्झत्तं उपट्ठापेत्वा परो चोदेतब्बो।
Katame pañca? Kālena vakkhāmi, no akālena; bhūtena vakkhāmi, no abhūtena; saṇhena vakkhāmi, no pharusena; atthasaṁhitena vakkhāmi, no anatthasaṁhitena; mettacitto1 vakkhāmi, no dosantaro. Codakena, āvuso, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo.
What five? I will speak at the right time, not at the wrong time. I will speak truthfully, not falsely. I will speak gently, not harshly. I will speak beneficially, not harmfully. I will speak lovingly, not from secret hate. A bhikkhu who wants to accuse another should first establish these five things in themselves.
इधाहं, आवुसो, एकच्चं पुग्गलं पस्सामि अकालेन चोदियमानं नो कालेन कुपितं, अभूतेन चोदियमानं नो भूतेन कुपितं, फरुसेन चोदियमानं नो सण्हेन कुपितं, अनत्थसंहितेन चोदियमानं नो अत्थसंहितेन कुपितं, दोसन्तरेन चोदियमानं नो मेत्तचित्तेन कुपितं।
Idhāhaṁ, āvuso, ekaccaṁ puggalaṁ passāmi akālena codiyamānaṁ no kālena kupitaṁ, abhūtena codiyamānaṁ no bhūtena kupitaṁ, pharusena codiyamānaṁ no saṇhena kupitaṁ, anatthasaṁhitena codiyamānaṁ no atthasaṁhitena kupitaṁ, dosantarena codiyamānaṁ no mettacittena kupitaṁ.
Take a case where I see a certain person being accused at the wrong time, not being disturbed at the right time. They’re accused falsely, not disturbed truthfully. They’re accused harshly, not disturbed gently. They’re accused harmfully, not disturbed beneficially. They’re accused with secret hate, not disturbed lovingly.
अधम्मचुदितस्स, आवुसो, भिक्खुनो पञ्चहाकारेहि अविप्पटिसारो उपदहातब्बो: ‘अकालेनायस्मा चुदितो नो कालेन, अलं ते अविप्पटिसाराय; अभूतेनायस्मा चुदितो नो भूतेन, अलं ते अविप्पटिसाराय; फरुसेनायस्मा चुदितो नो सण्हेन, अलं ते अविप्पटिसाराय; अनत्थसंहितेनायस्मा चुदितो नो अत्थसंहितेन, अलं ते अविप्पटिसाराय; दोसन्तरेनायस्मा चुदितो नो मेत्तचित्तेन, अलं ते अविप्पटिसारायाऽति। अधम्मचुदितस्स, आवुसो, भिक्खुनो इमेहि पञ्चहाकारेहि अविप्पटिसारो उपदहातब्बो।
Adhammacuditassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo: ‘akālenāyasmā cudito no kālena, alaṁ te avippaṭisārāya; abhūtenāyasmā cudito no bhūtena, alaṁ te avippaṭisārāya; pharusenāyasmā cudito no saṇhena, alaṁ te avippaṭisārāya; anatthasaṁhitenāyasmā cudito no atthasaṁhitena, alaṁ te avippaṭisārāya; dosantarenāyasmā cudito no mettacittena, alaṁ te avippaṭisārāyā’ti. Adhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo.
The bhikkhu who is accused improperly should be reassured in five ways. ‘Venerable, you were accused at the wrong time, not at the right time. There’s no need for you to feel remorse. You were accused falsely, not truthfully. … You were accused harshly, not gently. … You were accused harmfully, not beneficially. … You were accused with secret hate, not lovingly. There’s no need for you to feel remorse.’ A bhikkhu who is accused improperly should be reassured in these five ways.
अधम्मचोदकस्स, आवुसो, भिक्खुनो पञ्चहाकारेहि विप्पटिसारो उपदहातब्बो: ‘अकालेन ते, आवुसो, चोदितो नो कालेन, अलं ते विप्पटिसाराय; अभूतेन ते, आवुसो, चोदितो नो भूतेन, अलं ते विप्पटिसाराय; फरुसेन ते, आवुसो, चोदितो नो सण्हेन, अलं ते विप्पटिसाराय; अनत्थसंहितेन ते, आवुसो, चोदितो नो अत्थसंहितेन, अलं ते विप्पटिसाराय; दोसन्तरेन ते, आवुसो, चोदितो नो मेत्तचित्तेन, अलं ते विप्पटिसारायाऽति। अधम्मचोदकस्स, आवुसो, भिक्खुनो इमेहि पञ्चहाकारेहि विप्पटिसारो उपदहातब्बो। तं किस्स हेतु? यथा न अञ्ञोपि भिक्खु अभूतेन चोदेतब्बं मञ्ञेय्याति।
Adhammacodakassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo: ‘akālena te, āvuso, codito2 no kālena, alaṁ te vippaṭisārāya; abhūtena te, āvuso, codito no bhūtena, alaṁ te vippaṭisārāya; pharusena te, āvuso, codito no saṇhena, alaṁ te vippaṭisārāya; anatthasaṁhitena te, āvuso, codito no atthasaṁhitena, alaṁ te vippaṭisārāya; dosantarena te, āvuso, codito no mettacittena, alaṁ te vippaṭisārāyā’ti. Adhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo. Taṁ kissa hetu? Yathā na aññopi bhikkhu abhūtena codetabbaṁ maññeyyāti.
The bhikkhu who makes improper accusations should be chastened in five ways. ‘Friend, you made an accusation at the wrong time, not at the right time. There’s a reason for you to feel remorse. You made an accusation falsely, not truthfully. … You made an accusation harshly, not gently. … You made an accusation harmfully, not beneficially. … You made an accusation with secret hate, not lovingly. There’s a reason for you to feel remorse.’ The bhikkhu who makes improper accusations should be chastened in these five ways. Why is that? So that another bhikkhu wouldn’t think to make a false accusation.
इध पनाहं, आवुसो, एकच्चं पुग्गलं पस्सामि कालेन चोदियमानं नो अकालेन कुपितं, भूतेन चोदियमानं नो अभूतेन कुपितं, सण्हेन चोदियमानं नो फरुसेन कुपितं, अत्थसंहितेन चोदियमानं नो अनत्थसंहितेन कुपितं, मेत्तचित्तेन चोदियमानं नो दोसन्तरेन कुपितं।
Idha panāhaṁ, āvuso, ekaccaṁ puggalaṁ passāmi kālena codiyamānaṁ no akālena kupitaṁ, bhūtena codiyamānaṁ no abhūtena kupitaṁ, saṇhena codiyamānaṁ no pharusena kupitaṁ, atthasaṁhitena codiyamānaṁ no anatthasaṁhitena kupitaṁ, mettacittena codiyamānaṁ no dosantarena kupitaṁ.
Take a case where I see a certain person being accused at the right time, not being disturbed at the wrong time. They’re accused truthfully, not disturbed falsely. They’re accused gently, not disturbed harshly. They’re accused beneficially, not disturbed harmfully. They’re accused lovingly, not disturbed with secret hate.
धम्मचुदितस्स, आवुसो, भिक्खुनो पञ्चहाकारेहि विप्पटिसारो उपदहातब्बो: ‘कालेनायस्मा चुदितो नो अकालेन, अलं ते विप्पटिसाराय; भूतेनायस्मा चुदितो नो अभूतेन, अलं ते विप्पटिसाराय; सण्हेनायस्मा चुदितो नो फरुसेन, अलं ते विप्पटिसाराय; अत्थसंहितेनायस्मा चुदितो नो अनत्थसंहितेन, अलं ते विप्पटिसाराय; मेत्तचित्तेनायस्मा चुदितो नो दोसन्तरेन, अलं ते विप्पटिसारायाऽति। धम्मचुदितस्स, आवुसो, भिक्खुनो इमेहि पञ्चहाकारेहि विप्पटिसारो उपदहातब्बो।
Dhammacuditassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo: ‘kālenāyasmā cudito no akālena, alaṁ te vippaṭisārāya; bhūtenāyasmā cudito no abhūtena, alaṁ te vippaṭisārāya; saṇhenāyasmā cudito no pharusena, alaṁ te vippaṭisārāya; atthasaṁhitenāyasmā cudito no anatthasaṁhitena, alaṁ te vippaṭisārāya; mettacittenāyasmā cudito no dosantarena, alaṁ te vippaṭisārāyā’ti. Dhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo.
The bhikkhu who is accused properly should be chastened in five ways. ‘Venerable, you were accused at the right time, not at the wrong time. There’s a reason for you to feel remorse. You were accused truthfully, not falsely. … You were accused gently, not harshly. … You were accused beneficially, not harmfully. … You were accused lovingly, not with secret hate. There’s a reason for you to feel remorse.’ The bhikkhu who is accused properly should be chastened in these five ways.
धम्मचोदकस्स, आवुसो, भिक्खुनो पञ्चहाकारेहि अविप्पटिसारो उपदहातब्बो: ‘कालेन ते, आवुसो, चोदितो नो अकालेन, अलं ते अविप्पटिसाराय; भूतेन ते, आवुसो, चोदितो नो अभूतेन, अलं ते अविप्पटिसाराय; सण्हेन ते, आवुसो, चोदितो नो फरुसेन, अलं ते अविप्पटिसाराय; अत्थसंहितेन ते, आवुसो, चोदितो नो अनत्थसंहितेन, अलं ते अविप्पटिसाराय; मेत्तचित्तेन ते, आवुसो, चोदितो नो दोसन्तरेन, अलं ते अविप्पटिसारायाऽति। धम्मचोदकस्स, आवुसो, भिक्खुनो इमेहि पञ्चहाकारेहि अविप्पटिसारो उपदहातब्बो। तं किस्स हेतु? यथा अञ्ञोपि भिक्खु भूतेन चोदितब्बं मञ्ञेय्याति।
Dhammacodakassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo: ‘kālena te, āvuso, codito no akālena, alaṁ te avippaṭisārāya; bhūtena te, āvuso, codito no abhūtena, alaṁ te avippaṭisārāya; saṇhena te, āvuso, codito no pharusena, alaṁ te avippaṭisārāya; atthasaṁhitena te, āvuso, codito no anatthasaṁhitena, alaṁ te avippaṭisārāya; mettacittena te, āvuso, codito no dosantarena, alaṁ te avippaṭisārāyā’ti. Dhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo. Taṁ kissa hetu? Yathā aññopi bhikkhu bhūtena coditabbaṁ maññeyyāti.
The bhikkhu who makes proper accusations should be reassured in five ways. ‘Friend, you made an accusation at the right time, not at the wrong time. There’s no need for you to feel remorse. You made an accusation truthfully, not falsely. … You made an accusation gently, not harshly. … You made an accusation beneficially, not harmfully. … You made an accusation lovingly, not with secret hate. There’s no need for you to feel remorse.’ The bhikkhu who makes proper accusations should be reassured in these five ways. Why is that? So that another bhikkhu would think to make a true accusation.
चुदितेन, आवुसो, पुग्गलेन द्वीसु धम्मेसु पतिट्ठातब्बं—सच्चे च, अकुप्पे च। मञ्चेपि, आवुसो, परे चोदेय्युं कालेन वा अकालेन वा भूतेन वा अभूतेन वा सण्हेन वा फरुसेन वा अत्थसंहितेन वा अनत्थसंहितेन वा मेत्तचित्ता वा दोसन्तरा वा, अहम्पि द्वीसुयेव धम्मेसु पतिट्ठहेय्यं—सच्चे च, अकुप्पे च। सचे जानेय्यं: ‘अत्थेसो मयि धम्मोऽति, ‘अत्थीऽति नं वदेय्यं: ‘संविज्जतेसो मयि धम्मोऽति। सचे जानेय्यं: ‘नत्थेसो मयि धम्मोऽति, ‘नत्थीऽति नं वदेय्यं: ‘नेसो धम्मो मयि संविज्जतीऽ”ति।
Cuditena, āvuso, puggalena dvīsu dhammesu patiṭṭhātabbaṁ—sacce ca, akuppe ca. Mañcepi, āvuso, pare codeyyuṁ kālena vā akālena vā bhūtena vā abhūtena vā saṇhena vā pharusena vā atthasaṁhitena vā anatthasaṁhitena vā mettacittā vā dosantarā vā, ahampi dvīsuyeva dhammesu patiṭṭhaheyyaṁ—sacce ca, akuppe ca. Sace jāneyyaṁ: ‘attheso mayi dhammo’ti, ‘atthī’ti naṁ vadeyyaṁ: ‘saṁvijjateso mayi dhammo’ti. Sace jāneyyaṁ: ‘nattheso mayi dhammo’ti, ‘natthī’ti naṁ vadeyyaṁ: ‘neso dhammo mayi saṁvijjatī’”ti.
A person who is accused should ground themselves in two things: truth and an even temper. Even if others accuse me—at the right time or the wrong time, truthfully or falsely, gently or harshly, beneficially or harmfully, lovingly or with secret hate—I will still ground myself in two things: truth and an even temper. If I know that that quality is found in me, I will tell them that it is. If I know that that quality is not found in me, I will tell them that it is not.”
“एवम्पि खो ते, सारिपुत्त, वुच्चमाना अथ च पनिधेकच्चे मोघपुरिसा न पदक्खिणं गण्हन्ती”ति।
“Evampi kho te, sāriputta, vuccamānā atha ca panidhekacce moghapurisā na padakkhiṇaṁ gaṇhantī”ti.
“Even when you speak like this, Sāriputta, there are still some foolish people here who do not respectfully take it up.”
“ये ते, भन्ते, पुग्गला अस्सद्धा जीविकत्था न सद्धा अगारस्मा अनगारियं पब्बजिता सठा मायाविनो केतबिनो उद्धता उन्नळा चपला मुखरा विकिण्णवाचा इन्द्रियेसु अगुत्तद्वारा भोजने अमत्तञ्ञुनो जागरियं अननुयुत्ता सामञ्ञे अनपेक्खवन्तो सिक्खाय न तिब्बगारवा बाहुलिका साथलिका ओक्कमने पुब्बङ्गमा पविवेके निक्खित्तधुरा कुसीता हीनवीरिया मुट्ठस्सतिनो असम्पजाना असमाहिता विब्भन्तचित्ता दुप्पञ्ञा एळमूगा, ते मया एवं वुच्चमाना न पदक्खिणं गण्हन्ति।
“Ye te, bhante, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino3 uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, te mayā evaṁ vuccamānā na padakkhiṇaṁ gaṇhanti.
“Sir, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not dedicated to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and immersion, with straying minds, witless and stupid. When I speak to them like this, they don’t respectfully take it up.
ये पन ते, भन्ते, कुलपुत्ता सद्धा अगारस्मा अनगारियं पब्बजिता असठा अमायाविनो अकेतबिनो अनुद्धता अनुन्नळा अचपला अमुखरा अविकिण्णवाचा इन्द्रियेसु गुत्तद्वारा भोजने मत्तञ्ञुनो जागरियं अनुयुत्ता सामञ्ञे अपेक्खवन्तो सिक्खाय तिब्बगारवा न बाहुलिका न साथलिका ओक्कमने निक्खित्तधुरा पविवेके पुब्बङ्गमा आरद्धवीरिया पहितत्ता उपट्ठितस्सतिनो सम्पजाना समाहिता एकग्गचित्ता पञ्ञवन्तो अनेळमूगा, ते मया एवं वुच्चमाना पदक्खिणं गण्हन्ती”ति।
Ye pana te, bhante, kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṁ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te mayā evaṁ vuccamānā padakkhiṇaṁ gaṇhantī”ti.
Sir, there are those gentlemen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, scurrilous, and loose-tongued. They guard their sense doors and eat in moderation, and they are dedicated to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with situational awareness, immersion, and unified minds; wise, not stupid. When I speak to them like this, they do respectfully take it up.”
“ये ते, सारिपुत्त, पुग्गला अस्सद्धा जीविकत्था न सद्धा अगारस्मा अनगारियं पब्बजिता सठा मायाविनो केतबिनो उद्धता उन्नळा चपला मुखरा विकिण्णवाचा इन्द्रियेसु अगुत्तद्वारा भोजने अमत्तञ्ञुनो जागरियं अननुयुत्ता सामञ्ञे अनपेक्खवन्तो सिक्खाय न तिब्बगारवा बाहुलिका साथलिका ओक्कमने पुब्बङ्गमा पविवेके निक्खित्तधुरा कुसीता हीनवीरिया मुट्ठस्सतिनो असम्पजाना असमाहिता विब्भन्तचित्ता दुप्पञ्ञा एळमूगा, तिट्ठन्तु ते।
“Ye te, sāriputta, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tiṭṭhantu te.
“Sāriputta, those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood … Leave them be.
ये पन ते, सारिपुत्त, कुलपुत्ता सद्धा अगारस्मा अनगारियं पब्बजिता असठा अमायाविनो अकेतबिनो अनुद्धता अनुन्नळा अचपला अमुखरा अविकिण्णवाचा इन्द्रियेसु गुत्तद्वारा भोजने मत्तञ्ञुनो जागरियं अनुयुत्ता सामञ्ञे अपेक्खवन्तो सिक्खाय तिब्बगारवा न बाहुलिका न साथलिका ओक्कमने निक्खित्तधुरा पविवेके पुब्बङ्गमा आरद्धवीरिया पहितत्ता उपट्ठितस्सतिनो सम्पजाना समाहिता एकग्गचित्ता पञ्ञवन्तो अनेळमूगा, ते त्वं, सारिपुत्त, वदेय्यासि। ओवद, सारिपुत्त, सब्रह्मचारी; अनुसास, सारिपुत्त, सब्रह्मचारी: ‘असद्धम्मा वुट्ठापेत्वा सद्धम्मे पतिट्ठापेस्सामि सब्रह्मचारीऽति। एवञ्हि ते, सारिपुत्त, सिक्खितब्बन्”ति।
Ye pana te, sāriputta, kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṁ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te tvaṁ, sāriputta, vadeyyāsi. Ovada, sāriputta, sabrahmacārī; anusāsa, sāriputta, sabrahmacārī: ‘asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpessāmi sabrahmacārī’ti. Evañhi te, sāriputta, sikkhitabban”ti.
But those gentlemen who went forth from the lay life to homelessness out of faith … You should speak to them. Sāriputta, you should advise your spiritual companions! You should instruct your spiritual companions! Thinking: ‘I will draw my spiritual companions away from false teachings and ground them in true teachings.’ That’s how you should train.”
सत्तमं।
Sattamaṁ.
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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