| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ७।४७
Aṅguttara Nikāya 7.47
Numbered Discourses 7.47
५। महायञ्ञवग्ग
5. Mahāyaññavagga
5. A Great Sacrifice
दुतियअग्गिसुत्त
Dutiyaaggisutta
Fires (2nd)
तेन खो पन समयेन उग्गतसरीरस्स ब्राह्मणस्स महायञ्ञो उपक्खटो होति। पञ्च उसभसतानि थूणूपनीतानि होन्ति यञ्ञत्थाय, पञ्च वच्छतरसतानि थूणूपनीतानि होन्ति यञ्ञत्थाय, पञ्च वच्छतरिसतानि थूणूपनीतानि होन्ति यञ्ञत्थाय, पञ्च अजसतानि थूणूपनीतानि होन्ति यञ्ञत्थाय, पञ्च उरब्भसतानि थूणूपनीतानि होन्ति यञ्ञत्थाय।
Tena1 kho pana samayena uggatasarīrassa brāhmaṇassa mahāyañño upakkhaṭo hoti. Pañca usabhasatāni thūṇūpanītāni honti yaññatthāya, pañca vacchatarasatāni thūṇūpanītāni honti yaññatthāya, pañca vacchatarisatāni thūṇūpanītāni honti yaññatthāya, pañca ajasatāni thūṇūpanītāni honti yaññatthāya, pañca urabbhasatāni thūṇūpanītāni honti yaññatthāya.
Now at that time the brahmin Uggatasarīra had prepared a large sacrifice. Bulls, bullocks, heifers, goats and rams—five hundred of each—had been led to the post for the sacrifice.
अथ खो उग्गतसरीरो ब्राह्मणो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो उग्गतसरीरो ब्राह्मणो भगवन्तं एतदवोच: “सुतं मेतं, भो गोतम, अग्गिस्स आदानं यूपस्स उस्सापनं महप्फलं होति महानिसंसन्”ति।
Atha kho uggatasarīro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uggatasarīro brāhmaṇo bhagavantaṁ etadavoca: “Sutaṁ metaṁ, bho gotama, aggissa ādānaṁ yūpassa ussāpanaṁ mahapphalaṁ hoti mahānisaṁsan”ti.
Then the brahmin Uggatasarīra went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Master Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.”
“मयापि खो एतं, ब्राह्मण, सुतं अग्गिस्स आदानं यूपस्स उस्सापनं महप्फलं होति महानिसंसन्”ति।
“Mayāpi kho etaṁ, brāhmaṇa, sutaṁ aggissa ādānaṁ yūpassa ussāpanaṁ mahapphalaṁ hoti mahānisaṁsan”ti.
“I’ve also heard this, brahmin.”
दुतियम्पि खो उग्गतसरीरो ब्राह्मणो …पे… ततियम्पि खो उग्गतसरीरो ब्राह्मणो भगवन्तं एतदवोच: “सुतं मेतं, भो गोतम, अग्गिस्स आदानं यूपस्स उस्सापनं महप्फलं होति महानिसंसन्”ति।
Dutiyampi kho uggatasarīro brāhmaṇo …pe… tatiyampi kho uggatasarīro brāhmaṇo bhagavantaṁ etadavoca: “sutaṁ metaṁ, bho gotama, aggissa ādānaṁ yūpassa ussāpanaṁ mahapphalaṁ hoti mahānisaṁsan”ti.
For a second time … and third time Uggatasarīra said to the Buddha, “Master Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.”
“मयापि खो एतं, ब्राह्मण, सुतं अग्गिस्स आदानं यूपस्स उस्सापनं महप्फलं होति महानिसंसन्”ति।
“Mayāpi kho etaṁ, brāhmaṇa, sutaṁ aggissa ādānaṁ yūpassa ussāpanaṁ mahapphalaṁ hoti mahānisaṁsan”ti.
“I’ve also heard this, brahmin.”
“तयिदं, भो गोतम, समेति भोतो चेव गोतमस्स अम्हाकञ्च, यदिदं सब्बेन सब्बं”।
“Tayidaṁ, bho gotama, sameti bhoto ceva gotamassa amhākañca, yadidaṁ sabbena sabbaṁ”.
“Then Master Gotama and I are in total agreement in this matter.”
एवं वुत्ते आयस्मा आनन्दो उग्गतसरीरं ब्राह्मणं एतदवोच: “न खो, ब्राह्मण, तथागता एवं पुच्छितब्बा: ‘सुतं मेतं, भो गोतम, अग्गिस्स आदानं यूपस्स उस्सापनं महप्फलं होति महानिसंसन्ऽति। एवं खो, ब्राह्मण, तथागता पुच्छितब्बा: ‘अहञ्हि, भन्ते, अग्गिं आदातुकामो, यूपं उस्सापेतुकामो। ओवदतु मं, भन्ते, भगवा। अनुसासतु मं, भन्ते, भगवा यं मम अस्स दीघरत्तं हिताय सुखायाऽ”ति।
Evaṁ vutte āyasmā ānando uggatasarīraṁ brāhmaṇaṁ etadavoca: “na kho, brāhmaṇa, tathāgatā evaṁ pucchitabbā: ‘sutaṁ metaṁ, bho gotama, aggissa ādānaṁ yūpassa ussāpanaṁ mahapphalaṁ hoti mahānisaṁsan’ti. Evaṁ kho, brāhmaṇa, tathāgatā pucchitabbā: ‘ahañhi, bhante, aggiṁ ādātukāmo, yūpaṁ ussāpetukāmo. Ovadatu maṁ, bhante, bhagavā. Anusāsatu maṁ, bhante, bhagavā yaṁ mama assa dīgharattaṁ hitāya sukhāyā’”ti.
When he said this, Venerable Ānanda said to Uggatasarīra, “Brahmin, you shouldn’t ask the Buddha in this way. You should ask in this way: ‘Sir, I want to kindle the sacrificial fire and raise the sacrificial post. May the Buddha please advise and instruct me. It will be for my lasting welfare and happiness.’”
अथ खो उग्गतसरीरो ब्राह्मणो भगवन्तं एतदवोच: “अहञ्हि, भो गोतम, अग्गिं आदातुकामो यूपं उस्सापेतुकामो। ओवदतु मं भवं गोतमो। अनुसासतु मं भवं गोतमो यं मम अस्स दीघरत्तं हिताय सुखाया”ति।
Atha kho uggatasarīro brāhmaṇo bhagavantaṁ etadavoca: “ahañhi, bho gotama, aggiṁ ādātukāmo yūpaṁ ussāpetukāmo. Ovadatu maṁ bhavaṁ gotamo. Anusāsatu maṁ bhavaṁ gotamo yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.
Then Uggatasarīra said to the Buddha, “Sir, I want to kindle the sacrificial fire and raise the sacrificial post. May Master Gotama please advise and instruct me. It will be for my lasting welfare and happiness.”
“अग्गिं, ब्राह्मण, आदेन्तो यूपं उस्सापेन्तो पुब्बेव यञ्ञा तीणि सत्थानि उस्सापेति अकुसलानि दुक्खुद्रयानि दुक्खविपाकानि। कतमानि तीणि? कायसत्थं, वचीसत्थं, मनोसत्थं। अग्गिं, ब्राह्मण, आदेन्तो यूपं उस्सापेन्तो पुब्बेव यञ्ञा एवं चित्तं उप्पादेसि: ‘एत्तका उसभा हञ्ञन्तु यञ्ञत्थाय, एत्तका वच्छतरा हञ्ञन्तु यञ्ञत्थाय, एत्तका वच्छतरियो हञ्ञन्तु यञ्ञत्थाय, एत्तका अजा हञ्ञन्तु यञ्ञत्थाय, एत्तका उरब्भा हञ्ञन्तु यञ्ञत्थायाऽति। सो ‘पुञ्ञं करोमीऽति अपुञ्ञं करोति, ‘कुसलं करोमीऽति अकुसलं करोति, ‘सुगतिया मग्गं परियेसामीऽति दुग्गतिया मग्गं परियेसति। अग्गिं, ब्राह्मण, आदेन्तो यूपं उस्सापेन्तो पुब्बेव यञ्ञा इदं पठमं मनोसत्थं उस्सापेति अकुसलं दुक्खुद्रयं दुक्खविपाकं।
“Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā tīṇi satthāni ussāpeti akusalāni dukkhudrayāni2 dukkhavipākāni. Katamāni tīṇi? Kāyasatthaṁ, vacīsatthaṁ, manosatthaṁ. Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā evaṁ cittaṁ uppādesi: ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā’ti. So ‘puññaṁ karomī’ti apuññaṁ karoti, ‘kusalaṁ karomī’ti akusalaṁ karoti, ‘sugatiyā maggaṁ pariyesāmī’ti duggatiyā maggaṁ pariyesati. Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā idaṁ paṭhamaṁ manosatthaṁ ussāpeti akusalaṁ dukkhudrayaṁ dukkhavipākaṁ.
“Even before kindling the sacrificial fire and raising the sacrificial post, one raises three unskillful knives which ripen and result in suffering. What three? The knives of the body, speech, and mind. Even before kindling the sacrificial fire and raising the sacrificial post one gives rise to the thought: ‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’ Thinking, ‘May I make merit’, one makes bad karma. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth. Even before kindling the sacrificial fire and raising the sacrificial post one raises this first unskillful mental knife which ripens and results in suffering.
पुन चपरं, ब्राह्मण, अग्गिं आदेन्तो यूपं उस्सापेन्तो पुब्बेव यञ्ञा एवं वाचं भासति: ‘एत्तका उसभा हञ्ञन्तु यञ्ञत्थाय, एत्तका वच्छतरा हञ्ञन्तु यञ्ञत्थाय, एत्तका वच्छतरियो हञ्ञन्तु यञ्ञत्थाय, एत्तका अजा हञ्ञन्तु यञ्ञत्थाय, एत्तका उरब्भा हञ्ञन्तु यञ्ञत्थायाऽति। सो ‘पुञ्ञं करोमीऽति अपुञ्ञं करोति, ‘कुसलं करोमीऽति अकुसलं करोति, ‘सुगतिया मग्गं परियेसामीऽति दुग्गतिया मग्गं परियेसति। अग्गिं, ब्राह्मण, आदेन्तो यूपं उस्सापेन्तो पुब्बेव यञ्ञा इदं दुतियं वचीसत्थं उस्सापेति अकुसलं दुक्खुद्रयं दुक्खविपाकं।
Puna caparaṁ, brāhmaṇa, aggiṁ ādento yūpaṁ ussāpento pubbeva yaññā evaṁ vācaṁ bhāsati: ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā’ti. So ‘puññaṁ karomī’ti apuññaṁ karoti, ‘kusalaṁ karomī’ti akusalaṁ karoti, ‘sugatiyā maggaṁ pariyesāmī’ti duggatiyā maggaṁ pariyesati. Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā idaṁ dutiyaṁ vacīsatthaṁ ussāpeti akusalaṁ dukkhudrayaṁ dukkhavipākaṁ.
Furthermore, even before kindling the sacrificial fire and raising the sacrificial post, one says such things as: ‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’ Thinking, ‘May I make merit’, one makes bad karma. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth. Even before kindling the sacrificial fire and raising the sacrificial post one raises this second unskillful verbal knife which ripens and results in suffering.
पुन चपरं, ब्राह्मण, अग्गिं आदेन्तो यूपं उस्सापेन्तो पुब्बेव यञ्ञा सयं पठमं समारम्भति उसभा हन्तुं यञ्ञत्थाय, सयं पठमं समारम्भति वच्छतरा हन्तुं यञ्ञत्थाय, सयं पठमं समारम्भति वच्छतरियो हन्तुं यञ्ञत्थाय, सयं पठमं समारम्भति अजा हन्तुं यञ्ञत्थाय, सयं पठमं समारम्भति उरब्भा हन्तुं यञ्ञत्थाय। सो ‘पुञ्ञं करोमीऽति अपुञ्ञं करोति, ‘कुसलं करोमीऽति अकुसलं करोति, ‘सुगतिया मग्गं परियेसामीऽति दुग्गतिया मग्गं परियेसति। अग्गिं, ब्राह्मण, आदेन्तो यूपं उस्सापेन्तो पुब्बेव यञ्ञा इदं ततियं कायसत्थं उस्सापेति अकुसलं दुक्खुद्रयं दुक्खविपाकं। अग्गिं, ब्राह्मण, आदेन्तो यूपं उस्सापेन्तो पुब्बेव यञ्ञा इमानि तीणि सत्थानि उस्सापेति अकुसलानि दुक्खुद्रयानि दुक्खविपाकानि।
Puna caparaṁ, brāhmaṇa, aggiṁ ādento yūpaṁ ussāpento pubbeva yaññā sayaṁ paṭhamaṁ samārambhati3 usabhā hantuṁ yaññatthāya, sayaṁ paṭhamaṁ samārambhati vacchatarā hantuṁ yaññatthāya, sayaṁ paṭhamaṁ samārambhati vacchatariyo hantuṁ4 yaññatthāya, sayaṁ paṭhamaṁ samārambhati ajā hantuṁ yaññatthāya, sayaṁ paṭhamaṁ samārambhati urabbhā hantuṁ yaññatthāya. So ‘puññaṁ karomī’ti apuññaṁ karoti, ‘kusalaṁ karomī’ti akusalaṁ karoti, ‘sugatiyā maggaṁ pariyesāmī’ti duggatiyā maggaṁ pariyesati. Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā idaṁ tatiyaṁ kāyasatthaṁ ussāpeti akusalaṁ dukkhudrayaṁ dukkhavipākaṁ. Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā imāni tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni.
Furthermore, even before kindling the sacrificial fire and raising the sacrificial post one first personally undertakes preparations for the sacrificial slaughter of bulls, bullocks, heifers, goats, and rams. Thinking, ‘May I make merit’, one makes bad karma. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth. Even before kindling the sacrificial fire and raising the sacrificial post, one raises this third unskillful bodily knife which ripens and results in suffering. Even before kindling the sacrificial fire and raising the sacrificial post, one raises these three unskillful knives which ripen and result in suffering.
तयोमे, ब्राह्मण, अग्गी पहातब्बा परिवज्जेतब्बा, न सेवितब्बा। कतमे तयो? रागग्गि, दोसग्गि, मोहग्गि।
Tayome, brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā. Katame tayo? Rāgaggi, dosaggi, mohaggi.
Brahmin, these three fires should be given up and rejected, not cultivated. What three? The fires of greed, hate, and delusion.
कस्मा चायं, ब्राह्मण, रागग्गि पहातब्बो परिवज्जेतब्बो, न सेवितब्बो? रत्तो खो, ब्राह्मण, रागेन अभिभूतो परियादिन्नचित्तो कायेन दुच्चरितं चरति, वाचाय दुच्चरितं चरति, मनसा दुच्चरितं चरति। सो कायेन दुच्चरितं चरित्वा, वाचाय दुच्चरितं चरित्वा, मनसा दुच्चरितं चरित्वा कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति। तस्मायं रागग्गि पहातब्बो परिवज्जेतब्बो, न सेवितब्बो।
Kasmā cāyaṁ, brāhmaṇa, rāgaggi pahātabbo parivajjetabbo, na sevitabbo? Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Tasmāyaṁ rāgaggi pahātabbo parivajjetabbo, na sevitabbo.
And why should the fire of greed be given up and rejected, not cultivated? A greedy person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s why the fire of greed should be given up and rejected, not cultivated.
कस्मा चायं, ब्राह्मण, दोसग्गि पहातब्बो परिवज्जेतब्बो, न सेवितब्बो? दुट्ठो खो, ब्राह्मण, दोसेन अभिभूतो परियादिन्नचित्तो कायेन दुच्चरितं चरति, वाचाय दुच्चरितं चरति, मनसा दुच्चरितं चरति। सो कायेन दुच्चरितं चरित्वा, वाचाय दुच्चरितं चरित्वा, मनसा दुच्चरितं चरित्वा कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति। तस्मायं दोसग्गि पहातब्बो परिवज्जेतब्बो, न सेवितब्बो।
Kasmā cāyaṁ, brāhmaṇa, dosaggi pahātabbo parivajjetabbo, na sevitabbo? Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Tasmāyaṁ dosaggi pahātabbo parivajjetabbo, na sevitabbo.
And why should the fire of hate be given up and rejected, not cultivated? A hateful person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s why the fire of hate should be given up and rejected, not cultivated.
कस्मा चायं, ब्राह्मण, मोहग्गि पहातब्बो परिवज्जेतब्बो, न सेवितब्बो? मूळ्हो खो, ब्राह्मण, मोहेन अभिभूतो परियादिन्नचित्तो कायेन दुच्चरितं चरति, वाचाय दुच्चरितं चरति, मनसा दुच्चरितं चरति। सो कायेन दुच्चरितं चरित्वा, वाचाय दुच्चरितं चरित्वा, मनसा दुच्चरितं चरित्वा कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति। तस्मायं मोहग्गि पहातब्बो परिवज्जेतब्बो, न सेवितब्बो। इमे खो तयो, ब्राह्मण, अग्गी पहातब्बा परिवज्जेतब्बा, न सेवितब्बा।
Kasmā cāyaṁ, brāhmaṇa, mohaggi pahātabbo parivajjetabbo, na sevitabbo? Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Tasmāyaṁ mohaggi pahātabbo parivajjetabbo, na sevitabbo. Ime kho tayo, brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā.
And why should the fire of delusion be given up and rejected, not cultivated? A deluded person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s why the fire of delusion should be given up and rejected, not cultivated. These three fires should be given up and rejected, not cultivated.
तयो खो, ब्राह्मण, अग्गी सक्कत्वा गरुं कत्वा मानेत्वा पूजेत्वा सम्मा सुखं परिहातब्बा। कतमे तयो? आहुनेय्यग्गि, गहपतग्गि, दक्खिणेय्यग्गि।
Tayo kho, brāhmaṇa, aggī sakkatvā garuṁ katvā mānetvā pūjetvā sammā sukhaṁ parihātabbā. Katame tayo? Āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi.
Brahmin, you should properly and happily take care of three fires, honoring, respecting, esteeming, and venerating them. What three? The fire of those worthy of offerings dedicated to the gods. The fire of a householder. And the fire of those worthy of a religious donation.
कतमो च, ब्राह्मण, आहुनेय्यग्गि? इध, ब्राह्मण, यस्स ते होन्ति माताति वा पिताति वा, अयं वुच्चति, ब्राह्मण, आहुनेय्यग्गि। तं किस्स हेतु? अतोहयं, ब्राह्मण, आहुतो सम्भूतो, तस्मायं आहुनेय्यग्गि सक्कत्वा गरुं कत्वा मानेत्वा पूजेत्वा सम्मा सुखं परिहातब्बो।
Katamo ca, brāhmaṇa, āhuneyyaggi? Idha, brāhmaṇa, yassa te honti mātāti vā pitāti vā, ayaṁ vuccati, brāhmaṇa, āhuneyyaggi. Taṁ kissa hetu? Atohayaṁ, brāhmaṇa, āhuto sambhūto, tasmāyaṁ āhuneyyaggi sakkatvā garuṁ katvā mānetvā pūjetvā sammā sukhaṁ parihātabbo.
And what is the fire of those worthy of offerings dedicated to the gods? Your mother and father are called the fire of those worthy of offerings dedicated to the gods. Why is that? Since it is from them that you’ve been incubated and produced. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.
कतमो च, ब्राह्मण, गहपतग्गि? इध, ब्राह्मण, यस्स ते होन्ति पुत्ताति वा दाराति वा दासाति वा पेस्साति वा कम्मकराति वा, अयं वुच्चति, ब्राह्मण, गहपतग्गि। तस्मायं गहपतग्गि सक्कत्वा गरुं कत्वा मानेत्वा पूजेत्वा सम्मा सुखं परिहातब्बो।
Katamo ca, brāhmaṇa, gahapataggi? Idha, brāhmaṇa, yassa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, ayaṁ vuccati, brāhmaṇa, gahapataggi. Tasmāyaṁ gahapataggi sakkatvā garuṁ katvā mānetvā pūjetvā sammā sukhaṁ parihātabbo.
And what is the fire of a householder? Your children, partners, bondservants, employees, and workers are called a householder’s fire. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.
कतमो च, ब्राह्मण, दक्खिणेय्यग्गि? इध, ब्राह्मण, ये ते समणब्राह्मणा परप्पवादा पटिविरता खन्तिसोरच्चे निविट्ठा एकमत्तानं दमेन्ति, एकमत्तानं समेन्ति, एकमत्तानं परिनिब्बापेन्ति, अयं वुच्चति, ब्राह्मण, दक्खिणेय्यग्गि। तस्मायं दक्खिणेय्यग्गि सक्कत्वा गरुं कत्वा मानेत्वा पूजेत्वा सम्मा सुखं परिहातब्बो। इमे खो, ब्राह्मण, तयो अग्गी सक्कत्वा गरुं कत्वा मानेत्वा पूजेत्वा सम्मा सुखं परिहातब्बा।
Katamo ca, brāhmaṇa, dakkhiṇeyyaggi? Idha, brāhmaṇa, ye te samaṇabrāhmaṇā parappavādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṁ damenti, ekamattānaṁ samenti, ekamattānaṁ parinibbāpenti, ayaṁ vuccati, brāhmaṇa, dakkhiṇeyyaggi. Tasmāyaṁ dakkhiṇeyyaggi sakkatvā garuṁ katvā mānetvā pūjetvā sammā sukhaṁ parihātabbo. Ime kho, brāhmaṇa, tayo aggī sakkatvā garuṁ katvā mānetvā pūjetvā sammā sukhaṁ parihātabbā.
And what is the fire of those worthy of a religious donation? The ascetics and brahmins who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves are called the fire of those worthy of a religious donation. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it. You should properly and happily take care of these three fires, honoring, respecting, esteeming, and venerating them.
अयं खो पन, ब्राह्मण, कट्ठग्गि कालेन कालं उज्जलेतब्बो, कालेन कालं अज्झुपेक्खितब्बो, कालेन कालं निब्बापेतब्बो, कालेन कालं निक्खिपितब्बो”ति।
Ayaṁ kho pana, brāhmaṇa, kaṭṭhaggi kālena kālaṁ ujjaletabbo, kālena kālaṁ ajjhupekkhitabbo, kālena kālaṁ nibbāpetabbo, kālena kālaṁ nikkhipitabbo”ti.
But the wood fire, brahmin, should, from time to time, be fanned, watched over with equanimity, extinguished, or put aside.”
एवं वुत्ते, उग्गतसरीरो ब्राह्मणो भगवन्तं एतदवोच: “अभिक्कन्तं, भो गोतम, अभिक्कन्तं, भो गोतम …पे… उपासकं मं भवं गोतमो धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्ति। एसाहं, भो गोतम, पञ्च उसभसतानि मुञ्चामि जीवितं देमि, पञ्च वच्छतरसतानि मुञ्चामि जीवितं देमि, पञ्च वच्छतरिसतानि मुञ्चामि जीवितं देमि, पञ्च अजसतानि मुञ्चामि जीवितं देमि, पञ्च उरब्भसतानि मुञ्चामि जीवितं देमि। हरितानि चेव तिणानि खादन्तु, सीतानि च पानीयानि पिवन्तु, सीतो च नेसं वातो उपवायतन्”ति।
Evaṁ vutte, uggatasarīro brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatanti. Esāhaṁ, bho gotama, pañca usabhasatāni muñcāmi jīvitaṁ demi, pañca vacchatarasatāni muñcāmi jīvitaṁ demi, pañca vacchatarisatāni muñcāmi jīvitaṁ demi, pañca ajasatāni muñcāmi jīvitaṁ demi, pañca urabbhasatāni muñcāmi jīvitaṁ demi. Haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṁ vāto5 upavāyatan”ti.
When he said this, the brahmin Uggatasarīra said to the Buddha, “Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life. Master Gotama, I now set free these five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams. I give them life! May they eat grass and drink cool water and enjoy a cool breeze!”
चतुत्थं।
Catutthaṁ.
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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