| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ८।६
Aṅguttara Nikāya 8.6
Numbered Discourses 8.6
१। मेत्तावग्ग
1. Mettāvagga
1. Love
दुतियलोकधम्मसुत्त
Dutiyalokadhammasutta
Worldly Conditions (2nd)
“अट्ठिमे, भिक्खवे, लोकधम्मा लोकं अनुपरिवत्तन्ति, लोको च अट्ठ लोकधम्मे अनुपरिवत्तति। कतमे अट्ठ? लाभो च, अलाभो च, यसो च, अयसो च, निन्दा च, पसंसा च, सुखञ्च, दुक्खञ्च। इमे खो, भिक्खवे, अट्ठ लोकधम्मा लोकं अनुपरिवत्तन्ति, लोको च इमे अट्ठ लोकधम्मे अनुपरिवत्तति।
“Aṭṭhime, bhikkhave, lokadhammā lokaṁ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati. Katame aṭṭha? Lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca. Ime kho, bhikkhave, aṭṭha lokadhammā lokaṁ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattati.
“Bhikkhus, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions. What eight? Gain and loss, fame and disgrace, blame and praise, pleasure and pain. These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions.
अस्सुतवतो, भिक्खवे, पुथुज्जनस्स उप्पज्जति लाभोपि अलाभोपि यसोपि अयसोपि निन्दापि पसंसापि सुखम्पि दुक्खम्पि। सुतवतोपि, भिक्खवे, अरियसावकस्स उप्पज्जति लाभोपि अलाभोपि यसोपि अयसोपि निन्दापि पसंसापि सुखम्पि दुक्खम्पि। तत्र, भिक्खवे, को विसेसो को अधिप्पयासो किं नानाकरणं सुतवतो अरियसावकस्स अस्सुतवता पुथुज्जनेना”ति?
Assutavato, bhikkhave, puthujjanassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṁsāpi sukhampi dukkhampi. Sutavatopi, bhikkhave, ariyasāvakassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṁsāpi sukhampi dukkhampi. Tatra, bhikkhave, ko viseso ko adhippayāso1 kiṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenā”ti?
An unlearned ordinary person encounters gain and loss, fame and disgrace, blame and praise, and pleasure and pain. And so does a learned noble disciple. What, then, is the difference between a learned noble disciple and an ordinary unlearned person?”
“भगवंमूलका नो, भन्ते, धम्मा भगवंनेत्तिका भगवंपटिसरणा। साधु वत, भन्ते, भगवन्तंयेव पटिभातु एतस्स भासितस्स अत्थो। भगवतो सुत्वा भिक्खू धारेस्सन्ती”ति।
“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The bhikkhus will listen and remember it.”
“तेन हि, भिक्खवे, सुणाथ, साधुकं मनसि करोथ, भासिस्सामी”ति।
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Well then, bhikkhus, listen and apply your mind well, I will speak.”
“एवं, भन्ते”ति खो ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, sir,” they replied. The Buddha said this:
“अस्सुतवतो, भिक्खवे, पुथुज्जनस्स उप्पज्जति लाभो। सो न इति पटिसञ्चिक्खति: ‘उप्पन्नो खो मे अयं लाभो; सो च खो अनिच्चो दुक्खो विपरिणामधम्मोऽति यथाभूतं नप्पजानाति। उप्पज्जति अलाभो …पे… उप्पज्जति यसो … उप्पज्जति अयसो … उप्पज्जति निन्दा … उप्पज्जति पसंसा … उप्पज्जति सुखं … उप्पज्जति दुक्खं। सो न इति पटिसञ्चिक्खति: ‘उप्पन्नं खो मे इदं दुक्खं; तञ्च खो अनिच्चं दुक्खं विपरिणामधम्मन्ऽति यथाभूतं नप्पजानाति।
“assutavato, bhikkhave, puthujjanassa uppajjati lābho. So na iti paṭisañcikkhati: ‘uppanno kho me ayaṁ lābho; so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṁ nappajānāti. Uppajjati alābho …pe… uppajjati yaso … uppajjati ayaso … uppajjati nindā … uppajjati pasaṁsā … uppajjati sukhaṁ … uppajjati dukkhaṁ. So na iti paṭisañcikkhati: ‘uppannaṁ kho me idaṁ dukkhaṁ; tañca kho aniccaṁ dukkhaṁ vipariṇāmadhamman’ti yathābhūtaṁ nappajānāti.
“Bhikkhus, an unlearned ordinary person encounters gain. They don’t reflect: ‘I’ve encountered this gain. It’s impermanent, suffering, and perishable.’ They don’t truly understand it. They encounter loss … fame … disgrace … blame … praise … pleasure … pain. They don’t reflect: ‘I’ve encountered this pain. It’s impermanent, suffering, and perishable.’ They don’t truly understand it.
तस्स लाभोपि चित्तं परियादाय तिट्ठति, अलाभोपि चित्तं परियादाय तिट्ठति, यसोपि चित्तं परियादाय तिट्ठति, अयसोपि चित्तं परियादाय तिट्ठति, निन्दापि चित्तं परियादाय तिट्ठति, पसंसापि चित्तं परियादाय तिट्ठति, सुखम्पि चित्तं परियादाय तिट्ठति, दुक्खम्पि चित्तं परियादाय तिट्ठति। सो उप्पन्नं लाभं अनुरुज्झति, अलाभे पटिविरुज्झति; उप्पन्नं यसं अनुरुज्झति, अयसे पटिविरुज्झति; उप्पन्नं पसंसं अनुरुज्झति, निन्दाय पटिविरुज्झति; उप्पन्नं सुखं अनुरुज्झति, दुक्खे पटिविरुज्झति। सो एवं अनुरोधविरोधसमापन्नो न परिमुच्चति जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि। ‘न परिमुच्चति दुक्खस्माऽति वदामि।
Tassa lābhopi cittaṁ pariyādāya tiṭṭhati, alābhopi cittaṁ pariyādāya tiṭṭhati, yasopi cittaṁ pariyādāya tiṭṭhati, ayasopi cittaṁ pariyādāya tiṭṭhati, nindāpi cittaṁ pariyādāya tiṭṭhati, pasaṁsāpi cittaṁ pariyādāya tiṭṭhati, sukhampi cittaṁ pariyādāya tiṭṭhati, dukkhampi cittaṁ pariyādāya tiṭṭhati. So uppannaṁ lābhaṁ anurujjhati, alābhe paṭivirujjhati; uppannaṁ yasaṁ anurujjhati, ayase paṭivirujjhati; uppannaṁ pasaṁsaṁ anurujjhati, nindāya paṭivirujjhati; uppannaṁ sukhaṁ anurujjhati, dukkhe paṭivirujjhati. So evaṁ anurodhavirodhasamāpanno na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Na parimuccati dukkhasmā’ti vadāmi.
So gain and loss, fame and disgrace, blame and praise, and pleasure and pain occupy their mind. They favor gain and oppose loss. They favor fame and oppose disgrace. They favor praise and oppose blame. They favor pleasure and oppose pain. Being so full of favoring and opposing, they’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.
सुतवतो च खो, भिक्खवे, अरियसावकस्स उप्पज्जति लाभो। सो इति पटिसञ्चिक्खति: ‘उप्पन्नो खो मे अयं लाभो; सो च खो अनिच्चो दुक्खो विपरिणामधम्मोऽति यथाभूतं पजानाति। उप्पज्जति अलाभो …पे… उप्पज्जति यसो … उप्पज्जति अयसो … उप्पज्जति निन्दा … उप्पज्जति पसंसा … उप्पज्जति सुखं … उप्पज्जति दुक्खं। सो इति पटिसञ्चिक्खति: ‘उप्पन्नं खो मे इदं दुक्खं; तञ्च खो अनिच्चं दुक्खं विपरिणामधम्मन्ऽति यथाभूतं पजानाति।
Sutavato ca kho, bhikkhave, ariyasāvakassa uppajjati lābho. So iti paṭisañcikkhati: ‘uppanno kho me ayaṁ lābho; so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṁ pajānāti. Uppajjati alābho …pe… uppajjati yaso … uppajjati ayaso … uppajjati nindā … uppajjati pasaṁsā … uppajjati sukhaṁ … uppajjati dukkhaṁ. So iti paṭisañcikkhati: ‘uppannaṁ kho me idaṁ dukkhaṁ; tañca kho aniccaṁ dukkhaṁ vipariṇāmadhamman’ti yathābhūtaṁ pajānāti.
A learned noble disciple encounters gain. They reflect: ‘I’ve encountered this gain. It’s impermanent, suffering, and perishable.’ They truly understand it. They encounter loss … fame … disgrace … blame … praise … pleasure … pain. They reflect: ‘I’ve encountered this pain. It’s impermanent, suffering, and perishable.’ They truly understand it.
तस्स लाभोपि चित्तं न परियादाय तिट्ठति, अलाभोपि चित्तं न परियादाय तिट्ठति, यसोपि चित्तं न परियादाय तिट्ठति, अयसोपि चित्तं न परियादाय तिट्ठति, निन्दापि चित्तं न परियादाय तिट्ठति, पसंसापि चित्तं न परियादाय तिट्ठति, सुखम्पि चित्तं न परियादाय तिट्ठति, दुक्खम्पि चित्तं न परियादाय तिट्ठति। सो उप्पन्नं लाभं नानुरुज्झति, अलाभे नप्पटिविरुज्झति; उप्पन्नं यसं नानुरुज्झति, अयसे नप्पटिविरुज्झति; उप्पन्नं पसंसं नानुरुज्झति, निन्दाय नप्पटिविरुज्झति; उप्पन्नं सुखं नानुरुज्झति, दुक्खे नप्पटिविरुज्झति। सो एवं अनुरोधविरोधविप्पहीनो परिमुच्चति जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि। ‘परिमुच्चति दुक्खस्माऽति वदामि। अयं खो, भिक्खवे, विसेसो अयं अधिप्पयासो इदं नानाकरणं सुतवतो अरियसावकस्स अस्सुतवता पुथुज्जनेनाति।
Tassa lābhopi cittaṁ na pariyādāya tiṭṭhati, alābhopi cittaṁ na pariyādāya tiṭṭhati, yasopi cittaṁ na pariyādāya tiṭṭhati, ayasopi cittaṁ na pariyādāya tiṭṭhati, nindāpi cittaṁ na pariyādāya tiṭṭhati, pasaṁsāpi cittaṁ na pariyādāya tiṭṭhati, sukhampi cittaṁ na pariyādāya tiṭṭhati, dukkhampi cittaṁ na pariyādāya tiṭṭhati. So uppannaṁ lābhaṁ nānurujjhati, alābhe nappaṭivirujjhati; uppannaṁ yasaṁ nānurujjhati, ayase nappaṭivirujjhati; uppannaṁ pasaṁsaṁ nānurujjhati, nindāya nappaṭivirujjhati; uppannaṁ sukhaṁ nānurujjhati, dukkhe nappaṭivirujjhati. So evaṁ anurodhavirodhavippahīno parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Parimuccati dukkhasmā’ti vadāmi. Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenāti.
So gain and loss, fame and disgrace, blame and praise, and pleasure and pain don’t occupy their mind. They don’t favor gain or oppose loss. They don’t favor fame or oppose disgrace. They don’t favor praise or oppose blame. They don’t favor pleasure or oppose pain. Having given up favoring and opposing, they’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say. This is the difference between a learned noble disciple and an unlearned ordinary person.
लाभो अलाभो च यसायसो च, निन्दा पसंसा च सुखं दुखञ्च; एते अनिच्चा मनुजेसु धम्मा, असस्सता विपरिणामधम्मा।
Lābho alābho ca yasāyaso ca, Nindā pasaṁsā ca sukhaṁ dukhañca; Ete aniccā manujesu dhammā, Asassatā vipariṇāmadhammā.
Gain and loss, fame and disgrace, blame and praise, and pleasure and pain. These qualities among people are impermanent, transient, and perishable.
एते च ञत्वा सतिमा सुमेधो, अवेक्खति विपरिणामधम्मे; इट्ठस्स धम्मा न मथेन्ति चित्तं, अनिट्ठतो नो पटिघातमेति।
Ete ca ñatvā satimā sumedho, Avekkhati vipariṇāmadhamme; Iṭṭhassa dhammā na mathenti cittaṁ, Aniṭṭhato no paṭighātameti.
A clever and mindful person knows these things, seeing that they’re perishable. Desirable things don’t disturb their mind, nor are they repelled by the undesirable.
तस्सानुरोधा अथ वा विरोधा, विधूपिता अत्थङ्गता न सन्ति; पदञ्च ञत्वा विरजं असोकं, सम्मप्पजानाति भवस्स पारगू”ति।
Tassānurodhā atha vā virodhā, Vidhūpitā atthaṅgatā na santi; Padañca ñatvā virajaṁ asokaṁ, Sammappajānāti bhavassa pāragū”ti.
Both favoring and opposing are cleared and ended, they are no more. Knowing the stainless, sorrowless state, they who have gone beyond rebirth
छट्ठं।
Chaṭṭhaṁ.
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 »]
Footnotes:
