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अङ्गुत्तर निकाय ३।१२१
Aṅguttara Nikāya 3.121
Numbered Discourses 3.121
१२। आपायिकवग्ग
12. Āpāyikavagga
12. Bound for Loss
दुतियसोचेय्यसुत्त
Dutiyasoceyyasutta
Purity (2nd)
“तीणिमानि, भिक्खवे, सोचेय्यानि। कतमानि तीणि? कायसोचेय्यं, वचीसोचेय्यं, मनोसोचेय्यं।
“Tīṇimāni, bhikkhave, soceyyāni. Katamāni tīṇi? Kāyasoceyyaṁ, vacīsoceyyaṁ, manosoceyyaṁ.
“Bhikkhus, there are these three kinds of purity. What three? Purity of body, speech, and mind.
कतमञ्च, भिक्खवे, कायसोचेय्यं? इध, भिक्खवे, भिक्खु पाणातिपाता पटिविरतो होति, अदिन्नादाना पटिविरतो होति, अब्रह्मचरिया पटिविरतो होति। इदं वुच्चति, भिक्खवे, कायसोचेय्यं।
Katamañca, bhikkhave, kāyasoceyyaṁ? Idha, bhikkhave, bhikkhu pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti. Idaṁ vuccati, bhikkhave, kāyasoceyyaṁ.
And what is purity of body? It’s when a bhikkhu doesn’t kill living creatures, steal, or have sex. This is called ‘purity of body’.
कतमञ्च, भिक्खवे, वचीसोचेय्यं? इध, भिक्खवे, भिक्खु मुसावादा पटिविरतो होति, पिसुणाय वाचाय पटिविरतो होति, फरुसाय वाचाय पटिविरतो होति, सम्फप्पलापा पटिविरतो होति। इदं वुच्चति, भिक्खवे, वचीसोचेय्यं।
Katamañca, bhikkhave, vacīsoceyyaṁ? Idha, bhikkhave, bhikkhu musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti. Idaṁ vuccati, bhikkhave, vacīsoceyyaṁ.
And what is purity of speech? It’s when a bhikkhu doesn’t use speech that’s false, divisive, harsh, or nonsensical. This is called ‘purity of speech’.
कतमञ्च, भिक्खवे, मनोसोचेय्यं?
Katamañca, bhikkhave, manosoceyyaṁ?
And what is purity of mind?
इध, भिक्खवे, भिक्खु सन्तं वा अज्झत्तं कामच्छन्दं: ‘अत्थि मे अज्झत्तं कामच्छन्दोऽति पजानाति; असन्तं वा अज्झत्तं कामच्छन्दं: ‘नत्थि मे अज्झत्तं कामच्छन्दोऽति पजानाति; यथा च अनुप्पन्नस्स कामच्छन्दस्स उप्पादो होति, तञ्च पजानाति; यथा च उप्पन्नस्स कामच्छन्दस्स पहानं होति, तञ्च पजानाति; यथा च पहीनस्स कामच्छन्दस्स आयतिं अनुप्पादो होति, तञ्च पजानाति;
Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ: ‘atthi me ajjhattaṁ kāmacchando’ti pajānāti; asantaṁ vā ajjhattaṁ kāmacchandaṁ: ‘natthi me ajjhattaṁ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti, tañca pajānāti; yathā ca uppannassa kāmacchandassa pahānaṁ hoti, tañca pajānāti; yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti, tañca pajānāti;
It’s when a bhikkhu who has sensual desire in them understands ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
सन्तं वा अज्झत्तं ब्यापादं: ‘अत्थि मे अज्झत्तं ब्यापादोऽति पजानाति; असन्तं वा अज्झत्तं ब्यापादं: ‘नत्थि मे अज्झत्तं ब्यापादोऽति पजानाति; यथा च अनुप्पन्नस्स ब्यापादस्स उप्पादो होति, तञ्च पजानाति; यथा च उप्पन्नस्स ब्यापादस्स पहानं होति, तञ्च पजानाति; यथा च पहीनस्स ब्यापादस्स आयतिं अनुप्पादो होति, तञ्च पजानाति;
santaṁ vā ajjhattaṁ byāpādaṁ: ‘atthi me ajjhattaṁ byāpādo’ti pajānāti; asantaṁ vā ajjhattaṁ byāpādaṁ: ‘natthi me ajjhattaṁ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti, tañca pajānāti; yathā ca uppannassa byāpādassa pahānaṁ hoti, tañca pajānāti; yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti, tañca pajānāti;
When they have ill will in them they understand ‘I have ill will in me’; and when they don’t have ill will in them they understand ‘I don’t have ill will in me’. They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
सन्तं वा अज्झत्तं थिनमिद्धं: ‘अत्थि मे अज्झत्तं थिनमिद्धन्ऽति पजानाति; असन्तं वा अज्झत्तं थिनमिद्धं: ‘नत्थि मे अज्झत्तं थिनमिद्धन्ऽति पजानाति; यथा च अनुप्पन्नस्स थिनमिद्धस्स उप्पादो होति, तञ्च पजानाति; यथा च उप्पन्नस्स थिनमिद्धस्स पहानं होति, तञ्च पजानाति; यथा च पहीनस्स थिनमिद्धस्स आयतिं अनुप्पादो होति, तञ्च पजानाति;
santaṁ vā ajjhattaṁ thinamiddhaṁ: ‘atthi me ajjhattaṁ thinamiddhan’ti pajānāti; asantaṁ vā ajjhattaṁ thinamiddhaṁ: ‘natthi me ajjhattaṁ thinamiddhan’ti pajānāti; yathā ca anuppannassa thinamiddhassa uppādo hoti, tañca pajānāti; yathā ca uppannassa thinamiddhassa pahānaṁ hoti, tañca pajānāti; yathā ca pahīnassa thinamiddhassa āyatiṁ anuppādo hoti, tañca pajānāti;
When they have dullness and drowsiness in them they understand ‘I have dullness and drowsiness in me’; and when they don’t have dullness and drowsiness in them they understand ‘I don’t have dullness and drowsiness in me’. They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.
सन्तं वा अज्झत्तं उद्धच्चकुक्कुच्चं: ‘अत्थि मे अज्झत्तं उद्धच्चकुक्कुच्चन्ऽति पजानाति; असन्तं वा अज्झत्तं उद्धच्चकुक्कुच्चं: ‘नत्थि मे अज्झत्तं उद्धच्चकुक्कुच्चन्ऽति पजानाति; यथा च अनुप्पन्नस्स उद्धच्चकुक्कुच्चस्स उप्पादो होति, तञ्च पजानाति; यथा च उप्पन्नस्स उद्धच्चकुक्कुच्चस्स पहानं होति, तञ्च पजानाति; यथा च पहीनस्स उद्धच्चकुक्कुच्चस्स आयतिं अनुप्पादो होति, तञ्च पजानाति;
santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ: ‘atthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti; asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ: ‘natthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti, tañca pajānāti; yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti, tañca pajānāti; yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti, tañca pajānāti;
When they have restlessness and remorse in them they understand ‘I have restlessness and remorse in me’; and when they don’t have restlessness and remorse in them they understand ‘I don’t have restlessness and remorse in me’. They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.
सन्तं वा अज्झत्तं विचिकिच्छं: ‘अत्थि मे अज्झत्तं विचिकिच्छाऽति पजानाति; असन्तं वा अज्झत्तं विचिकिच्छं: ‘नत्थि मे अज्झत्तं विचिकिच्छाऽति पजानाति; यथा च अनुप्पन्नाय विचिकिच्छाय उप्पादो होति, तञ्च पजानाति; यथा च उप्पन्नाय विचिकिच्छाय पहानं होति, तञ्च पजानाति; यथा च पहीनाय विचिकिच्छाय आयतिं अनुप्पादो होति, तञ्च पजानाति।
santaṁ vā ajjhattaṁ vicikicchaṁ: ‘atthi me ajjhattaṁ vicikicchā’ti pajānāti; asantaṁ vā ajjhattaṁ vicikicchaṁ: ‘natthi me ajjhattaṁ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti, tañca pajānāti; yathā ca uppannāya vicikicchāya pahānaṁ hoti, tañca pajānāti; yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti, tañca pajānāti.
When they have doubt in them they understand ‘I have doubt in me’; and when they don’t have doubt in them they understand ‘I don’t have doubt in me’. They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
इदं वुच्चति, भिक्खवे, मनोसोचेय्यं।
Idaṁ vuccati, bhikkhave, manosoceyyaṁ.
This is called ‘purity of mind’.
इमानि खो, भिक्खवे, तीणि सोचेय्यानीति।
Imāni kho, bhikkhave, tīṇi soceyyānīti.
These are the three kinds of purity.
कायसुचिं वचीसुचिं, चेतोसुचिं अनासवं; सुचिं सोचेय्यसम्पन्नं, आहु निन्हातपापकन्”ति।
Kāyasuciṁ vacīsuciṁ, cetosuciṁ anāsavaṁ; Suciṁ soceyyasampannaṁ, āhu ninhātapāpakan”ti.
Purity of body, purity of speech, and undefiled purity of heart. A pure person, blessed with purity, has washed off all bad things, they say.”
नवमं।
Navamaṁ.
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 »]
