Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ९।३५
Aṅguttara Nikāya 9.35
Numbered Discourses 9.35
४। महावग्ग
4. Mahāvagga
4. The Great Chapter
गावीउपमासुत्त
Gāvīupamāsutta
The Simile of the Cow
“सेय्यथापि, भिक्खवे, गावी पब्बतेय्या बाला अब्यत्ता अखेत्तञ्ञू अकुसला विसमे पब्बते चरितुं। तस्सा एवमस्स: ‘यन्नूनाहं अगतपुब्बञ्चेव दिसं गच्छेय्यं, अखादितपुब्बानि च तिणानि खादेय्यं, अपीतपुब्बानि च पानीयानि पिवेय्यन्ऽति। सा पुरिमं पादं न सुप्पतिट्ठितं पतिट्ठापेत्वा पच्छिमं पादं उद्धरेय्य। सा न चेव अगतपुब्बं दिसं गच्छेय्य, न च अखादितपुब्बानि तिणानि खादेय्य, न च अपीतपुब्बानि पानीयानि पिवेय्य; यस्मिं चस्सा पदेसे ठिताय एवमस्स: ‘यन्नूनाहं अगतपुब्बञ्चेव दिसं गच्छेय्यं, अखादितपुब्बानि च तिणानि खादेय्यं, अपीतपुब्बानि च पानीयानि पिवेय्यन्ऽति तञ्च पदेसं न सोत्थिना पच्चागच्छेय्य। तं किस्स हेतु? तथा हि सा, भिक्खवे, गावी पब्बतेय्या बाला अब्यत्ता अखेत्तञ्ञू अकुसला विसमे पब्बते चरितुं।
“Seyyathāpi, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ. Tassā evamassa: ‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti. Sā purimaṁ pādaṁ na suppatiṭṭhitaṁ patiṭṭhāpetvā pacchimaṁ pādaṁ uddhareyya. Sā na ceva agatapubbaṁ disaṁ gaccheyya, na ca akhāditapubbāni tiṇāni khādeyya, na ca apītapubbāni pānīyāni piveyya; yasmiṁ cassā padese ṭhitāya evamassa: ‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṁ na sotthinā paccāgaccheyya. Taṁ kissa hetu? Tathā hi sā, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ.
“Bhikkhus, suppose there was a mountain cow who was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains. She might think, ‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’ She’d take a step with a fore-hoof; but before it was properly set down, she’d lift up a hind-hoof. She wouldn’t go somewhere she’d never been before, or eat grass and drink water that she’d never tried before. And she’d never return safely to the place she had started from. Why is that? Because that mountain cow was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains.
एवमेवं खो, भिक्खवे, इधेकच्चो भिक्खु बालो अब्यत्तो अखेत्तञ्ञू अकुसलो विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति; सो तं निमित्तं न आसेवति न भावेति न बहुलीकरोति न स्वाधिट्ठितं अधिट्ठाति।
Evamevaṁ kho, bhikkhave, idhekacco bhikkhu bālo abyatto akhettaññū akusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati; so taṁ nimittaṁ na āsevati na bhāveti na bahulīkaroti na svādhiṭṭhitaṁ adhiṭṭhāti.
In the same way, some foolish, incompetent, unskillful bhikkhu, lacking common sense, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. But they don’t cultivate, develop, and make much of that foundation; they don’t ensure it is properly stabilized.
तस्स एवं होति: ‘यन्नूनाहं वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहरेय्यन्ऽति। सो न सक्कोति वितक्कविचारानं वूपसमा …पे… दुतियं झानं उपसम्पज्ज विहरितुं। तस्स एवं होति: ‘यन्नूनाहं विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरेय्यन्ऽति। सो न सक्कोति विविच्चेव कामेहि …पे… पठमं झानं उपसम्पज्ज विहरितुं। अयं वुच्चति, भिक्खवे, ‘भिक्खु उभतो भट्ठो उभतो परिहीनो, सेय्यथापि सा गावी पब्बतेय्या बाला अब्यत्ता अखेत्तञ्ञू अकुसला विसमे पब्बते चरितुंऽ।
Tassa evaṁ hoti: ‘yannūnāhaṁ vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyyan’ti. So na sakkoti vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharituṁ. Tassa evaṁ hoti: ‘yannūnāhaṁ vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihareyyan’ti. So na sakkoti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharituṁ. Ayaṁ vuccati, bhikkhave, ‘bhikkhu ubhato bhaṭṭho ubhato parihīno, seyyathāpi sā gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ’.
They think, ‘Why don’t I, as the placing of the mind and keeping it connected are stilled, enter and remain in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.’ But they’re not able to enter and remain in the second jhāna. They think, ‘Why don’t I, quite secluded from sensual pleasures, secluded from unskillful qualities, enter and remain in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.’ But they’re not able to enter and remain in the first jhāna. This is called a bhikkhu who has slipped and fallen from both sides. They’re like the mountain cow who was foolish, incompetent, unskillful, and lacking in common sense when roaming on rugged mountains.
सेय्यथापि, भिक्खवे, गावी पब्बतेय्या पण्डिता ब्यत्ता खेत्तञ्ञू कुसला विसमे पब्बते चरितुं। तस्सा एवमस्स: ‘यन्नूनाहं अगतपुब्बञ्चेव दिसं गच्छेय्यं, अखादितपुब्बानि च तिणानि खादेय्यं, अपीतपुब्बानि च पानीयानि पिवेय्यन्ऽति। सा पुरिमं पादं सुप्पतिट्ठितं पतिट्ठापेत्वा पच्छिमं पादं उद्धरेय्य। सा अगतपुब्बञ्चेव दिसं गच्छेय्य, अखादितपुब्बानि च तिणानि खादेय्य, अपीतपुब्बानि च पानीयानि पिवेय्य। यस्मिं चस्सा पदेसे ठिताय एवमस्स: ‘यन्नूनाहं अगतपुब्बञ्चेव दिसं गच्छेय्यं, अखादितपुब्बानि च तिणानि खादेय्यं, अपीतपुब्बानि च पानीयानि पिवेय्यन्ऽति तञ्च पदेसं सोत्थिना पच्चागच्छेय्य। तं किस्स हेतु? तथा हि सा, भिक्खवे, गावी पब्बतेय्या पण्डिता ब्यत्ता खेत्तञ्ञू कुसला विसमे पब्बते चरितुं। एवमेवं खो, भिक्खवे, इधेकच्चो भिक्खु पण्डितो ब्यत्तो खेत्तञ्ञू कुसलो विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति। सो तं निमित्तं आसेवति भावेति बहुलीकरोति स्वाधिट्ठितं अधिट्ठाति।
Seyyathāpi, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṁ. Tassā evamassa: ‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti. Sā purimaṁ pādaṁ suppatiṭṭhitaṁ patiṭṭhāpetvā pacchimaṁ pādaṁ uddhareyya. Sā agatapubbañceva disaṁ gaccheyya, akhāditapubbāni ca tiṇāni khādeyya, apītapubbāni ca pānīyāni piveyya. Yasmiṁ cassā padese ṭhitāya evamassa: ‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṁ sotthinā paccāgaccheyya. Taṁ kissa hetu? Tathā hi sā, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṁ. Evamevaṁ kho, bhikkhave, idhekacco bhikkhu paṇḍito byatto khettaññū kusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.
Suppose there was a mountain cow who was astute, competent, skillful, and used common sense when roaming on rugged mountains. She might think, ‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’ She’d take a step with a fore-hoof; and after it was properly set down, she’d lift up a hind-hoof. She’d go somewhere she’d never been before, and eat grass and drink water that she’d never tried before. And she’d return safely to the place she had started from. Why is that? Because that mountain cow was astute, competent, skillful, and used common sense when roaming on rugged mountains. In the same way, some astute, competent, skillful bhikkhu, using common sense, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
तस्स एवं होति: ‘यन्नूनाहं वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहरेय्यन्ऽति। सो दुतियं झानं अनभिहिंसमानो वितक्कविचारानं वूपसमा … दुतियं झानं उपसम्पज्ज विहरति। सो तं निमित्तं आसेवति भावेति बहुलीकरोति स्वाधिट्ठितं अधिट्ठाति।
Tassa evaṁ hoti: ‘yannūnāhaṁ vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyyan’ti. So dutiyaṁ jhānaṁ anabhihiṁsamāno vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ upasampajja viharati. So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.
They think, ‘Why don’t I, as the placing of the mind and keeping it connected are stilled, enter and remain in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.’ Without charging at the second jhāna, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second jhāna. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
तस्स एवं होति: ‘यन्नूनाहं पीतिया च विरागा उपेक्खको च विहरेय्यं सतो च सम्पजानो, सुखञ्च कायेन पटिसंवेदेय्यं यं तं अरिया आचिक्खन्ति—उपेक्खको सतिमा सुखविहारीति ततियं झानं उपसम्पज्ज विहरेय्यन्ऽति। सो ततियं झानं अनभिहिंसमानो पीतिया च विरागा … ततियं झानं उपसम्पज्ज विहरति। सो तं निमित्तं आसेवति भावेति बहुलीकरोति स्वाधिट्ठितं अधिट्ठाति।
Tassa evaṁ hoti: ‘yannūnāhaṁ pītiyā ca virāgā upekkhako ca vihareyyaṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedeyyaṁ yaṁ taṁ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṁ jhānaṁ upasampajja vihareyyan’ti. So tatiyaṁ jhānaṁ anabhihiṁsamāno pītiyā ca virāgā … tatiyaṁ jhānaṁ upasampajja viharati. So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.
They think, ‘Why don’t I, with the fading away of rapture, enter and remain in the third jhāna, where I will meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss.”’ Without charging at the third jhāna, with the fading away of rapture, they enter and remain in the third jhāna. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
तस्स एवं होति: ‘यन्नूनाहं सुखस्स च पहाना दुक्खस्स च पहाना पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरेय्यन्ऽति। सो चतुत्थं झानं अनभिहिंसमानो सुखस्स च पहाना …पे… चतुत्थं झानं उपसम्पज्ज विहरति। सो तं निमित्तं आसेवति भावेति बहुलीकरोति स्वाधिट्ठितं अधिट्ठाति।
Tassa evaṁ hoti: ‘yannūnāhaṁ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyyan’ti. So catutthaṁ jhānaṁ anabhihiṁsamāno sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.
They think, ‘Why don’t I, with the giving up of pleasure and pain, and the ending of former happiness and sadness, enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and mindfulness.’ Without charging at the fourth jhāna, with the giving up of pleasure and pain, and the ending of former happiness and sadness, they enter and remain in the fourth jhāna. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
तस्स एवं होति: ‘यन्नूनाहं सब्बसो रूपसञ्ञानं समतिक्कमा पटिघसञ्ञानं अत्थङ्गमा नानत्तसञ्ञानं अमनसिकारा अनन्तो आकासोति आकासानञ्चायतनं उपसम्पज्ज विहरेय्यन्ऽति। सो आकासानञ्चायतनं अनभिहिंसमानो सब्बसो रूपसञ्ञानं समतिक्कमा …पे… आकासानञ्चायतनं उपसम्पज्ज विहरति। सो तं निमित्तं आसेवति भावेति बहुलीकरोति स्वाधिट्ठितं अधिट्ठाति।
Tassa evaṁ hoti: ‘yannūnāhaṁ sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja vihareyyan’ti. So ākāsānañcāyatanaṁ anabhihiṁsamāno sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati. So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.
They think, ‘Why don’t I, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space.’ Without charging at the dimension of infinite space, with the fading away of rapture, they enter and remain in the dimension of infinite space. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
तस्स एवं होति: ‘यन्नूनाहं सब्बसो आकासानञ्चायतनं समतिक्कम्म अनन्तं विञ्ञाणन्ति विञ्ञाणञ्चायतनं उपसम्पज्ज विहरेय्यन्ऽति। सो विञ्ञाणञ्चायतनं अनभिहिंसमानो सब्बसो आकासानञ्चायतनं समतिक्कम्म ‘अनन्तं विञ्ञाणन्ऽति विञ्ञाणञ्चायतनं उपसम्पज्ज विहरति। सो तं निमित्तं आसेवति भावेति बहुलीकरोति स्वाधिट्ठितं अधिट्ठाति।
Tassa evaṁ hoti: ‘yannūnāhaṁ sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja vihareyyan’ti. So viññāṇañcāyatanaṁ anabhihiṁsamāno sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.
They think, ‘Why don’t I, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enter and remain in the dimension of infinite consciousness.’ Without charging at the dimension of infinite consciousness, they enter and remain in the dimension of infinite consciousness. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
तस्स एवं होति: ‘यन्नूनाहं सब्बसो विञ्ञाणञ्चायतनं समतिक्कम्म नत्थि किञ्चीति आकिञ्चञ्ञायतनं उपसम्पज्ज विहरेय्यन्ऽति। सो आकिञ्चञ्ञायतनं अनभिहिंसमानो सब्बसो विञ्ञाणञ्चायतनं समतिक्कम्म ‘नत्थि किञ्चीऽति आकिञ्चञ्ञायतनं उपसम्पज्ज विहरति। सो तं निमित्तं आसेवति भावेति बहुलीकरोति स्वाधिट्ठितं अधिट्ठाति।
Tassa evaṁ hoti: ‘yannūnāhaṁ sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja vihareyyan’ti. So ākiñcaññāyatanaṁ anabhihiṁsamāno sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.
They think, ‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness.’ Without charging at the dimension of nothingness, they enter and remain in the dimension of nothingness. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
तस्स एवं होति: ‘यन्नूनाहं सब्बसो आकिञ्चञ्ञायतनं समतिक्कम्म नेवसञ्ञानासञ्ञायतनं उपसम्पज्ज विहरेय्यन्ऽति। सो नेवसञ्ञानासञ्ञायतनं अनभिहिंसमानो सब्बसो आकिञ्चञ्ञायतनं समतिक्कम्म नेवसञ्ञानासञ्ञायतनं उपसम्पज्ज विहरति। सो तं निमित्तं आसेवति भावेति बहुलीकरोति स्वाधिट्ठितं अधिट्ठाति।
Tassa evaṁ hoti: ‘yannūnāhaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyyan’ti. So nevasaññānāsaññāyatanaṁ anabhihiṁsamāno sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.
They think, ‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception.’ Without charging at the dimension of neither perception nor non-perception, they enter and remain in the dimension of neither perception nor non-perception. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
तस्स एवं होति: ‘यन्नूनाहं सब्बसो नेवसञ्ञानासञ्ञायतनं समतिक्कम्म सञ्ञावेदयितनिरोधं उपसम्पज्ज विहरेय्यन्ऽति। सो सञ्ञावेदयितनिरोधं अनभिहिंसमानो सब्बसो नेवसञ्ञानासञ्ञायतनं समतिक्कम्म सञ्ञावेदयितनिरोधं उपसम्पज्ज विहरति।
Tassa evaṁ hoti: ‘yannūnāhaṁ sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihareyyan’ti. So saññāvedayitanirodhaṁ anabhihiṁsamāno sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.
They think, ‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling.’ Without charging at the cessation of perception and feeling, they enter and remain in the cessation of perception and feeling.
यतो खो, भिक्खवे, भिक्खु तं तदेव समापत्तिं समापज्जतिपि वुट्ठातिपि, तस्स मुदु चित्तं होति कम्मञ्ञं। मुदुना कम्मञ्ञेन चित्तेन अप्पमाणो समाधि होति सुभावितो। सो अप्पमाणेन समाधिना सुभावितेन यस्स यस्स अभिञ्ञासच्छिकरणीयस्स धम्मस्स चित्तं अभिनिन्नामेति अभिञ्ञासच्छिकिरियाय तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सति आयतने।
Yato kho, bhikkhave, bhikkhu taṁ tadeva samāpattiṁ samāpajjatipi vuṭṭhātipi, tassa mudu cittaṁ hoti kammaññaṁ. Mudunā kammaññena cittena appamāṇo samādhi hoti subhāvito. So appamāṇena samādhinā subhāvitena yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.
When a bhikkhu enters and emerges from all these attainments, their mind becomes pliable and workable. With a pliable and workable mind, their immersion becomes limitless and well developed. They become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.
सो सचे आकङ्खति: ‘अनेकविहितं इद्धिविधं पच्चनुभवेय्यं—एकोपि हुत्वा बहुधा अस्सं, बहुधापि हुत्वा एको अस्सं …पे… याव ब्रह्मलोकापि कायेन वसं वत्तेय्यन्ऽति, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सति आयतने।
So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.
They might wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling my body as far as the Brahmā realm.’ They are capable of realizing it, in each and every case.
सो सचे आकङ्खति: ‘दिब्बाय सोतधातुया …पे… सति सति आयतने।
So sace ākaṅkhati: ‘dibbāya sotadhātuyā …pe… sati sati āyatane.
They might wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’ They are capable of realizing it, in each and every case.
सो सचे आकङ्खति: ‘परसत्तानं परपुग्गलानं चेतसा चेतो परिच्च पजानेय्यं, सरागं वा चित्तं सरागं चित्तन्ति पजानेय्यं, वीतरागं वा चित्तं वीतरागं चित्तन्ति पजानेय्यं, सदोसं वा चित्तं सदोसं चित्तन्ति पजानेय्यं, वीतदोसं वा चित्तं वीतदोसं चित्तन्ति पजानेय्यं, समोहं वा चित्तं समोहं चित्तन्ति पजानेय्यं, वीतमोहं वा चित्तं … सङ्खित्तं वा चित्तं … विक्खित्तं वा चित्तं … महग्गतं वा चित्तं … अमहग्गतं वा चित्तं … सौत्तरं वा चित्तं … अनुत्तरं वा चित्तं … समाहितं वा चित्तं … असमाहितं वा चित्तं … विमुत्तं वा चित्तं … अविमुत्तं वा चित्तं अविमुत्तं चित्तन्ति पजानेय्यन्ऽति, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सति आयतने।
So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ, sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ, vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ, sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ, vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ, samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ, vītamohaṁ vā cittaṁ … saṅkhittaṁ vā cittaṁ … vikkhittaṁ vā cittaṁ … mahaggataṁ vā cittaṁ … amahaggataṁ vā cittaṁ … sauttaraṁ vā cittaṁ … anuttaraṁ vā cittaṁ … samāhitaṁ vā cittaṁ … asamāhitaṁ vā cittaṁ … vimuttaṁ vā cittaṁ … avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.
They might wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; constricted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind immersed in samādhi … mind not immersed in samādhi … freed mind … and unfreed mind as “unfreed mind”.’ They are capable of realizing it, in each and every case.
सो सचे आकङ्खति: ‘अनेकविहितं पुब्बेनिवासं अनुस्सरेय्यं, सेय्यथिदं—एकम्पि जातिं द्वेपि जातियो …पे… इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरेय्यन्ऽति, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सति आयतने।
So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.
They might wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’ They’re capable of realizing it, in each and every case.
सो सचे आकङ्खति: ‘दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन …पे… यथाकम्मूपगे सत्ते पजानेय्यन्ऽति तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सति आयतने।
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajāneyyan’ti tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.
They might wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds.’ They’re capable of realizing it, in each and every case.
सो सचे आकङ्खति: ‘आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरेय्यन्ऽति, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सति आयतने”ति।
So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane”ti.
They might wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ They’re capable of realizing it, in each and every case.”
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 »]