| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ६।६०
Aṅguttara Nikāya 6.60
Numbered Discourses 6.60
६। महावग्ग
6. Mahāvagga
6. The Great Chapter
हत्थिसारिपुत्तसुत्त
Hatthisāriputtasutta
With Hatthisāriputta
एवं मे सुतं—एकं समयं भगवा बाराणसियं विहरति इसिपतने मिगदाये।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.
So I have heard. At one time the Buddha was staying near Varanasi, in the deer park at Isipatana.
तेन खो पन समयेन सम्बहुला थेरा भिक्खू पच्छाभत्तं पिण्डपातपटिक्कन्ता मण्डलमाळे सन्निसिन्ना सन्निपतिता अभिधम्मकथं कथेन्ति। तत्र सुदं आयस्मा चित्तो हत्थिसारिपुत्तो थेरानं भिक्खूनं अभिधम्मकथं कथेन्तानं अन्तरन्तरा कथं ओपातेति।
Tena kho pana samayena sambahulā therā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā maṇḍalamāḷe sannisinnā sannipatitā abhidhammakathaṁ kathenti. Tatra sudaṁ āyasmā citto hatthisāriputto therānaṁ bhikkhūnaṁ abhidhammakathaṁ kathentānaṁ antarantarā kathaṁ opāteti.
Now at that time several senior bhikkhus, after the meal, on their return from almsround, sat together in the pavilion talking about the teachings. Venerable Citta Hatthisāriputta interrupted them while they were talking.
अथ खो आयस्मा महाकोट्ठिको आयस्मन्तं चित्तं हत्थिसारिपुत्तं एतदवोच: “मायस्मा चित्तो हत्थिसारिपुत्तो थेरानं भिक्खूनं अभिधम्मकथं कथेन्तानं अन्तरन्तरा कथं ओपातेसि, याव कथापरियोसानं आयस्मा चित्तो आगमेतू”ति।
Atha kho āyasmā mahākoṭṭhiko āyasmantaṁ cittaṁ hatthisāriputtaṁ etadavoca: “māyasmā citto hatthisāriputto therānaṁ bhikkhūnaṁ abhidhammakathaṁ kathentānaṁ antarantarā kathaṁ opātesi, yāva kathāpariyosānaṁ āyasmā citto āgametū”ti.
Then Venerable Mahākoṭṭhita said to Venerable Citta Hatthisāriputta, “Venerable, please don’t interrupt the senior bhikkhus while they’re talking about the teachings. Wait until the end of the discussion.”
एवं वुत्ते, आयस्मतो चित्तस्स हत्थिसारिपुत्तस्स सहायका भिक्खू आयस्मन्तं महाकोट्ठिकं एतदवोचुं: “मायस्मा महाकोट्ठिको आयस्मन्तं चित्तं हत्थिसारिपुत्तं अपसादेसि, पण्डितो आयस्मा चित्तो हत्थिसारिपुत्तो। पहोति चायस्मा चित्तो हत्थिसारिपुत्तो थेरानं भिक्खूनं अभिधम्मकथं कथेतुन्”ति।
Evaṁ vutte, āyasmato cittassa hatthisāriputtassa sahāyakā bhikkhū āyasmantaṁ mahākoṭṭhikaṁ etadavocuṁ: “māyasmā mahākoṭṭhiko āyasmantaṁ cittaṁ hatthisāriputtaṁ apasādesi, paṇḍito āyasmā citto hatthisāriputto. Pahoti cāyasmā citto hatthisāriputto therānaṁ bhikkhūnaṁ abhidhammakathaṁ kathetun”ti.
When he said this, Citta Hatthisāriputta’s companions said to Mahākoṭṭhita, “Venerable, please don’t rebuke Citta Hatthisāriputta. He is astute, and quite capable of talking about the teachings with the senior bhikkhus.”
“दुज्जानं खो एतं, आवुसो, परस्स चेतोपरियायं अजानन्तेहि।
“Dujjānaṁ kho etaṁ, āvuso, parassa cetopariyāyaṁ ajānantehi.
“It’s not easy to know this, friends, for those who don’t comprehend another’s mind.
इधावुसो, एकच्चो पुग्गलो तावदेव सोरतसोरतो होति, निवातनिवातो होति, उपसन्तुपसन्तो होति, याव सत्थारं उपनिस्साय विहरति अञ्ञतरं वा गरुट्ठानियं सब्रह्मचारिं। यतो च खो सो वपकस्सतेव सत्थारा, वपकस्सति गरुट्ठानियेहि सब्रह्मचारीहि, सो संसट्ठो विहरति भिक्खूहि भिक्खुनीहि उपासकेहि उपासिकाहि रञ्ञा राजमहामत्तेहि तित्थियेहि तित्थियसावकेहि। तस्स संसट्ठस्स विस्सत्थस्स पाकतस्स भस्समनुयुत्तस्स विहरतो रागो चित्तं अनुद्धंसेति। सो रागानुद्धंसितेन चित्तेन सिक्खं पच्चक्खाय हीनायावत्तति।
Idhāvuso, ekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti, yāva satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ. Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti. So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati.
Take a person who is the sweetest of the sweet, the most even-tempered of the even-tempered, the calmest of the calm, so long as they live relying on the Teacher or a spiritual companion in a teacher’s role. But when they’re separated from the Teacher or a spiritual companion in a teacher’s role, they mix closely with monks, nuns, laymen, and laywomen; with rulers and their ministers, and with monastics of other religions and their disciples. As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind. They resign the training and return to a lesser life.
सेय्यथापि, आवुसो, गोणो किट्ठादो दामेन वा बद्धो वजे वा ओरुद्धो। यो नु खो, आवुसो, एवं वदेय्य: ‘न दानायं गोणो किट्ठादो पुनदेव किट्ठं ओतरिस्सतीऽति, सम्मा नु खो सो, आवुसो, वदमानो वदेय्या”ति?
Seyyathāpi, āvuso, goṇo kiṭṭhādo dāmena vā baddho1 vaje vā oruddho. Yo nu kho, āvuso, evaṁ vadeyya: ‘na dānāyaṁ goṇo kiṭṭhādo punadeva kiṭṭhaṁ otarissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?
Suppose an ox fond of crops was tied up or shut in a pen. Would it be right to say that that ox will never again invade the crops?”
“नो हिदं, आवुसो”। “ठानञ्हेतं, आवुसो, विज्जति, यं सो गोणो किट्ठादो दामं वा छेत्वा वजं वा भिन्दित्वा, अथ पुनदेव किट्ठं ओतरेय्याति।
“No hidaṁ, āvuso”. “Ṭhānañhetaṁ, āvuso, vijjati, yaṁ so goṇo kiṭṭhādo dāmaṁ vā chetvā vajaṁ vā bhinditvā, atha punadeva kiṭṭhaṁ otareyyāti.
“No it would not, friend. For it’s quite possible that that ox will snap the ropes or break out of the pen, and then invade the crops.”
एवमेवं खो, आवुसो, इधेकच्चो पुग्गलो तावदेव सोरतसोरतो होति, निवातनिवातो होति, उपसन्तुपसन्तो होति याव सत्थारं उपनिस्साय विहरति अञ्ञतरं वा गरुट्ठानियं सब्रह्मचारिं। यतो च खो सो वपकस्सतेव सत्थारा, वपकस्सति गरुट्ठानियेहि सब्रह्मचारीहि, सो संसट्ठो विहरति भिक्खूहि भिक्खुनीहि उपासकेहि उपासिकाहि रञ्ञा राजमहामत्तेहि तित्थियेहि तित्थियसावकेहि। तस्स संसट्ठस्स विस्सत्थस्स पाकतस्स भस्समनुयुत्तस्स विहरतो रागो चित्तं अनुद्धंसेति। सो रागानुद्धंसितेन चित्तेन सिक्खं पच्चक्खाय हीनायावत्तति।
Evamevaṁ kho, āvuso, idhekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti yāva satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ. Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti. So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati.
“In the same way, take a person who is the sweetest of the sweet … As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind. They resign the training and return to a lesser life.
इध पनावुसो, एकच्चो पुग्गलो विविच्चेव कामेहि …पे… पठमं झानं उपसम्पज्ज विहरति। सो ‘लाभिम्हि पठमस्स झानस्साऽति संसट्ठो विहरति भिक्खूहि …पे… सिक्खं पच्चक्खाय हीनायावत्तति।
Idha panāvuso, ekacco puggalo vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. So ‘lābhimhi paṭhamassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… sikkhaṁ paccakkhāya hīnāyāvattati.
Take the case of a person who, quite secluded from sensual pleasures … enters and remains in the first jhāna. Thinking, ‘I get the first jhāna!’ they mix closely with monks … They resign the training and return to a lesser life.
सेय्यथापि, आवुसो, चातुमहापथे थुल्लफुसितको देवो वस्सन्तो रजं अन्तरधापेय्य, चिक्खल्लं पातुकरेय्य। यो नु खो, आवुसो, एवं वदेय्य: ‘न दानि अमुस्मिं चातुमहापथे पुनदेव रजो पातुभविस्सतीऽति, सम्मा नु खो सो, आवुसो, वदमानो वदेय्या”ति?
Seyyathāpi, āvuso, cātumahāpathe thullaphusitako devo vassanto2 rajaṁ antaradhāpeyya, cikkhallaṁ pātukareyya. Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ3 cātumahāpathe punadeva rajo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?
Suppose it was raining heavily at the crossroads so that the dust vanished and mud appeared. Would it be right to say that now dust will never appear at this crossroad again?”
“नो हिदं, आवुसो”। “ठानञ्हेतं, आवुसो, विज्जति, यं अमुस्मिं चातुमहापथे मनुस्सा वा अतिक्कमेय्युं, गोपसू वा अतिक्कमेय्युं, वातातपो वा स्नेहगतं परियादियेय्य, अथ पुनदेव रजो पातुभवेय्याति।
“No hidaṁ, āvuso”. “Ṭhānañhetaṁ, āvuso, vijjati, yaṁ amusmiṁ cātumahāpathe manussā vā atikkameyyuṁ, gopasū vā atikkameyyuṁ, vātātapo vā snehagataṁ pariyādiyeyya, atha punadeva rajo pātubhaveyyāti.
“No it would not, friend. For it is quite possible that people or cattle and so on will cross over the crossroad, or that the wind and sun will evaporate the moisture so that the dust appears again.”
एवमेवं खो, आवुसो, इधेकच्चो पुग्गलो विविच्चेव कामेहि …पे… पठमं झानं उपसम्पज्ज विहरति। सो ‘लाभिम्हि पठमस्स झानस्साऽति संसट्ठो विहरति भिक्खूहि …पे… सिक्खं पच्चक्खाय हीनायावत्तति।
Evamevaṁ kho, āvuso, idhekacco puggalo vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. So ‘lābhimhi paṭhamassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… sikkhaṁ paccakkhāya hīnāyāvattati.
“In the same way, take the case of a person who, quite secluded from sensual pleasures … enters and remains in the first jhāna. Thinking, ‘I get the first jhāna!’ they mix closely with monks … They resign the training and return to a lesser life.
इध पनावुसो, एकच्चो पुग्गलो वितक्कविचारानं वूपसमा …पे… दुतियं झानं उपसम्पज्ज विहरति। सो ‘लाभिम्हि दुतियस्स झानस्साऽति संसट्ठो विहरति भिक्खूहि …पे… सिक्खं पच्चक्खाय हीनायावत्तति।
Idha panāvuso, ekacco puggalo vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. So ‘lābhimhi dutiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… sikkhaṁ paccakkhāya hīnāyāvattati.
Take another case of a person who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second jhāna. Thinking, ‘I get the second jhāna!’ they mix closely with monks … They resign the training and return to a lesser life.
सेय्यथापि, आवुसो, गामस्स वा निगमस्स वा अविदूरे महन्तं तळाकं। तत्थ थुल्लफुसितको देवो वुट्ठो सिप्पिसम्बुकम्पि सक्खरकठलम्पि अन्तरधापेय्य। यो नु खो, आवुसो, एवं वदेय्य: ‘न दानि अमुस्मिं तळाके पुनदेव सिप्पिसम्बुका वा सक्खरकठला वा पातुभविस्सन्तीऽति, सम्मा नु खो सो, आवुसो, वदमानो वदेय्या”ति?
Seyyathāpi, āvuso, gāmassa vā nigamassa vā avidūre mahantaṁ taḷākaṁ. Tattha thullaphusitako devo vuṭṭho sippisambukampi sakkharakaṭhalampi antaradhāpeyya. Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ taḷāke punadeva sippisambukā vā sakkharakaṭhalā vā pātubhavissantī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?
Suppose there was a large pond not far from a town or village. After it rained heavily there the clams and mussels, and pebbles and gravel would vanish. Would it be right to say that now the clams and mussels, and pebbles and gravel will never appear here again?”
“नो हिदं, आवुसो”। “ठानञ्हेतं, आवुसो, विज्जति, यं अमुस्मिं तळाके मनुस्सा वा पिवेय्युं, गोपसू वा पिवेय्युं, वातातपो वा स्नेहगतं परियादियेय्य, अथ पुनदेव सिप्पिसम्बुकापि सक्खरकठलापि पातुभवेय्युन्ति।
“No hidaṁ, āvuso”. “Ṭhānañhetaṁ, āvuso, vijjati, yaṁ amusmiṁ taḷāke manussā vā piveyyuṁ, gopasū vā piveyyuṁ, vātātapo vā snehagataṁ pariyādiyeyya, atha punadeva sippisambukāpi sakkharakaṭhalāpi pātubhaveyyunti.
“No it would not, friend. For it’s quite possible that people or cattle and so on will drink from the pond, or that the wind and sun will evaporate it so that the clams and mussels, and pebbles and gravel appear again.”
एवमेवं खो, आवुसो, इधेकच्चो पुग्गलो वितक्कविचारानं वूपसमा …पे… दुतियं झानं उपसम्पज्ज विहरति। सो ‘लाभिम्हि दुतियस्स झानस्साऽति संसट्ठो विहरति भिक्खूहि …पे… सिक्खं पच्चक्खाय हीनायावत्तति।
Evamevaṁ kho, āvuso, idhekacco puggalo vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. So ‘lābhimhi dutiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… sikkhaṁ paccakkhāya hīnāyāvattati.
“In the same way, take another case of a person who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second jhāna. Thinking, ‘I get the second jhāna!’ they mix closely with monks … They resign the training and return to a lesser life.
इध पनावुसो, एकच्चो पुग्गलो पीतिया च विरागा …पे… ततियं झानं उपसम्पज्ज विहरति। सो ‘लाभिम्हि ततियस्स झानस्साऽति संसट्ठो विहरति भिक्खूहि …पे… सिक्खं पच्चक्खाय हीनायावत्तति।
Idha panāvuso, ekacco puggalo pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. So ‘lābhimhi tatiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… sikkhaṁ paccakkhāya hīnāyāvattati.
Take the case of another person who, with the fading away of rapture … enters and remains in the third jhāna. Thinking, ‘I get the third jhāna!’ they mix closely with monks … They resign the training and return to a lesser life.
सेय्यथापि, आवुसो, पुरिसं पणीतभोजनं भुत्ताविं आभिदोसिकं भोजनं नच्छादेय्य। यो नु खो, आवुसो, एवं वदेय्य: ‘न दानि अमुं पुरिसं पुनदेव भोजनं छादेस्सतीऽति, सम्मा नु खो सो, आवुसो, वदमानो वदेय्या”ति?
Seyyathāpi, āvuso, purisaṁ paṇītabhojanaṁ bhuttāviṁ ābhidosikaṁ bhojanaṁ nacchādeyya. Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amuṁ purisaṁ punadeva bhojanaṁ chādessatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?
Suppose a person had finished a delicious meal. They’d have no appetite for leftovers. Would it be right to say that now food will never appeal to this person again?”
“नो हिदं, आवुसो”। “ठानञ्हेतं, आवुसो, विज्जति, अमुं पुरिसं पणीतभोजनं भुत्ताविं यावस्स सा ओजा काये ठस्सति ताव न अञ्ञं भोजनं छादेस्सति। यतो च ख्वस्स सा ओजा अन्तरधायिस्सति, अथ पुनदेव तं भोजनं छादेय्याति।
“No hidaṁ, āvuso”. “Ṭhānañhetaṁ, āvuso, vijjati, amuṁ purisaṁ paṇītabhojanaṁ bhuttāviṁ yāvassa sā ojā kāye ṭhassati tāva na aññaṁ bhojanaṁ chādessati. Yato ca khvassa sā ojā antaradhāyissati, atha punadeva taṁ bhojanaṁ chādeyyāti.
“No it would not, friend. For it’s quite possible that other food won’t appeal to that person as long as the nourishment is still present. But when the nourishment vanishes food will appeal again.”
एवमेवं खो, आवुसो, इधेकच्चो पुग्गलो पीतिया च विरागा …पे… ततियं झानं उपसम्पज्ज विहरति। सो ‘लाभिम्हि ततियस्स झानस्साऽति संसट्ठो विहरति भिक्खूहि …पे… सिक्खं पच्चक्खाय हीनायावत्तति।
Evamevaṁ kho, āvuso, idhekacco puggalo pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. So ‘lābhimhi tatiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… sikkhaṁ paccakkhāya hīnāyāvattati.
“In the same way, take the case of a person who, with the fading away of rapture … enters and remains in the third jhāna. Thinking, ‘I get the third jhāna!’ they mix closely with monks … They resign the training and return to a lesser life.
इध, पनावुसो, एकच्चो पुग्गलो सुखस्स च पहाना दुक्खस्स च पहाना …पे… चतुत्थं झानं उपसम्पज्ज विहरति। सो ‘लाभिम्हि चतुत्थस्स झानस्साऽति संसट्ठो विहरति भिक्खूहि …पे… सिक्खं पच्चक्खाय हीनायावत्तति।
Idha, panāvuso, ekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. So ‘lābhimhi catutthassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… sikkhaṁ paccakkhāya hīnāyāvattati.
Take the case of another person who, giving up pleasure and pain … enters and remains in the fourth jhāna. Thinking, ‘I get the fourth jhāna!’ they mix closely with monks … They resign the training and return to a lesser life.
सेय्यथापि, आवुसो, पब्बतसङ्खेपे उदकरहदो निवातो विगतऊमिको। यो नु खो, आवुसो, एवं वदेय्य: ‘न दानि अमुस्मिं उदकरहदे पुनदेव ऊमि पातुभविस्सतीऽति, सम्मा नु खो सो, आवुसो, वदमानो वदेय्या”ति?
Seyyathāpi, āvuso, pabbatasaṅkhepe udakarahado nivāto vigataūmiko. Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ udakarahade punadeva ūmi pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?
Suppose that in a mountain glen there was a lake, unruffled and free of waves. Would it be right to say that now waves will never appear in this lake again?”
“नो हिदं, आवुसो”। “ठानञ्हेतं, आवुसो, विज्जति, या पुरत्थिमाय दिसाय आगच्छेय्य भुसा वातवुट्ठि। सा तस्मिं उदकरहदे ऊमिं जनेय्य। या पच्छिमाय दिसाय आगच्छेय्य …पे… या उत्तराय दिसाय आगच्छेय्य … या दक्खिणाय दिसाय आगच्छेय्य भुसा वातवुट्ठि। सा तस्मिं उदकरहदे ऊमिं जनेय्याति।
“No hidaṁ, āvuso”. “Ṭhānañhetaṁ, āvuso, vijjati, yā puratthimāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṁ udakarahade ūmiṁ janeyya. Yā pacchimāya disāya āgaccheyya …pe… yā uttarāya disāya āgaccheyya … yā dakkhiṇāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṁ udakarahade ūmiṁ janeyyāti.
“No it would not, friend. For it is quite possible that a violent storm could blow up out of the east, west, north, or south, and stir up waves in that lake.”
एवमेवं खो, आवुसो, इधेकच्चो पुग्गलो सुखस्स च पहाना दुक्खस्स च पहाना …पे… चतुत्थं झानं उपसम्पज्ज विहरति। सो ‘लाभिम्हि चतुत्थस्स झानस्साऽति संसट्ठो विहरति भिक्खूहि …पे… सिक्खं पच्चक्खाय हीनायावत्तति।
Evamevaṁ kho, āvuso, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. So ‘lābhimhi catutthassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… sikkhaṁ paccakkhāya hīnāyāvattati.
“In the same way, take the case of a person who, giving up pleasure and pain … enters and remains in the fourth jhāna. Thinking, ‘I get the fourth jhāna!’ they mix closely with monks … They resign the training and return to a lesser life.
इध, पनावुसो, एकच्चो पुग्गलो सब्बनिमित्तानं अमनसिकारा अनिमित्तं चेतोसमाधिं उपसम्पज्ज विहरति। सो ‘लाभिम्हि अनिमित्तस्स चेतोसमाधिस्साऽति संसट्ठो विहरति भिक्खूहि भिक्खुनीहि उपासकेहि उपासिकाहि रञ्ञा राजमहामत्तेहि तित्थियेहि तित्थियसावकेहि। तस्स संसट्ठस्स विस्सत्थस्स पाकतस्स भस्समनुयुत्तस्स विहरतो रागो चित्तं अनुद्धंसेति। सो रागानुद्धंसितेन चित्तेन सिक्खं पच्चक्खाय हीनायावत्तति।
Idha, panāvuso, ekacco puggalo sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. So ‘lābhimhi animittassa cetosamādhissā’ti saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti. So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati.
Take the case of another person who, not focusing on any signs, enters and remains in the signless immersion of the heart. Thinking, ‘I get the signless immersion of the heart!’ they mix closely with monks, nuns, laymen, and laywomen; with rulers and their ministers, and with monastics of other religions and their disciples. As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind. They resign the training and return to a lesser life.
सेय्यथापि, आवुसो, राजा वा राजमहामत्तो वा चतुरङ्गिनिया सेनाय अद्धानमग्गप्पटिपन्नो अञ्ञतरस्मिं वनसण्डे एकरत्तिं वासं उपगच्छेय्य। तत्र हत्थिसद्देन अस्ससद्देन रथसद्देन पत्तिसद्देन भेरिपणवसङ्खतिणवनिन्नादसद्देन चीरिकसद्दो अन्तरधायेय्य। यो नु खो, आवुसो, एवं वदेय्य: ‘न दानि अमुस्मिं वनसण्डे पुनदेव चीरिकसद्दो पातुभविस्सतीऽति, सम्मा नु खो सो, आवुसो, वदमानो वदेय्या”ति?
Seyyathāpi, āvuso, rājā vā rājamahāmatto vā caturaṅginiyā senāya addhānamaggappaṭipanno aññatarasmiṁ vanasaṇḍe ekarattiṁ vāsaṁ upagaccheyya. Tatra4 hatthisaddena assasaddena rathasaddena pattisaddena bheripaṇavasaṅkhatiṇavaninnādasaddena cīrikasaddo5 antaradhāyeyya. Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ vanasaṇḍe punadeva cīrikasaddo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?
Suppose a ruler or their minister, while walking along the road with an army of four divisions, was to arrive at a forest grove where they set up camp for the night. There, because of the noise of the elephants, horses, chariots, soldiers, and the drums, kettledrums, horns, and cymbals, the chirping of crickets would vanish. Would it be right to say that now the chirping of crickets will never be heard in this woodland grove again?”
“नो हिदं, आवुसो”। “ठानञ्हेतं, आवुसो, विज्जति, यं सो राजा वा राजमहामत्तो वा तम्हा वनसण्डा पक्कमेय्य, अथ पुनदेव चीरिकसद्दो पातुभवेय्याति।
“No hidaṁ, āvuso”. “Ṭhānañhetaṁ, āvuso, vijjati, yaṁ so rājā vā rājamahāmatto vā tamhā vanasaṇḍā pakkameyya, atha punadeva cīrikasaddo pātubhaveyyāti.
“No it would not, friend. For it is quite possible that the ruler or their minister will depart from that woodland grove so that the chirping of crickets will be heard there again.”
एवमेवं खो, आवुसो, इधेकच्चो पुग्गलो सब्बनिमित्तानं अमनसिकारा अनिमित्तं चेतोसमाधिं उपसम्पज्ज विहरति। सो ‘लाभिम्हि अनिमित्तस्स चेतोसमाधिस्साऽति संसट्ठो विहरति भिक्खूहि भिक्खुनीहि उपासकेहि उपासिकाहि रञ्ञा राजमहामत्तेहि तित्थियेहि तित्थियसावकेहि। तस्स संसट्ठस्स विस्सत्थस्स पाकतस्स भस्समनुयुत्तस्स विहरतो रागो चित्तं अनुद्धंसेति। सो रागानुद्धंसितेन चित्तेन सिक्खं पच्चक्खाय हीनायावत्तती”ति।
Evamevaṁ kho, āvuso, idhekacco puggalo sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. So ‘lābhimhi animittassa cetosamādhissā’ti saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti. So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattatī”ti.
“In the same way, take the case of a person who, not focusing on any signs, enters and remains in the signless immersion of the heart … They resign the training and return to a lesser life.”
अथ खो आयस्मा चित्तो हत्थिसारिपुत्तो अपरेन समयेन सिक्खं पच्चक्खाय हीनायावत्तति। अथ खो चित्तस्स हत्थिसारिपुत्तस्स सहायका भिक्खू येनायस्मा महाकोट्ठिको तेनुपसङ्कमिंसु; उपसङ्कमित्वा आयस्मन्तं महाकोट्ठिकं एतदवोचुं: “किं नु खो आयस्मता महाकोट्ठिकेन चित्तो हत्थिसारिपुत्तो चेतसा चेतो परिच्च विदितो: ‘इमासञ्च इमासञ्च विहारसमापत्तीनं चित्तो हत्थिसारिपुत्तो लाभी, अथ च पन सिक्खं पच्चक्खाय हीनायावत्तिस्सतीऽति; उदाहु देवता एतमत्थं आरोचेसुं: ‘चित्तो, भन्ते, हत्थिसारिपुत्तो इमासञ्च इमासञ्च विहारसमापत्तीनं लाभी, अथ च पन सिक्खं पच्चक्खाय हीनायावत्तिस्सतीऽ”ति?
Atha kho āyasmā citto hatthisāriputto aparena samayena sikkhaṁ paccakkhāya hīnāyāvattati. Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yenāyasmā mahākoṭṭhiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ mahākoṭṭhikaṁ etadavocuṁ: “kiṁ nu kho āyasmatā mahākoṭṭhikena citto hatthisāriputto cetasā ceto paricca vidito: ‘imāsañca imāsañca vihārasamāpattīnaṁ citto hatthisāriputto lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’ti; udāhu devatā etamatthaṁ ārocesuṁ: ‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’”ti?
Then after some time Venerable Citta Hatthisāriputta resigned the training and returned to a lesser life. Then the bhikkhus who were his companions went up to Venerable Mahākoṭṭhita and said, “Did Venerable Mahākoṭṭhita comprehend Citta Hatthisāriputta’s mind and know that he had gained such and such meditative attainments, yet he would still resign the training and return to a lesser life? Or did deities tell you about it?”
“चेतसा चेतो परिच्च विदितो मे, आवुसो: ‘चित्तो हत्थिसारिपुत्तो इमासञ्च इमासञ्च विहारसमापत्तीनं लाभी, अथ च पन सिक्खं पच्चक्खाय हीनायावत्तिस्सतीऽति। देवतापि मे एतमत्थं आरोचेसुं: ‘चित्तो, भन्ते, हत्थिसारिपुत्तो इमासञ्च इमासञ्च विहारसमापत्तीनं लाभी, अथ च पन सिक्खं पच्चक्खाय हीनायावत्तिस्सतीऽ”ति।
“Cetasā ceto paricca vidito me, āvuso: ‘citto hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’ti. Devatāpi me etamatthaṁ ārocesuṁ: ‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’”ti.
“Friends, I comprehended his mind and knew this. And deities also told me.”
अथ खो चित्तस्स हत्थिसारिपुत्तस्स सहायका भिक्खू येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो ते भिक्खू भगवन्तं एतदवोचुं: “चित्तो, भन्ते, हत्थिसारिपुत्तो इमासञ्च इमासञ्च विहारसमापत्तीनं लाभी, अथ च पन सिक्खं पच्चक्खाय हीनायावत्तती”ति।
Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattatī”ti.
Then the bhikkhus who were Citta Hatthisāriputta’s companions went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Citta Hatthisāriputta, who had gained such and such meditative attainments, has still resigned the training and returned to a lesser life.”
“न, भिक्खवे, चित्तो चिरं सरिस्सति नेक्खम्मस्सा”ति।
“Na, bhikkhave, citto ciraṁ sarissati6 nekkhammassā”ti.
“Bhikkhus, soon Citta will remember renunciation.”
अथ खो चित्तो हत्थिसारिपुत्तो नचिरस्सेव केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजि। अथ खो आयस्मा चित्तो हत्थिसारिपुत्तो एको वूपकट्ठो अप्पमत्तो आतापी पहितत्तो विहरन्तो नचिरस्सेव—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहासि।
Atha kho citto hatthisāriputto nacirasseva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. Atha kho āyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
And not long after Citta Hatthisāriputta shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. Then Citta Hatthisāriputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
“खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्ताया”ति अब्भञ्ञासि। अञ्ञतरो च पनायस्मा चित्तो हत्थिसारिपुत्तो अरहतं अहोसीति।
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā citto hatthisāriputto arahataṁ ahosīti.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Citta Hatthisāriputta became one of the perfected.
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:
