| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ६।४५
Aṅguttara Nikāya 6.45
Numbered Discourses 6.45
५। धम्मिकवग्ग
5. Dhammikavagga
5. About Dhammika
इणसुत्त
Iṇasutta
Debt
“दालिद्दियं, भिक्खवे, दुक्खं लोकस्मिं कामभोगिनो”ति?
“Dāliddiyaṁ, bhikkhave, dukkhaṁ lokasmiṁ kāmabhogino”ti?
“Bhikkhus, isn’t poverty suffering in the world for a person who enjoys sensual pleasures?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“यम्पि, भिक्खवे, दलिद्दो अस्सको अनाळ्हिको इणं आदियति, इणादानम्पि, भिक्खवे, दुक्खं लोकस्मिं कामभोगिनो”ति?
“Yampi, bhikkhave, daliddo1 assako anāḷhiko2 iṇaṁ ādiyati, iṇādānampi, bhikkhave, dukkhaṁ lokasmiṁ kāmabhogino”ti?
“When a poor, penniless person falls into debt, isn’t being in debt also suffering in the world for a person who enjoys sensual pleasures?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“यम्पि, भिक्खवे, दलिद्दो अस्सको अनाळ्हिको इणं आदियित्वा वड्ढिं पटिस्सुणाति, वड्ढिपि, भिक्खवे, दुक्खा लोकस्मिं कामभोगिनो”ति?
“Yampi, bhikkhave, daliddo assako anāḷhiko iṇaṁ ādiyitvā vaḍḍhiṁ paṭissuṇāti, vaḍḍhipi, bhikkhave, dukkhā lokasmiṁ kāmabhogino”ti?
“When a poor person who has fallen into debt agrees to pay interest, isn’t the interest also suffering in the world for a person who enjoys sensual pleasures?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“यम्पि, भिक्खवे, दलिद्दो अस्सको अनाळ्हिको वड्ढिं पटिस्सुणित्वा कालाभतं वड्ढिं न देति, चोदेन्तिपि नं; चोदनापि, भिक्खवे, दुक्खा लोकस्मिं कामभोगिनो”ति?
“Yampi, bhikkhave, daliddo assako anāḷhiko vaḍḍhiṁ paṭissuṇitvā kālābhataṁ3 vaḍḍhiṁ na deti, codentipi naṁ; codanāpi, bhikkhave, dukkhā lokasmiṁ kāmabhogino”ti?
“When a poor person who has fallen into debt and agreed to pay interest fails to pay it when it falls due, they get a warning. Isn’t being warned suffering in the world for a person who enjoys sensual pleasures?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“यम्पि, भिक्खवे, दलिद्दो अस्सको अनाळ्हिको चोदियमानो न देति, अनुचरन्तिपि नं; अनुचरियापि, भिक्खवे, दुक्खा लोकस्मिं कामभोगिनो”ति?
“Yampi, bhikkhave, daliddo assako anāḷhiko codiyamāno na deti, anucarantipi naṁ; anucariyāpi, bhikkhave, dukkhā lokasmiṁ kāmabhogino”ti?
“When a poor person fails to pay after getting a warning, they’re prosecuted. Isn’t being prosecuted suffering in the world for a person who enjoys sensual pleasures?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“यम्पि, भिक्खवे, दलिद्दो अस्सको अनाळ्हिको अनुचरियमानो न देति, बन्धन्तिपि नं; बन्धनम्पि, भिक्खवे, दुक्खं लोकस्मिं कामभोगिनो”ति?
“Yampi, bhikkhave, daliddo assako anāḷhiko anucariyamāno na deti, bandhantipi naṁ; bandhanampi, bhikkhave, dukkhaṁ lokasmiṁ kāmabhogino”ti?
“When a poor person fails to pay after being prosecuted, they’re imprisoned. Isn’t being imprisoned suffering in the world for a person who enjoys sensual pleasures?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“इति खो, भिक्खवे, दालिद्दियम्पि दुक्खं लोकस्मिं कामभोगिनो, इणादानम्पि दुक्खं लोकस्मिं कामभोगिनो, वड्ढिपि दुक्खा लोकस्मिं कामभोगिनो, चोदनापि दुक्खा लोकस्मिं कामभोगिनो, अनुचरियापि दुक्खा लोकस्मिं कामभोगिनो, बन्धनम्पि दुक्खं लोकस्मिं कामभोगिनो; एवमेवं खो, भिक्खवे, यस्स कस्सचि सद्धा नत्थि कुसलेसु धम्मेसु, हिरी नत्थि कुसलेसु धम्मेसु, ओत्तप्पं नत्थि कुसलेसु धम्मेसु, वीरियं नत्थि कुसलेसु धम्मेसु, पञ्ञा नत्थि कुसलेसु धम्मेसु—अयं वुच्चति, भिक्खवे, अरियस्स विनये दलिद्दो अस्सको अनाळ्हिको।
“Iti kho, bhikkhave, dāliddiyampi dukkhaṁ lokasmiṁ kāmabhogino, iṇādānampi dukkhaṁ lokasmiṁ kāmabhogino, vaḍḍhipi dukkhā lokasmiṁ kāmabhogino, codanāpi dukkhā lokasmiṁ kāmabhogino, anucariyāpi dukkhā lokasmiṁ kāmabhogino, bandhanampi dukkhaṁ lokasmiṁ kāmabhogino; evamevaṁ kho, bhikkhave, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi kusalesu dhammesu, ottappaṁ natthi kusalesu dhammesu, vīriyaṁ natthi kusalesu dhammesu, paññā natthi kusalesu dhammesu—ayaṁ vuccati, bhikkhave, ariyassa vinaye daliddo assako anāḷhiko.
“So bhikkhus, poverty, debt, interest, warnings, prosecution, and imprisonment are suffering in the world for those who enjoy sensual pleasures. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities is called poor and penniless in the training of the Noble One.
स खो सो, भिक्खवे, दलिद्दो अस्सको अनाळ्हिको सद्धाय असति कुसलेसु धम्मेसु, हिरिया असति कुसलेसु धम्मेसु, ओत्तप्पे असति कुसलेसु धम्मेसु, वीरिये असति कुसलेसु धम्मेसु, पञ्ञाय असति कुसलेसु धम्मेसु, कायेन दुच्चरितं चरति, वाचाय दुच्चरितं चरति, मनसा दुच्चरितं चरति। इदमस्स इणादानस्मिं वदामि।
Sa kho so, bhikkhave, daliddo assako anāḷhiko saddhāya asati kusalesu dhammesu, hiriyā asati kusalesu dhammesu, ottappe asati kusalesu dhammesu, vīriye asati kusalesu dhammesu, paññāya asati kusalesu dhammesu, kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. Idamassa iṇādānasmiṁ vadāmi.
Since they have no faith, conscience, prudence, energy, or wisdom when it comes to skillful qualities, they do bad things by way of body, speech, and mind. This is how they’re in debt, I say.
सो तस्स कायदुच्चरितस्स पटिच्छादनहेतु पापिकं इच्छं पणिदहति। ‘मा मं जञ्ञूऽति इच्छति, ‘मा मं जञ्ञूऽति सङ्कप्पति, ‘मा मं जञ्ञूऽति वाचं भासति, ‘मा मं जञ्ञूऽति कायेन परक्कमति। सो तस्स वचीदुच्चरितस्स पटिच्छादनहेतु …पे… सो तस्स मनोदुच्चरितस्स पटिच्छादनहेतु …पे… ‘मा मं जञ्ञूऽति कायेन परक्कमति। इदमस्स वड्ढिया वदामि।
So tassa kāyaduccaritassa paṭicchādanahetu pāpikaṁ icchaṁ paṇidahati. ‘Mā maṁ jaññū’ti icchati, ‘mā maṁ jaññū’ti saṅkappati, ‘mā maṁ jaññū’ti vācaṁ bhāsati, ‘mā maṁ jaññū’ti kāyena parakkamati. So tassa vacīduccaritassa paṭicchādanahetu …pe… so tassa manoduccaritassa paṭicchādanahetu …pe… ‘mā maṁ jaññū’ti kāyena parakkamati. Idamassa vaḍḍhiyā vadāmi.
In order to conceal the bad things they do by way of body, speech, and mind they harbour corrupt wishes. They wish, plan, speak, and act with the thought: ‘May no-one find me out!’ This is how they pay interest, I say.
तमेनं पेसला सब्रह्मचारी एवमाहंसु: ‘अयञ्च सो आयस्मा एवङ्कारी एवंसमाचारोऽति। इदमस्स चोदनाय वदामि।
Tamenaṁ pesalā sabrahmacārī evamāhaṁsu: ‘ayañca so āyasmā evaṅkārī evaṁsamācāro’ti. Idamassa codanāya vadāmi.
Good-hearted spiritual companions say this about them: ‘This venerable acts like this, and behaves like that.’ This is how they’re warned, I say.
तमेनं अरञ्ञगतं वा रुक्खमूलगतं वा सुञ्ञागारगतं वा विप्पटिसारसहगता पापका अकुसलवितक्का समुदाचरन्ति। इदमस्स अनुचरियाय वदामि।
Tamenaṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā vippaṭisārasahagatā pāpakā akusalavitakkā samudācaranti. Idamassa anucariyāya vadāmi.
When they go to a wilderness, the root of a tree, or an empty hut, they’re beset by remorseful, unskillful thoughts. This is how they’re prosecuted, I say.
स खो सो, भिक्खवे, दलिद्दो अस्सको अनाळ्हिको कायेन दुच्चरितं चरित्वा वाचाय दुच्चरितं चरित्वा मनसा दुच्चरितं चरित्वा कायस्स भेदा परं मरणा निरयबन्धने वा बज्झति तिरच्छानयोनिबन्धने वा। नाहं, भिक्खवे, अञ्ञं एकबन्धनम्पि समनुपस्सामि एवंदारुणं एवङ्कटुकं एवंअन्तरायकरं अनुत्तरस्स योगक्खेमस्स अधिगमाय, यथयिदं, भिक्खवे, निरयबन्धनं वा तिरच्छानयोनिबन्धनं वाति।
Sa kho so, bhikkhave, daliddo assako anāḷhiko kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā nirayabandhane vā bajjhati tiracchānayonibandhane vā. Nāhaṁ, bhikkhave, aññaṁ ekabandhanampi samanupassāmi evaṁdāruṇaṁ evaṅkaṭukaṁ4 evaṁantarāyakaraṁ anuttarassa yogakkhemassa adhigamāya, yathayidaṁ, bhikkhave, nirayabandhanaṁ vā tiracchānayonibandhanaṁ vāti.
That poor, penniless person has done bad things by way of body, speech, and mind. When their body breaks up, after death, they’re trapped in the prison of hell or the animal realm. I don’t see a single prison that’s as brutal, as vicious, and such an obstacle to reaching the supreme sanctuary from the yoke as the prison of hell or the animal realm.
दालिद्दियं दुक्खं लोके, इणादानञ्च वुच्चति; दलिद्दो इणमादाय, भुञ्जमानो विहञ्ञति।
Dāliddiyaṁ dukkhaṁ loke, iṇādānañca vuccati; Daliddo iṇamādāya, bhuñjamāno vihaññati.
Poverty is said to be suffering in the world, and so is being in debt. A poor person who has fallen into debt frets even when spending the loan.
ततो अनुचरन्ति नं, बन्धनम्पि निगच्छति; एतञ्हि बन्धनं दुक्खं, कामलाभाभिजप्पिनं।
Tato anucaranti naṁ, bandhanampi nigacchati; Etañhi bandhanaṁ dukkhaṁ, kāmalābhābhijappinaṁ.
And then they’re prosecuted, or even thrown in jail. Such imprisonment is true suffering for someone who prays for pleasure and possessions.
तथेव अरियविनये, सद्धा यस्स न विज्जति; अहिरीको अनोत्तप्पी, पापकम्मविनिब्बयो।
Tatheva ariyavinaye, saddhā yassa na vijjati; Ahirīko anottappī, pāpakammavinibbayo.
In the same way, in the noble one’s training whoever has no faith, no conscience or prudence, contemplates bad deeds.
कायदुच्चरितं कत्वा, वचीदुच्चरितानि च; मनोदुच्चरितं कत्वा, ‘मा मं जञ्ञूऽति इच्छति।
Kāyaduccaritaṁ katvā, vacīduccaritāni ca; Manoduccaritaṁ katvā, ‘mā maṁ jaññū’ti icchati.
After doing bad things by way of body, speech, and mind, they wish, ‘May no-one find me out!’
सो संसप्पति कायेन, वाचाय उद चेतसा; पापकम्मं पवड्ढेन्तो, तत्थ तत्थ पुनप्पुनं।
So saṁsappati5 kāyena, vācāya uda cetasā; Pāpakammaṁ pavaḍḍhento, tattha tattha punappunaṁ.
Their behavior is creepy by body, speech, and mind. They pile up bad deeds on and on, life after life.
सो पापकम्मो दुम्मेधो, जानं दुक्कटमत्तनो; दलिद्दो इणमादाय, भुञ्जमानो विहञ्ञति।
So pāpakammo dummedho, jānaṁ dukkaṭamattano; Daliddo iṇamādāya, bhuñjamāno vihaññati.
That stupid evildoer, knowing their own misdeeds, is a poor person who has fallen into debt, and frets even when spending the loan.
ततो अनुचरन्ति नं, सङ्कप्पा मानसा दुखा; गामे वा यदि वारञ्ञे, यस्स विप्पटिसारजा।
Tato anucaranti naṁ, saṅkappā mānasā dukhā; Gāme vā yadi vāraññe, yassa vippaṭisārajā.
And when in village or wilderness they’re prosecuted by painful mental plans, which are born of remorse.
सो पापकम्मो दुम्मेधो, जानं दुक्कटमत्तनो; योनिमञ्ञतरं गन्त्वा, निरये वापि बज्झति।
So pāpakammo dummedho, jānaṁ dukkaṭamattano; Yonimaññataraṁ gantvā, niraye vāpi bajjhati.
That stupid evildoer, knowing their own misdeeds, goes to one of the animal realms, or is trapped in hell.
एतञ्हि बन्धनं दुक्खं, यम्हा धीरो पमुच्चति; धम्मलद्धेहि भोगेहि, ददं चित्तं पसादयं।
Etañhi bandhanaṁ dukkhaṁ, yamhā dhīro pamuccati; Dhammaladdhehi bhogehi, dadaṁ cittaṁ pasādayaṁ.
Such imprisonment is true suffering, from which a wise one is released. With confident heart, they give with wealth that is properly earned.
उभयत्थ कटग्गाहो, सद्धस्स घरमेसिनो; दिट्ठधम्महितत्थाय, सम्परायसुखाय च; एवमेतं गहट्ठानं, चागो पुञ्ञं पवड्ढति।
Ubhayattha kaṭaggāho, saddhassa gharamesino; Diṭṭhadhammahitatthāya, samparāyasukhāya ca; Evametaṁ gahaṭṭhānaṁ, cāgo puññaṁ pavaḍḍhati.
That faithful householder wins both ways: welfare and benefit in this life, and happiness in the next. This is how, for a householder, merit grows by generosity.
तथेव अरियविनये, सद्धा यस्स पतिट्ठिता; हिरीमनो च ओत्तप्पी, पञ्ञवा सीलसंवुतो।
Tatheva ariyavinaye, saddhā yassa patiṭṭhitā; Hirīmano ca ottappī, paññavā sīlasaṁvuto.
In the same way, in the noble one’s training, whoever is grounded in faith, with conscience and prudence, wise, and ethically restrained,
एसो खो अरियविनये, ‘सुखजीवीऽति वुच्चति; निरामिसं सुखं लद्धा, उपेक्खं अधितिट्ठति।
Eso kho ariyavinaye, ‘sukhajīvī’ti vuccati; Nirāmisaṁ sukhaṁ laddhā, upekkhaṁ adhitiṭṭhati.
is said to live happily in the noble one’s training. After gaining pleasure not of the flesh, they concentrate on equanimity.
पञ्च नीवरणे हित्वा, निच्चं आरद्धवीरियो; झानानि उपसम्पज्ज, एकोदि निपको सतो।
Pañca nīvaraṇe hitvā, niccaṁ āraddhavīriyo; Jhānāni upasampajja, ekodi nipako sato.
They give up the five hindrances, constantly energetic, and enter the jhānas, unified, alert, and mindful.
एवं ञत्वा यथाभूतं, सब्बसंयोजनक्खये; सब्बसो अनुपादाय, सम्मा चित्तं विमुच्चति।
Evaṁ ñatvā yathābhūtaṁ, sabbasaṁyojanakkhaye; Sabbaso anupādāya, sammā cittaṁ vimuccati.
Truly knowing in this way the end of all fetters, by not grasping in any way, their mind is rightly freed.
तस्स सम्मा विमुत्तस्स, ञाणञ्चे होति तादिनो; ‘अकुप्पा मे विमुत्तीऽति, भवसंयोजनक्खये।
Tassa sammā vimuttassa, ñāṇañce hoti tādino; ‘Akuppā me vimuttī’ti, bhavasaṁyojanakkhaye.
To that poised one, rightly freed with the end of the fetters of rebirth, the knowledge comes: ‘My freedom is unshakable.’
एतं खो परमं ञाणं, एतं सुखमनुत्तरं; असोकं विरजं खेमं, एतं आनण्यमुत्तमन्”ति।
Etaṁ kho paramaṁ ñāṇaṁ, etaṁ sukhamanuttaraṁ; Asokaṁ virajaṁ khemaṁ, etaṁ ānaṇyamuttaman”ti.
This is the ultimate knowledge. This is the supreme happiness. Sorrowless, stainless, secure: this is the highest freedom from debt.”
ततियं।
Tatiyaṁ.
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:
