| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय २
Aṅguttara Nikāya 2
Numbered Discourses 2.1–10
१। कम्मकरणवग्ग
1. Kammakaraṇavagga
The Chapter on Punishments
1. Vajjasutta
1. Faults
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे। तत्र खो भगवा भिक्खू आमन्तेसि: “भिक्खवो”ति।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the bhikkhus, “Bhikkhus!”
“भदन्ते”ति ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” they replied. The Buddha said this:
“द्वेमानि, भिक्खवे, वज्जानि। कतमानि द्वे? दिट्ठधम्मिकञ्च वज्जं सम्परायिकञ्च वज्जं।
“Dvemāni, bhikkhave, vajjāni. Katamāni dve? Diṭṭhadhammikañca vajjaṁ samparāyikañca vajjaṁ.
“There are, bhikkhus, these two faults. What two? The fault apparent in the present life, and the fault to do with lives to come.
कतमञ्च, भिक्खवे, दिट्ठधम्मिकं वज्जं? इध, भिक्खवे, एकच्चो पस्सति चोरं आगुचारिं राजानो गहेत्वा विविधा कम्मकारणा कारेन्ते; कसाहिपि ताळेन्ते, वेत्तेहिपि ताळेन्ते, अद्धदण्डकेहिपि ताळेन्ते, हत्थम्पि छिन्दन्ते, पादम्पि छिन्दन्ते, हत्थपादम्पि छिन्दन्ते, कण्णम्पि छिन्दन्ते, नासम्पि छिन्दन्ते, कण्णनासम्पि छिन्दन्ते, बिलङ्गथालिकम्पि करोन्ते, सङ्खमुण्डिकम्पि करोन्ते, राहुमुखम्पि करोन्ते, जोतिमालिकम्पि करोन्ते, हत्थपज्जोतिकम्पि करोन्ते, एरकवत्तिकम्पि करोन्ते, चीरकवासिकम्पि करोन्ते, एणेय्यकम्पि करोन्ते, बळिसमंसिकम्पि करोन्ते, कहापणिकम्पि करोन्ते, खारापतच्छिकम्पि करोन्ते, पलिघपरिवत्तिकम्पि करोन्ते, पलालपीठकम्पि करोन्ते, तत्तेनपि तेलेन ओसिञ्चन्ते, सुनखेहिपि खादापेन्ते, जीवन्तम्पि सूले उत्तासेन्ते, असिनापि सीसं छिन्दन्ते।
Katamañca, bhikkhave, diṭṭhadhammikaṁ vajjaṁ? Idha, bhikkhave, ekacco passati coraṁ āgucāriṁ rājāno gahetvā vividhā kammakāraṇā1 kārente; kasāhipi tāḷente, vettehipi tāḷente, addhadaṇḍakehipi tāḷente, hatthampi chindante, pādampi chindante, hatthapādampi chindante, kaṇṇampi chindante, nāsampi chindante, kaṇṇanāsampi chindante, bilaṅgathālikampi karonte, saṅkhamuṇḍikampi karonte, rāhumukhampi karonte, jotimālikampi karonte, hatthapajjotikampi karonte, erakavattikampi karonte, cīrakavāsikampi karonte, eṇeyyakampi karonte, baḷisamaṁsikampi karonte, kahāpaṇikampi karonte, khārāpatacchikampi2 karonte, palighaparivattikampi karonte, palālapīṭhakampi karonte, tattenapi telena osiñcante, sunakhehipi khādāpente, jīvantampi sūle uttāsente, asināpi sīsaṁ chindante.
What is the fault apparent in the present life? It’s when someone sees that kings have arrested a bandit, a criminal, and subjected them to various punishments—whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘caustic pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded.
तस्स एवं होति: ‘यथारूपानं खो पापकानं कम्मानं हेतु चोरं आगुचारिं राजानो गहेत्वा विविधा कम्मकारणा कारेन्ति; कसाहिपि ताळेन्ति, वेत्तेहिपि ताळेन्ति, अद्धदण्डकेहिपि ताळेन्ति, हत्थम्पि छिन्दन्ति, पादम्पि छिन्दन्ति, हत्थपादम्पि छिन्दन्ति, कण्णम्पि छिन्दन्ति, नासम्पि छिन्दन्ति, कण्णनासम्पि छिन्दन्ति, बिलङ्गथालिकम्पि करोन्ति, सङ्खमुण्डिकम्पि करोन्ति, राहुमुखम्पि करोन्ति, जोतिमालिकम्पि करोन्ति, हत्थपज्जोतिकम्पि करोन्ति, एरकवत्तिकम्पि करोन्ति, चीरकवासिकम्पि करोन्ति, एणेय्यकम्पि करोन्ति, बळिसमंसिकम्पि करोन्ति, कहापणिकम्पि करोन्ति, खारापतच्छिकम्पि करोन्ति, पलिघपरिवत्तिकम्पि करोन्ति, पलालपीठकम्पि करोन्ति, तत्तेनपि तेलेन ओसिञ्चन्ति, सुनखेहिपि खादापेन्ति, जीवन्तम्पि सूले उत्तासेन्ति, असिनापि सीसं छिन्दन्ति। अहञ्चेव खो पन एवरूपं पापकम्मं करेय्यं, मम्पि राजानो गहेत्वा एवरूपा विविधा कम्मकारणा कारेय्युं; कसाहिपि ताळेय्युं …पे… असिनापि सीसं छिन्देय्युन्ऽति। सो दिट्ठधम्मिकस्स वज्जस्स भीतो न परेसं पाभतं विलुम्पन्तो चरति। इदं वुच्चति, भिक्खवे, दिट्ठधम्मिकं वज्जं।
Tassa evaṁ hoti: ‘yathārūpānaṁ kho pāpakānaṁ kammānaṁ hetu coraṁ āgucāriṁ rājāno gahetvā vividhā kammakāraṇā kārenti; kasāhipi tāḷenti, vettehipi tāḷenti, addhadaṇḍakehipi tāḷenti, hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṁsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṁ chindanti. Ahañceva3 kho pana evarūpaṁ pāpakammaṁ kareyyaṁ, mampi rājāno gahetvā evarūpā vividhā kammakāraṇā kāreyyuṁ; kasāhipi tāḷeyyuṁ …pe… asināpi sīsaṁ chindeyyun’ti. So diṭṭhadhammikassa vajjassa bhīto na paresaṁ pābhataṁ vilumpanto carati. Idaṁ vuccati, bhikkhave, diṭṭhadhammikaṁ vajjaṁ.
It occurs to them: ‘If I were to commit the kinds of bad deeds for which the kings arrested that bandit, that criminal, the rulers would arrest me and subject me to the same punishments. Afraid of the fault apparent in the present life, they do not steal the belongings of others. This is called the fault apparent in the present life.
कतमञ्च, भिक्खवे, सम्परायिकं वज्जं? इध, भिक्खवे, एकच्चो इति पटिसञ्चिक्खति: ‘कायदुच्चरितस्स खो पन पापको दुक्खो विपाको अभिसम्परायं, वचीदुच्चरितस्स पापको दुक्खो विपाको अभिसम्परायं, मनोदुच्चरितस्स पापको दुक्खो विपाको अभिसम्परायं। अहञ्चेव खो पन कायेन दुच्चरितं चरेय्यं, वाचाय दुच्चरितं चरेय्यं, मनसा दुच्चरितं चरेय्यं। किञ्च तं याहं न कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जेय्यन्ऽति। सो सम्परायिकस्स वज्जस्स भीतो कायदुच्चरितं पहाय कायसुचरितं भावेति, वचीदुच्चरितं पहाय वचीसुचरितं भावेति, मनोदुच्चरितं पहाय मनोसुचरितं भावेति, सुद्धं अत्तानं परिहरति। इदं वुच्चति, भिक्खवे, सम्परायिकं वज्जं।
Katamañca, bhikkhave, samparāyikaṁ vajjaṁ? Idha, bhikkhave, ekacco iti paṭisañcikkhati: ‘kāyaduccaritassa kho pana pāpako dukkho vipāko abhisamparāyaṁ, vacīduccaritassa pāpako dukkho vipāko abhisamparāyaṁ, manoduccaritassa pāpako dukkho vipāko abhisamparāyaṁ. Ahañceva kho pana kāyena duccaritaṁ careyyaṁ, vācāya duccaritaṁ careyyaṁ, manasā duccaritaṁ careyyaṁ. Kiñca taṁ yāhaṁ na kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyan’ti. So samparāyikassa vajjassa bhīto kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati. Idaṁ vuccati, bhikkhave, samparāyikaṁ vajjaṁ.
What is the fault to do with lives to come? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad, painful result in the next life. If I conduct myself badly, then, when my body breaks up, after death, won’t I be reborn in a place of loss, a bad place, the underworld, hell?’ Afraid of the fault to do with lives to come, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the fault to do with lives to come.
इमानि खो, भिक्खवे, द्वे वज्जानि।
Imāni kho, bhikkhave, dve vajjāni.
These are the two faults.
तस्मातिह, भिक्खवे, एवं सिक्खितब्बं: ‘दिट्ठधम्मिकस्स वज्जस्स भायिस्साम, सम्परायिकस्स वज्जस्स भायिस्साम, वज्जभीरुनो भविस्साम वज्जभयदस्साविनोऽति। एवञ्हि वो, भिक्खवे, सिक्खितब्बं। वज्जभीरुनो, भिक्खवे, वज्जभयदस्साविनो एतं पाटिकङ्खं यं परिमुच्चिस्सति सब्बवज्जेही”ति।
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘diṭṭhadhammikassa vajjassa bhāyissāma, samparāyikassa vajjassa bhāyissāma, vajjabhīruno bhavissāma vajjabhayadassāvino’ti. Evañhi vo, bhikkhave, sikkhitabbaṁ. Vajjabhīruno, bhikkhave, vajjabhayadassāvino etaṁ pāṭikaṅkhaṁ yaṁ parimuccissati sabbavajjehī”ti.
So you should train like this: ‘We will fear the fault apparent in the present life, and we will fear the fault to do with lives to come. We will fear faults, seeing the danger in faults.’ That’s how you should train. If you fear faults, seeing the danger in faults, you can expect to be freed from all faults.”
पठमं।
Paṭhamaṁ.
२। पधानसुत्त
2. Padhānasutta
2. Endeavor
“द्वेमानि, भिक्खवे, पधानानि दुरभिसम्भवानि लोकस्मिं। कतमानि द्वे? यञ्च गिहीनं अगारं अज्झावसतं चीवरपिण्डपातसेनासनगिलानपच्चयभेसज्जपरिक्खारानुप्पदानत्थं पधानं, यञ्च अगारस्मा अनगारियं पब्बजितानं सब्बूपधिपटिनिस्सग्गत्थं पधानं। इमानि खो, भिक्खवे, द्वे पधानानि दुरभिसम्भवानि लोकस्मिं।
“Dvemāni, bhikkhave, padhānāni durabhisambhavāni lokasmiṁ. Katamāni dve? Yañca gihīnaṁ agāraṁ ajjhāvasataṁ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānuppadānatthaṁ padhānaṁ, yañca agārasmā anagāriyaṁ pabbajitānaṁ sabbūpadhipaṭinissaggatthaṁ padhānaṁ. Imāni kho, bhikkhave, dve padhānāni durabhisambhavāni lokasmiṁ.
“These two endeavors are challenging in the world. What two? The endeavor of laypeople staying in a home to provide robes, almsfood, lodgings, and medicines and supplies for the sick. And the endeavor of those gone forth from the lay life to homelessness to let go of all attachments. These are the two endeavors that are challenging in the world.
एतदग्गं, भिक्खवे, इमेसं द्विन्नं पधानानं यदिदं सब्बूपधिपटिनिस्सग्गत्थं पधानं।
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ padhānānaṁ yadidaṁ sabbūpadhipaṭinissaggatthaṁ padhānaṁ.
The better of these two endeavors is the effort to let go of all attachments.
तस्मातिह, भिक्खवे, एवं सिक्खितब्बं: ‘सब्बूपधिपटिनिस्सग्गत्थं पधानं पदहिस्सामाऽति। एवञ्हि वो, भिक्खवे, सिक्खितब्बन्”ति।
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘sabbūpadhipaṭinissaggatthaṁ padhānaṁ padahissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.
So you should train like this: ‘We shall endeavor to let go of all attachments.’ That’s how you should train.”
दुतियं।
Dutiyaṁ.
३। तपनीयसुत्त
3. Tapanīyasutta
3. Mortifying
“द्वेमे, भिक्खवे, धम्मा तपनीया। कतमे द्वे? इध, भिक्खवे, एकच्चस्स कायदुच्चरितं कतं होति, अकतं होति कायसुचरितं; वचीदुच्चरितं कतं होति, अकतं होति वचीसुचरितं; मनोदुच्चरितं कतं होति, अकतं होति मनोसुचरितं। सो ‘कायदुच्चरितं मे कतन्ऽति तप्पति, ‘अकतं मे कायसुचरितन्ऽति तप्पति; ‘वचीदुच्चरितं मे कतन्ऽति तप्पति, ‘अकतं मे वचीसुचरितन्ऽति तप्पति; ‘मनोदुच्चरितं मे कतन्ऽति तप्पति, ‘अकतं मे मनोसुचरितन्ऽति तप्पति। इमे खो, भिक्खवे, द्वे धम्मा तपनीया”ति।
“Dveme, bhikkhave, dhammā tapanīyā. Katame dve? Idha, bhikkhave, ekaccassa kāyaduccaritaṁ kataṁ hoti, akataṁ hoti kāyasucaritaṁ; vacīduccaritaṁ kataṁ hoti, akataṁ hoti vacīsucaritaṁ; manoduccaritaṁ kataṁ hoti, akataṁ hoti manosucaritaṁ. So ‘kāyaduccaritaṁ me katan’ti tappati, ‘akataṁ me kāyasucaritan’ti tappati; ‘vacīduccaritaṁ me katan’ti tappati, ‘akataṁ me vacīsucaritan’ti tappati; ‘manoduccaritaṁ me katan’ti tappati, ‘akataṁ me manosucaritan’ti tappati. Ime kho, bhikkhave, dve dhammā tapanīyā”ti.
“These two things, bhikkhus, are mortifying. What two? It’s when someone has done bad things and not done good things, by way of body, speech, and mind. Thinking, ‘I’ve done bad things by way of body, speech, and mind’, they’re mortified. Thinking, ‘I haven’t done good things by way of body, speech, and mind’, they’re mortified. These are the two things that are mortifying.”
ततियं।
Tatiyaṁ.
४। अतपनीयसुत्त
4. Atapanīyasutta
4. Not Mortifying
“द्वेमे, भिक्खवे, धम्मा अतपनीया। कतमे द्वे? इध, भिक्खवे, एकच्चस्स कायसुचरितं कतं होति, अकतं होति कायदुच्चरितं; वचीसुचरितं कतं होति, अकतं होति वचीदुच्चरितं; मनोसुचरितं कतं होति, अकतं होति मनोदुच्चरितं। सो ‘कायसुचरितं मे कतन्ऽति न तप्पति, ‘अकतं मे कायदुच्चरितन्ऽति न तप्पति; ‘वचीसुचरितं मे कतन्ऽति न तप्पति, ‘अकतं मे वचीदुच्चरितन्ऽति न तप्पति; ‘मनोसुचरितं मे कतन्ऽति न तप्पति, ‘अकतं मे मनोदुच्चरितन्ऽति न तप्पति। इमे खो, भिक्खवे, द्वे धम्मा अतपनीया”ति।
“Dveme, bhikkhave, dhammā atapanīyā. Katame dve? Idha, bhikkhave, ekaccassa kāyasucaritaṁ kataṁ hoti, akataṁ hoti kāyaduccaritaṁ; vacīsucaritaṁ kataṁ hoti, akataṁ hoti vacīduccaritaṁ; manosucaritaṁ kataṁ hoti, akataṁ hoti manoduccaritaṁ. So ‘kāyasucaritaṁ me katan’ti na tappati, ‘akataṁ me kāyaduccaritan’ti na tappati; ‘vacīsucaritaṁ me katan’ti na tappati, ‘akataṁ me vacīduccaritan’ti na tappati; ‘manosucaritaṁ me katan’ti na tappati, ‘akataṁ me manoduccaritan’ti na tappati. Ime kho, bhikkhave, dve dhammā atapanīyā”ti.
“These two things, bhikkhus, are not mortifying. What two? It’s when someone has done good things and not done bad things, by way of body, speech, and mind. Thinking, ‘I’ve done good things by way of body, speech, and mind’, they’re not mortified. Thinking, ‘I haven’t done bad things by way of body, speech, and mind’, they’re not mortified. These are the two things that are not mortifying.”
चतुत्थं।
Catutthaṁ.
५। उपञ्ञातसुत्त
5. Upaññātasutta
5. Learned for Myself
“द्विन्नाहं, भिक्खवे, धम्मानं उपञ्ञासिं—या च असन्तुट्ठिता कुसलेसु धम्मेसु, या च अप्पटिवानिता पधानस्मिं।
“Dvinnāhaṁ, bhikkhave, dhammānaṁ upaññāsiṁ—yā ca asantuṭṭhitā kusalesu dhammesu, yā ca appaṭivānitā padhānasmiṁ.
“Bhikkhus, I have learned these two things for myself—to never be content with skillful qualities, and to never stop trying.
अप्पटिवानी सुदाहं, भिक्खवे, पदहामि: ‘कामं तचो च न्हारु च अट्ठि च अवसिस्सतु, सरीरे उपस्सुस्सतु मंसलोहितं, यं तं पुरिसथामेन पुरिसवीरियेन पुरिसपरक्कमेन पत्तब्बं न तं अपापुणित्वा वीरियस्स सण्ठानं भविस्सतीऽति।
Appaṭivānī sudāhaṁ, bhikkhave, padahāmi: ‘kāmaṁ taco ca nhāru4 ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti.
I never stopped trying, thinking: ‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.’
तस्स मय्हं, भिक्खवे, अप्पमादाधिगता सम्बोधि, अप्पमादाधिगतो अनुत्तरो योगक्खेमो।
Tassa mayhaṁ, bhikkhave, appamādādhigatā sambodhi, appamādādhigato anuttaro yogakkhemo.
It was by diligence that I achieved awakening, and by diligence that I achieved the supreme sanctuary from the yoke.
तुम्हे चेपि, भिक्खवे, अप्पटिवानं पदहेय्याथ: ‘कामं तचो च न्हारु च अट्ठि च अवसिस्सतु, सरीरे उपस्सुस्सतु मंसलोहितं, यं तं पुरिसथामेन पुरिसवीरियेन पुरिसपरक्कमेन पत्तब्बं न तं अपापुणित्वा वीरियस्स सण्ठानं भविस्सतीऽति, तुम्हेपि, भिक्खवे, नचिरस्सेव—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सथ।
Tumhe cepi, bhikkhave, appaṭivānaṁ padaheyyātha: ‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti, tumhepi, bhikkhave, nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatha.
If you too never stop trying, thinking: ‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.’ You will soon realize the supreme culmination of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
तस्मातिह, भिक्खवे, एवं सिक्खितब्बं: ‘अप्पटिवानं पदहिस्साम। कामं तचो च न्हारु च अट्ठि च अवसिस्सतु, सरीरे उपस्सुस्सतु मंसलोहितं, यं तं पुरिसथामेन पुरिसवीरियेन पुरिसपरक्कमेन पत्तब्बं न तं अपापुणित्वा वीरियस्स सण्ठानं भविस्सतीऽति। एवञ्हि वो, भिक्खवे, सिक्खितब्बन्”ति।
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘appaṭivānaṁ padahissāma. Kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.
So you should train like this: ‘We will never stop trying, thinking: “Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.”’ That’s how you should train.”
पञ्चमं।
Pañcamaṁ.
६। संयोजनसुत्त
6. Saṁyojanasutta
6. Fetters
“द्वेमे, भिक्खवे, धम्मा। कतमे द्वे? या च संयोजनियेसु धम्मेसु अस्सादानुपस्सिता, या च संयोजनियेसु धम्मेसु निब्बिदानुपस्सिता। संयोजनियेसु, भिक्खवे, धम्मेसु अस्सादानुपस्सी विहरन्तो रागं न पजहति, दोसं न पजहति, मोहं न पजहति। रागं अप्पहाय, दोसं अप्पहाय, मोहं अप्पहाय न परिमुच्चति जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि। न परिमुच्चति दुक्खस्माति वदामि।
“Dveme, bhikkhave, dhammā. Katame dve? Yā ca saṁyojaniyesu dhammesu assādānupassitā, yā ca saṁyojaniyesu dhammesu nibbidānupassitā. Saṁyojaniyesu, bhikkhave, dhammesu assādānupassī viharanto rāgaṁ na pajahati, dosaṁ na pajahati, mohaṁ na pajahati. Rāgaṁ appahāya, dosaṁ appahāya, mohaṁ appahāya na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. Na parimuccati dukkhasmāti vadāmi.
“There are, bhikkhus, these two things. What two? Seeing things that are prone to being fettered as gratifying, and seeing things that are prone to being fettered as boring. When you keep seeing things that are prone to being fettered as gratifying, you don’t give up greed, hate, and delusion. When these are not given up, you’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. You’re not freed from suffering, I say.
संयोजनियेसु, भिक्खवे, धम्मेसु निब्बिदानुपस्सी विहरन्तो रागं पजहति, दोसं पजहति, मोहं पजहति। रागं पहाय, दोसं पहाय, मोहं पहाय, परिमुच्चति जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि। परिमुच्चति दुक्खस्माति वदामि। इमे खो, भिक्खवे, द्वे धम्मा”ति।
Saṁyojaniyesu, bhikkhave, dhammesu nibbidānupassī viharanto rāgaṁ pajahati, dosaṁ pajahati, mohaṁ pajahati. Rāgaṁ pahāya, dosaṁ pahāya, mohaṁ pahāya, parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. Parimuccati dukkhasmāti vadāmi. Ime kho, bhikkhave, dve dhammā”ti.
When you keep seeing things that are prone to being fettered as boring, you give up greed, hate, and delusion. When these are given up, you’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. You’re freed from suffering, I say. These are the two things.”
छट्ठं।
Chaṭṭhaṁ.
७। कण्हसुत्त
7. Kaṇhasutta
7. Dark
“द्वेमे, भिक्खवे, धम्मा कण्हा। कतमे द्वे? अहिरिकञ्च अनोत्तप्पञ्च। इमे खो, भिक्खवे, द्वे धम्मा कण्हा”ति।
“Dveme, bhikkhave, dhammā kaṇhā. Katame dve? Ahirikañca anottappañca. Ime kho, bhikkhave, dve dhammā kaṇhā”ti.
“These two things, bhikkhus, are dark. What two? Lack of conscience and prudence. These are the two things that are dark.”
सत्तमं।
Sattamaṁ.
८। सुक्कसुत्त
8. Sukkasutta
8. Bright
“द्वेमे, भिक्खवे, धम्मा सुक्का। कतमे द्वे? हिरी च ओत्तप्पञ्च। इमे खो, भिक्खवे, द्वे धम्मा सुक्का”ति।
“Dveme, bhikkhave, dhammā sukkā. Katame dve? Hirī5 ca ottappañca. Ime kho, bhikkhave, dve dhammā sukkā”ti.
“These two things, bhikkhus, are bright. What two? Conscience and prudence. These are the two things that are bright.”
अट्ठमं।
Aṭṭhamaṁ.
९। चरियसुत्त
9. Cariyasutta
9. Conduct
“द्वेमे, भिक्खवे, धम्मा सुक्का लोकं पालेन्ति। कतमे द्वे? हिरी च ओत्तप्पञ्च। इमे खो, भिक्खवे, द्वे सुक्का धम्मा लोकं न पालेय्युं, नयिध पञ्ञायेथ माताति वा मातुच्छाति वा मातुलानीति वा आचरियभरियाति वा गरूनं दाराति वा। सम्भेदं लोको अगमिस्स, यथा अजेळका कुक्कुटसूकरा सोणसिङ्गाला। यस्मा च खो, भिक्खवे, इमे द्वे सुक्का धम्मा लोकं पालेन्ति तस्मा पञ्ञायति माताति वा मातुच्छाति वा मातुलानीति वा आचरियभरियाति वा गरूनं दाराति वा”ति।
“Dveme, bhikkhave, dhammā sukkā lokaṁ pālenti. Katame dve? Hirī ca ottappañca. Ime kho, bhikkhave, dve sukkā dhammā lokaṁ na pāleyyuṁ, nayidha paññāyetha mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṁ dārāti vā. Sambhedaṁ loko agamissa, yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā. Yasmā ca kho, bhikkhave, ime dve sukkā dhammā lokaṁ pālenti tasmā paññāyati6 mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṁ dārāti vā”ti.
“These two bright things, bhikkhus, protect the world. What two? Conscience and prudence. If these two bright things did not protect the world, there would be no recognition of the status of mother, aunts, or wives and partners of teachers and respected people. The world would become dissolute, like goats and sheep, chickens and pigs, and dogs and jackals. But because the two bright things protect the world, there is recognition of the status of mother, aunts, and wives and partners of teachers and respected people.”
नवमं।
Navamaṁ.
१०। वस्सूपनायिकसुत्त
10. Vassūpanāyikasutta
10. Entering the Rainy Season
“द्वेमा, भिक्खवे, वस्सूपनायिका। कतमा द्वे? पुरिमिका च पच्छिमिका च। इमा खो, भिक्खवे, द्वे वस्सूपनायिका”ति।
“Dvemā, bhikkhave, vassūpanāyikā. Katamā dve? Purimikā ca pacchimikā ca. Imā kho, bhikkhave, dve vassūpanāyikā”ti.
“There are, bhikkhus, these two entries to the rainy season. What two? Earlier and later. These are the two entries to the rainy season.”
दसमं।
Dasamaṁ.
कम्मकरणवग्गो पठमो।
Kammakaraṇavaggo paṭhamo.
तस्सुद्दानं
Tassuddānaṁ
वज्जा पधाना द्वे तपनीया, उपञ्ञातेन पञ्चमं; संयोजनञ्च कण्हञ्च, सुक्कं चरिया वस्सूपनायिकेन वग्गो।
Vajjā padhānā dve tapanīyā, Upaññātena pañcamaṁ; Saṁyojanañca kaṇhañca, Sukkaṁ cariyā vassūpanāyikena vaggo.
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:
