| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ५।१९४
Aṅguttara Nikāya 5.194
Numbered Discourses 5.194
२०। ब्राह्मणवग्ग
20. Brāhmaṇavagga
20. Brahmins
कारणपालीसुत्त
Kāraṇapālīsutta
With Kāraṇapālī
एकं समयं भगवा वेसालियं विहरति महावने कूटागारसालायं।
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
तेन खो पन समयेन कारणपाली ब्राह्मणो लिच्छवीनं कम्मन्तं कारेति। अद्दसा खो कारणपाली ब्राह्मणो पिङ्गियानिं ब्राह्मणं दूरतोव आगच्छन्तं; दिस्वा पिङ्गियानिं ब्राह्मणं एतदवोच: “हन्द कुतो नु भवं पिङ्गियानी आगच्छति दिवा दिवस्सा”ति?
Tena kho pana samayena kāraṇapālī1 brāhmaṇo licchavīnaṁ kammantaṁ kāreti. Addasā kho kāraṇapālī brāhmaṇo piṅgiyāniṁ brāhmaṇaṁ dūratova āgacchantaṁ; disvā piṅgiyāniṁ brāhmaṇaṁ etadavoca: “Handa kuto nu bhavaṁ piṅgiyānī āgacchati divā divassā”ti?
Now at that time the brahmin Kāraṇapālī was working for the Licchavis. He saw the brahmin Piṅgiyānī coming off in the distance and said to him, “So, Piṅgiyānī, where are you coming from in the middle of the day?”
“इतोहं, भो, आगच्छामि समणस्स गोतमस्स सन्तिका”ति।
“Itohaṁ, bho, āgacchāmi samaṇassa gotamassa santikā”ti.
“I’m coming, my good man, from the presence of the ascetic Gotama.”
“तं किं मञ्ञति भवं पिङ्गियानी समणस्स गोतमस्स पञ्ञावेय्यत्तियं? पण्डितो मञ्ञे”ति?
“Taṁ kiṁ maññati bhavaṁ piṅgiyānī samaṇassa gotamassa paññāveyyattiyaṁ? Paṇḍito maññe”ti?
“What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?”
“को चाहं, भो, को च समणस्स गोतमस्स पञ्ञावेय्यत्तियं जानिस्सामि। सोपि नूनस्स तादिसोव यो समणस्स गोतमस्स पञ्ञावेय्यत्तियं जानेय्या”ति।
“Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi. Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti.
“My good man, who am I to judge the ascetic Gotama’s lucidity of wisdom? You’d really have to be on the same level to judge his lucidity of wisdom.”
“उळाराय खलु भवं पिङ्गियानी समणं गोतमं पसंसाय पसंसती”ति।
“Uḷārāya khalu bhavaṁ piṅgiyānī samaṇaṁ gotamaṁ pasaṁsāya pasaṁsatī”ti.
“Master Piṅgiyānī praises the ascetic Gotama with magnificent praise indeed.”
“को चाहं, भो, को च समणं गोतमं पसंसिस्सामि। पसत्थप्पसत्थोव सो भवं गोतमो सेट्ठो देवमनुस्सानन्”ति।
“Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi. Pasatthappasatthova2 so bhavaṁ gotamo seṭṭho devamanussānan”ti.
“Who am I to praise the ascetic Gotama? He is praised by the praised as the first among gods and humans.”
“किं पन भवं पिङ्गियानी अत्थवसं सम्पस्समानो समणे गोतमे एवं अभिप्पसन्नो”ति?
“Kiṁ pana bhavaṁ piṅgiyānī atthavasaṁ sampassamāno samaṇe gotame evaṁ abhippasanno”ti?
“But for what reason are you so devoted to the ascetic Gotama?”
“सेय्यथापि, भो, पुरिसो अग्गरसपरितित्तो न अञ्ञेसं हीनानं रसानं पिहेति; एवमेवं खो, भो, यतो यतो तस्स भोतो गोतमस्स धम्मं सुणाति—यदि सुत्तसो, यदि गेय्यसो, यदि वेय्याकरणसो, यदि अब्भुतधम्मसो—ततो ततो न अञ्ञेसं पुथुसमणब्राह्मणप्पवादानं पिहेति।
“Seyyathāpi, bho, puriso aggarasaparititto na aññesaṁ hīnānaṁ rasānaṁ piheti; evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti—yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—tato tato na aññesaṁ puthusamaṇabrāhmaṇappavādānaṁ piheti.
“Suppose a person was completely satisfied by the best tasting food. They wouldn’t be attracted to anything that tasted inferior. In the same way, when you hear the ascetic Gotama’s teaching—whatever it may be, whether statements, songs, discussions, or amazing stories—then you’re not attracted to the doctrines of the various ascetics and brahmins.
सेय्यथापि, भो, पुरिसो जिघच्छादुब्बल्यपरेतो मधुपिण्डिकं अधिगच्छेय्य। सो यतो यतो सायेथ, लभतेव सादुरसं असेचनकं; एवमेवं खो, भो, यतो यतो तस्स भोतो गोतमस्स धम्मं सुणाति—यदि सुत्तसो, यदि गेय्यसो, यदि वेय्याकरणसो, यदि अब्भुतधम्मसो—ततो ततो लभतेव अत्तमनतं, लभति चेतसो पसादं।
Seyyathāpi, bho, puriso jighacchādubbalyapareto madhupiṇḍikaṁ adhigaccheyya. So yato yato sāyetha, labhateva sādurasaṁ asecanakaṁ; evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti—yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—tato tato labhateva attamanataṁ, labhati cetaso pasādaṁ.
Suppose a person who was weak with hunger was to obtain a honey-cake. Wherever they taste it, they would enjoy a sweet, delicious flavor. In the same way, when you hear the ascetic Gotama’s teaching—whatever it may be, whether statements, songs, discussions, or amazing stories—then you get a sense of uplift, a confidence of the heart.
सेय्यथापि, भो, पुरिसो चन्दनघटिकं अधिगच्छेय्य—हरिचन्दनस्स वा लोहितचन्दनस्स वा। सो यतो यतो घायेथ—यदि मूलतो, यदि मज्झतो, यदि अग्गतो—अधिगच्छतेव सुरभिगन्धं असेचनकं; एवमेवं खो, भो, यतो यतो तस्स भोतो गोतमस्स धम्मं सुणाति—यदि सुत्तसो, यदि गेय्यसो, यदि वेय्याकरणसो, यदि अब्भुतधम्मसो—ततो ततो अधिगच्छति पामोज्जं अधिगच्छति सोमनस्सं।
Seyyathāpi, bho, puriso candanaghaṭikaṁ adhigaccheyya—haricandanassa vā lohitacandanassa vā. So yato yato ghāyetha—yadi mūlato, yadi majjhato, yadi aggato—adhigacchateva3 surabhigandhaṁ asecanakaṁ; evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti—yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—tato tato adhigacchati pāmojjaṁ adhigacchati somanassaṁ.
Suppose a person were to obtain a piece of sandalwood, whether yellow or red. Wherever they smelled it—whether at the root, the middle, or the top—they’d enjoy a delicious fragrance. In the same way, when you hear the ascetic Gotama’s teaching—whatever it may be, whether statements, songs, discussions, or amazing stories—then you become filled with joy and happiness.
सेय्यथापि, भो, पुरिसो आबाधिको दुक्खितो बाळ्हगिलानो। तस्स कुसलो भिसक्को ठानसो आबाधं नीहरेय्य; एवमेवं खो, भो, यतो यतो तस्स भोतो गोतमस्स धम्मं सुणाति—यदि सुत्तसो, यदि गेय्यसो, यदि वेय्याकरणसो, यदि अब्भुतधम्मसो—ततो ततो सोकपरिदेवदुक्खदोमनस्सुपायासा अब्भत्थं गच्छन्ति।
Seyyathāpi, bho, puriso ābādhiko dukkhito bāḷhagilāno. Tassa kusalo bhisakko ṭhānaso ābādhaṁ nīhareyya; evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti—yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—tato tato sokaparidevadukkhadomanassupāyāsā abbhatthaṁ gacchanti.
Suppose there was a person who was sick, suffering, gravely ill. A good doctor would cure them on the spot. In the same way, when you hear the ascetic Gotama’s teaching—whatever it may be, whether statements, songs, discussions, or amazing stories—then you make an end of sorrow, lamentation, pain, sadness, and distress.
सेय्यथापि, भो, पोक्खरणी अच्छोदका सातोदका सीतोदका सेतका सुपतित्था रमणीया। अथ पुरिसो आगच्छेय्य घम्माभितत्तो घम्मपरेतो किलन्तो तसितो पिपासितो। सो तं पोक्खरणिं ओगाहेत्वा न्हात्वा च पिवित्वा च सब्बदरथकिलमथपरिळाहं पटिप्पस्सम्भेय्य। एवमेवं खो, भो, यतो यतो तस्स भोतो गोतमस्स धम्मं सुणाति—यदि सुत्तसो, यदि गेय्यसो, यदि वेय्याकरणसो, यदि अब्भुतधम्मसो—ततो ततो सब्बदरथकिलमथपरिळाहा पटिप्पस्सम्भन्ती”ति।
Seyyathāpi, bho, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. So taṁ pokkharaṇiṁ ogāhetvā nhātvā ca pivitvā ca sabbadarathakilamathapariḷāhaṁ paṭippassambheyya. Evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti—yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—tato tato sabbadarathakilamathapariḷāhā paṭippassambhantī”ti.
Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They’d plunge into the lotus pond to bathe and drink. And all their stress, weariness, and heat exhaustion would die down. In the same way, when you hear the ascetic Gotama’s teaching—whatever it may be, whether statements, songs, discussions, or amazing stories—then all your stress, weariness, and exhaustion die down.”
एवं वुत्ते, कारणपाली ब्राह्मणो उट्ठायासना एकंसं उत्तरासङ्गं करित्वा दक्खिणं जाणुमण्डलं पथवियं निहन्त्वा येन भगवा तेनञ्जलिं पणामेत्वा तिक्खत्तुं उदानं उदानेसि:
Evaṁ vutte, kāraṇapālī brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi:
When this was said, the brahmin Kāraṇapālī got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and expressed this heartfelt sentiment three times:
“नमो तस्स भगवतो अरहतो सम्मासम्बुद्धस्स।
“Namo tassa bhagavato arahato sammāsambuddhassa.
“Homage to that Blessed One, the perfected one, the fully awakened Buddha!
नमो तस्स भगवतो अरहतो सम्मासम्बुद्धस्स।
Namo tassa bhagavato arahato sammāsambuddhassa.
Homage to that Blessed One, the perfected one, the fully awakened Buddha!
नमो तस्स भगवतो अरहतो सम्मासम्बुद्धस्साति।
Namo tassa bhagavato arahato sammāsambuddhassāti.
Homage to that Blessed One, the perfected one, the fully awakened Buddha!
अभिक्कन्तं, भो पिङ्गियानि, अभिक्कन्तं, भो पिङ्गियानि। सेय्यथापि, भो पिङ्गियानि, निक्कुज्जितं वा उक्कुज्जेय्य पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य अन्धकारे वा तेलपज्जोतं धारेय्य: ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं भोता पिङ्गियानिना अनेकपरियायेन धम्मो पकासितो। एसाहं, भो पिङ्गियानि, तं भवन्तं गोतमं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च। उपासकं मं भवं पिङ्गियानी धारेतु, अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
Abhikkantaṁ, bho piṅgiyāni, abhikkantaṁ, bho piṅgiyāni. Seyyathāpi, bho piṅgiyāni, nikkujjitaṁ4 vā ukkujjeyya paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā piṅgiyāninā anekapariyāyena dhammo pakāsito. Esāhaṁ, bho piṅgiyāni, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ piṅgiyānī dhāretu, ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Excellent, Master Piṅgiyānī! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Piṅgiyānī has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may Master Piṅgiyānī remember me as a lay follower who has gone for refuge for life.”
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 »]
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