| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ८।१०
Aṅguttara Nikāya 8.10
Numbered Discourses 8.10
१। मेत्तावग्ग
1. Mettāvagga
1. Love
कारण्डवसुत्त
Kāraṇḍavasutta
Trash
एकं समयं भगवा चम्पायं विहरति गग्गराय पोक्खरणिया तीरे। तेन खो पन समयेन भिक्खू भिक्खुं आपत्तिया चोदेन्ति। सो भिक्खु भिक्खूहि आपत्तिया चोदियमानो अञ्ञेनाञ्ञं पटिचरति, बहिद्धा कथं अपनामेति, कोपञ्च दोसञ्च अप्पच्चयञ्च पातुकरोति।
Ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. Tena kho pana samayena bhikkhū bhikkhuṁ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno aññenāññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti.
At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond. Now at that time the bhikkhus accused a bhikkhu of an offense. The accused bhikkhu dodged the issue, distracted the discussion with irrelevant points, and displayed annoyance, hate, and bitterness.
अथ खो भगवा भिक्खू आमन्तेसि: “निद्धमथेतं, भिक्खवे, पुग्गलं; निद्धमथेतं, भिक्खवे, पुग्गलं। अपनेय्येसो, भिक्खवे, पुग्गलो। किं वो तेन परपुत्तेन विसोधितेन।
Atha kho bhagavā bhikkhū āmantesi: “niddhamathetaṁ, bhikkhave, puggalaṁ; niddhamathetaṁ, bhikkhave, puggalaṁ. Apaneyyeso, bhikkhave, puggalo. Kiṁ vo tena paraputtena visodhitena.
Then the Buddha said to the bhikkhus, “Bhikkhus, throw this person out! Throw this person out! This person should be shown the door. Why should you be vexed by an outsider?
इध, भिक्खवे, एकच्चस्स पुग्गलस्स तादिसंयेव होति अभिक्कन्तं पटिक्कन्तं आलोकितं विलोकितं समिञ्जितं पसारितं सङ्घाटिपत्तचीवरधारणं, सेय्यथापि अञ्ञेसं भद्दकानं भिक्खूनं—यावस्स भिक्खू आपत्तिं न पस्सन्ति। यतो च ख्वस्स भिक्खू आपत्तिं पस्सन्ति, तमेनं एवं जानन्ति: ‘समणदूसीवायं समणपलापो समणकारण्डवोऽति। तमेनं इति विदित्वा बहिद्धा नासेन्ति। तं किस्स हेतु? मा अञ्ञे भद्दके भिक्खू दूसेसीति।
Idha, bhikkhave, ekaccassa puggalassa tādisaṁyeva hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ, seyyathāpi aññesaṁ bhaddakānaṁ bhikkhūnaṁ—yāvassa bhikkhū āpattiṁ na passanti. Yato ca khvassa bhikkhū āpattiṁ passanti, tamenaṁ evaṁ jānanti: ‘samaṇadūsīvāyaṁ1 samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṁ iti viditvā bahiddhā nāsenti. Taṁ kissa hetu? Mā aññe bhaddake bhikkhū dūsesīti.
Take a case where a certain person looks just the same as other good-natured bhikkhus when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. That is, so long as the bhikkhus don’t notice his offense. But when the bhikkhus notice the offense, they know that he’s a corrupt ascetic, just useless trash. When they realize this they send him away. Why is that? So that he doesn’t corrupt good-natured bhikkhus.
सेय्यथापि, भिक्खवे, सम्पन्ने यवकरणे यवदूसी जायेथ यवपलापो यवकारण्डवोति। तस्स तादिसंयेव मूलं होति, सेय्यथापि अञ्ञेसं भद्दकानं यवानं; तादिसंयेव नाळं होति, सेय्यथापि अञ्ञेसं भद्दकानं यवानं; तादिसंयेव पत्तं होति, सेय्यथापि अञ्ञेसं भद्दकानं यवानं—यावस्स सीसं न निब्बत्तति। यतो च ख्वस्स सीसं निब्बत्तति, तमेनं एवं जानन्ति: ‘यवदूसीवायं यवपलापो यवकारण्डवोऽति। तमेनं इति विदित्वा समूलं उप्पाटेत्वा बहिद्धा यवकरणस्स छड्डेन्ति। तं किस्स हेतु? मा अञ्ञे भद्दके यवे दूसेसीति।
Seyyathāpi, bhikkhave, sampanne yavakaraṇe yavadūsī2 jāyetha yavapalāpo yavakāraṇḍavoti. Tassa tādisaṁyeva mūlaṁ hoti, seyyathāpi aññesaṁ bhaddakānaṁ yavānaṁ; tādisaṁyeva nāḷaṁ hoti, seyyathāpi aññesaṁ bhaddakānaṁ yavānaṁ; tādisaṁyeva pattaṁ hoti, seyyathāpi aññesaṁ bhaddakānaṁ yavānaṁ—yāvassa sīsaṁ na nibbattati. Yato ca khvassa sīsaṁ nibbattati, tamenaṁ evaṁ jānanti: ‘yavadūsīvāyaṁ yavapalāpo yavakāraṇḍavo’ti. Tamenaṁ iti viditvā samūlaṁ uppāṭetvā bahiddhā yavakaraṇassa chaḍḍenti. Taṁ kissa hetu? Mā aññe bhaddake yave dūsesīti.
Suppose in a growing field of barley some bad barley appeared, just useless trash. Its roots, stem, and leaves would look just the same as the healthy barley. That is, so long as the head doesn’t appear. But when the head appears, they know that it’s bad barley, just useless trash. When they realize this they pull it up by the roots and throw it outside the field. Why is that? So that it doesn’t spoil the good barley.
एवमेवं खो, भिक्खवे, इधेकच्चस्स पुग्गलस्स तादिसंयेव होति अभिक्कन्तं पटिक्कन्तं आलोकितं विलोकितं समिञ्जितं पसारितं सङ्घाटिपत्तचीवरधारणं, सेय्यथापि अञ्ञेसं भद्दकानं भिक्खूनं—यावस्स भिक्खू आपत्तिं न पस्सन्ति। यतो च ख्वस्स भिक्खू आपत्तिं पस्सन्ति, तमेनं एवं जानन्ति: ‘समणदूसीवायं समणपलापो समणकारण्डवोऽति। तमेनं इति विदित्वा बहिद्धा नासेन्ति। तं किस्स हेतु? मा अञ्ञे भद्दके भिक्खू दूसेसीति।
Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa tādisaṁyeva hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ, seyyathāpi aññesaṁ bhaddakānaṁ bhikkhūnaṁ—yāvassa bhikkhū āpattiṁ na passanti. Yato ca khvassa bhikkhū āpattiṁ passanti, tamenaṁ evaṁ jānanti: ‘samaṇadūsīvāyaṁ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṁ iti viditvā bahiddhā nāsenti. Taṁ kissa hetu? Mā aññe bhaddake bhikkhū dūsesīti.
In the same way, take a case where a certain person looks just the same as other good-natured bhikkhus when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. That is, so long as the bhikkhus don’t notice his offense. But when the bhikkhus notice the offense, they know that he’s a corrupt ascetic, just useless trash. When they realize this they send him away. Why is that? So that he doesn’t corrupt good-natured bhikkhus.
सेय्यथापि, भिक्खवे, महतो धञ्ञरासिस्स फुणमानस्स तत्थ यानि तानि धञ्ञानि दळ्हानि सारवन्तानि तानि एकमन्तं पुञ्जं होति, यानि पन तानि धञ्ञानि दुब्बलानि पलापानि तानि वातो एकमन्तं अपवहति। तमेनं सामिका सम्मज्जनिं गहेत्वा भिय्योसो मत्ताय अपसम्मज्जन्ति। तं किस्स हेतु? मा अञ्ञे भद्दके धञ्ञे दूसेसीति। एवमेवं खो, भिक्खवे, इधेकच्चस्स पुग्गलस्स तादिसंयेव होति अभिक्कन्तं पटिक्कन्तं आलोकितं विलोकितं समिञ्जितं पसारितं सङ्घाटिपत्तचीवरधारणं, सेय्यथापि अञ्ञेसं भद्दकानं भिक्खूनं—यावस्स भिक्खू आपत्तिं न पस्सन्ति। यतो च ख्वस्स भिक्खू आपत्तिं पस्सन्ति, तमेनं एवं जानन्ति: ‘समणदूसीवायं समणपलापो समणकारण्डवोऽति। तमेनं इति विदित्वा बहिद्धा नासेन्ति। तं किस्स हेतु? मा अञ्ञे भद्दके भिक्खू दूसेसीति।
Seyyathāpi, bhikkhave, mahato dhaññarāsissa phuṇamānassa3 tattha yāni tāni dhaññāni daḷhāni sāravantāni tāni ekamantaṁ puñjaṁ hoti, yāni pana tāni dhaññāni dubbalāni palāpāni tāni vāto ekamantaṁ apavahati. Tamenaṁ sāmikā sammajjaniṁ gahetvā bhiyyoso mattāya apasammajjanti. Taṁ kissa hetu? Mā aññe bhaddake dhaññe dūsesīti. Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa tādisaṁyeva hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ, seyyathāpi aññesaṁ bhaddakānaṁ bhikkhūnaṁ—yāvassa bhikkhū āpattiṁ na passanti. Yato ca khvassa bhikkhū āpattiṁ passanti, tamenaṁ evaṁ jānanti: ‘samaṇadūsīvāyaṁ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṁ iti viditvā bahiddhā nāsenti. Taṁ kissa hetu? Mā aññe bhaddake bhikkhū dūsesīti.
Suppose that a large heap of grain is being winnowed. The grains that are firm and substantial form a heap on one side. And the grains that are flimsy and insubstantial are blown over to the other side. Then the owners take a broom and sweep them even further away. Why is that? So that it doesn’t spoil the good grain. In the same way, take a case where a certain person looks just the same as other good-natured bhikkhus when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. That is, so long as the bhikkhus don’t notice his offense. But when the bhikkhus notice the offense, they know that he’s a corrupt ascetic, just useless trash. When they realize this they send him away. Why is that? So that he doesn’t corrupt good-natured bhikkhus.
सेय्यथापि, भिक्खवे, पुरिसो उदपानपनाळियत्थिको तिण्हं कुठारिं आदाय वनं पविसेय्य। सो यं यदेव रुक्खं कुठारिपासेन आकोटेय्य तत्थ यानि तानि रुक्खानि दळ्हानि सारवन्तानि तानि कुठारिपासेन आकोटितानि कक्खळं पटिनदन्ति; यानि पन तानि रुक्खानि अन्तोपूतीनि अवस्सुतानि कसम्बुजातानि तानि कुठारिपासेन आकोटितानि दद्दरं पटिनदन्ति। तमेनं मूले छिन्दति, मूले छिन्दित्वा अग्गे छिन्दति, अग्गे छिन्दित्वा अन्तो सुविसोधितं विसोधेति, अन्तो सुविसोधितं विसोधेत्वा उदपानपनाळिं योजेति। एवमेवं खो, भिक्खवे, इधेकच्चस्स पुग्गलस्स तादिसंयेव होति अभिक्कन्तं पटिक्कन्तं आलोकितं विलोकितं समिञ्जितं पसारितं सङ्घाटिपत्तचीवरधारणं, सेय्यथापि अञ्ञेसं भद्दकानं भिक्खूनं—यावस्स भिक्खू आपत्तिं न पस्सन्ति। यतो च ख्वस्स भिक्खू आपत्तिं पस्सन्ति, तमेनं एवं जानन्ति: ‘समणदूसीवायं समणपलापो समणकारण्डवोऽति। तमेनं इति विदित्वा बहिद्धा नासेन्ति। तं किस्स हेतु? मा अञ्ञे भद्दके भिक्खू दूसेसीति।
Seyyathāpi, bhikkhave, puriso udapānapanāḷiyatthiko tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. So yaṁ yadeva rukkhaṁ kuṭhāripāsena ākoṭeyya tattha yāni tāni rukkhāni daḷhāni sāravantāni tāni kuṭhāripāsena ākoṭitāni kakkhaḷaṁ paṭinadanti; yāni pana tāni rukkhāni antopūtīni avassutāni kasambujātāni tāni kuṭhāripāsena ākoṭitāni daddaraṁ paṭinadanti. Tamenaṁ mūle chindati, mūle chinditvā agge chindati, agge chinditvā anto suvisodhitaṁ visodheti, anto suvisodhitaṁ visodhetvā udapānapanāḷiṁ yojeti. Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa tādisaṁyeva hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ, seyyathāpi aññesaṁ bhaddakānaṁ bhikkhūnaṁ—yāvassa bhikkhū āpattiṁ na passanti. Yato ca khvassa bhikkhū āpattiṁ passanti, tamenaṁ evaṁ jānanti: ‘samaṇadūsīvāyaṁ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṁ iti viditvā bahiddhā nāsenti. Taṁ kissa hetu? Mā aññe bhaddake bhikkhū dūsesīti.
Suppose a man needs an irrigation gutter for a well. He’d take a sharp axe and enter the wood, where he’d knock various trees with the axe. The trees that were firm and substantial made a cracking sound. But the trees that were rotten inside, decomposing and decayed, made a thud. He’d cut down such a tree at the root, lop off the crown, and thoroughly clear out the insides. Then he’d use it as an irrigation gutter for the well. In the same way, take a case where a certain person looks just the same as other good-natured bhikkhus when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. That is, so long as the bhikkhus don’t notice his offense. But when the bhikkhus notice the offense, they know that he’s a corrupt ascetic, just useless trash. When they realize this they send him away. Why is that? So that he doesn’t corrupt good-natured bhikkhus.
संवासायं विजानाथ, पापिच्छो कोधनो इति; मक्खी थम्भी पळासी च, इस्सुकी मच्छरी सठो।
Saṁvāsāyaṁ vijānātha, pāpiccho kodhano iti; Makkhī thambhī paḷāsī ca, issukī maccharī saṭho.
By living together, know that they’re irritable, with corrupt wishes, offensive, stubborn, and contemptuous, jealous, stingy, and devious.
सन्तवाचो जनवति, समणो विय भासति; रहो करोति करणं, पापदिट्ठि अनादरो।
Santavāco janavati, samaṇo viya bhāsati; Raho karoti karaṇaṁ, pāpadiṭṭhi anādaro.
They speak to people with a voice so smooth, just like an ascetic. But they act in secret, with their bad views and their lack of regard for others.
संसप्पी च मुसावादी, तं विदित्वा यथातथं; सब्बे समग्गा हुत्वान, अभिनिब्बज्जयाथ नं।
Saṁsappī ca musāvādī, taṁ viditvā yathātathaṁ; Sabbe samaggā hutvāna, abhinibbajjayātha naṁ.
You should recognize them for what they are: a creep and liar. Then having gathered in harmony, you should expel them.
कारण्डवं निद्धमथ, कसम्बुं अपकस्सथ; ततो पलापे वाहेथ, अस्समणे समणमानिने।
Kāraṇḍavaṁ niddhamatha, Kasambuṁ apakassatha; Tato palāpe vāhetha, Assamaṇe samaṇamānine.
Throw out the trash! Get rid of the rubbish! And sweep away the scraps—they’re not ascetics, they just think they are.
निद्धमित्वान पापिच्छे, पापआचारगोचरे; सुद्धासुद्धेहि संवासं, कप्पयव्हो पतिस्सता; ततो समग्गा निपका, दुक्खस्सन्तं करिस्सथा”ति।
Niddhamitvāna pāpicche, pāpaācāragocare; Suddhāsuddhehi saṁvāsaṁ, kappayavho patissatā; Tato samaggā nipakā, dukkhassantaṁ karissathā”ti.
When you’ve thrown out those of corrupt wishes, of bad behavior and alms-resort, dwell in communion, ever mindful, the pure with the pure. Then in harmony, alert, make an end of suffering.”
दसमं।
Dasamaṁ.
मेत्तावग्गो पठमो।
Mettāvaggo paṭhamo.
तस्सुद्दानं
Tassuddānaṁ
मेत्तं पञ्ञा च द्वे पिया, द्वे लोका द्वे विपत्तियो; देवदत्तो च उत्तरो, नन्दो कारण्डवेन चाति।
Mettaṁ paññā ca dve piyā, dve lokā dve vipattiyo; Devadatto ca uttaro, nando kāraṇḍavena cāti.
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:
