| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ३।६५
Aṅguttara Nikāya 3.65
Numbered Discourses 3.65
७। महावग्ग
7. Mahāvagga
7. The Great Chapter
केसमुत्तिसुत्त
Kesamuttisutta
With the Kālāmas of Kesamutta
एवं मे सुतं—एकं समयं भगवा कोसलेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं येन केसमुत्तं नाम कालामानं निगमो तदवसरि। अस्सोसुं खो केसमुत्तिया कालामा:
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena kesamuttaṁ1 nāma kālāmānaṁ nigamo tadavasari. Assosuṁ kho kesamuttiyā kālāmā:
So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of bhikkhus when he arrived at a town of the Kālāmas named Kesamutta. The Kālāmas of Kesamutta heard:
“समणो खलु, भो, गोतमो सक्यपुत्तो सक्यकुला पब्बजितो केसमुत्तं अनुप्पत्तो। तं खो पन भवन्तं गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा …पे… साधु खो पन तथारूपानं अरहतं दस्सनं होतीऽ”ति।
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kesamuttaṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā …pe… sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’”ti.
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Kesamutta. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha …’ It’s good to see such perfected ones.”
अथ खो केसमुत्तिया कालामा येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा अप्पेकच्चे भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु, अप्पेकच्चे भगवता सद्धिं सम्मोदिंसु, सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिंसु, अप्पेकच्चे येन भगवा तेनञ्जलिं पणामेत्वा एकमन्तं निसीदिंसु, अप्पेकच्चे नामगोत्तं सावेत्वा एकमन्तं निसीदिंसु, अप्पेकच्चे तुण्हीभूता एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो ते केसमुत्तिया कालामा भगवन्तं एतदवोचुं:
Atha kho kesamuttiyā kālāmā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu, appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu, appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu, appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu, appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te kesamuttiyā kālāmā bhagavantaṁ etadavocuṁ:
Then the Kālāmas went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side the Kālāmas said to the Buddha:
“सन्ति, भन्ते, एके समणब्राह्मणा केसमुत्तं आगच्छन्ति। ते सकंयेव वादं दीपेन्ति जोतेन्ति, परप्पवादं पन खुंसेन्ति वम्भेन्ति परिभवन्ति ओमक्खिं करोन्ति। अपरेपि, भन्ते, एके समणब्राह्मणा केसमुत्तं आगच्छन्ति। तेपि सकंयेव वादं दीपेन्ति जोतेन्ति, परप्पवादं पन खुंसेन्ति वम्भेन्ति परिभवन्ति ओमक्खिं करोन्ति। तेसं नो, भन्ते, अम्हाकं होतेव कङ्खा होति विचिकिच्छा: ‘को सु नाम इमेसं भवतं समणब्राह्मणानं सच्चं आह, को मुसाऽ”ति?
“Santi, bhante, eke samaṇabrāhmaṇā kesamuttaṁ āgacchanti. Te sakaṁyeva vādaṁ dīpenti jotenti, parappavādaṁ2 pana khuṁsenti vambhenti paribhavanti omakkhiṁ3 karonti. Aparepi, bhante, eke samaṇabrāhmaṇā kesamuttaṁ āgacchanti. Tepi sakaṁyeva vādaṁ dīpenti jotenti, parappavādaṁ pana khuṁsenti vambhenti paribhavanti omakkhiṁ karonti. Tesaṁ no, bhante, amhākaṁ hoteva kaṅkhā hoti vicikicchā: ‘ko su nāma imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ āha, ko musā’”ti?
“There are, sir, some ascetics and brahmins who come to Kesamutta. They explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others. Then some other ascetics and brahmins come to Kesamutta. They too explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others. So, sir, we’re doubting and uncertain: ‘I wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?’”
“अलञ्हि वो, कालामा, कङ्खितुं अलं विचिकिच्छितुं। कङ्खनीयेव पन वो ठाने विचिकिच्छा उप्पन्ना।
“Alañhi vo, kālāmā, kaṅkhituṁ alaṁ vicikicchituṁ. Kaṅkhanīyeva pana4 vo ṭhāne vicikicchā uppannā.
“It is enough, Kālāmas, for you to be doubting and uncertain. Doubt has come up in you about an uncertain matter.
एथ तुम्हे, कालामा, मा अनुस्सवेन, मा परम्पराय, मा इतिकिराय, मा पिटकसम्पदानेन, मा तक्कहेतु, मा नयहेतु, मा आकारपरिवितक्केन, मा दिट्ठिनिज्झानक्खन्तिया, मा भब्बरूपताय, मा समणो नो गरूति। यदा तुम्हे, कालामा, अत्तनाव जानेय्याथ: ‘इमे धम्मा अकुसला, इमे धम्मा सावज्जा, इमे धम्मा विञ्ञुगरहिता, इमे धम्मा समत्ता समादिन्ना अहिताय दुक्खाय संवत्तन्तीऽति, अथ तुम्हे, कालामा, पजहेय्याथ।
Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha: ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā5 ahitāya dukkhāya saṁvattantī’ti, atha tumhe, kālāmā, pajaheyyātha.
Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.
तं किं मञ्ञथ, कालामा, लोभो पुरिसस्स अज्झत्तं उप्पज्जमानो उप्पज्जति हिताय वा अहिताय वा”ति?
Taṁ kiṁ maññatha, kālāmā, lobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
What do you think, Kālāmas? Does greed come up in a person for their welfare or harm?”
“अहिताय, भन्ते”।
“Ahitāya, bhante”.
“Harm, sir.”
“लुद्धो पनायं, कालामा, पुरिसपुग्गलो लोभेन अभिभूतो परियादिन्नचित्तो पाणम्पि हनति, अदिन्नम्पि आदियति, परदारम्पि गच्छति, मुसापि भणति, परम्पि तथत्ताय समादपेति, यं स होति दीघरत्तं अहिताय दुक्खाया”ति।
“Luddho panāyaṁ, kālāmā, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya6 samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.
“A greedy individual, overcome by greed, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“तं किं मञ्ञथ, कालामा, दोसो पुरिसस्स अज्झत्तं उप्पज्जमानो उप्पज्जति हिताय वा अहिताय वा”ति?
“Taṁ kiṁ maññatha, kālāmā, doso purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
“What do you think, Kālāmas? Does hate come up in a person for their welfare or harm?”
“अहिताय, भन्ते”।
“Ahitāya, bhante”.
“Harm, sir.”
“दुट्ठो पनायं, कालामा, पुरिसपुग्गलो दोसेन अभिभूतो परियादिन्नचित्तो पाणम्पि हनति, अदिन्नम्पि आदियति, परदारम्पि गच्छति, मुसापि भणति, परम्पि तथत्ताय समादपेति, यं स होति दीघरत्तं अहिताय दुक्खाया”ति।
“Duṭṭho panāyaṁ, kālāmā, purisapuggalo dosena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.
“A hateful individual, overcome by hate, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“तं किं मञ्ञथ, कालामा, मोहो पुरिसस्स अज्झत्तं उप्पज्जमानो उप्पज्जति हिताय वा अहिताय वा”ति?
“Taṁ kiṁ maññatha, kālāmā, moho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
“What do you think, Kālāmas? Does delusion come up in a person for their welfare or harm?”
“अहिताय, भन्ते”।
“Ahitāya, bhante”.
“Harm, sir.”
“मूळ्हो पनायं, कालामा, पुरिसपुग्गलो मोहेन अभिभूतो परियादिन्नचित्तो पाणम्पि हनति, अदिन्नम्पि आदियति, परदारम्पि गच्छति, मुसापि भणति, परम्पि तथत्ताय समादपेति, यं स होति दीघरत्तं अहिताय दुक्खाया”ति।
“Mūḷho panāyaṁ, kālāmā, purisapuggalo mohena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.
“A deluded individual, overcome by delusion, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“तं किं मञ्ञथ, कालामा, इमे धम्मा कुसला वा अकुसला वा”ति?
“Taṁ kiṁ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti?
“What do you think, Kālāmas, are these things skillful or unskillful?”
“अकुसला, भन्ते”।
“Akusalā, bhante”.
“Unskillful, sir.”
“सावज्जा वा अनवज्जा वा”ति?
“Sāvajjā vā anavajjā vā”ti?
“Blameworthy or blameless?”
“सावज्जा, भन्ते”।
“Sāvajjā, bhante”.
“Blameworthy, sir.”
“विञ्ञुगरहिता वा विञ्ञुप्पसत्था वा”ति?
“Viññugarahitā vā viññuppasatthā vā”ti?
“Criticized or praised by sensible people?”
“विञ्ञुगरहिता, भन्ते”।
“Viññugarahitā, bhante”.
“Criticized by sensible people, sir.”
“समत्ता समादिन्ना अहिताय दुक्खाय संवत्तन्ति, नो वा? कथं वा एत्थ होती”ति?
“Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā? Kathaṁ vā7 ettha hotī”ti?
“When you undertake them, do they lead to harm and suffering, or not? Or how do you see this?”
“समत्ता, भन्ते, समादिन्ना अहिताय दुक्खाय संवत्तन्तीति। एवं नो एत्थ होती”ति।
“Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattantīti. Evaṁ no ettha hotī”ti.
“When you undertake them, they lead to harm and suffering. That’s how we see it.”
“इति खो, कालामा, यं तं अवोचुम्हा: ‘एथ तुम्हे, कालामा। मा अनुस्सवेन, मा परम्पराय, मा इतिकिराय, मा पिटकसम्पदानेन, मा तक्कहेतु, मा नयहेतु, मा आकारपरिवितक्केन, मा दिट्ठिनिज्झानक्खन्तिया, मा भब्बरूपताय, मा समणो नो गरूति। यदा तुम्हे कालामा अत्तनाव जानेय्याथ: “इमे धम्मा अकुसला, इमे धम्मा सावज्जा, इमे धम्मा विञ्ञुगरहिता, इमे धम्मा समत्ता समादिन्ना अहिताय दुक्खाय संवत्तन्तीति, अथ तुम्हे, कालामा, पजहेय्याथा”ऽति, इति यं तं वुत्तं, इदमेतं पटिच्च वुत्तं।
“Iti kho, kālāmā, yaṁ taṁ avocumhā: ‘etha tumhe, kālāmā. Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe kālāmā attanāva jāneyyātha: “ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, kālāmā, pajaheyyāthā”’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
“So, Kālāmas, when I said: ‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’ That’s what I said, and this is why I said it.
एथ तुम्हे, कालामा, मा अनुस्सवेन, मा परम्पराय, मा इतिकिराय, मा पिटकसम्पदानेन, मा तक्कहेतु, मा नयहेतु, मा आकारपरिवितक्केन, मा दिट्ठिनिज्झानक्खन्तिया, मा भब्बरूपताय, मा समणो नो गरूति। यदा तुम्हे, कालामा, अत्तनाव जानेय्याथ: ‘इमे धम्मा कुसला, इमे धम्मा अनवज्जा, इमे धम्मा विञ्ञुप्पसत्था, इमे धम्मा समत्ता समादिन्ना हिताय सुखाय संवत्तन्तीऽति, अथ तुम्हे, कालामा, उपसम्पज्ज विहरेय्याथ।
Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha: ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyātha.
Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.
तं किं मञ्ञथ, कालामा, अलोभो पुरिसस्स अज्झत्तं उप्पज्जमानो उप्पज्जति हिताय वा अहिताय वा”ति?
Taṁ kiṁ maññatha, kālāmā, alobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
What do you think, Kālāmas? Does contentment come up in a person for their welfare or harm?”
“हिताय, भन्ते”।
“Hitāya, bhante”.
“Welfare, sir.”
“अलुद्धो पनायं, कालामा, पुरिसपुग्गलो लोभेन अनभिभूतो अपरियादिन्नचित्तो नेव पाणं हनति, न अदिन्नं आदियति, न परदारं गच्छति, न मुसा भणति, न परम्पि तथत्ताय समादपेति, यं स होति दीघरत्तं हिताय सुखाया”ति।
“Aluddho panāyaṁ, kālāmā, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, na parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.
“An individual who is content, not overcome by greed, doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“तं किं मञ्ञथ, कालामा, अदोसो पुरिसस्स अज्झत्तं उप्पज्जमानो उप्पज्जति …पे… अमोहो पुरिसस्स अज्झत्तं उप्पज्जमानो उप्पज्जति …पे… हिताय सुखाया”ति।
“Taṁ kiṁ maññatha, kālāmā, adoso purisassa ajjhattaṁ uppajjamāno uppajjati …pe… amoho purisassa ajjhattaṁ uppajjamāno uppajjati …pe… hitāya sukhāyā”ti.
“What do you think, Kālāmas? Does love come up in a person for their welfare or harm? … Does understanding come up in a person for their welfare or harm? … Is that for their lasting welfare and happiness?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“तं किं मञ्ञथ, कालामा, इमे धम्मा कुसला वा अकुसला वा”ति?
“Taṁ kiṁ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti?
“What do you think, Kālāmas, are these things skillful or unskillful?”
“कुसला, भन्ते”।
“Kusalā, bhante”.
“Skillful, sir.”
“सावज्जा वा अनवज्जा वा”ति?
“Sāvajjā vā anavajjā vā”ti?
“Blameworthy or blameless?”
“अनवज्जा, भन्ते”।
“Anavajjā, bhante”.
“Blameless, sir.”
“विञ्ञुगरहिता वा विञ्ञुप्पसत्था वा”ति?
“Viññugarahitā vā viññuppasatthā vā”ti?
“Criticized or praised by sensible people?”
“विञ्ञुप्पसत्था, भन्ते”।
“Viññuppasatthā, bhante”.
“Praised by sensible people, sir.”
“समत्ता समादिन्ना हिताय सुखाय संवत्तन्ति नो वा? कथं वा एत्थ होती”ति?
“Samattā samādinnā hitāya sukhāya saṁvattanti no vā? Kathaṁ vā ettha hotī”ti?
“When you undertake them, do they lead to welfare and happiness, or not? Or how do you see this?”
“समत्ता, भन्ते, समादिन्ना हिताय सुखाय संवत्तन्ति। एवं नो एत्थ होती”ति।
“Samattā, bhante, samādinnā hitāya sukhāya saṁvattanti. Evaṁ no ettha hotī”ti.
“When you undertake them, they lead to welfare and happiness. That’s how we see it.”
“इति खो, कालामा, यं तं अवोचुम्हा: ‘एथ तुम्हे, कालामा। मा अनुस्सवेन, मा परम्पराय, मा इतिकिराय, मा पिटकसम्पदानेन, मा तक्कहेतु, मा नयहेतु, मा आकारपरिवितक्केन, मा दिट्ठिनिज्झानक्खन्तिया, मा भब्बरूपताय, मा समणो नो गरूति। यदा तुम्हे, कालामा, अत्तनाव जानेय्याथ—
“Iti kho, kālāmā, yaṁ taṁ avocumhā: ‘etha tumhe, kālāmā. Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha—
“So, Kālāmas, when I said: ‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves:
इमे धम्मा कुसला, इमे धम्मा अनवज्जा, इमे धम्मा विञ्ञुप्पसत्था, इमे धम्मा समत्ता समादिन्ना हिताय सुखाय संवत्तन्तीति, अथ तुम्हे, कालामा, उपसम्पज्ज विहरेय्याथाऽति, इति यं तं वुत्तं इदमेतं पटिच्च वुत्तं।
ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantīti, atha tumhe, kālāmā, upasampajja vihareyyāthā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’ That’s what I said, and this is why I said it.
स खो सो, कालामा, अरियसावको एवं विगताभिज्झो विगतब्यापादो असम्मूळ्हो सम्पजानो पतिस्सतो मेत्तासहगतेन चेतसा एकं दिसं फरित्वा विहरति, तथा दुतियं, तथा ततियं, तथा चतुत्थं, इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं मेत्तासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्यापज्झेन फरित्वा विहरति।
Sa kho so, kālāmā, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato8 mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
करुणासहगतेन चेतसा …पे…
Karuṇāsahagatena cetasā …pe…
They meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.
मुदितासहगतेन चेतसा …पे…
muditāsahagatena cetasā …pe…
They meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will.
उपेक्खासहगतेन चेतसा एकं दिसं फरित्वा विहरति, तथा दुतियं, तथा ततियं, तथा चतुत्थं, इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं उपेक्खासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्यापज्झेन फरित्वा विहरति।
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
स खो सो, कालामा, अरियसावको एवं अवेरचित्तो एवं अब्यापज्झचित्तो एवं असङ्किलिट्ठचित्तो एवं विसुद्धचित्तो। तस्स दिट्ठेव धम्मे चत्तारो अस्सासा अधिगता होन्ति। ‘सचे खो पन अत्थि परो लोको, अत्थि सुकतदुक्कटानं कम्मानं फलं विपाको, अथाहं कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जिस्सामीऽति, अयमस्स पठमो अस्सासो अधिगतो होति।
Sa9 kho so, kālāmā, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti. ‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṁ10 kammānaṁ phalaṁ vipāko, athāhaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.
When that noble disciple has a mind that’s free of enmity and ill will, uncorrupted and purified, they’ve won four consolations in the present life. ‘If it turns out there is another world, and good and bad deeds have a result, then—when the body breaks up, after death—I’ll be reborn in a good place, a heavenly realm.’ This is the first consolation they’ve won.
‘सचे खो पन नत्थि परो लोको, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाको, अथाहं दिट्ठेव धम्मे अवेरं अब्यापज्झं अनीघं सुखिं अत्तानं परिहरामीऽति, अयमस्स दुतियो अस्सासो अधिगतो होति।
‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ11 diṭṭheva dhamme averaṁ abyāpajjhaṁ anīghaṁ sukhiṁ attānaṁ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.
‘If it turns out there is no other world, and good and bad deeds don’t have a result, then in the present life I’ll keep myself free of enmity and ill will, untroubled and happy.’ This is the second consolation they’ve won.
‘सचे खो पन करोतो करीयति पापं, न खो पनाहं कस्सचि पापं चेतेमि। अकरोन्तं खो पन मं पापकम्मं कुतो दुक्खं फुसिस्सतीऽति, अयमस्स ततियो अस्सासो अधिगतो होति।
‘Sace kho pana karoto karīyati pāpaṁ, na kho panāhaṁ kassaci pāpaṁ cetemi. Akarontaṁ kho pana maṁ pāpakammaṁ kuto dukkhaṁ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.
‘If it turns out that bad things happen to people who do bad things, then since I have no bad intentions, and since I’m not doing anything bad, how can suffering touch me?’ This is the third consolation they’ve won.
‘सचे खो पन करोतो न करीयति पापं, अथाहं उभयेनेव विसुद्धं अत्तानं समनुपस्सामीऽति, अयमस्स चतुत्थो अस्सासो अधिगतो होति।
‘Sace kho pana karoto na karīyati pāpaṁ, athāhaṁ ubhayeneva visuddhaṁ attānaṁ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti.
‘If it turns out that bad things don’t happen to people who do bad things, then I still see myself pure on both sides.’ This is the fourth consolation they’ve won.
स खो सो, कालामा, अरियसावको एवं अवेरचित्तो एवं अब्यापज्झचित्तो एवं असङ्किलिट्ठचित्तो एवं विसुद्धचित्तो। तस्स दिट्ठेव धम्मे इमे चत्तारो अस्सासा अधिगता होन्ती”ति।
Sa kho so, kālāmā, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā hontī”ti.
When that noble disciple has a mind that’s free of enmity and ill will, undefiled and purified, they’ve won these four consolations in the present life.”
“एवमेतं, भगवा, एवमेतं, सुगत। स खो सो, भन्ते, अरियसावको एवं अवेरचित्तो एवं अब्यापज्झचित्तो एवं असङ्किलिट्ठचित्तो एवं विसुद्धचित्तो। तस्स दिट्ठेव धम्मे चत्तारो अस्सासा अधिगता होन्ति। ‘सचे खो पन अत्थि परो लोको, अत्थि सुकतदुक्कटानं कम्मानं फलं विपाको, अथाहं कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जिस्सामीऽति, अयमस्स पठमो अस्सासो अधिगतो होति।
“Evametaṁ, bhagavā, evametaṁ, sugata. Sa kho so, bhante, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti. ‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.
“That’s so true, Blessed One! That’s so true, Holy One! When that noble disciple has a mind that’s free of enmity and ill will, undefiled and purified, they’ve won these four consolations in the present life. …
‘सचे खो पन नत्थि परो लोको, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाको, अथाहं दिट्ठेव धम्मे अवेरं अब्यापज्झं अनीघं सुखिं अत्तानं परिहरामीऽति, अयमस्स दुतियो अस्सासो अधिगतो होति।
‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ diṭṭheva dhamme averaṁ abyāpajjhaṁ anīghaṁ sukhiṁ attānaṁ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.
‘सचे खो पन करोतो करीयति पापं, न खो पनाहं कस्सचि पापं चेतेमि, अकरोन्तं खो पन मं पापकम्मं कुतो दुक्खं फुसिस्सतीऽति, अयमस्स ततियो अस्सासो अधिगतो होति।
‘Sace kho pana karoto karīyati pāpaṁ, na kho panāhaṁ kassaci pāpaṁ cetemi, akarontaṁ kho pana maṁ pāpakammaṁ kuto dukkhaṁ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.
‘सचे खो पन करोतो न करीयति पापं, अथाहं उभयेनेव विसुद्धं अत्तानं समनुपस्सामीऽति, अयमस्स चतुत्थो अस्सासो अधिगतो होति।
‘Sace kho pana karoto na karīyati pāpaṁ, athāhaṁ ubhayeneva visuddhaṁ attānaṁ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti.
स खो सो, भन्ते, अरियसावको एवं अवेरचित्तो एवं अब्यापज्झचित्तो एवं असङ्किलिट्ठचित्तो एवं विसुद्धचित्तो। तस्स दिट्ठेव धम्मे इमे चत्तारो अस्सासा अधिगता होन्ति।
Sa kho so, bhante, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā honti.
अभिक्कन्तं, भन्ते …पे… एते मयं, भन्ते, भगवन्तं सरणं गच्छाम धम्मञ्च भिक्खुसङ्घञ्च। उपासके नो, भन्ते, भगवा धारेतु अज्जतग्गे पाणुपेते सरणं गते”ति।
Abhikkantaṁ, bhante …pe… ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no, bhante, bhagavā dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.
Excellent, sir! Excellent! … We go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may the Buddha remember us as lay followers who have gone for refuge for life.”
पञ्चमं।
Pañcamaṁ.
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:
