| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ४।१११
Aṅguttara Nikāya 4.111
Numbered Discourses 4.111
१२। केसिवग्ग
12. Kesivagga
12. With Kesi
केसिसुत्त
Kesisutta
With Kesi
अथ खो केसि अस्सदम्मसारथि येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो केसिं अस्सदम्मसारथिं भगवा एतदवोच: “त्वं खोसि, केसि, पञ्ञातो अस्सदम्मसारथीति। कथं पन त्वं, केसि, अस्सदम्मं विनेसी”ति?
Atha kho kesi assadammasārathi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho kesiṁ assadammasārathiṁ bhagavā etadavoca: “tvaṁ khosi, kesi, paññāto assadammasārathīti. Kathaṁ pana tvaṁ, kesi, assadammaṁ vinesī”ti?
Then Kesi the horse trainer went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Kesi, you’re known as a horse trainer. Just how do you guide a horse in training?”
“अहं खो, भन्ते, अस्सदम्मं सण्हेनपि विनेमि, फरुसेनपि विनेमि, सण्हफरुसेनपि विनेमी”ति।
“Ahaṁ kho, bhante, assadammaṁ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemī”ti.
“Sir, I guide a horse in training sometimes gently, sometimes harshly, and sometimes both gently and harshly.”
“सचे ते, केसि, अस्सदम्मो सण्हेन विनयं न उपेति, फरुसेन विनयं न उपेति, सण्हफरुसेन विनयं न उपेति, किन्ति नं करोसी”ति?
“Sace te, kesi, assadammo saṇhena vinayaṁ na upeti, pharusena vinayaṁ na upeti, saṇhapharusena vinayaṁ na upeti, kinti naṁ karosī”ti?
“Kesi, what do you do with a horse in training that doesn’t follow these forms of training?”
“सचे मे, भन्ते, अस्सदम्मो सण्हेन विनयं न उपेति, फरुसेन विनयं न उपेति, सण्हफरुसेन विनयं न उपेति; हनामि नं, भन्ते। तं किस्स हेतु? ‘मा मे आचरियकुलस्स अवण्णो अहोसीऽति।
“Sace me, bhante, assadammo saṇhena vinayaṁ na upeti, pharusena vinayaṁ na upeti, saṇhapharusena vinayaṁ na upeti; hanāmi naṁ, bhante. Taṁ kissa hetu? ‘Mā me ācariyakulassa avaṇṇo ahosī’ti.
“In that case, sir, I kill it. Why is that? So that I don’t disgrace my tradition.
भगवा पन, भन्ते, अनुत्तरो पुरिसदम्मसारथि। कथं पन, भन्ते, भगवा पुरिसदम्मं विनेती”ति?
Bhagavā pana, bhante, anuttaro purisadammasārathi. Kathaṁ pana, bhante, bhagavā purisadammaṁ vinetī”ti?
But sir, the Buddha is the supreme guide for those who wish to train. Just how do you guide a person in training?”
“अहं खो, केसि, पुरिसदम्मं सण्हेनपि विनेमि, फरुसेनपि विनेमि, सण्हफरुसेनपि विनेमि।
“Ahaṁ kho, kesi, purisadammaṁ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemi.
“Kesi, I guide a person in training sometimes gently, sometimes harshly, and sometimes both gently and harshly.
तत्रिदं, केसि, सण्हस्मिं—इति कायसुचरितं इति कायसुचरितस्स विपाको, इति वचीसुचरितं इति वचीसुचरितस्स विपाको, इति मनोसुचरितं इति मनोसुचरितस्स विपाको, इति देवा, इति मनुस्साति।
Tatridaṁ, kesi, saṇhasmiṁ—iti kāyasucaritaṁ iti kāyasucaritassa vipāko, iti vacīsucaritaṁ iti vacīsucaritassa vipāko, iti manosucaritaṁ iti manosucaritassa vipāko, iti devā, iti manussāti.
The gentle way is this: ‘This is good conduct by way of body, speech, and mind. This is the result of good conduct by way of body, speech, and mind. This is life as a god. This is life as a human.’
तत्रिदं, केसि, फरुसस्मिं—इति कायदुच्चरितं इति कायदुच्चरितस्स विपाको, इति वचीदुच्चरितं इति वचीदुच्चरितस्स विपाको, इति मनोदुच्चरितं इति मनोदुच्चरितस्स विपाको, इति निरयो, इति तिरच्छानयोनि, इति पेत्तिविसयोति।
Tatridaṁ, kesi, pharusasmiṁ—iti kāyaduccaritaṁ iti kāyaduccaritassa vipāko, iti vacīduccaritaṁ iti vacīduccaritassa vipāko, iti manoduccaritaṁ iti manoduccaritassa vipāko, iti nirayo, iti tiracchānayoni, iti pettivisayoti.
The harsh way is this: ‘This is bad conduct by way of body, speech, and mind. This is the result of bad conduct by way of body, speech, and mind. This is life in hell. This is life as an animal. This is life as a ghost.’
तत्रिदं, केसि, सण्हफरुसस्मिं—इति कायसुचरितं इति कायसुचरितस्स विपाको, इति कायदुच्चरितं इति कायदुच्चरितस्स विपाको, इति वचीसुचरितं इति वचीसुचरितस्स विपाको, इति वचीदुच्चरितं इति वचीदुच्चरितस्स विपाको, इति मनोसुचरितं इति मनोसुचरितस्स विपाको, इति मनोदुच्चरितं इति मनोदुच्चरितस्स विपाको, इति देवा, इति मनुस्सा, इति निरयो, इति तिरच्छानयोनि, इति पेत्तिविसयो”ति।
Tatridaṁ, kesi, saṇhapharusasmiṁ—iti kāyasucaritaṁ iti kāyasucaritassa vipāko, iti kāyaduccaritaṁ iti kāyaduccaritassa vipāko, iti vacīsucaritaṁ iti vacīsucaritassa vipāko, iti vacīduccaritaṁ iti vacīduccaritassa vipāko, iti manosucaritaṁ iti manosucaritassa vipāko, iti manoduccaritaṁ iti manoduccaritassa vipāko, iti devā, iti manussā, iti nirayo, iti tiracchānayoni, iti pettivisayo”ti.
The both gentle and harsh way is this: ‘This is good conduct … this is bad conduct …’”
“सचे ते, भन्ते, पुरिसदम्मो सण्हेन विनयं न उपेति, फरुसेन विनयं न उपेति, सण्हफरुसेन विनयं न उपेति, किन्ति नं भगवा करोती”ति?
“Sace te, bhante, purisadammo saṇhena vinayaṁ na upeti, pharusena vinayaṁ na upeti, saṇhapharusena vinayaṁ na upeti, kinti naṁ bhagavā karotī”ti?
“Sir, what do you do with a person in training who doesn’t follow these forms of training?”
“सचे मे, केसि, पुरिसदम्मो सण्हेन विनयं न उपेति, फरुसेन विनयं न उपेति, सण्हफरुसेन विनयं न उपेति, हनामि नं, केसी”ति।
“Sace me, kesi, purisadammo saṇhena vinayaṁ na upeti, pharusena vinayaṁ na upeti, saṇhapharusena vinayaṁ na upeti, hanāmi naṁ, kesī”ti.
“In that case, Kesi, I kill them.”
“न खो, भन्ते, भगवतो पाणातिपातो कप्पति। अथ च पन भगवा एवमाह: ‘हनामि नं, केसीऽ”ति।
“Na kho, bhante, bhagavato pāṇātipāto kappati. Atha ca pana bhagavā evamāha: ‘hanāmi naṁ, kesī’”ti.
“Sir, it’s not appropriate for the Buddha to kill living creatures. And yet you say you kill them.”
“सच्चं, केसि। न तथागतस्स पाणातिपातो कप्पति। अपि च यो पुरिसदम्मो सण्हेन विनयं न उपेति, फरुसेन विनयं न उपेति, सण्हफरुसेन विनयं न उपेति, न तं तथागतो वत्तब्बं अनुसासितब्बं मञ्ञति, नापि विञ्ञू सब्रह्मचारी वत्तब्बं अनुसासितब्बं मञ्ञन्ति। वधो हेसो, केसि, अरियस्स विनये—यं न तथागतो वत्तब्बं अनुसासितब्बं मञ्ञति, नापि विञ्ञू सब्रह्मचारी वत्तब्बं अनुसासितब्बं मञ्ञन्ती”ति।
“Saccaṁ, kesi. Na tathāgatassa pāṇātipāto kappati. Api ca yo purisadammo saṇhena vinayaṁ na upeti, pharusena vinayaṁ na upeti, saṇhapharusena vinayaṁ na upeti, na taṁ tathāgato vattabbaṁ anusāsitabbaṁ maññati, nāpi viññū sabrahmacārī vattabbaṁ anusāsitabbaṁ maññanti. Vadho heso, kesi, ariyassa vinaye—yaṁ na tathāgato vattabbaṁ anusāsitabbaṁ maññati, nāpi viññū sabrahmacārī vattabbaṁ anusāsitabbaṁ maññantī”ti.
“It’s true, Kesi, it’s not appropriate for a Realized One to kill living creatures. But when a person in training doesn’t follow any of these forms of training, the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions. For it is killing in the training of the Noble One when the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions.”
“सो हि नून, भन्ते, सुहतो होति—यं न तथागतो वत्तब्बं अनुसासितब्बं मञ्ञति, नापि विञ्ञू सब्रह्मचारी वत्तब्बं अनुसासितब्बं मञ्ञन्तीति। अभिक्कन्तं, भन्ते, अभिक्कन्तं, भन्ते …पे… उपासकं मं, भन्ते, भगवा धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
“So hi nūna, bhante, suhato hoti—yaṁ na tathāgato vattabbaṁ anusāsitabbaṁ maññati, nāpi viññū sabrahmacārī vattabbaṁ anusāsitabbaṁ maññantīti. Abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
“Well, they’re definitely dead when the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions. Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
पठमं।
Paṭhamaṁ.
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 »]
