| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ६।१८
Aṅguttara Nikāya 6.18
Numbered Discourses 6.18
२। सारणीयवग्ग
2. Sāraṇīyavagga
2. Warm-hearted
मच्छबन्धसुत्त
Macchabandhasutta
A Fish Dealer
एकं समयं भगवा कोसलेसु चारिकं चरति महता भिक्खुसङ्घेन सद्धिं।
Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ.
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of bhikkhus.
अद्दसा खो भगवा अद्धानमग्गप्पटिपन्नो अञ्ञतरस्मिं पदेसे मच्छिकं मच्छबन्धं मच्छे वधित्वा वधित्वा विक्किणमानं। दिस्वा मग्गा ओक्कम्म अञ्ञतरस्मिं रुक्खमूले पञ्ञत्ते आसने निसीदि। निसज्ज खो भगवा भिक्खू आमन्तेसि: “पस्सथ नो तुम्हे, भिक्खवे, अमुं मच्छिकं मच्छबन्धं मच्छे वधित्वा वधित्वा विक्किणमानन्”ति?
Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṁ padese macchikaṁ macchabandhaṁ macche vadhitvā vadhitvā vikkiṇamānaṁ. Disvā maggā okkamma aññatarasmiṁ rukkhamūle paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “passatha no tumhe, bhikkhave, amuṁ macchikaṁ macchabandhaṁ macche vadhitvā vadhitvā vikkiṇamānan”ti?
While walking along the road he saw a fish dealer in a certain spot selling fish that he had killed himself. Seeing this he left the road, sat at the root of a tree on the seat spread out, and addressed the bhikkhus, “Bhikkhus, do you see that fish dealer selling fish that he killed himself?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“तं किं मञ्ञथ, भिक्खवे, अपि नु तुम्हेहि दिट्ठं वा सुतं वा: ‘मच्छिको मच्छबन्धो मच्छे वधित्वा वधित्वा विक्किणमानो तेन कम्मेन तेन आजीवेन हत्थियायी वा अस्सयायी वा रथयायी वा यानयायी वा भोगभोगी वा महन्तं वा भोगक्खन्धं अज्झावसन्तोऽ”ति?
“Taṁ kiṁ maññatha, bhikkhave, api nu tumhehi diṭṭhaṁ vā sutaṁ vā: ‘macchiko macchabandho macche vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṁ vā bhogakkhandhaṁ ajjhāvasanto’”ti?
“What do you think, bhikkhus? Have you ever seen or heard of a fish dealer selling fish that he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“साधु, भिक्खवे। मयापि खो एतं, भिक्खवे, नेव दिट्ठं न सुतं: ‘मच्छिको मच्छबन्धो मच्छे वधित्वा वधित्वा विक्किणमानो तेन कम्मेन तेन आजीवेन हत्थियायी वा अस्सयायी वा रथयायी वा यानयायी वा भोगभोगी वा महन्तं वा भोगक्खन्धं अज्झावसन्तोऽति। तं किस्स हेतु? ते हि सो, भिक्खवे, मच्छे वज्झे वधायुपनीते पापकेन मनसानुपेक्खति, तस्मा सो नेव हत्थियायी होति न अस्सयायी न रथयायी न यानयायी न भोगभोगी, न महन्तं भोगक्खन्धं अज्झावसति।
“Sādhu, bhikkhave. Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: ‘macchiko macchabandho macche vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṁ vā bhogakkhandhaṁ ajjhāvasanto’ti. Taṁ kissa hetu? Te hi so, bhikkhave, macche vajjhe vadhāyupanīte1 pāpakena manasānupekkhati, tasmā so neva hatthiyāyī hoti na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṁ bhogakkhandhaṁ ajjhāvasati.
“Good, bhikkhus! I too have never seen or heard of such a thing. Why is that? Because when the fish are led to the slaughter he regards them with bad intentions.
तं किं मञ्ञथ, भिक्खवे, अपि नु तुम्हेहि दिट्ठं वा सुतं वा: ‘गोघातको गावो वधित्वा वधित्वा विक्किणमानो तेन कम्मेन तेन आजीवेन हत्थियायी वा अस्सयायी वा रथयायी वा यानयायी वा भोगभोगी वा महन्तं वा भोगक्खन्धं अज्झावसन्तोऽ”ति?
Taṁ kiṁ maññatha, bhikkhave, api nu tumhehi diṭṭhaṁ vā sutaṁ vā: ‘goghātako gāvo vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṁ vā bhogakkhandhaṁ ajjhāvasanto’”ti?
What do you think, bhikkhus? Have you ever seen or heard of a butcher of cattle selling cattle that he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“साधु, भिक्खवे। मयापि खो एतं, भिक्खवे, नेव दिट्ठं न सुतं: ‘गोघातको गावो वधित्वा वधित्वा विक्किणमानो तेन कम्मेन तेन आजीवेन हत्थियायी वा अस्सयायी वा रथयायी वा यानयायी वा भोगभोगी वा महन्तं वा भोगक्खन्धं अज्झावसन्तोऽति। तं किस्स हेतु? ते हि सो, भिक्खवे, गावो वज्झे वधायुपनीते पापकेन मनसानुपेक्खति, तस्मा सो नेव हत्थियायी होति न अस्सयायी न रथयायी न यानयायी न भोगभोगी, न महन्तं भोगक्खन्धं अज्झावसति।
“Sādhu, bhikkhave. Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: ‘goghātako gāvo vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṁ vā bhogakkhandhaṁ ajjhāvasanto’ti. Taṁ kissa hetu? Te hi so, bhikkhave, gāvo vajjhe vadhāyupanīte pāpakena manasānupekkhati, tasmā so neva hatthiyāyī hoti na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṁ bhogakkhandhaṁ ajjhāvasati.
“Good, bhikkhus! I too have never seen or heard of such a thing. Why is that? Because when the cattle are led to the slaughter he regards them with bad intentions.
तं किं मञ्ञथ, भिक्खवे, अपि नु तुम्हेहि दिट्ठं वा सुतं वा: ‘ओरब्भिको …पे… सूकरिको …पे… साकुणिको …पे… मागविको मगे वधित्वा वधित्वा विक्किणमानो तेन कम्मेन तेन आजीवेन हत्थियायी वा अस्सयायी वा रथयायी वा यानयायी वा भोगभोगी वा महन्तं वा भोगक्खन्धं अज्झावसन्तोऽ”ति?
Taṁ kiṁ maññatha, bhikkhave, api nu tumhehi diṭṭhaṁ vā sutaṁ vā: ‘orabbhiko …pe… sūkariko …pe… sākuṇiko …pe… māgaviko mage2 vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṁ vā bhogakkhandhaṁ ajjhāvasanto’”ti?
What do you think, bhikkhus? Have you ever seen or heard of a butcher of sheep … a butcher of pigs … a butcher of poultry … or a deer-hunter selling deer which he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“साधु, भिक्खवे। मयापि खो एतं, भिक्खवे, नेव दिट्ठं न सुतं: ‘मागविको मगे वधित्वा वधित्वा विक्किणमानो तेन कम्मेन तेन आजीवेन हत्थियायी वा अस्सयायी वा रथयायी वा यानयायी वा भोगभोगी वा महन्तं वा भोगक्खन्धं अज्झावसन्तोऽति। तं किस्स हेतु? ते हि सो, भिक्खवे, मगे वज्झे वधायुपनीते पापकेन मनसानुपेक्खति, तस्मा सो नेव हत्थियायी होति न अस्सयायी न रथयायी न यानयायी न भोगभोगी, न महन्तं भोगक्खन्धं अज्झावसति।
“Sādhu, bhikkhave. Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: ‘māgaviko mage vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṁ vā bhogakkhandhaṁ ajjhāvasanto’ti. Taṁ kissa hetu? Te hi so, bhikkhave, mage vajjhe vadhāyupanīte pāpakena manasānupekkhati, tasmā so neva hatthiyāyī hoti na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṁ bhogakkhandhaṁ ajjhāvasati.
“Good, bhikkhus! I too have never seen or heard of such a thing. Why is that? Because when the deer are led to the slaughter he regards them with bad intentions.
ते हि नाम सो, भिक्खवे, तिरच्छानगते पाणे वज्झे वधायुपनीते पापकेन मनसानुपेक्खमानो नेव हत्थियायी भविस्सति न अस्सयायी न रथयायी न यानयायी न भोगभोगी, न महन्तं भोगक्खन्धं अज्झावसिस्सति। को पन वादो यं मनुस्सभूतं वज्झं वधायुपनीतं पापकेन मनसानुपेक्खति। तञ्हि तस्स, भिक्खवे, होति दीघरत्तं अहिताय दुक्खाय। कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जती”ति।
Te hi nāma so, bhikkhave, tiracchānagate pāṇe vajjhe vadhāyupanīte pāpakena manasānupekkhamāno neva hatthiyāyī bhavissati na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṁ bhogakkhandhaṁ ajjhāvasissati. Ko pana vādo yaṁ manussabhūtaṁ vajjhaṁ vadhāyupanītaṁ pāpakena manasānupekkhati. Tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya. Kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī”ti.
By regarding even animals led to the slaughter with bad intentions you don’t get to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune. How much worse is someone who regards human beings brought to the slaughter with bad intentions! This will be for their lasting harm and suffering. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.”
अट्ठमं।
Aṭṭhamaṁ.
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:
