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अङ्गुत्तर निकाय ६।४६
Aṅguttara Nikāya 6.46
Numbered Discourses 6.46
५। धम्मिकवग्ग
5. Dhammikavagga
5. About Dhammika
महाचुन्दसुत्त
Mahācundasutta
By Mahācunda
एवं मे सुतं—एकं समयं आयस्मा महाचुन्दो चेतीसु विहरति सयंजातियं। तत्र खो आयस्मा महाचुन्दो भिक्खू आमन्तेसि: “आवुसो भिक्खवे”ति।
Evaṁ me sutaṁ—ekaṁ samayaṁ āyasmā mahācundo cetīsu viharati sayaṁjātiyaṁ. Tatra kho āyasmā mahācundo bhikkhū āmantesi: “āvuso bhikkhave”ti.
So I have heard. At one time Venerable Mahācunda was staying in the land of the Cetis at Sahajāti. There he addressed the bhikkhus: “Friends, bhikkhus!”
“आवुसो”ति खो ते भिक्खू आयस्मतो महाचुन्दस्स पच्चस्सोसुं। आयस्मा महाचुन्दो एतदवोच:
“Āvuso”ti kho te bhikkhū āyasmato mahācundassa paccassosuṁ. Āyasmā mahācundo etadavoca:
“Friend,” they replied. Venerable Mahācunda said this:
“इधावुसो, धम्मयोगा भिक्खू झायी भिक्खू अपसादेन्ति: ‘इमे पन झायिनोम्हा, झायिनोम्हाति झायन्ति पज्झायन्ति निज्झायन्ति अवज्झायन्ति। किमिमे झायन्ति, किन्तिमे झायन्ति, कथं इमे झायन्तीऽति? तत्थ धम्मयोगा च भिक्खू नप्पसीदन्ति, झायी च भिक्खू नप्पसीदन्ति, न च बहुजनहिताय पटिपन्ना होन्ति बहुजनसुखाय बहुनो जनस्स अत्थाय हिताय सुखाय देवमनुस्सानं।
“Idhāvuso, dhammayogā bhikkhū jhāyī bhikkhū apasādenti: ‘ime pana jhāyinomhā, jhāyinomhāti jhāyanti pajjhāyanti nijjhāyanti avajjhāyanti. Kimime1 jhāyanti, kintime jhāyanti, kathaṁ ime jhāyantī’ti? Tattha dhammayogā ca bhikkhū nappasīdanti, jhāyī ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.
“Take a case where bhikkhus who practice discernment of principles rebuke bhikkhus who practice jhāna meditation: ‘They say, “We practice jhāna meditation! We practice jhāna meditation!” And they meditate and concentrate and contemplate and ruminate. Why do they practice jhāna meditation? In what way do they practice jhāna meditation? How do they practice jhāna meditation?’ In this case the bhikkhus who practice discernment of principles are not inspired, and the bhikkhus who practice jhāna meditation are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
इध पनावुसो, झायी भिक्खू धम्मयोगे भिक्खू अपसादेन्ति: ‘इमे पन धम्मयोगम्हा, धम्मयोगम्हाति उद्धता उन्नळा चपला मुखरा विकिण्णवाचा मुट्ठस्सती असम्पजाना असमाहिता विब्भन्तचित्ता पाकतिन्द्रिया। किमिमे धम्मयोगा, किन्तिमे धम्मयोगा, कथं इमे धम्मयोगाऽति? तत्थ झायी च भिक्खू नप्पसीदन्ति, धम्मयोगा च भिक्खू नप्पसीदन्ति, न च बहुजनहिताय पटिपन्ना होन्ति बहुजनसुखाय बहुनो जनस्स अत्थाय हिताय सुखाय देवमनुस्सानं।
Idha panāvuso, jhāyī bhikkhū dhammayoge bhikkhū apasādenti: ‘ime pana dhammayogamhā, dhammayogamhāti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatī asampajānā asamāhitā vibbhantacittā pākatindriyā. Kimime dhammayogā, kintime dhammayogā, kathaṁ ime dhammayogā’ti? Tattha jhāyī ca bhikkhū nappasīdanti, dhammayogā ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.
Now, take a case where bhikkhus who practice jhāna meditation rebuke bhikkhus who practice discernment of principles: ‘They say, “We practice discernment of principles! We practice discernment of principles!” But they’re restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties. Why do they practice discernment of principles? In what way do they practice discernment of principles? How do they practice discernment of principles?’ In this case the bhikkhus who practice jhāna meditation are not inspired, and the bhikkhus who practice discernment of principles are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
इध पनावुसो, धम्मयोगा भिक्खू धम्मयोगानञ्ञेव भिक्खूनं वण्णं भासन्ति, नो झायीनं भिक्खूनं वण्णं भासन्ति। तत्थ धम्मयोगा च भिक्खू नप्पसीदन्ति, झायी च भिक्खू नप्पसीदन्ति, न च बहुजनहिताय पटिपन्ना होन्ति बहुजनसुखाय बहुनो जनस्स अत्थाय हिताय सुखाय देवमनुस्सानं।
Idha panāvuso, dhammayogā bhikkhū dhammayogānaññeva bhikkhūnaṁ vaṇṇaṁ bhāsanti, no jhāyīnaṁ bhikkhūnaṁ vaṇṇaṁ bhāsanti. Tattha dhammayogā ca bhikkhū nappasīdanti, jhāyī ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.
Now, take a case where bhikkhus who practice discernment of principles praise only others like them, not bhikkhus who practice jhāna meditation. In this case the bhikkhus who practice discernment of principles are not inspired, and the bhikkhus who practice jhāna meditation are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
इध पनावुसो, झायी भिक्खू झायीनञ्ञेव भिक्खूनं वण्णं भासन्ति, नो धम्मयोगानं भिक्खूनं वण्णं भासन्ति। तत्थ झायी च भिक्खू नप्पसीदन्ति, धम्मयोगा च भिक्खू नप्पसीदन्ति, न च बहुजनहिताय पटिपन्ना होन्ति बहुजनसुखाय बहुनो जनस्स अत्थाय हिताय सुखाय देवमनुस्सानं।
Idha panāvuso, jhāyī bhikkhū jhāyīnaññeva bhikkhūnaṁ vaṇṇaṁ bhāsanti, no dhammayogānaṁ bhikkhūnaṁ vaṇṇaṁ bhāsanti. Tattha jhāyī ca bhikkhū nappasīdanti, dhammayogā ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.
And take a case where bhikkhus who practice jhāna meditation praise only others like them, not bhikkhus who practice discernment of principles. In this case the bhikkhus who practice jhāna meditation are not inspired, and the bhikkhus who practice discernment of principles are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
तस्मातिहावुसो, एवं सिक्खितब्बं: ‘धम्मयोगा समाना झायीनं भिक्खूनं वण्णं भासिस्सामाऽति। एवञ्हि वो, आवुसो, सिक्खितब्बं। तं किस्स हेतु? अच्छरिया हेते, आवुसो, पुग्गला दुल्लभा लोकस्मिं, ये अमतं धातुं कायेन फुसित्वा विहरन्ति।
Tasmātihāvuso, evaṁ sikkhitabbaṁ: ‘dhammayogā samānā jhāyīnaṁ bhikkhūnaṁ vaṇṇaṁ bhāsissāmā’ti. Evañhi vo, āvuso, sikkhitabbaṁ. Taṁ kissa hetu? Acchariyā hete, āvuso, puggalā dullabhā lokasmiṁ, ye amataṁ dhātuṁ kāyena phusitvā viharanti.
So you should train like this: ‘As bhikkhus who practice discernment of principles, we will praise bhikkhus who practice jhāna meditation.’ That’s how you should train. Why is that? Because it’s incredibly rare to find individuals in the world who have direct meditative experience of the deathless element.
तस्मातिहावुसो, एवं सिक्खितब्बं: ‘झायी समाना धम्मयोगानं भिक्खूनं वण्णं भासिस्सामाऽति। एवञ्हि वो, आवुसो, सिक्खितब्बं। तं किस्स हेतु? अच्छरिया हेते, आवुसो, पुग्गला दुल्लभा लोकस्मिं ये गम्भीरं अत्थपदं पञ्ञाय अतिविज्झ पस्सन्ती”ति।
Tasmātihāvuso, evaṁ sikkhitabbaṁ: ‘jhāyī samānā dhammayogānaṁ bhikkhūnaṁ vaṇṇaṁ bhāsissāmā’ti. Evañhi vo, āvuso, sikkhitabbaṁ. Taṁ kissa hetu? Acchariyā hete, āvuso, puggalā dullabhā lokasmiṁ ye gambhīraṁ atthapadaṁ paññāya ativijjha passantī”ti.
So you should train like this: ‘As bhikkhus who practice jhāna meditation, we will praise bhikkhus who practice discernment of principles.’ That’s how you should train. Why is that? Because it’s incredibly rare to find individuals in the world who see the meaning of a deep saying with penetrating wisdom.”
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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