| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ३।७३
Aṅguttara Nikāya 3.73
Numbered Discourses 3.73
८। आनन्दवग्ग
8. Ānandavagga
8. Ānanda
महानामसक्कसुत्त
Mahānāmasakkasutta
With Mahānāma the Sakyan
एवं मे सुतं—एकं समयं भगवा सक्केसु विहरति कपिलवत्थुस्मिं निग्रोधारामे। तेन खो पन समयेन भगवा गिलाना वुट्ठितो होति अचिरवुट्ठितो गेलञ्ञा। अथ खो महानामो सक्को येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो महानामो सक्को भगवन्तं एतदवोच:
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. Tena kho pana samayena bhagavā gilānā vuṭṭhito1 hoti aciravuṭṭhito gelaññā. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca:
So I have heard. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Now at that time the Buddha had recently recovered from an illness. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:
“दीघरत्ताहं, भन्ते, भगवता एवं धम्मं देसितं आजानामि: ‘समाहितस्स ञाणं, नो असमाहितस्साऽति। समाधि नु खो, भन्ते, पुब्बे, पच्छा ञाणं; उदाहु ञाणं पुब्बे, पच्छा समाधी”ति?
“dīgharattāhaṁ, bhante, bhagavatā evaṁ dhammaṁ desitaṁ ājānāmi: ‘samāhitassa ñāṇaṁ, no asamāhitassā’ti. Samādhi nu kho, bhante, pubbe, pacchā ñāṇaṁ; udāhu ñāṇaṁ pubbe, pacchā samādhī”ti?
“For a long time, sir, I have understood your teaching like this: ‘Knowledge is for those with immersion, not those without immersion.’ But, sir, does immersion come first, then knowledge? Or does knowledge come first, then immersion?”
अथ खो आयस्मतो आनन्दस्स एतदहोसि: “भगवा खो गिलानवुट्ठितो अचिरवुट्ठितो गेलञ्ञा। अयञ्च महानामो सक्को भगवन्तं अतिगम्भीरं पञ्हं पुच्छति। यन्नूनाहं महानामं सक्कं एकमन्तं अपनेत्वा धम्मं देसेय्यन्”ति।
Atha kho āyasmato ānandassa etadahosi: “bhagavā kho gilānavuṭṭhito aciravuṭṭhito gelaññā. Ayañca mahānāmo sakko bhagavantaṁ atigambhīraṁ pañhaṁ pucchati. Yannūnāhaṁ mahānāmaṁ sakkaṁ ekamantaṁ apanetvā dhammaṁ deseyyan”ti.
Then Venerable Ānanda thought, “The Buddha has recently recovered from an illness, and this Mahānāma asks him a question that’s too deep. Why don’t I take him off to one side and teach him the Dhamma?”
अथ खो आयस्मा आनन्दो महानामं सक्कं बाहायं गहेत्वा एकमन्तं अपनेत्वा महानामं सक्कं एतदवोच: “सेखम्पि खो, महानाम, सीलं वुत्तं भगवता, असेखम्पि सीलं वुत्तं भगवता; सेखोपि समाधि वुत्तो भगवता, असेखोपि समाधि वुत्तो भगवता; सेखापि पञ्ञा वुत्ता भगवता, असेखापि पञ्ञा वुत्ता भगवता। कतमञ्च, महानाम, सेखं सीलं? इध, महानाम, भिक्खु सीलवा होति पातिमोक्खसंवरसंवुतो विहरति …पे… समादाय सिक्खति सिक्खापदेसु। इदं वुच्चति, महानाम, सेखं सीलं।
Atha kho āyasmā ānando mahānāmaṁ sakkaṁ bāhāyaṁ gahetvā ekamantaṁ apanetvā mahānāmaṁ sakkaṁ etadavoca: “sekhampi kho, mahānāma, sīlaṁ vuttaṁ bhagavatā, asekhampi sīlaṁ vuttaṁ bhagavatā; sekhopi samādhi vutto bhagavatā, asekhopi samādhi vutto bhagavatā; sekhāpi paññā vuttā bhagavatā, asekhāpi paññā vuttā bhagavatā. Katamañca, mahānāma, sekhaṁ sīlaṁ? Idha, mahānāma, bhikkhu sīlavā hoti pātimokkhasaṁvarasaṁvuto viharati …pe… samādāya sikkhati sikkhāpadesu. Idaṁ vuccati, mahānāma, sekhaṁ sīlaṁ.
Then Ānanda took Mahānāma by the arm, led him off to one side, and said to him, “Mahānāma, the Buddha has spoken of the ethics, immersion, and wisdom of a trainee; and the ethics, immersion, and wisdom of an adept. What is the ethics of a trainee? It’s when a bhikkhu is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is called the ethics of a trainee.
कतमो च, महानाम, सेखो समाधि? इध, महानाम, भिक्खु विविच्चेव कामेहि …पे… चतुत्थं झानं उपसम्पज्ज विहरति। अयं वुच्चति, महानाम, सेखो समाधि।
Katamo ca, mahānāma, sekho samādhi? Idha, mahānāma, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, mahānāma, sekho samādhi.
And what is the immersion of a trainee? It’s when a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna. This is called the immersion of a trainee.
कतमा च, महानाम, सेखा पञ्ञा? इध, महानाम, भिक्खु ‘इदं दुक्खन्ऽति यथाभूतं पजानाति …पे… ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति यथाभूतं पजानाति। अयं वुच्चति, महानाम, सेखा पञ्ञा।
Katamā ca, mahānāma, sekhā paññā? Idha, mahānāma, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Ayaṁ vuccati, mahānāma, sekhā paññā.
And what is the wisdom of a trainee? They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called the wisdom of a trainee.
स खो सो, महानाम, अरियसावको एवं सीलसम्पन्नो एवं समाधिसम्पन्नो एवं पञ्ञासम्पन्नो आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरति।
Sa kho so, mahānāma, ariyasāvako evaṁ sīlasampanno evaṁ samādhisampanno evaṁ paññāsampanno āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Then a noble disciple—accomplished in ethics, immersion, and wisdom—realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
एवं खो, महानाम, सेखम्पि सीलं वुत्तं भगवता, असेखम्पि सीलं वुत्तं भगवता; सेखोपि समाधि वुत्तो भगवता, असेखोपि समाधि वुत्तो भगवता; सेखापि पञ्ञा वुत्ता भगवता, असेखापि पञ्ञा वुत्ता भगवता”ति।
Evaṁ kho, mahānāma, sekhampi sīlaṁ vuttaṁ bhagavatā, asekhampi sīlaṁ vuttaṁ bhagavatā; sekhopi samādhi vutto bhagavatā, asekhopi samādhi vutto bhagavatā; sekhāpi paññā vuttā bhagavatā, asekhāpi paññā vuttā bhagavatā”ti.
In this way the Buddha has spoken of the ethics, immersion, and wisdom of both a trainee and an adept.”
ततियं।
Tatiyaṁ.
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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