| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ६।६१
Aṅguttara Nikāya 6.61
Numbered Discourses 6.61
६। महावग्ग
6. Mahāvagga
6. The Great Chapter
मज्झेसुत्त
Majjhesutta
In the Middle
एवं मे सुतं—एकं समयं भगवा बाराणसियं विहरति इसिपतने मिगदाये।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.
So I have heard. At one time the Buddha was staying near Varanasi, in the deer park at Isipatana.
तेन खो पन समयेन सम्बहुलानं थेरानं भिक्खूनं पच्छाभत्तं पिण्डपातपटिक्कन्तानं मण्डलमाळे सन्निसिन्नानं सन्निपतितानं अयमन्तराकथा उदपादि: “वुत्तमिदं, आवुसो, भगवता पारायने मेत्तेय्यपञ्हे:
Tena kho pana samayena sambahulānaṁ therānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: “vuttamidaṁ, āvuso, bhagavatā pārāyane metteyyapañhe:
Now at that time, after the meal, on return from almsround, several senior bhikkhus sat together in the pavilion and this discussion came up among them, “Friends, this was said by the Buddha in ‘The Way to the Far Shore’, in ‘The Questions of Metteyya’:
‘यो उभोन्ते विदित्वान, मज्झे मन्ता न लिप्पति; तं ब्रूमि महापुरिसोति, सोध सिब्बिनि मच्चगाऽ”ति।
‘Yo ubhonte viditvāna, majjhe mantā na lippati; Taṁ brūmi mahāpurisoti, sodha sibbini1 maccagā’”ti.
‘The thoughtful one who has known both ends, and is not stuck in the middle: he is a great man, I declare, he has escaped the seamstress here.’
“कतमो नु खो, आवुसो, एको अन्तो, कतमो दुतियो अन्तो, किं मज्झे, का सिब्बिनी”ति? एवं वुत्ते, अञ्ञतरो भिक्खु थेरे भिक्खू एतदवोच:
“Katamo nu kho, āvuso, eko anto, katamo dutiyo anto, kiṁ majjhe, kā sibbinī”ti? Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca:
But what is one end? What’s the second end? What’s the middle? And who is the seamstress?” When this was said, one of the bhikkhus said to the senior bhikkhus:
“फस्सो खो, आवुसो, एको अन्तो, फस्ससमुदयो दुतियो अन्तो, फस्सनिरोधो मज्झे, तण्हा सिब्बिनी; तण्हा हि नं सिब्बति तस्स तस्सेव भवस्स अभिनिब्बत्तिया। एत्तावता खो, आवुसो, भिक्खु अभिञ्ञेय्यं अभिजानाति, परिञ्ञेय्यं परिजानाति, अभिञ्ञेय्यं अभिजानन्तो परिञ्ञेय्यं परिजानन्तो दिट्ठेव धम्मे दुक्खस्सन्तकरो होती”ति।
“phasso kho, āvuso, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto2 pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.
“Contact, friends, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress, for craving weaves one to being reborn in one state of existence or another. That’s how a bhikkhu directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”
एवं वुत्ते, अञ्ञतरो भिक्खु थेरे भिक्खू एतदवोच:
Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca:
When this was said, one of the bhikkhus said to the senior bhikkhus:
“अतीतं खो, आवुसो, एको अन्तो, अनागतं दुतियो अन्तो, पच्चुप्पन्नं मज्झे, तण्हा सिब्बिनी; तण्हा हि नं सिब्बति तस्स तस्सेव भवस्स अभिनिब्बत्तिया। एत्तावता खो, आवुसो, भिक्खु अभिञ्ञेय्यं अभिजानाति, परिञ्ञेय्यं परिजानाति, अभिञ्ञेय्यं अभिजानन्तो, परिञ्ञेय्यं परिजानन्तो दिट्ठेव धम्मे दुक्खस्सन्तकरो होती”ति।
“atītaṁ kho, āvuso, eko anto, anāgataṁ dutiyo anto, paccuppannaṁ majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto, pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.
“The past, friends, is one end. The future is the second end. The present is the middle. And craving is the seamstress … That’s how a bhikkhu directly knows … an end of suffering in this very life.”
एवं वुत्ते, अञ्ञतरो भिक्खु थेरे भिक्खू एतदवोच:
Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca:
When this was said, one of the bhikkhus said to the senior bhikkhus:
“सुखा, आवुसो, वेदना एको अन्तो, दुक्खा वेदना दुतियो अन्तो, अदुक्खमसुखा वेदना मज्झे, तण्हा सिब्बिनी; तण्हा हि नं सिब्बति तस्स तस्सेव भवस्स अभिनिब्बत्तिया। एत्तावता खो, आवुसो, भिक्खु अभिञ्ञेय्यं अभिजानाति, परिञ्ञेय्यं परिजानाति, अभिञ्ञेय्यं अभिजानन्तो, परिञ्ञेय्यं परिजानन्तो दिट्ठेव धम्मे दुक्खस्सन्तकरो होती”ति।
“sukhā, āvuso, vedanā eko anto, dukkhā vedanā dutiyo anto, adukkhamasukhā vedanā majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto, pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.
“Pleasant feeling, friends, is one end. Painful feeling is the second end. Neutral feeling is the middle. And craving is the seamstress … That’s how a bhikkhu directly knows … an end of suffering in this very life.”
एवं वुत्ते, अञ्ञतरो भिक्खु थेरे भिक्खू एतदवोच:
Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca:
When this was said, one of the bhikkhus said to the senior bhikkhus:
“नामं खो, आवुसो, एको अन्तो, रूपं दुतियो अन्तो, विञ्ञाणं मज्झे, तण्हा सिब्बिनी; तण्हा हि नं सिब्बति तस्स तस्सेव भवस्स अभिनिब्बत्तिया। एत्तावता खो, आवुसो, भिक्खु अभिञ्ञेय्यं अभिजानाति, परिञ्ञेय्यं परिजानाति, अभिञ्ञेय्यं अभिजानन्तो परिञ्ञेय्यं परिजानन्तो दिट्ठेव धम्मे दुक्खस्सन्तकरो होती”ति।
“nāmaṁ kho, āvuso, eko anto, rūpaṁ dutiyo anto, viññāṇaṁ majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.
“Name, friends, is one end. Form is the second end. Consciousness is the middle. And craving is the seamstress … That’s how a bhikkhu directly knows … an end of suffering in this very life.”
एवं वुत्ते अञ्ञतरो भिक्खु थेरे भिक्खू एतदवोच:
Evaṁ vutte aññataro bhikkhu there bhikkhū etadavoca:
When this was said, one of the bhikkhus said to the senior bhikkhus:
“छ खो, आवुसो, अज्झत्तिकानि आयतनानि एको अन्तो, छ बाहिरानि आयतनानि दुतियो अन्तो, विञ्ञाणं मज्झे, तण्हा सिब्बिनी; तण्हा हि नं सिब्बति तस्स तस्सेव भवस्स अभिनिब्बत्तिया। एत्तावता खो, आवुसो, भिक्खु अभिञ्ञेय्यं अभिजानाति, परिञ्ञेय्यं परिजानाति, अभिञ्ञेय्यं अभिजानन्तो परिञ्ञेय्यं परिजानन्तो दिट्ठेव धम्मे दुक्खस्सन्तकरो होती”ति।
“cha kho, āvuso, ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto, viññāṇaṁ majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.
“The six interior sense fields, friends, are one end. The six exterior sense fields are the second end. Consciousness is the middle. And craving is the seamstress … That’s how a bhikkhu directly knows … an end of suffering in this very life.”
एवं वुत्ते अञ्ञतरो भिक्खु थेरे भिक्खू एतदवोच:
Evaṁ vutte aññataro bhikkhu there bhikkhū etadavoca:
When this was said, one of the bhikkhus said to the senior bhikkhus:
“सक्कायो खो, आवुसो, एको अन्तो, सक्कायसमुदयो दुतियो अन्तो, सक्कायनिरोधो मज्झे, तण्हा सिब्बिनी; तण्हा हि नं सिब्बति तस्स तस्सेव भवस्स अभिनिब्बत्तिया। एत्तावता खो, आवुसो, भिक्खु अभिञ्ञेय्यं अभिजानाति, परिञ्ञेय्यं परिजानाति, अभिञ्ञेय्यं अभिजानन्तो परिञ्ञेय्यं परिजानन्तो दिट्ठेव धम्मे दुक्खस्सन्तकरो होती”ति।
“sakkāyo kho, āvuso, eko anto, sakkāyasamudayo dutiyo anto, sakkāyanirodho majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto3 diṭṭheva dhamme dukkhassantakaro hotī”ti.
“Identity, friends, is one end. The origin of identity is the second end. The cessation of identity is the middle. And craving is the seamstress, for craving weaves one to being reborn in one state of existence or another. That’s how a bhikkhu directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”
एवं वुत्ते, अञ्ञतरो भिक्खु थेरे भिक्खू एतदवोच:
Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca:
When this was said, one of the bhikkhus said to the senior bhikkhus:
“ब्याकतं खो, आवुसो, अम्हेहि सब्बेहेव यथासकं पटिभानं। आयामावुसो, येन भगवा तेनुपसङ्कमिस्साम; उपसङ्कमित्वा भगवतो एतमत्थं आरोचेस्साम। यथा नो भगवा ब्याकरिस्सति तथा नं धारेस्सामा”ति।
“byākataṁ kho, āvuso, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ. Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṁ ārocessāma. Yathā no bhagavā byākarissati tathā naṁ dhāressāmā”ti.
“Each of us has spoken from the heart. Come, friends, let’s go to the Buddha, and inform him about this. As he answers, so we’ll remember it.”
“एवमावुसो”ति खो थेरा भिक्खू तस्स भिक्खुनो पच्चस्सोसुं। अथ खो थेरा भिक्खू येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो थेरा भिक्खू यावतको अहोसि सब्बेहेव सद्धिं कथासल्लापो, तं सब्बं भगवतो आरोचेसुं। “कस्स नु खो, भन्ते, सुभासितन्”ति?
“Evamāvuso”ti kho therā bhikkhū tassa bhikkhuno paccassosuṁ. Atha kho therā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho therā bhikkhū yāvatako ahosi sabbeheva saddhiṁ kathāsallāpo, taṁ sabbaṁ bhagavato ārocesuṁ. “Kassa nu kho, bhante, subhāsitan”ti?
“Yes, friend,” those senior bhikkhus replied. Then those senior bhikkhus went up to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed. They asked, “Sir, who has spoken well?”
“सब्बेसं वो, भिक्खवे, सुभासितं परियायेन, अपि च यं मया सन्धाय भासितं पारायने मेत्तेय्यपञ्हे:
“Sabbesaṁ vo, bhikkhave, subhāsitaṁ pariyāyena, api ca yaṁ mayā sandhāya bhāsitaṁ pārāyane metteyyapañhe:
“Bhikkhus, you’ve all spoken well in a way. However, this is what I was referring to in ‘The Way to the Far Shore’, in ‘The Questions of Metteyya’ when I said:
‘यो उभोन्ते विदित्वान, मज्झे मन्ता न लिप्पति; तं ब्रूमि महापुरिसोति, सोध सिब्बिनिमच्चगाऽति।
‘Yo ubhonte viditvāna, majjhe mantā na lippati; Taṁ brūmi mahāpurisoti, sodha sibbinimaccagā’ti.
‘The sage has known both ends, and is not stuck in the middle. He is a great man, I declare, he has escaped the seamstress here.’
तं सुणाथ, साधुकं मनसि करोथ, भासिस्सामी”ति।
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
Listen and apply your mind well, I will speak.”
“एवं, भन्ते”ति खो थेरा भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Evaṁ, bhante”ti kho therā bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, sir,” they replied. The Buddha said this:
“फस्सो खो, भिक्खवे, एको अन्तो, फस्ससमुदयो दुतियो अन्तो, फस्सनिरोधो मज्झे, तण्हा सिब्बिनी; तण्हा हि नं सिब्बति तस्स तस्सेव भवस्स अभिनिब्बत्तिया। एत्तावता खो, भिक्खवे, भिक्खु अभिञ्ञेय्यं अभिजानाति, परिञ्ञेय्यं परिजानाति, अभिञ्ञेय्यं अभिजानन्तो परिञ्ञेय्यं परिजानन्तो दिट्ठेव धम्मे दुक्खस्सन्तकरो होती”ति।
“phasso kho, bhikkhave, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī; taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. Ettāvatā kho, bhikkhave, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.
“Contact, bhikkhus, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress, for craving weaves one to being reborn in one state of existence or another. That’s how a bhikkhu directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”
सत्तमं।
Sattamaṁ.
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:
