| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ५।५५
Aṅguttara Nikāya 5.55
Numbered Discourses 5.55
६। नीवरणवग्ग
6. Nīvaraṇavagga
6. Hindrances
मातापुत्तसुत्त
Mātāputtasutta
Mother and Son
एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे।
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
तेन खो पन समयेन सावत्थियं उभो मातापुत्ता वस्सावासं उपगमिंसु—भिक्खु च भिक्खुनी च। ते अञ्ञमञ्ञस्स अभिण्हं दस्सनकामा अहेसुं। मातापि पुत्तस्स अभिण्हं दस्सनकामा अहोसि; पुत्तोपि मातरं अभिण्हं दस्सनकामो अहोसि। तेसं अभिण्हं दस्सना संसग्गो अहोसि। संसग्गे सति विस्सासो अहोसि। विस्सासे सति ओतारो अहोसि। ते ओतिण्णचित्ता सिक्खं अपच्चक्खाय दुब्बल्यं अनाविकत्वा मेथुनं धम्मं पटिसेविंसु।
Tena kho pana samayena sāvatthiyaṁ ubho mātāputtā vassāvāsaṁ upagamiṁsu—bhikkhu ca bhikkhunī ca. Te aññamaññassa abhiṇhaṁ dassanakāmā ahesuṁ. Mātāpi puttassa abhiṇhaṁ dassanakāmā ahosi; puttopi mātaraṁ abhiṇhaṁ dassanakāmo ahosi. Tesaṁ abhiṇhaṁ dassanā saṁsaggo ahosi. Saṁsagge sati vissāso ahosi. Vissāse sati otāro ahosi. Te otiṇṇacittā sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭiseviṁsu.
Now, at that time a mother and son had both entered the rainy season residence at Sāvatthī, as a monk and a nun. They wanted to see each other often. The mother wanted to see her son often, and the son his mother. Seeing each other often, they became close. Being so close, they became intimate. And being intimate, lust overcame them. With their minds swamped by lust, without resigning the training and declaring their inability to continue, they had sex.
अथ खो सम्बहुला भिक्खू येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो ते भिक्खू भगवन्तं एतदवोचुं: “इध, भन्ते, सावत्थियं उभो मातापुत्ता वस्सावासं उपगमिंसु—भिक्खु च भिक्खुनी च, ते अञ्ञमञ्ञस्स अभिण्हं दस्सनकामा अहेसुं, मातापि पुत्तस्स अभिण्हं दस्सनकामा अहोसि, पुत्तोपि मातरं अभिण्हं दस्सनकामो अहोसि। तेसं अभिण्हं दस्सना संसग्गो अहोसि, संसग्गे सति विस्सासो अहोसि, विस्सासे सति ओतारो अहोसि, ते ओतिण्णचित्ता सिक्खं अपच्चक्खाय दुब्बल्यं अनाविकत्वा मेथुनं धम्मं पटिसेविंसू”ति।
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhante, sāvatthiyaṁ ubho mātāputtā vassāvāsaṁ upagamiṁsu—bhikkhu ca bhikkhunī ca, te aññamaññassa abhiṇhaṁ dassanakāmā ahesuṁ, mātāpi puttassa abhiṇhaṁ dassanakāmā ahosi, puttopi mātaraṁ abhiṇhaṁ dassanakāmo ahosi. Tesaṁ abhiṇhaṁ dassanā saṁsaggo ahosi, saṁsagge sati vissāso ahosi, vissāse sati otāro ahosi, te otiṇṇacittā sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭiseviṁsū”ti.
Then several bhikkhus went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“किं नु सो, भिक्खवे, मोघपुरिसो मञ्ञति: ‘न माता पुत्ते सारज्जति, पुत्तो वा पन मातरीऽति? नाहं, भिक्खवे, अञ्ञं एकरूपम्पि समनुपस्सामि एवं रजनीयं एवं कमनीयं एवं मदनीयं एवं बन्धनीयं एवं मुच्छनीयं एवं अन्तरायकरं अनुत्तरस्स योगक्खेमस्स अधिगमाय यथयिदं, भिक्खवे, इत्थिरूपं। इत्थिरूपे, भिक्खवे, सत्ता रत्ता गिद्धा गथिता मुच्छिता अज्झोसन्ना। ते दीघरत्तं सोचन्ति इत्थिरूपवसानुगा।
“Kiṁ nu so, bhikkhave, moghapuriso maññati: ‘na mātā putte sārajjati, putto vā pana mātarī’ti? Nāhaṁ, bhikkhave, aññaṁ ekarūpampi samanupassāmi evaṁ1 rajanīyaṁ evaṁ kamanīyaṁ evaṁ madanīyaṁ evaṁ bandhanīyaṁ evaṁ mucchanīyaṁ evaṁ antarāyakaraṁ anuttarassa yogakkhemassa adhigamāya yathayidaṁ, bhikkhave, itthirūpaṁ. Itthirūpe, bhikkhave, sattā rattā giddhā gathitā2 mucchitā ajjhosannā. Te dīgharattaṁ socanti itthirūpavasānugā.
“Bhikkhus, how could that silly man imagine that a mother cannot lust for her son, or that a son cannot lust for his mother? Compared to the sight of a woman, I do not see a single sight that is so arousing, sensuous, intoxicating, captivating, and infatuating, and such an obstacle to reaching the supreme sanctuary from the yoke. Sentient beings are lustful, greedy, tied, infatuated, and attached to the sight of a woman. They sorrow for a long time under the sway of a woman’s sight.
नाहं, भिक्खवे, अञ्ञं एकसद्दम्पि … एकगन्धम्पि … एकरसम्पि … एकफोट्ठब्बम्पि समनुपस्सामि एवं रजनीयं एवं कमनीयं एवं मदनीयं एवं बन्धनीयं एवं मुच्छनीयं एवं अन्तरायकरं अनुत्तरस्स योगक्खेमस्स अधिगमाय यथयिदं, भिक्खवे, इत्थिफोट्ठब्बं। इत्थिफोट्ठब्बे, भिक्खवे, सत्ता रत्ता गिद्धा गथिता मुच्छिता अज्झोसन्ना। ते दीघरत्तं सोचन्ति इत्थिफोट्ठब्बवसानुगा।
Nāhaṁ, bhikkhave, aññaṁ ekasaddampi … ekagandhampi … ekarasampi … ekaphoṭṭhabbampi samanupassāmi evaṁ rajanīyaṁ evaṁ kamanīyaṁ evaṁ madanīyaṁ evaṁ bandhanīyaṁ evaṁ mucchanīyaṁ evaṁ antarāyakaraṁ anuttarassa yogakkhemassa adhigamāya yathayidaṁ, bhikkhave, itthiphoṭṭhabbaṁ. Itthiphoṭṭhabbe, bhikkhave, sattā rattā giddhā gathitā mucchitā ajjhosannā. Te dīgharattaṁ socanti itthiphoṭṭhabbavasānugā.
Compared to the sound … smell … taste … touch of a woman, I do not see a single touch that is so arousing, sensuous, intoxicating, captivating, and infatuating, and such an obstacle to reaching the supreme sanctuary from the yoke. Sentient beings are lustful, greedy, tied, infatuated, and attached to the touch of a woman. They sorrow for a long time under the sway of a woman’s touch.
इत्थी, भिक्खवे, गच्छन्तीपि पुरिसस्स चित्तं परियादाय तिट्ठति; ठितापि …पे… निसिन्नापि … सयानापि … हसन्तीपि … भणन्तीपि … गायन्तीपि … रोदन्तीपि … उग्घातितापि … मतापि पुरिसस्स चित्तं परियादाय तिट्ठति। यञ्हि तं, भिक्खवे, सम्मा वदमानो वदेय्य: ‘समन्तपासो मारस्साऽति मातुगामंयेव सम्मा वदमानो वदेय्य: ‘समन्तपासो मारस्साऽति।
Itthī, bhikkhave, gacchantīpi purisassa cittaṁ pariyādāya tiṭṭhati; ṭhitāpi …pe… nisinnāpi … sayānāpi … hasantīpi … bhaṇantīpi … gāyantīpi … rodantīpi … ugghātitāpi … matāpi purisassa cittaṁ pariyādāya tiṭṭhati. Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya: ‘samantapāso mārassā’ti mātugāmaṁyeva sammā vadamāno vadeyya: ‘samantapāso mārassā’ti.
When a woman walks, she occupies a man’s mind. When a woman stands … sits … lies down … laughs … speaks … sings … cries … is injured, she occupies a man’s mind. Even when a woman is dead, she occupies a man’s mind. For if anyone should be rightly called ‘an all-round snare of Māra’, it’s females.
सल्लपे असिहत्थेन, पिसाचेनापि सल्लपे; आसीविसम्पि आसीदे, येन दट्ठो न जीवति; न त्वेव एको एकाय, मातुगामेन सल्लपे।
Sallape asihatthena, pisācenāpi sallape; Āsīvisampi āsīde, yena daṭṭho na jīvati; Na tveva eko ekāya, mātugāmena sallape.
You might chat with someone who has knife in hand. You might even chat with a goblin. You might sit close by a viper, whose bite would take your life. But never should you chat one on one with a female.
मुट्ठस्सतिं ता बन्धन्ति, पेक्खितेन सितेन च; अथोपि दुन्निवत्थेन, मञ्जुना भणितेन च; नेसो जनो स्वासीसदो, अपि उग्घातितो मतो।
Muṭṭhassatiṁ tā bandhanti, pekkhitena sitena ca; Athopi dunnivatthena, mañjunā bhaṇitena ca; Neso jano svāsīsado, api ugghātito mato.
They captivate the unmindful with a glance and a smile. Or scantily clad, they speak charming words. It’s not good to sit with such a person, even if she’s injured or dead.
पञ्च कामगुणा एते, इत्थिरूपस्मिं दिस्सरे; रूपा सद्दा रसा गन्धा, फोट्ठब्बा च मनोरमा।
Pañca kāmaguṇā ete, itthirūpasmiṁ dissare; Rūpā saddā rasā gandhā, phoṭṭhabbā ca manoramā.
These five kinds of sensual stimulation are apparent in a woman’s body: sights, sounds, tastes, smells, and touches so delightful.
तेसं कामोघवूळ्हानं, कामे अपरिजानतं; कालं गति भवाभवं, संसारस्मिं पुरक्खता।
Tesaṁ kāmoghavūḷhānaṁ, kāme aparijānataṁ; Kālaṁ gati3 bhavābhavaṁ, saṁsārasmiṁ purakkhatā.
Those swept away by the flood of sensual pleasures, not comprehending them, are governed by transmigration—time and destination, and life after life.
ये च कामे परिञ्ञाय, चरन्ति अकुतोभया; ते वे पारङ्गता लोके, ये पत्ता आसवक्खयन्”ति।
Ye ca kāme pariññāya, caranti akutobhayā; Te ve pāraṅgatā loke, ye pattā āsavakkhayan”ti.
But those who fully understand sensual pleasures live fearing nothing from any quarter. They are those in the world who’ve crossed over, having reached the ending of defilements.”
पञ्चमं।
Pañcamaṁ.
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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