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अङ्गुत्तर निकाय ९।४०
Aṅguttara Nikāya 9.40
Numbered Discourses 9.40
४। महावग्ग
4. Mahāvagga
4. The Great Chapter
नागसुत्त
Nāgasutta
The Simile of the Bull Elephant in the Forest
“यस्मिं, भिक्खवे, समये आरञ्ञिकस्स नागस्स गोचरपसुतस्स हत्थीपि हत्थिनियोपि हत्थिकलभापि हत्थिच्छापापि पुरतो पुरतो गन्त्वा तिणग्गानि छिन्दन्ति, तेन, भिक्खवे, आरञ्ञिको नागो अट्टीयति हरायति जिगुच्छति। यस्मिं, भिक्खवे, समये आरञ्ञिकस्स नागस्स गोचरपसुतस्स हत्थीपि हत्थिनियोपि हत्थिकलभापि हत्थिच्छापापि ओभग्गोभग्गं साखाभङ्गं खादन्ति, तेन, भिक्खवे, आरञ्ञिको नागो अट्टीयति हरायति जिगुच्छति। यस्मिं, भिक्खवे, समये आरञ्ञिकस्स नागस्स ओगाहं ओतिण्णस्स हत्थीपि हत्थिनियोपि हत्थिकलभापि हत्थिच्छापापि पुरतो पुरतो गन्त्वा सोण्डाय उदकं आलोळेन्ति, तेन, भिक्खवे, आरञ्ञिको नागो अट्टीयति हरायति जिगुच्छति। यस्मिं, भिक्खवे, समये आरञ्ञिकस्स नागस्स ओगाहा उत्तिण्णस्स हत्थिनियो कायं उपनिघंसन्तियो गच्छन्ति, तेन, भिक्खवे, आरञ्ञिको नागो अट्टीयति हरायति जिगुच्छति।
“Yasmiṁ, bhikkhave, samaye āraññikassa nāgassa gocarapasutassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi purato purato gantvā tiṇaggāni chindanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati. Yasmiṁ, bhikkhave, samaye āraññikassa nāgassa gocarapasutassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi obhaggobhaggaṁ sākhābhaṅgaṁ khādanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati. Yasmiṁ, bhikkhave, samaye āraññikassa nāgassa ogāhaṁ otiṇṇassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi purato purato gantvā soṇḍāya udakaṁ āloḷenti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati. Yasmiṁ, bhikkhave, samaye āraññikassa nāgassa ogāhā uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati.
“Bhikkhus, when a wild bull elephant is engrossed in the pasture, but other elephants—males, females, younglings, or cubs—got there first and trampled the grass, the wild bull elephant is horrified, repelled, and disgusted by that. When the wild bull elephant is engrossed in the pasture, but other elephants—males, females, younglings, or cubs—eat the broken branches that he has dragged down, the wild bull elephant is horrified, repelled, and disgusted by that. When a wild bull elephant has plunged into the pool, but other elephants—males, females, younglings, or cubs—got there first and stirred up the water with their trunks, the wild bull elephant is horrified, repelled, and disgusted by that. When a wild bull elephant has come out of the pool and the female elephants bump into him, the wild bull elephant is horrified, repelled, and disgusted by that.
तस्मिं, भिक्खवे, समये आरञ्ञिकस्स नागस्स एवं होति: ‘अहं खो एतरहि आकिण्णो विहरामि हत्थीहि हत्थिनीहि हत्थिकलभेहि हत्थिच्छापेहि। छिन्नग्गानि चेव तिणानि खादामि, ओभग्गोभग्गञ्च मे साखाभङ्गं खादन्ति, आविलानि च पानीयानि पिवामि, ओगाहा च मे उत्तिण्णस्स हत्थिनियो कायं उपनिघंसन्तियो गच्छन्ति। यन्नूनाहं एको गणस्मा वूपकट्ठो विहरेय्यन्ऽति। सो अपरेन समयेन एको गणस्मा वूपकट्ठो विहरति, अच्छिन्नग्गानि चेव तिणानि खादति, ओभग्गोभग्गञ्चस्स साखाभङ्गं न खादन्ति, अनाविलानि च पानीयानि पिवति, ओगाहा चस्स उत्तिण्णस्स न हत्थिनियो कायं उपनिघंसन्तियो गच्छन्ति।
Tasmiṁ, bhikkhave, samaye āraññikassa nāgassa evaṁ hoti: ‘ahaṁ kho etarahi ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi. Chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṁ khādanti, āvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti. Yannūnāhaṁ eko gaṇasmā vūpakaṭṭho vihareyyan’ti. So aparena samayena eko gaṇasmā vūpakaṭṭho viharati, acchinnaggāni ceva tiṇāni khādati, obhaggobhaggañcassa sākhābhaṅgaṁ na khādanti, anāvilāni ca pānīyāni pivati, ogāhā cassa uttiṇṇassa na hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti.
At that time the wild bull elephant thinks: ‘These days I live crowded by other males, females, younglings, and cubs. I eat the grass they’ve trampled, and they eat the broken branches I’ve dragged down. I drink muddy water, and after my bath the female elephants bump into me. Why don’t I live alone, withdrawn from the herd?’ After some time he lives alone, withdrawn from the herd, and he eats untrampled grass, and other elephants don’t eat the broken branches he has dragged down. He doesn’t drink muddy water, and the female elephants don’t bump into him after his bath.
तस्मिं, भिक्खवे, समये आरञ्ञिकस्स नागस्स एवं होति: ‘अहं खो पुब्बे आकिण्णो विहासिं हत्थीहि हत्थिनीहि हत्थिकलभेहि हत्थिच्छापेहि, छिन्नग्गानि चेव तिणानि खादिं, ओभग्गोभग्गञ्च मे साखाभङ्गं खादिंसु, आविलानि च पानीयानि अपायिं, ओगाहा च मे उत्तिण्णस्स हत्थिनियो कायं उपनिघंसन्तियो अगमंसु। सोहं एतरहि एको गणस्मा वूपकट्ठो विहरामि, अच्छिन्नग्गानि चेव तिणानि खादामि, ओभग्गोभग्गञ्च मे साखाभङ्गं न खादन्ति, अनाविलानि च पानीयानि पिवामि, ओगाहा च मे उत्तिण्णस्स न हत्थिनियो कायं उपनिघंसन्तियो गच्छन्तीऽति। सो सोण्डाय साखाभङ्गं भञ्जित्वा साखाभङ्गेन कायं परिमज्जित्वा अत्तमनो सोण्डं संहरति।
Tasmiṁ, bhikkhave, samaye āraññikassa nāgassa evaṁ hoti: ‘ahaṁ kho pubbe ākiṇṇo vihāsiṁ hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṁ, obhaggobhaggañca me sākhābhaṅgaṁ khādiṁsu, āvilāni ca pānīyāni apāyiṁ, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo agamaṁsu. Sohaṁ etarahi eko gaṇasmā vūpakaṭṭho viharāmi, acchinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṁ na khādanti, anāvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa na hatthiniyo kāyaṁ upanighaṁsantiyo gacchantī’ti. So soṇḍāya sākhābhaṅgaṁ bhañjitvā sākhābhaṅgena kāyaṁ parimajjitvā attamano soṇḍaṁ saṁharati.
At that time the wild bull elephant thinks: ‘Formerly I lived crowded by other males, females, younglings, and cubs. I ate the grass they’d trampled, and they ate the broken branches I’d dragged down. I drank muddy water, and after my bath the female elephants bumped into me. Now I live alone, and I’m free of all these things.’ He breaks off a branch and scratches his body, happily relieving his itches.
एवमेवं खो, भिक्खवे, यस्मिं समये भिक्खु आकिण्णो विहरति भिक्खूहि भिक्खुनीहि उपासकेहि उपासिकाहि रञ्ञा राजमहामत्तेहि तित्थियेहि तित्थियसावकेहि, तस्मिं, भिक्खवे, समये भिक्खुस्स एवं होति: ‘अहं खो एतरहि आकिण्णो विहरामि भिक्खूहि भिक्खुनीहि उपासकेहि उपासिकाहि रञ्ञा राजमहामत्तेहि तित्थियेहि तित्थियसावकेहि। यन्नूनाहं एको गणस्मा वूपकट्ठो विहरेय्यन्ऽति। सो विवित्तं सेनासनं भजति अरञ्ञं रुक्खमूलं पब्बतं कन्दरं गिरिगुहं सुसानं वनपत्थं अब्भोकासं पलालपुञ्जं। सो अरञ्ञगतो वा रुक्खमूलगतो वा सुञ्ञागारगतो वा निसीदति पल्लङ्कं आभुजित्वा उजुं कायं पणिधाय परिमुखं सतिं उपट्ठपेत्वा।
Evamevaṁ kho, bhikkhave, yasmiṁ samaye bhikkhu ākiṇṇo viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi, tasmiṁ, bhikkhave, samaye bhikkhussa evaṁ hoti: ‘ahaṁ kho etarahi ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Yannūnāhaṁ eko gaṇasmā vūpakaṭṭho vihareyyan’ti. So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
In the same way, when a bhikkhu lives crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and by monastics of other religions and their disciples, they think: ‘These days I live crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and monastics of other religions and their disciples. Why don’t I live alone, withdrawn from the group?’ They frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Gone to a wilderness, or to the root of a tree, or to an empty hut, they sit down cross-legged, set their body straight, and establish mindfulness in front of them.
सो अभिज्झं लोके पहाय विगताभिज्झेन चेतसा विहरति, अभिज्झाय चित्तं परिसोधेति; ब्यापादपदोसं पहाय अब्यापन्नचित्तो विहरति सब्बपाणभूतहितानुकम्पी, ब्यापादपदोसा चित्तं परिसोधेति; थिनमिद्धं पहाय विगतथिनमिद्धो विहरति आलोकसञ्ञी सतो सम्पजानो, थिनमिद्धा चित्तं परिसोधेति; उद्धच्चकुक्कुच्चं पहाय अनुद्धतो विहरति अज्झत्तं वूपसन्तचित्तो, उद्धच्चकुक्कुच्चा चित्तं परिसोधेति; विचिकिच्छं पहाय तिण्णविचिकिच्छो विहरति अकथङ्कथी कुसलेसु धम्मेसु, विचिकिच्छाय चित्तं परिसोधेति। सो इमे पञ्च नीवरणे पहाय चेतसो उपक्किलेसे पञ्ञाय दुब्बलीकरणे विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति। सो अत्तमनो सोण्डं संहरति। वितक्कविचारानं वूपसमा …पे… दुतियं झानं … ततियं झानं … चतुत्थं झानं उपसम्पज्ज विहरति। सो अत्तमनो सोण्डं संहरति।
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. So attamano soṇḍaṁ saṁharati. Vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. So attamano soṇḍaṁ saṁharati.
Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind free of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They happily relieve their itches. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second jhāna … third jhāna … fourth jhāna. They happily relieve their itches.
सब्बसो रूपसञ्ञानं समतिक्कमा पटिघसञ्ञानं अत्थङ्गमा नानत्तसञ्ञानं अमनसिकारा ‘अनन्तो आकासोऽति आकासानञ्चायतनं उपसम्पज्ज विहरति। सो अत्तमनो सोण्डं संहरति। सब्बसो आकासानञ्चायतनं समतिक्कम्म ‘अनन्तं विञ्ञाणन्ऽति विञ्ञाणञ्चायतनं उपसम्पज्ज विहरति … सब्बसो विञ्ञाणञ्चायतनं समतिक्कम्म ‘नत्थि किञ्चीऽति आकिञ्चञ्ञायतनं उपसम्पज्ज विहरति … सब्बसो आकिञ्चञ्ञायतनं समतिक्कम्म नेवसञ्ञानासञ्ञायतनं उपसम्पज्ज विहरति … सब्बसो नेवसञ्ञानासञ्ञायतनं समतिक्कम्म सञ्ञावेदयितनिरोधं उपसम्पज्ज विहरति, पञ्ञाय चस्स दिस्वा आसवा परिक्खीणा होन्ति। सो अत्तमनो सोण्डं संहरती”ति।
Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. So attamano soṇḍaṁ saṁharati. Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati … sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati … sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati … sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. So attamano soṇḍaṁ saṁharatī”ti.
Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. They happily relieve their itches. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. … Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. … Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. … Furthermore, take a bhikkhu who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. They happily relieve their itches.”
नवमं।
Navamaṁ.
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 »]
