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अङ्गुत्तर निकाय ८।९
Aṅguttara Nikāya 8.9
Numbered Discourses 8.9
१। मेत्तावग्ग
1. Mettāvagga
1. Love
नन्दसुत्त
Nandasutta
Nanda
“‘कुलपुत्तोऽति, भिक्खवे, नन्दं सम्मा वदमानो वदेय्य। ‘बलवाऽति, भिक्खवे, नन्दं सम्मा वदमानो वदेय्य। ‘पासादिकोऽति, भिक्खवे, नन्दं सम्मा वदमानो वदेय्य। ‘तिब्बरागोऽति, भिक्खवे, नन्दं सम्मा वदमानो वदेय्य। किमञ्ञत्र, भिक्खवे, नन्दो इन्द्रियेसु गुत्तद्वारो, भोजने मत्तञ्ञू, जागरियं अनुयुत्तो, सतिसम्पजञ्ञेन समन्नागतो, येहि नन्दो सक्कोति परिपुण्णं परिसुद्धं ब्रह्मचरियं चरितुं।
“‘kulaputto’ti, bhikkhave, nandaṁ sammā vadamāno vadeyya. ‘Balavā’ti, bhikkhave, nandaṁ sammā vadamāno vadeyya. ‘Pāsādiko’ti, bhikkhave, nandaṁ sammā vadamāno vadeyya. ‘Tibbarāgo’ti, bhikkhave, nandaṁ sammā vadamāno vadeyya. Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṁ anuyutto, satisampajaññena samannāgato, yehi1 nando sakkoti paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ.
“Bhikkhus, you could rightly call Nanda ‘Gentleman’, ‘strong’, ‘lovely’, and ‘lustful’. How could he live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has mindfulness and situational awareness?
तत्रिदं, भिक्खवे, नन्दस्स इन्द्रियेसु गुत्तद्वारताय होति। सचे, भिक्खवे, नन्दस्स पुरत्थिमा दिसा आलोकेतब्बा होति, सब्बं चेतसा समन्नाहरित्वा नन्दो पुरत्थिमं दिसं आलोकेति: ‘एवं मे पुरत्थिमं दिसं आलोकयतो नाभिज्झादोमनस्सा पापका अकुसला धम्मा अन्वास्सविस्सन्तीऽति। इतिह तत्थ सम्पजानो होति।
Tatridaṁ, bhikkhave, nandassa indriyesu guttadvāratāya hoti. Sace, bhikkhave, nandassa puratthimā disā āloketabbā hoti, sabbaṁ cetasā samannāharitvā nando puratthimaṁ disaṁ āloketi: ‘evaṁ me puratthimaṁ disaṁ ālokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti.
This is how Nanda guards the sense doors. If he has to look to the east, he wholeheartedly concentrates before looking, thinking: ‘When I look to the east, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’ In this way he’s aware of the situation.
सचे, भिक्खवे, नन्दस्स पच्छिमा दिसा आलोकेतब्बा होति …पे… उत्तरा दिसा आलोकेतब्बा होति … दक्खिणा दिसा आलोकेतब्बा होति … उद्धं उल्लोकेतब्बा होति … अधो ओलोकेतब्बा होति … अनुदिसा अनुविलोकेतब्बा होति, सब्बं चेतसा समन्नाहरित्वा नन्दो अनुदिसं अनुविलोकेति: ‘एवं मे अनुदिसं अनुविलोकयतो नाभिज्झादोमनस्सा पापका अकुसला धम्मा अन्वास्सविस्सन्तीऽति। इतिह तत्थ सम्पजानो होति। इदं खो, भिक्खवे, नन्दस्स इन्द्रियेसु गुत्तद्वारताय होति।
Sace, bhikkhave, nandassa pacchimā disā āloketabbā hoti …pe… uttarā disā āloketabbā hoti … dakkhiṇā disā āloketabbā hoti … uddhaṁ ulloketabbā hoti … adho oloketabbā hoti … anudisā anuviloketabbā hoti, sabbaṁ cetasā samannāharitvā nando anudisaṁ anuviloketi: ‘evaṁ me anudisaṁ anuvilokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Idaṁ kho, bhikkhave, nandassa indriyesu guttadvāratāya hoti.
If he has to look to the west … north … south … up … down … If he has to survey the intermediate directions, he wholeheartedly concentrates before looking, thinking: ‘When I survey the intermediate directions, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’ In this way he’s aware of the situation. This is how Nanda guards the sense doors.
तत्रिदं, भिक्खवे, नन्दस्स भोजने मत्तञ्ञुताय होति। इध, भिक्खवे, नन्दो पटिसङ्खा योनिसो आहारं आहारेति: ‘नेव दवाय न मदाय न मण्डनाय न विभूसनाय, यावदेव इमस्स कायस्स ठितिया यापनाय विहिंसूपरतिया ब्रह्मचरियानुग्गहाय इति पुराणञ्च वेदनं पटिहङ्खामि, नवञ्च वेदनं न उप्पादेस्सामि, यात्रा च मे भविस्सति अनवज्जता च फासुविहारो चाऽति। इदं खो, भिक्खवे, नन्दस्स भोजने मत्तञ्ञुताय होति।
Tatridaṁ, bhikkhave, nandassa bhojane mattaññutāya hoti. Idha, bhikkhave, nando paṭisaṅkhā yoniso āhāraṁ āhāreti: ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. Idaṁ kho, bhikkhave, nandassa bhojane mattaññutāya hoti.
This is how Nanda eats in moderation. Nanda reflects rationally on the food he eats: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will live blamelessly and at ease.’ This is how Nanda eats in moderation.
तत्रिदं, भिक्खवे, नन्दस्स जागरियानुयोगस्मिं होति। इध, भिक्खवे, नन्दो दिवसं चङ्कमेन निसज्जाय आवरणीयेहि धम्मेहि चित्तं परिसोधेति; रत्तिया पठमं यामं चङ्कमेन निसज्जाय आवरणीयेहि धम्मेहि चित्तं परिसोधेति; रत्तिया मज्झिमं यामं दक्खिणेन पस्सेन सीहसेय्यं कप्पेति पादे पादं अच्चाधाय सतो सम्पजानो उट्ठानसञ्ञं मनसि करित्वा; रत्तिया पच्छिमं यामं पच्चुट्ठाय चङ्कमेन निसज्जाय आवरणीयेहि धम्मेहि चित्तं परिसोधेति। इदं खो, भिक्खवे, नन्दस्स जागरियानुयोगस्मिं होति।
Tatridaṁ, bhikkhave, nandassa jāgariyānuyogasmiṁ hoti. Idha, bhikkhave, nando divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti; rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti; rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā; rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. Idaṁ kho, bhikkhave, nandassa jāgariyānuyogasmiṁ hoti.
This is how Nanda is committed to wakefulness. Nanda practices walking and sitting meditation by day, purifying his mind from obstacles. In the evening, he continues to practice walking and sitting meditation. In the middle of the night, he lies down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last part of the night, he gets up and continues to practice walking and sitting meditation, purifying his mind from obstacles. This is how Nanda is committed to wakefulness.
तत्रिदं, भिक्खवे, नन्दस्स सतिसम्पजञ्ञस्मिं होति। इध, भिक्खवे, नन्दस्स विदिता वेदना उप्पज्जन्ति, विदिता उपट्ठहन्ति, विदिता अब्भत्थं गच्छन्ति; विदिता सञ्ञा …पे… विदिता वितक्का …पे… अब्भत्थं गच्छन्ति। इदं खो, भिक्खवे, नन्दस्स सतिसम्पजञ्ञस्मिं होति।
Tatridaṁ, bhikkhave, nandassa satisampajaññasmiṁ hoti. Idha, bhikkhave, nandassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti; viditā saññā …pe… viditā vitakkā …pe… abbhatthaṁ gacchanti. Idaṁ kho, bhikkhave, nandassa satisampajaññasmiṁ hoti.
This is how Nanda has mindfulness and situational awareness. Nanda knows feelings as they arise, as they remain, and as they go away. He knows perceptions as they arise, as they remain, and as they go away. He knows thoughts as they arise, as they remain, and as they go away. This is how Nanda has mindfulness and situational awareness.
किमञ्ञत्र, भिक्खवे, नन्दो इन्द्रियेसु गुत्तद्वारो, भोजने मत्तञ्ञू, जागरियं अनुयुत्तो, सतिसम्पजञ्ञेन समन्नागतो, येहि नन्दो सक्कोति परिपुण्णं परिसुद्धं ब्रह्मचरियं चरितुन्”ति।
Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṁ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caritun”ti.
How could Nanda live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has mindfulness and situational awareness?”
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 »]
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