| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ५।५०
Aṅguttara Nikāya 5.50
Numbered Discourses 5.50
५। मुण्डराजवग्ग
5. Muṇḍarājavagga
5. With King Muṇḍa
नारदसुत्त
Nāradasutta
With Nārada
एकं समयं आयस्मा नारदो पाटलिपुत्ते विहरति कुक्कुटारामे।
Ekaṁ samayaṁ āyasmā nārado pāṭaliputte viharati kukkuṭārāme.
At one time Venerable Nārada was staying near Pāṭaliputta, in the Chicken Monastery.
तेन खो पन समयेन मुण्डस्स रञ्ञो भद्दा देवी कालङ्कता होति पिया मनापा। सो भद्दाय देविया कालङ्कताय पियाय मनापाय नेव न्हायति न विलिम्पति न भत्तं भुञ्जति न कम्मन्तं पयोजेति—रत्तिन्दिवं भद्दाय देविया सरीरे अज्झोमुच्छितो।
Tena kho pana samayena muṇḍassa rañño bhaddā devī kālaṅkatā hoti piyā manāpā. So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati1 na vilimpati na bhattaṁ bhuñjati na kammantaṁ payojeti—rattindivaṁ2 bhaddāya deviyā sarīre ajjhomucchito.
Now at that time King Muṇḍa’s dear and beloved Queen Bhaddā had just passed away. And since that time, the king did not bathe, anoint himself, eat his meals, or apply himself to his work. Day and night he brooded over Queen Bhaddā’s corpse.
अथ खो मुण्डो राजा पियकं कोसारक्खं आमन्तेसि:
Atha kho muṇḍo rājā piyakaṁ kosārakkhaṁ āmantesi:
Then King Muṇḍa addressed his treasurer, Piyaka,
“तेन हि, सम्म पियक, भद्दाय देविया सरीरं आयसाय तेलदोणिया पक्खिपित्वा अञ्ञिस्सा आयसाय दोणिया पटिकुज्जथ, यथा मयं भद्दाय देविया सरीरं चिरतरं पस्सेय्यामा”ति।
“tena hi, samma piyaka, bhaddāya deviyā sarīraṁ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjatha, yathā mayaṁ bhaddāya deviyā sarīraṁ cirataraṁ passeyyāmā”ti.
“So, my good Piyaka, please place Queen Bhaddā’s corpse in an iron case filled with oil. Then close it up with another case, so that we can view Queen Bhaddā’s body even longer.”
“एवं, देवा”ति खो पियको कोसारक्खो मुण्डस्स रञ्ञो पटिस्सुत्वा भद्दाय देविया सरीरं आयसाय तेलदोणिया पक्खिपित्वा अञ्ञिस्सा आयसाय दोणिया पटिकुज्जि।
“Evaṁ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhaddāya deviyā sarīraṁ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujji.
“Yes, Your Majesty,” replied Piyaka the treasurer, and he did as the king instructed.
अथ खो पियकस्स कोसारक्खस्स एतदहोसि: “इमस्स खो मुण्डस्स रञ्ञो भद्दा देवी कालङ्कता पिया मनापा। सो भद्दाय देविया कालङ्कताय पियाय मनापाय नेव न्हायति न विलिम्पति न भत्तं भुञ्जति न कम्मन्तं पयोजेति—रत्तिन्दिवं भद्दाय देविया सरीरे अज्झोमुच्छितो। कं नु खो मुण्डो राजा समणं वा ब्राह्मणं वा पयिरुपासेय्य, यस्स धम्मं सुत्वा सोकसल्लं पजहेय्या”ति।
Atha kho piyakassa kosārakkhassa etadahosi: “imassa kho muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā. So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṁ bhuñjati na kammantaṁ payojeti—rattindivaṁ bhaddāya deviyā sarīre ajjhomucchito. Kaṁ nu3 kho muṇḍo rājā samaṇaṁ vā brāhmaṇaṁ vā payirupāseyya, yassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti.
Then it occurred to Piyaka, “King Muṇḍa’s dear and beloved Queen Bhaddā has passed away. Since then the king does not bathe, anoint himself, eat his meals, or apply himself to his work. Day and night he broods over Queen Bhaddā’s corpse. Now, what ascetic or brahmin might the king pay homage to, whose teaching could help the king give up sorrow’s arrow?”
अथ खो पियकस्स कोसारक्खस्स एतदहोसि: “अयं खो आयस्मा नारदो पाटलिपुत्ते विहरति कुक्कुटारामे। तं खो पनायस्मन्तं नारदं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘पण्डितो वियत्तो मेधावी बहुस्सुतो चित्तकथी कल्याणपटिभानो वुद्धो चेव अरहा चऽ। यन्नून मुण्डो राजा आयस्मन्तं नारदं पयिरुपासेय्य, अप्पेव नाम मुण्डो राजा आयस्मतो नारदस्स धम्मं सुत्वा सोकसल्लं पजहेय्या”ति।
Atha kho piyakassa kosārakkhassa etadahosi: “ayaṁ kho āyasmā nārado pāṭaliputte viharati kukkuṭārāme. Taṁ kho panāyasmantaṁ nāradaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva4 arahā ca’. Yannūna muṇḍo rājā āyasmantaṁ nāradaṁ payirupāseyya, appeva nāma muṇḍo rājā āyasmato nāradassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti.
Then it occurred to Piyaka, “This Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta. He has this good reputation: ‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’ What if King Muṇḍa was to pay homage to Venerable Nārada? Hopefully when he hears Nārada’s teaching, the king could give up sorrow’s arrow.”
अथ खो पियको कोसारक्खो येन मुण्डो राजा तेनुपसङ्कमि; उपसङ्कमित्वा मुण्डं राजानं एतदवोच: “अयं खो, देव, आयस्मा नारदो पाटलिपुत्ते विहरति कुक्कुटारामे। तं खो पनायस्मन्तं नारदं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘पण्डितो वियत्तो मेधावी बहुस्सुतो चित्तकथी कल्याणपटिभानो वुद्धो चेव अरहा चऽ। यदि पन देवो आयस्मन्तं नारदं पयिरुपासेय्य, अप्पेव नाम देवो आयस्मतो नारदस्स धम्मं सुत्वा सोकसल्लं पजहेय्या”ति।
Atha kho piyako kosārakkho yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṁ rājānaṁ etadavoca: “ayaṁ kho, deva, āyasmā nārado pāṭaliputte viharati kukkuṭārāme. Taṁ kho panāyasmantaṁ nāradaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’. Yadi pana devo āyasmantaṁ nāradaṁ payirupāseyya, appeva nāma devo āyasmato nāradassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti.
Then Piyaka went to the king and said to him, “Sire, this Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta. He has this good reputation: ‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’ What if Your Majesty was to pay homage to Venerable Nārada? Hopefully when you hear Nārada’s teaching, you could give up sorrow’s arrow.”
“तेन हि, सम्म पियक, आयस्मन्तं नारदं पटिवेदेहि। कथञ्हि नाम मादिसो समणं वा ब्राह्मणं वा विजिते वसन्तं पुब्बे अप्पटिसंविदितो उपसङ्कमितब्बं मञ्ञेय्या”ति।
“Tena hi, samma piyaka, āyasmantaṁ nāradaṁ paṭivedehi. Kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ pubbe appaṭisaṁvidito upasaṅkamitabbaṁ maññeyyā”ti.
“Well then, my good Piyaka, let Nārada know. For how could one such as I presume to visit an ascetic or brahmin in my realm without first letting them know?”
“एवं, देवा”ति खो पियको कोसारक्खो मुण्डस्स रञ्ञो पटिस्सुत्वा येनायस्मा नारदो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं नारदं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो पियको कोसारक्खो आयस्मन्तं नारदं एतदवोच: “इमस्स, भन्ते, मुण्डस्स रञ्ञो भद्दा देवी कालङ्कता पिया मनापा। सो भद्दाय देविया कालङ्कताय पियाय मनापाय नेव न्हायति न विलिम्पति न भत्तं भुञ्जति न कम्मन्तं पयोजेति—रत्तिन्दिवं भद्दाय देविया सरीरे अज्झोमुच्छितो। साधु, भन्ते, आयस्मा नारदो मुण्डस्स रञ्ञो तथा धम्मं देसेतु यथा मुण्डो राजा आयस्मतो नारदस्स धम्मं सुत्वा सोकसल्लं पजहेय्या”ति।
“Evaṁ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā yenāyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāradaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho piyako kosārakkho āyasmantaṁ nāradaṁ etadavoca: “Imassa, bhante, muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā. So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṁ bhuñjati na kammantaṁ payojeti—rattindivaṁ bhaddāya deviyā sarīre ajjhomucchito. Sādhu, bhante, āyasmā nārado muṇḍassa rañño tathā dhammaṁ desetu yathā muṇḍo rājā āyasmato nāradassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti.
“Yes, Your Majesty,” replied Piyaka the treasurer. He went to Nārada, bowed, sat down to one side, and said to him, “Sir, King Muṇḍa’s dear and beloved Queen Bhaddā has passed away. And since she passed away, the king has not bathed, anointed himself, eaten his meals, or got his business done. Day and night he broods over Queen Bhaddā’s corpse. Sir, please teach the king so that, when he hears your teaching, he can give up sorrow’s arrow.”
“यस्सदानि, पियक, मुण्डो राजा कालं मञ्ञती”ति।
“Yassadāni, piyaka, muṇḍo rājā kālaṁ maññatī”ti.
“Please, Piyaka, let the king come when he likes.”
अथ खो पियको कोसारक्खो उट्ठायासना आयस्मन्तं नारदं अभिवादेत्वा पदक्खिणं कत्वा येन मुण्डो राजा तेनुपसङ्कमि; उपसङ्कमित्वा मुण्डं राजानं एतदवोच: “कतावकासो खो, देव, आयस्मता नारदेन। यस्सदानि देवो कालं मञ्ञती”ति।
Atha kho piyako kosārakkho uṭṭhāyāsanā āyasmantaṁ nāradaṁ abhivādetvā padakkhiṇaṁ katvā yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṁ rājānaṁ etadavoca: “katāvakāso kho, deva, āyasmatā nāradena. Yassadāni devo kālaṁ maññatī”ti.
Then Piyaka got up from his seat, bowed, and respectfully circled Venerable Nārada, keeping him on his right, before going to the king and saying, “Sire, the request for an audience with Venerable Nārada has been granted. Please, Your Majesty, go at your convenience.”
“तेन हि, सम्म पियक, भद्रानि भद्रानि यानानि योजापेही”ति।
“Tena hi, samma piyaka, bhadrāni bhadrāni yānāni yojāpehī”ti.
“Well then, my good Piyaka, harness the finest chariots.”
“एवं, देवा”ति खो पियको कोसारक्खो मुण्डस्स रञ्ञो पटिस्सुत्वा भद्रानि भद्रानि यानानि योजापेत्वा मुण्डं राजानं एतदवोच:
“Evaṁ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā muṇḍaṁ rājānaṁ etadavoca:
“Yes, Your Majesty,” replied Piyaka the treasurer. He did so, then told the king:
“युत्तानि खो ते, देव, भद्रानि भद्रानि यानानि। यस्सदानि देवो कालं मञ्ञती”ति।
“yuttāni kho te, deva, bhadrāni bhadrāni yānāni. Yassadāni devo kālaṁ maññatī”ti.
“Sire, the finest chariots are harnessed. Please, Your Majesty, go at your convenience.”
अथ खो मुण्डो राजा भद्रं यानं अभिरुहित्वा भद्रेहि भद्रेहि यानेहि येन कुक्कुटारामो तेन पायासि महच्चा राजानुभावेन आयस्मन्तं नारदं दस्सनाय। यावतिका यानस्स भूमि यानेन गन्त्वा, याना पच्चोरोहित्वा पत्तिकोव आरामं पाविसि। अथ खो मुण्डो राजा येन आयस्मा नारदो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं नारदं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो मुण्डं राजानं आयस्मा नारदो एतदवोच:
Atha kho muṇḍo rājā bhadraṁ yānaṁ5 abhiruhitvā bhadrehi bhadrehi yānehi yena kukkuṭārāmo tena pāyāsi mahaccā6 rājānubhāvena āyasmantaṁ nāradaṁ dassanāya. Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova ārāmaṁ pāvisi. Atha kho muṇḍo rājā yena āyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāradaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho muṇḍaṁ rājānaṁ āyasmā nārado etadavoca:
Then King Muṇḍa mounted a fine carriage and, along with other fine carriages, set out in full royal pomp to see Venerable Nārada at the Chicken Monastery. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot. Then the king went up to Nārada, bowed, and sat down to one side. Then Nārada said to him:
“पञ्चिमानि, महाराज, अलब्भनीयानि ठानानि समणेन वा ब्राह्मणेन वा देवेन वा मारेन वा ब्रह्मुना वा केनचि वा लोकस्मिं। कतमानि पञ्च? ‘जराधम्मं मा जीरीऽति अलब्भनीयं ठानं समणेन वा ब्राह्मणेन वा देवेन वा मारेन वा ब्रह्मुना वा केनचि वा लोकस्मिं। ‘ब्याधिधम्मं मा ब्याधीयीऽति …पे… ‘मरणधम्मं मा मीयीऽति … ‘खयधम्मं मा खीयीऽति … ‘नस्सनधम्मं मा नस्सीऽति अलब्भनीयं ठानं समणेन वा ब्राह्मणेन वा देवेन वा मारेन वा ब्रह्मुना वा केनचि वा लोकस्मिं।
“Pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. Katamāni pañca? ‘Jarādhammaṁ mā jīrī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. ‘Byādhidhammaṁ mā byādhīyī’ti …pe… ‘maraṇadhammaṁ mā mīyī’ti … ‘khayadhammaṁ mā khīyī’ti … ‘nassanadhammaṁ mā nassī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.
“Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. What five? That someone liable to old age should not grow old. … That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. …
अस्सुतवतो, महाराज, पुथुज्जनस्स जराधम्मं जीरति। सो जराधम्मे जिण्णे न इति पटिसञ्चिक्खति: ‘न खो मय्हेवेकस्स जराधम्मं जीरति, अथ खो यावता सत्तानं आगति गति चुति उपपत्ति सब्बेसं सत्तानं जराधम्मं जीरति। अहञ्चेव खो पन जराधम्मे जिण्णे सोचेय्यं किलमेय्यं परिदेवेय्यं, उरत्ताळिं कन्देय्यं, सम्मोहं आपज्जेय्यं, भत्तम्पि मे नच्छादेय्य, कायेपि दुब्बण्णियं ओक्कमेय्य, कम्मन्तापि नप्पवत्तेय्युं, अमित्तापि अत्तमना अस्सु, मित्तापि दुम्मना अस्सूऽति। सो जराधम्मे जिण्णे सोचति किलमति परिदेवति, उरत्ताळिं कन्दति, सम्मोहं आपज्जति। अयं वुच्चति, महाराज: ‘अस्सुतवा पुथुज्जनो विद्धो सविसेन सोकसल्लेन अत्तानंयेव परितापेतिऽ।
Assutavato, mahārāja, puthujjanassa jarādhammaṁ jīrati. So jarādhamme jiṇṇe na iti paṭisañcikkhati: ‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. Ayaṁ vuccati, mahārāja: ‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’.
An unlearned ordinary person has someone liable to old age who grows old. But they don’t reflect on old age: ‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, pass away and are reborn. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to old age grows old, they sorrow and wail and lament, beating their breast and falling into confusion. This is called an unlearned ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.
पुन चपरं, महाराज, अस्सुतवतो पुथुज्जनस्स ब्याधिधम्मं ब्याधीयति …पे… मरणधम्मं मीयति … खयधम्मं खीयति … नस्सनधम्मं नस्सति। सो नस्सनधम्मे नट्ठे न इति पटिसञ्चिक्खति: ‘न खो मय्हेवेकस्स नस्सनधम्मं नस्सति, अथ खो यावता सत्तानं आगति गति चुति उपपत्ति सब्बेसं सत्तानं नस्सनधम्मं नस्सति। अहञ्चेव खो पन नस्सनधम्मे नट्ठे सोचेय्यं किलमेय्यं परिदेवेय्यं, उरत्ताळिं कन्देय्यं, सम्मोहं आपज्जेय्यं, भत्तम्पि मे नच्छादेय्य, कायेपि दुब्बण्णियं ओक्कमेय्य, कम्मन्तापि नप्पवत्तेय्युं, अमित्तापि अत्तमना अस्सु, मित्तापि दुम्मना अस्सूऽति। सो नस्सनधम्मे नट्ठे सोचति किलमति परिदेवति, उरत्ताळिं कन्दति, सम्मोहं आपज्जति। अयं वुच्चति, महाराज: ‘अस्सुतवा पुथुज्जनो विद्धो सविसेन सोकसल्लेन अत्तानंयेव परितापेतिऽ।
Puna caparaṁ, mahārāja, assutavato puthujjanassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. So nassanadhamme naṭṭhe na iti paṭisañcikkhati: ‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. Ayaṁ vuccati, mahārāja: ‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’.
Furthermore, an unlearned ordinary person has someone liable to sickness … death … ending … perishing. But they don’t reflect on perishing: ‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, pass away and are reborn. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to perishing perishes, they sorrow and wail and lament, beating their breast and falling into confusion. This is called an unlearned ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.
सुतवतो च खो, महाराज, अरियसावकस्स जराधम्मं जीरति। सो जराधम्मे जिण्णे इति पटिसञ्चिक्खति: ‘न खो मय्हेवेकस्स जराधम्मं जीरति, अथ खो यावता सत्तानं आगति गति चुति उपपत्ति सब्बेसं सत्तानं जराधम्मं जीरति। अहञ्चेव खो पन जराधम्मे जिण्णे सोचेय्यं किलमेय्यं परिदेवेय्यं, उरत्ताळिं कन्देय्यं, सम्मोहं आपज्जेय्यं, भत्तम्पि मे नच्छादेय्य, कायेपि दुब्बण्णियं ओक्कमेय्य, कम्मन्तापि नप्पवत्तेय्युं, अमित्तापि अत्तमना अस्सु, मित्तापि दुम्मना अस्सूऽति। सो जराधम्मे जिण्णे न सोचति न किलमति न परिदेवति, न उरत्ताळिं कन्दति, न सम्मोहं आपज्जति। अयं वुच्चति, महाराज: ‘सुतवा अरियसावको अब्बुहि सविसं सोकसल्लं, येन विद्धो अस्सुतवा पुथुज्जनो अत्तानंयेव परितापेति। असोको विसल्लो अरियसावको अत्तानंयेव परिनिब्बापेतिऽ।
Sutavato ca kho, mahārāja, ariyasāvakassa jarādhammaṁ jīrati. So jarādhamme jiṇṇe iti paṭisañcikkhati: ‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. Ayaṁ vuccati, mahārāja: ‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. Asoko visallo ariyasāvako attānaṁyeva parinibbāpeti’.
A learned noble disciple has someone liable to old age who grows old. So they reflect on old age: ‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, pass away and are reborn. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to old age grows old, they don’t sorrow and wail and lament, beating their breast and falling into confusion. This is called a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves. Sorrowless, free of thorns, that noble disciple only extinguishes themselves.
पुन चपरं, महाराज, सुतवतो अरियसावकस्स ब्याधिधम्मं ब्याधीयति …पे… मरणधम्मं मीयति … खयधम्मं खीयति … नस्सनधम्मं नस्सति। सो नस्सनधम्मे नट्ठे इति पटिसञ्चिक्खति: ‘न खो मय्हेवेकस्स नस्सनधम्मं नस्सति, अथ खो यावता सत्तानं आगति गति चुति उपपत्ति सब्बेसं सत्तानं नस्सनधम्मं नस्सति। अहञ्चेव खो पन नस्सनधम्मे नट्ठे सोचेय्यं किलमेय्यं परिदेवेय्यं, उरत्ताळिं कन्देय्यं, सम्मोहं आपज्जेय्यं, भत्तम्पि मे नच्छादेय्य, कायेपि दुब्बण्णियं ओक्कमेय्य, कम्मन्तापि नप्पवत्तेय्युं, अमित्तापि अत्तमना अस्सु, मित्तापि दुम्मना अस्सूऽति। सो नस्सनधम्मे नट्ठे न सोचति न किलमति न परिदेवति, न उरत्ताळिं कन्दति, न सम्मोहं आपज्जति। अयं वुच्चति, महाराज: ‘सुतवा अरियसावको अब्बुहि सविसं सोकसल्लं, येन विद्धो अस्सुतवा पुथुज्जनो अत्तानंयेव परितापेति। असोको विसल्लो अरियसावको अत्तानंयेव परिनिब्बापेतिऽ।
Puna caparaṁ, mahārāja, sutavato ariyasāvakassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. So nassanadhamme naṭṭhe iti paṭisañcikkhati: ‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. Ayaṁ vuccati, mahārāja: ‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. Asoko visallo ariyasāvako attānaṁyeva parinibbāpeti’.
Furthermore, a learned noble disciple has someone liable to sickness … death … ending … perishing. So they reflect on perishing: ‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, pass away and are reborn. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to perishing perishes, they don’t sorrow and wail and lament, beating their breast and falling into confusion. This is called a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves. Sorrowless, free of thorns, that noble disciple only extinguishes themselves.
इमानि खो, महाराज, पञ्च अलब्भनीयानि ठानानि समणेन वा ब्राह्मणेन वा देवेन वा मारेन वा ब्रह्मुना वा केनचि वा लोकस्मिन्ति।
Imāni kho, mahārāja, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.
These are the five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
न सोचनाय परिदेवनाय, अत्थोध लब्भा अपि अप्पकोपि; सोचन्तमेनं दुखितं विदित्वा, पच्चत्थिका अत्तमना भवन्ति।
Na socanāya paridevanāya, Atthodha labbhā api appakopi; Socantamenaṁ dukhitaṁ viditvā, Paccatthikā attamanā bhavanti.
Sorrowing and lamenting doesn’t do even a little bit of good. When they know that you’re sad, your enemies are encouraged.
यतो च खो पण्डितो आपदासु, न वेधती अत्थविनिच्छयञ्ञू; पच्चत्थिकास्स दुखिता भवन्ति, दिस्वा मुखं अविकारं पुराणं।
Yato ca kho paṇḍito āpadāsu, Na vedhatī atthavinicchayaññū; Paccatthikāssa dukhitā bhavanti, Disvā mukhaṁ avikāraṁ purāṇaṁ.
When an astute person doesn’t waver
जप्पेन मन्तेन सुभासितेन, अनुप्पदानेन पवेणिया वा; यथा यथा यत्थ लभेथ अत्थं, तथा तथा तत्थ परक्कमेय्य।
Jappena mantena subhāsitena, Anuppadānena paveṇiyā vā; Yathā yathā yattha labhetha atthaṁ, Tathā tathā tattha parakkameyya.
Chants, recitations, fine sayings, charity or traditions: if by means of any such things you benefit, then by all means keep doing them.
सचे पजानेय्य अलब्भनेय्यो, मयाव अञ्ञेन वा एस अत्थो; असोचमानो अधिवासयेय्य, कम्मं दळ्हं किन्ति करोमि दानी”ति।
Sace pajāneyya alabbhaneyyo, Mayāva aññena vā esa attho; Asocamāno adhivāsayeyya, Kammaṁ daḷhaṁ kinti karomi dānī”ti.
But if you understand that ‘this good thing can’t be had by me or by anyone else’, you should accept it without sorrowing, thinking: ‘The karma is strong. What can I do now?’”
एवं वुत्ते, मुण्डो राजा आयस्मन्तं नारदं एतदवोच: “को नामो अयं, भन्ते, धम्मपरियायो”ति?
Evaṁ vutte, muṇḍo rājā āyasmantaṁ nāradaṁ etadavoca: “ko nāmo7 ayaṁ, bhante, dhammapariyāyo”ti?
When he said this, King Muṇḍa said to Venerable Nārada, “Sir, what is the name of this exposition of the teaching?”
“सोकसल्लहरणो नाम अयं, महाराज, धम्मपरियायो”ति।
“Sokasallaharaṇo nāma ayaṁ, mahārāja, dhammapariyāyo”ti.
“Great king, this exposition of the teaching is called ‘Pulling Out Sorrow’s Arrow’.”
“तग्घ, भन्ते, सोकसल्लहरणो। इमञ्हि मे, भन्ते, धम्मपरियायं सुत्वा सोकसल्लं पहीनन्”ति।
“Taggha, bhante, sokasallaharaṇo. Imañhi me, bhante, dhammapariyāyaṁ sutvā sokasallaṁ pahīnan”ti.
“Indeed, sir, this is the pulling out of sorrow’s arrow! Hearing this exposition of the teaching, I’ve given up sorrow’s arrow.”
अथ खो मुण्डो राजा पियकं कोसारक्खं आमन्तेसि: “तेन हि, सम्म पियक, भद्दाय देविया सरीरं झापेथ; थूपञ्चस्सा करोथ। अज्जतग्गे दानि मयं न्हायिस्साम चेव विलिम्पिस्साम भत्तञ्च भुञ्जिस्साम कम्मन्ते च पयोजेस्सामा”ति।
Atha kho muṇḍo rājā piyakaṁ kosārakkhaṁ āmantesi: “tena hi, samma piyaka, bhaddāya deviyā sarīraṁ jhāpetha; thūpañcassā karotha. Ajjatagge dāni mayaṁ nhāyissāma ceva vilimpissāma bhattañca bhuñjissāma kammante ca payojessāmā”ti.
Then King Muṇḍa addressed his treasurer, Piyaka, “Well then, my good Piyaka, cremate Queen Bhaddā’s corpse and build a monument. From this day forth, I will bathe, anoint myself, eat my meals, and apply myself to my work.”
दसमं।
Dasamaṁ.
मुण्डराजवग्गो पञ्चमो।
Muṇḍarājavaggo pañcamo.
तस्सुद्दानं
Tassuddānaṁ
आदियो सप्पुरिसो इट्ठा, मनापदायीभिसन्दं; सम्पदा च धनं ठानं, कोसलो नारदेन चाति।
Ādiyo sappuriso iṭṭhā, manāpadāyībhisandaṁ; Sampadā ca dhanaṁ ṭhānaṁ, kosalo nāradena cāti.
पठमो पण्णासको समत्तो।
Paṭhamo paṇṇāsako samatto.
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:
