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अङ्गुत्तर निकाय ३।७४
Aṅguttara Nikāya 3.74
Numbered Discourses 3.74
८। आनन्दवग्ग
8. Ānandavagga
8. Ānanda
निगण्ठसुत्त
Nigaṇṭhasutta
Jains
एकं समयं आयस्मा आनन्दो वेसालियं विहरति महावने कूटागारसालायं। अथ खो अभयो च लिच्छवि पण्डितकुमारको च लिच्छवि येनायस्मा आनन्दो तेनुपसङ्कमिंसु; उपसङ्कमित्वा आयस्मन्तं आनन्दं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्नो खो अभयो लिच्छवि आयस्मन्तं आनन्दं एतदवोच:
Ekaṁ samayaṁ āyasmā ānando vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha kho abhayo ca licchavi paṇḍitakumārako ca licchavi yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho abhayo licchavi āyasmantaṁ ānandaṁ etadavoca:
At one time Venerable Ānanda was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the Licchavis Abhaya and Paṇḍitakumāra went up to Venerable Ānanda, bowed, sat down to one side, and said to him:
“निगण्ठो, भन्ते, नाटपुत्तो सब्बञ्ञू सब्बदस्सावी अपरिसेसं ञाणदस्सनं पटिजानाति: ‘चरतो च मे तिट्ठतो च सुत्तस्स च जागरस्स च सततं समितं ञाणदस्सनं पच्चुपट्ठितन्ऽति। सो पुराणानं कम्मानं तपसा ब्यन्तीभावं पञ्ञापेति नवानं कम्मानं अकरणा सेतुघातं। इति कम्मक्खया दुक्खक्खयो, दुक्खक्खया वेदनाक्खयो, वेदनाक्खया सब्बं दुक्खं निज्जिण्णं भविस्सति—एवमेतिस्सा सन्दिट्ठिकाय निज्जराय विसुद्धिया समतिक्कमो होति। इध, भन्ते, भगवा किमाहा”ति?
“nigaṇṭho, bhante, nāṭaputto1 sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti: ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti. So purāṇānaṁ kammānaṁ tapasā byantībhāvaṁ paññāpeti navānaṁ kammānaṁ akaraṇā setughātaṁ. Iti kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissati—evametissā sandiṭṭhikāya nijjarāya visuddhiyā samatikkamo hoti. Idha, bhante, bhagavā kimāhā”ti?
“Sir, the Jain ascetic of the Ñātika clan claims to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’ He advocates the elimination of past karma by mortification, and breaking the bridge by not making new karma. So with the ending of karma, suffering ends; with the ending of suffering, feeling ends; and with the ending of feeling, all suffering will have been worn away. This is how to go beyond suffering by means of this purification by wearing away in this very life. What, sir, does the Buddha say about this?”
“तिस्सो खो इमा, अभय, निज्जरा विसुद्धियो तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन सम्मदक्खाता सत्तानं विसुद्धिया सोकपरिदेवानं समतिक्कमाय दुक्खदोमनस्सानं अत्थङ्गमाय ञायस्स अधिगमाय निब्बानस्स सच्छिकिरियाय। कतमा तिस्सो?
“Tisso kho imā, abhaya, nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Katamā tisso?
“Abhaya, these three kinds of purification by wearing away have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize Nibbana. What three?
इध, अभय, भिक्खु सीलवा होति …पे… समादाय सिक्खति सिक्खापदेसु। सो नवञ्च कम्मं न करोति, पुराणञ्च कम्मं फुस्स फुस्स ब्यन्तीकरोति। सन्दिट्ठिका निज्जरा अकालिका एहिपस्सिका ओपनेय्यिका पच्चत्तं वेदितब्बा विञ्ञूहीति।
Idha, abhaya, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhīti.
It’s when, Abhaya, a bhikkhu is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
स खो सो, अभय, भिक्खु एवं सीलसम्पन्नो विविच्चेव कामेहि …पे… चतुत्थं झानं उपसम्पज्ज विहरति। सो नवञ्च कम्मं न करोति, पुराणञ्च कम्मं फुस्स फुस्स ब्यन्तीकरोति। सन्दिट्ठिका निज्जरा अकालिका एहिपस्सिका ओपनेय्यिका पच्चत्तं वेदितब्बा विञ्ञूहीति।
Sa kho so, abhaya, bhikkhu evaṁ sīlasampanno vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhīti.
Then a bhikkhu accomplished in ethics, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
स खो सो, अभय, भिक्खु एवं समाधिसम्पन्नो आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरति। सो नवञ्च कम्मं न करोति, पुराणञ्च कम्मं फुस्स फुस्स ब्यन्तीकरोति। सन्दिट्ठिका निज्जरा अकालिका एहिपस्सिका ओपनेय्यिका पच्चत्तं वेदितब्बा विञ्ञूहीति।
Sa kho so, abhaya, bhikkhu evaṁ samādhisampanno āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhīti.
Then a bhikkhu accomplished in immersion realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
इमा खो, अभय, तिस्सो निज्जरा विसुद्धियो तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन सम्मदक्खाता सत्तानं विसुद्धिया सोकपरिदेवानं समतिक्कमाय दुक्खदोमनस्सानं अत्थङ्गमाय ञायस्स अधिगमाय निब्बानस्स सच्छिकिरियाया”ति।
Imā kho, abhaya, tisso nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.
These are the three kinds of purification by wearing away that have been rightly explained by the Buddha … in order to realize Nibbana.”
एवं वुत्ते, पण्डितकुमारको लिच्छवि अभयं लिच्छविं एतदवोच: “किं पन त्वं, सम्म अभय, आयस्मतो आनन्दस्स सुभासितं सुभासिततो नाब्भनुमोदसी”ति?
Evaṁ vutte, paṇḍitakumārako licchavi abhayaṁ licchaviṁ etadavoca: “kiṁ pana tvaṁ, samma abhaya, āyasmato ānandassa subhāsitaṁ subhāsitato nābbhanumodasī”ti?
When he said this, Paṇḍitakumāra said to Abhaya, “Dear Abhaya, is there anything in what Ānanda has said so well that you would disagree with?”
“क्याहं, सम्म पण्डितकुमारक, आयस्मतो आनन्दस्स सुभासितं सुभासिततो नाब्भनुमोदिस्सामि। मुद्धापि तस्स विपतेय्य यो आयस्मतो आनन्दस्स सुभासितं सुभासिततो नाब्भनुमोदेय्या”ति।
“Kyāhaṁ, samma paṇḍitakumāraka, āyasmato ānandassa subhāsitaṁ subhāsitato nābbhanumodissāmi. Muddhāpi tassa vipateyya yo āyasmato ānandassa subhāsitaṁ subhāsitato nābbhanumodeyyā”ti.
“How could I not agree with what was said so well by Ānanda? If anyone didn’t agree with him, their head would explode!”
चतुत्थं।
Catutthaṁ.
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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