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अङ्गुत्तर निकाय ३।१०२
Aṅguttara Nikāya 3.102
Numbered Discourses 3.102
१०। लोणकपल्लवग्ग
10. Loṇakapallavagga
10. A Lump of Salt
निमित्तसुत्त
Nimittasutta
Foundations
“अधिचित्तमनुयुत्तेन, भिक्खवे, भिक्खुना तीणि निमित्तानि कालेन कालं मनसि कातब्बानि—कालेन कालं समाधिनिमित्तं मनसि कातब्बं, कालेन कालं पग्गहनिमित्तं मनसि कातब्बं, कालेन कालं उपेक्खानिमित्तं मनसि कातब्बं।
“Adhicittamanuyuttena, bhikkhave, bhikkhunā tīṇi nimittāni kālena kālaṁ manasi kātabbāni—kālena kālaṁ samādhinimittaṁ manasi kātabbaṁ, kālena kālaṁ paggahanimittaṁ manasi kātabbaṁ, kālena kālaṁ upekkhānimittaṁ manasi kātabbaṁ.
“Bhikkhus, a bhikkhu committed to the higher mind should focus on three foundations from time to time: the foundation of immersion, the foundation of exertion, and the foundation of equanimity.
सचे, भिक्खवे, अधिचित्तमनुयुत्तो भिक्खु एकन्तं समाधिनिमित्तंयेव मनसि करेय्य, ठानं तं चित्तं कोसज्जाय संवत्तेय्य।
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ samādhinimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ kosajjāya saṁvatteyya.
If a bhikkhu dedicated to the higher mind focuses solely on the foundation of immersion, it’s likely their mind will incline to laziness.
सचे, भिक्खवे, अधिचित्तमनुयुत्तो भिक्खु एकन्तं पग्गहनिमित्तंयेव मनसि करेय्य, ठानं तं चित्तं उद्धच्चाय संवत्तेय्य।
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ paggahanimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ uddhaccāya saṁvatteyya.
If they focus solely on the foundation of exertion, it’s likely their mind will incline to restlessness.
सचे, भिक्खवे, अधिचित्तमनुयुत्तो भिक्खु एकन्तं उपेक्खानिमित्तंयेव मनसि करेय्य, ठानं तं चित्तं न सम्मा समाधियेय्य आसवानं खयाय।
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ upekkhānimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ na sammā samādhiyeyya āsavānaṁ khayāya.
If they focus solely on the foundation of equanimity, it’s likely their mind won’t properly become immersed in samādhi for the ending of defilements.
यतो च खो, भिक्खवे, अधिचित्तमनुयुत्तो भिक्खु कालेन कालं समाधिनिमित्तं मनसि करोति, कालेन कालं पग्गहनिमित्तं मनसि करोति, कालेन कालं उपेक्खानिमित्तं मनसि करोति, तं होति चित्तं मुदुञ्च कम्मनियञ्च पभस्सरञ्च, न च पभङ्गु, सम्मा समाधियति आसवानं खयाय।
Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṁ samādhinimittaṁ manasi karoti, kālena kālaṁ paggahanimittaṁ manasi karoti, kālena kālaṁ upekkhānimittaṁ manasi karoti, taṁ hoti cittaṁ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṁ khayāya.
But when a bhikkhu dedicated to the higher mind focuses from time to time on the foundation of immersion, the foundation of exertion, and the foundation of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has become rightly immersed in samādhi for the ending of defilements.
सेय्यथापि, भिक्खवे, सुवण्णकारो वा सुवण्णकारन्तेवासी वा उक्कं बन्धेय्य, उक्कं बन्धित्वा उक्कामुखं आलिम्पेय्य, उक्कामुखं आलिम्पेत्वा सण्डासेन जातरूपं गहेत्वा उक्कामुखे पक्खिपेय्य, उक्कामुखे पक्खिपित्वा कालेन कालं अभिधमति, कालेन कालं उदकेन परिप्फोसेति, कालेन कालं अज्झुपेक्खति। सचे, भिक्खवे, सुवण्णकारो वा सुवण्णकारन्तेवासी वा तं जातरूपं एकन्तं अभिधमेय्य, ठानं तं जातरूपं डहेय्य। सचे, भिक्खवे, सुवण्णकारो वा सुवण्णकारन्तेवासी वा तं जातरूपं एकन्तं उदकेन परिप्फोसेय्य, ठानं तं जातरूपं निब्बापेय्य। सचे, भिक्खवे, सुवण्णकारो वा सुवण्णकारन्तेवासी वा तं जातरूपं एकन्तं अज्झुपेक्खेय्य, ठानं तं जातरूपं न सम्मा परिपाकं गच्छेय्य। यतो च खो, भिक्खवे, सुवण्णकारो वा सुवण्णकारन्तेवासी वा तं जातरूपं कालेन कालं अभिधमति, कालेन कालं उदकेन परिप्फोसेति, कालेन कालं अज्झुपेक्खति, तं होति जातरूपं मुदुञ्च कम्मनियञ्च पभस्सरञ्च, न च पभङ्गु, सम्मा उपेति कम्माय। यस्सा यस्सा च पिलन्धनविकतिया आकङ्खति—यदि पट्टिकाय, यदि कुण्डलाय, यदि गीवेय्यके, यदि सुवण्णमालाय—तञ्चस्स अत्थं अनुभोति।
Seyyathāpi, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṁ bandheyya, ukkaṁ bandhitvā ukkāmukhaṁ ālimpeyya, ukkāmukhaṁ ālimpetvā saṇḍāsena jātarūpaṁ gahetvā ukkāmukhe pakkhipeyya, ukkāmukhe pakkhipitvā kālena kālaṁ abhidhamati, kālena kālaṁ udakena paripphoseti, kālena kālaṁ ajjhupekkhati. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ ekantaṁ abhidhameyya, ṭhānaṁ taṁ jātarūpaṁ ḍaheyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ ekantaṁ udakena paripphoseyya, ṭhānaṁ taṁ jātarūpaṁ nibbāpeyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ ekantaṁ ajjhupekkheyya, ṭhānaṁ taṁ jātarūpaṁ na sammā paripākaṁ gaccheyya. Yato ca kho, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ kālena kālaṁ abhidhamati, kālena kālaṁ udakena paripphoseti, kālena kālaṁ ajjhupekkhati, taṁ hoti jātarūpaṁ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya. Yassā yassā ca pilandhanavikatiyā ākaṅkhati—yadi paṭṭikāya, yadi kuṇḍalāya, yadi gīveyyake, yadi suvaṇṇamālāya—tañcassa atthaṁ anubhoti.
It’s like when a goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it. If they solely fanned it, the gold would likely be scorched. If they solely sprinkled water on it, the gold would likely cool down. If they solely watched over it, the gold would likely not be properly processed. But when that goldsmith fans it from time to time, sprinkles water on it from time to time, and watches over it from time to time, that gold becomes pliable, workable, and radiant, not brittle, and is ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.
एवमेवं खो, भिक्खवे, अधिचित्तमनुयुत्तेन भिक्खुना तीणि निमित्तानि कालेन कालं मनसि कातब्बानि—कालेन कालं समाधिनिमित्तं मनसि कातब्बं, कालेन कालं पग्गहनिमित्तं मनसि कातब्बं, कालेन कालं उपेक्खानिमित्तं मनसि कातब्बं। सचे, भिक्खवे, अधिचित्तमनुयुत्तो भिक्खु एकन्तं समाधिनिमित्तंयेव मनसि करेय्य, ठानं तं चित्तं कोसज्जाय संवत्तेय्य। सचे, भिक्खवे, अधिचित्तमनुयुत्तो भिक्खु एकन्तं पग्गहनिमित्तंयेव मनसि करेय्य, ठानं तं चित्तं उद्धच्चाय संवत्तेय्य। सचे, भिक्खवे, अधिचित्तमनुयुत्तो भिक्खु एकन्तं उपेक्खानिमित्तंयेव मनसि करेय्य, ठानं तं चित्तं न सम्मा समाधियेय्य आसवानं खयाय।
Evamevaṁ kho, bhikkhave, adhicittamanuyuttena bhikkhunā tīṇi nimittāni kālena kālaṁ manasi kātabbāni—kālena kālaṁ samādhinimittaṁ manasi kātabbaṁ, kālena kālaṁ paggahanimittaṁ manasi kātabbaṁ, kālena kālaṁ upekkhānimittaṁ manasi kātabbaṁ. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ samādhinimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ kosajjāya saṁvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ paggahanimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ uddhaccāya saṁvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ upekkhānimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ na sammā samādhiyeyya āsavānaṁ khayāya.
In the same way, a bhikkhu committed to the higher mind should focus on three foundations from time to time: the foundation of immersion, the foundation of exertion, and the foundation of equanimity. …
यतो च खो, भिक्खवे, अधिचित्तमनुयुत्तो भिक्खु कालेन कालं समाधिनिमित्तं मनसि करोति, कालेन कालं पग्गहनिमित्तं मनसि करोति, कालेन कालं उपेक्खानिमित्तं मनसि करोति, तं होति चित्तं मुदुञ्च कम्मनियञ्च पभस्सरञ्च, न च पभङ्गु, सम्मा समाधियति आसवानं खयाय। यस्स यस्स च अभिञ्ञासच्छिकरणीयस्स धम्मस्स चित्तं अभिनिन्नामेति अभिञ्ञासच्छिकिरियाय, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सतिआयतने।
Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṁ samādhinimittaṁ manasi karoti, kālena kālaṁ paggahanimittaṁ manasi karoti, kālena kālaṁ upekkhānimittaṁ manasi karoti, taṁ hoti cittaṁ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṁ khayāya. Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.
When a bhikkhu dedicated to the higher mind focuses from time to time on the foundation of immersion, the foundation of exertion, and the foundation of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has become rightly immersed in samādhi for the ending of defilements. They become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.
सो सचे आकङ्खति: ‘अनेकविहितं इद्धिविधं पच्चनुभवेय्यं …पे…
So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ …pe…
If they wish: ‘May I wield the many kinds of psychic power’ …
(छ अभिञ्ञा वित्थारेतब्बा।) आसवानं खया …पे… सच्छिकत्वा उपसम्पज्ज विहरेय्यन्ऽति, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सतिआयतने”ति।
(cha abhiññā vitthāretabbā.) Āsavānaṁ khayā …pe… sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane”ti.
‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’ … ‘May I recollect many kinds of past lives.’ … ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn.’ … ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ They are capable of realizing it, in each and every case.”
एकादसमं।
Ekādasamaṁ.
लोणकपल्लवग्गो पञ्चमो।
Loṇakapallavaggo pañcamo.
तस्सुद्दानं
Tassuddānaṁ
अच्चायिकं पविवेकं, सरदो परिसा तयो; आजानीया पोत्थको च, लोणं धोवति निमित्तानीति।
Accāyikaṁ pavivekaṁ, Sarado parisā tayo; Ājānīyā potthako ca, Loṇaṁ dhovati nimittānīti.
दुतियो पण्णासको समत्तो।
Dutiyo 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 »]
