| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ५।१६६
Aṅguttara Nikāya 5.166
Numbered Discourses 5.166
१७। आघातवग्ग
17. Āghātavagga
17. Resentment
निरोधसुत्त
Nirodhasutta
Cessation
तत्र खो आयस्मा सारिपुत्तो भिक्खू आमन्तेसि …पे…
Tatra kho āyasmā sāriputto bhikkhū āmantesi …pe…
There Venerable Sāriputta addressed the bhikkhus:
“इधावुसो, भिक्खु सीलसम्पन्नो समाधिसम्पन्नो पञ्ञासम्पन्नो सञ्ञावेदयितनिरोधं समापज्जेय्यापि वुट्ठहेय्यापि—अत्थेतं ठानं। नो चे दिट्ठेव धम्मे अञ्ञं आराधेय्य, अतिक्कम्मेव कबळीकाराहारभक्खानं देवानं सहब्यतं अञ्ञतरं मनोमयं कायं उपपन्नो सञ्ञावेदयितनिरोधं समापज्जेय्यापि वुट्ठहेय्यापि—अत्थेतं ठानन्”ति।
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi—atthetaṁ ṭhānaṁ. No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ1 devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi—atthetaṁ ṭhānan”ti.
“Friends, take a bhikkhu who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling. That is possible. If they don’t reach enlightenment in this very life, then, surpassing the company of gods that consume solid food, they’re reborn in a certain host of mind-made gods. There they might enter into and emerge from the cessation of perception and feeling. That is possible.”
एवं वुत्ते, आयस्मा उदायी आयस्मन्तं सारिपुत्तं एतदवोच: “अट्ठानं खो एतं, आवुसो सारिपुत्त, अनवकासो यं सो भिक्खु अतिक्कम्मेव कबळीकाराहारभक्खानं देवानं सहब्यतं अञ्ञतरं मनोमयं कायं उपपन्नो सञ्ञावेदयितनिरोधं समापज्जेय्यापि वुट्ठहेय्यापि—नत्थेतं ठानन्”ति।
Evaṁ vutte, āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca: “aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi—natthetaṁ ṭhānan”ti.
When he said this, Venerable Udāyī said to him, “This is not possible, Friend Sāriputta, it cannot happen!”
दुतियम्पि खो …पे… ततियम्पि खो आयस्मा सारिपुत्तो भिक्खू आमन्तेसि: “इधावुसो, भिक्खु सीलसम्पन्नो समाधिसम्पन्नो पञ्ञासम्पन्नो सञ्ञावेदयितनिरोधं समापज्जेय्यापि वुट्ठहेय्यापि—अत्थेतं ठानं। नो चे दिट्ठेव धम्मे अञ्ञं आराधेय्य, अतिक्कम्मेव कबळीकाराहारभक्खानं देवानं सहब्यतं अञ्ञतरं मनोमयं कायं उपपन्नो सञ्ञावेदयितनिरोधं समापज्जेय्यापि वुट्ठहेय्यापि—अत्थेतं ठानन्”ति।
Dutiyampi kho …pe… tatiyampi kho āyasmā sāriputto bhikkhū āmantesi: “idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi—atthetaṁ ṭhānaṁ. No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi—atthetaṁ ṭhānan”ti.
But for a second … and a third time Sāriputta repeated his statement.
ततियम्पि खो आयस्मा उदायी आयस्मन्तं सारिपुत्तं एतदवोच: “अट्ठानं खो एतं, आवुसो सारिपुत्त, अनवकासो यं सो भिक्खु अतिक्कम्मेव कबळीकाराहारभक्खानं देवानं सहब्यतं अञ्ञतरं मनोमयं कायं उपपन्नो सञ्ञावेदयितनिरोधं समापज्जेय्यापि वुट्ठहेय्यापि—नत्थेतं ठानन्”ति।
Tatiyampi kho āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca: “aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi—natthetaṁ ṭhānan”ti.
And for a third time, Udāyī said to him, “This is not possible, Friend Sāriputta, it cannot happen!”
अथ खो आयस्मतो सारिपुत्तस्स एतदहोसि: “यावततियकम्पि खो मे आयस्मा उदायी पटिक्कोसति, न च मे कोचि भिक्खु अनुमोदति। यन्नूनाहं येन भगवा तेनुपसङ्कमेय्यन्”ति।
Atha kho āyasmato sāriputtassa etadahosi: “yāvatatiyakampi2 kho me āyasmā udāyī paṭikkosati, na ca me koci bhikkhu anumodati. Yannūnāhaṁ yena bhagavā tenupasaṅkameyyan”ti.
Then Venerable Sāriputta thought, “Venerable Udāyī disagrees with me three times, and not one bhikkhu agrees with me. Why don’t I go to see the Buddha?”
अथ खो आयस्मा सारिपुत्तो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा सारिपुत्तो भिक्खू आमन्तेसि:
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhikkhū āmantesi:
Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to the bhikkhus:
“इधावुसो, भिक्खु सीलसम्पन्नो समाधिसम्पन्नो पञ्ञासम्पन्नो सञ्ञावेदयितनिरोधं समापज्जेय्यापि वुट्ठहेय्यापि—अत्थेतं ठानं। नो चे दिट्ठेव धम्मे अञ्ञं आराधेय्य, अतिक्कम्मेव कबळीकाराहारभक्खानं देवानं सहब्यतं अञ्ञतरं मनोमयं कायं उपपन्नो सञ्ञावेदयितनिरोधं समापज्जेय्यापि वुट्ठहेय्यापि—अत्थेतं ठानन्”ति।
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi—atthetaṁ ṭhānaṁ. No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi—atthetaṁ ṭhānan”ti.
“Friends, take a bhikkhu who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling. There is such a possibility. If they don’t reach enlightenment in this very life, they’re reborn in the company of a certain host of mind-made gods, who surpass the gods that consume solid food. There they might enter into and emerge from the cessation of perception and feeling. That is possible.”
एवं वुत्ते, आयस्मा उदायी आयस्मन्तं सारिपुत्तं एतदवोच: “अट्ठानं खो एतं, आवुसो सारिपुत्त, अनवकासो यं सो भिक्खु अतिक्कम्मेव कबळीकाराहारभक्खानं देवानं सहब्यतं अञ्ञतरं मनोमयं कायं उपपन्नो सञ्ञावेदयितनिरोधं समापज्जेय्यापि वुट्ठहेय्यापि—नत्थेतं ठानन्”ति।
Evaṁ vutte, āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca: “aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi—natthetaṁ ṭhānan”ti.
When he said this, Udāyī said to him, “This is not possible, Friend Sāriputta, it cannot happen!”
दुतियम्पि खो …पे… ततियम्पि खो आयस्मा सारिपुत्तो भिक्खू आमन्तेसि: “इधावुसो, भिक्खु सीलसम्पन्नो समाधिसम्पन्नो पञ्ञासम्पन्नो सञ्ञावेदयितनिरोधं समापज्जेय्यापि वुट्ठहेय्यापि—अत्थेतं ठानं। नो चे दिट्ठेव धम्मे अञ्ञं आराधेय्य, अतिक्कम्मेव कबळीकाराहारभक्खानं देवानं सहब्यतं अञ्ञतरं मनोमयं कायं उपपन्नो सञ्ञावेदयितनिरोधं समापज्जेय्यापि वुट्ठहेय्यापि—अत्थेतं ठानन्”ति।
Dutiyampi kho …pe… tatiyampi kho āyasmā sāriputto bhikkhū āmantesi: “idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi—atthetaṁ ṭhānaṁ. No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi—atthetaṁ ṭhānan”ti.
But for a second … and a third time Sāriputta repeated his statement.
ततियम्पि खो आयस्मा उदायी आयस्मन्तं सारिपुत्तं एतदवोच: “अट्ठानं खो एतं, आवुसो सारिपुत्त, अनवकासो यं सो भिक्खु अतिक्कम्मेव कबळीकाराहारभक्खानं देवानं सहब्यतं अञ्ञतरं मनोमयं कायं उपपन्नो सञ्ञावेदयितनिरोधं समापज्जेय्यापि वुट्ठहेय्यापि—नत्थेतं ठानन्”ति।
Tatiyampi kho āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca: “aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi—natthetaṁ ṭhānan”ti.
And for a third time, Udāyī said to him, “This is not possible, Friend Sāriputta, it cannot happen!”
अथ खो आयस्मतो सारिपुत्तस्स एतदहोसि: “भगवतोपि खो मे सम्मुखा आयस्मा उदायी यावततियकं पटिक्कोसति, न च मे कोचि भिक्खु अनुमोदति। यन्नूनाहं तुण्ही अस्सन्”ति। अथ खो आयस्मा सारिपुत्तो तुण्ही अहोसि।
Atha kho āyasmato sāriputtassa etadahosi: “bhagavatopi kho me sammukhā āyasmā udāyī yāvatatiyakaṁ paṭikkosati, na ca me koci bhikkhu anumodati. Yannūnāhaṁ tuṇhī assan”ti. Atha kho āyasmā sāriputto tuṇhī ahosi.
Then Venerable Sāriputta thought, “Even in front of the Buddha Venerable Udāyī disagrees with me three times, and not one bhikkhu agrees with me. I’d better stay silent.” Then Sāriputta fell silent.
अथ खो भगवा आयस्मन्तं उदायिं आमन्तेसि: “कं पन त्वं, उदायि, मनोमयं कायं पच्चेसी”ति?
Atha kho bhagavā āyasmantaṁ udāyiṁ āmantesi: “kaṁ pana tvaṁ, udāyi, manomayaṁ kāyaṁ paccesī”ti?
Then the Buddha said to Venerable Udāyī, “But Udāyī, do you believe in a mind-made body?”
“ये ते, भन्ते, देवा अरूपिनो सञ्ञामया”ति।
“Ye te, bhante, devā arūpino saññāmayā”ti.
“For those gods, sir, who are formless, made of perception.”
“किं नु खो तुय्हं, उदायि, बालस्स अब्यत्तस्स भणितेन। त्वम्पि नाम भणितब्बं मञ्ञसी”ति।
“Kiṁ nu kho tuyhaṁ, udāyi, bālassa abyattassa bhaṇitena. Tvampi nāma bhaṇitabbaṁ maññasī”ti.
“Udāyī, what has an incompetent fool like you got to say? How on earth could you imagine you’ve got something worth saying!”
अथ खो भगवा आयस्मन्तं आनन्दं आमन्तेसि: “अत्थि नाम, आनन्द, थेरं भिक्खुं विहेसियमानं अज्झुपेक्खिस्सथ। न हि नाम, आनन्द, कारुञ्ञम्पि भविस्सति थेरम्हि भिक्खुम्हि विहेसियमानम्ही”ति।
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “atthi nāma, ānanda, theraṁ bhikkhuṁ vihesiyamānaṁ ajjhupekkhissatha. Na hi nāma, ānanda, kāruññampi bhavissati theramhi3 bhikkhumhi vihesiyamānamhī”ti.
Then the Buddha said to Venerable Ānanda, “Ānanda! There’s a senior bhikkhu being harassed, and you just watch it happening. Don’t you have any compassion for a senior bhikkhu who is being harassed?”
अथ खो भगवा भिक्खू आमन्तेसि:
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha addressed the bhikkhus:
“इध, भिक्खवे, भिक्खु सीलसम्पन्नो समाधिसम्पन्नो पञ्ञासम्पन्नो सञ्ञावेदयितनिरोधं समापज्जेय्यापि वुट्ठहेय्यापि—अत्थेतं ठानं। नो चे दिट्ठेव धम्मे अञ्ञं आराधेय्य, अतिक्कम्मेव कबळीकाराहारभक्खानं देवानं सहब्यतं अञ्ञतरं मनोमयं कायं उपपन्नो सञ्ञावेदयितनिरोधं समापज्जेय्यापि वुट्ठहेय्यापि—अत्थेतं ठानन्”ति।
“idha, bhikkhave, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi—atthetaṁ ṭhānaṁ. No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi—atthetaṁ ṭhānan”ti.
“Bhikkhus, take a bhikkhu who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling. That is possible. If they don’t reach enlightenment in this very life, they’re reborn in the company of a certain host of mind-made gods, who surpass the gods that consume solid food. There they might enter into and emerge from the cessation of perception and feeling. That is possible.”
इदमवोच भगवा। इदं वत्वान सुगतो उट्ठायासना विहारं पाविसि।
Idamavoca bhagavā. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.
अथ खो आयस्मा आनन्दो अचिरपक्कन्तस्स भगवतो येनायस्मा उपवाणो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं उपवाणं एतदवोच: “इधावुसो उपवाण, अञ्ञे थेरे भिक्खू विहेसेन्ति। मयं तेन न मुच्चाम। अनच्छरियं खो, पनेतं आवुसो उपवाण, यं भगवा सायन्हसमयं पटिसल्लाना वुट्ठितो एतदेव आरब्भ उदाहरेय्य यथा आयस्मन्तंयेवेत्थ उपवाणं पटिभासेय्य। इदानेव अम्हाकं सारज्जं ओक्कन्तन्”ति।
Atha kho āyasmā ānando acirapakkantassa bhagavato yenāyasmā upavāṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upavāṇaṁ etadavoca: “idhāvuso upavāṇa, aññe there bhikkhū vihesenti. Mayaṁ tena na muccāma. Anacchariyaṁ kho, panetaṁ āvuso upavāṇa, yaṁ bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito etadeva ārabbha udāhareyya yathā āyasmantaṁyevettha upavāṇaṁ paṭibhāseyya. Idāneva amhākaṁ sārajjaṁ okkantan”ti.
Then, not long after the Buddha had left, Venerable Ānanda went to Venerable Upavāna and said to him, “Friend Upavāna, they’ve been harassing other senior bhikkhus, but I didn’t question them. I wouldn’t be surprised if the Buddha brings this up when he comes out of retreat later this afternoon. He might even call upon Venerable Upavāna himself. And right now I feel timid.”
अथ खो भगवा सायन्हसमयं पटिसल्लाना वुट्ठितो येन उपट्ठानसाला तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि। निसज्ज खो भगवा आयस्मन्तं उपवाणं एतदवोच: “कतिहि नु खो, उपवाण, धम्मेहि समन्नागतो थेरो भिक्खु सब्रह्मचारीनं पियो च होति मनापो च गरु च भावनीयो चा”ति?
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ upavāṇaṁ etadavoca: “Katihi nu kho, upavāṇa, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti?
Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall, where he sat on the seat spread out, and said to Upavāna, “Upavāna, how many qualities should a senior bhikkhu have to be dear and beloved to their spiritual companions, respected and admired?”
“पञ्चहि, भन्ते, धम्मेहि समन्नागतो थेरो भिक्खु सब्रह्मचारीनं पियो च होति मनापो च गरु च भावनीयो च। कतमेहि पञ्चहि?
“Pañcahi, bhante, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi?
“Sir, a senior bhikkhu with five qualities is dear and beloved to their spiritual companions, respected and admired. What five?
इध, भन्ते, थेरो भिक्खु सीलवा होति …पे… समादाय सिक्खति सिक्खापदेसु;
Idha, bhante, thero bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu;
It’s when 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.
बहुस्सुतो होति …पे… दिट्ठिया सुप्पटिविद्धा;
bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā;
They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically.
कल्याणवाचो होति कल्याणवाक्करणो पोरिया वाचाय समन्नागतो विस्सट्ठाय अनेलगलाय अत्थस्स विञ्ञापनिया;
kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya4 atthassa viññāpaniyā;
They’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning.
चतुन्नं झानानं आभिचेतसिकानं दिट्ठधम्मसुखविहारानं निकामलाभी होति अकिच्छलाभी अकसिरलाभी;
catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī;
They get the four jhānas—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
आसवानं खया …पे… सच्छिकत्वा उपसम्पज्ज विहरति।
āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati.
They realize 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.
इमेहि खो, भन्ते, पञ्चहि धम्मेहि समन्नागतो थेरो भिक्खु सब्रह्मचारीनं पियो च होति मनापो च गरु च भावनीयो चा”ति।
Imehi kho, bhante, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.
A senior bhikkhu with these five qualities is dear and beloved to their spiritual companions, respected and admired.”
“साधु साधु, उपवाण। इमेहि खो, उपवाण, पञ्चहि धम्मेहि समन्नागतो थेरो भिक्खु सब्रह्मचारीनं पियो च होति मनापो च गरु च भावनीयो च। इमे चे, उपवाण, पञ्च धम्मा थेरस्स भिक्खुनो न संविज्जेय्युं, तं सब्रह्मचारी न सक्करेय्युं न गरुं करेय्युं न मानेय्युं न पूजेय्युं खण्डिच्चेन पालिच्चेन वलित्तचताय। यस्मा च खो, उपवाण, इमे पञ्च धम्मा थेरस्स भिक्खुनो संविज्जन्ति, तस्मा तं सब्रह्मचारी सक्करोन्ति गरुं करोन्ति मानेन्ति पूजेन्ती”ति।
“Sādhu sādhu, upavāṇa. Imehi kho, upavāṇa, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Ime ce, upavāṇa, pañca dhammā therassa bhikkhuno na saṁvijjeyyuṁ, taṁ sabrahmacārī na sakkareyyuṁ na garuṁ kareyyuṁ na māneyyuṁ na pūjeyyuṁ khaṇḍiccena pāliccena valittacatāya. Yasmā ca kho, upavāṇa, ime pañca dhammā therassa bhikkhuno saṁvijjanti, tasmā taṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjentī”ti.
“Good, good, Upavāna! A senior bhikkhu with these five qualities is dear and beloved to their spiritual companions, respected and admired. If these five qualities are not found in a senior bhikkhu, why would their spiritual companions honor, respect, revere, or venerate them? Because of their broken teeth, gray hair, and wrinkled skin? But since these five qualities are found in a senior bhikkhu, their spiritual companions honor, respect, revere, or venerate them.”
छट्ठं।
Chaṭṭhaṁ.
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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