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अङ्गुत्तर निकाय ५।२००
Aṅguttara Nikāya 5.200
Numbered Discourses 5.200
२०। ब्राह्मणवग्ग
20. Brāhmaṇavagga
20. Brahmins
निस्सारणीयसुत्त
Nissāraṇīyasutta
Elements of Escape
“पञ्चिमा, भिक्खवे, निस्सारणीया धातुयो। कतमा पञ्च?
“Pañcimā, bhikkhave, nissāraṇīyā dhātuyo. Katamā pañca?
“Bhikkhus, there are these five elements of escape. What five?
इध, भिक्खवे, भिक्खुनो कामं मनसिकरोतो कामेसु चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति। नेक्खम्मं खो पनस्स मनसिकरोतो नेक्खम्मे चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चति। तस्स तं चित्तं सुगतं सुभावितं सुवुट्ठितं सुविमुत्तं सुविसंयुत्तं कामेहि; ये च कामपच्चया उप्पज्जन्ति आसवा विघातपरिळाहा, मुत्तो सो तेहि, न सो तं वेदनं वेदियति। इदमक्खातं कामानं निस्सरणं।
Idha, bhikkhave, bhikkhuno kāmaṁ1 manasikaroto kāmesu cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ2 subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ kāmehi; ye ca kāmapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati. Idamakkhātaṁ kāmānaṁ nissaraṇaṁ.
Take a case where a bhikkhu focuses on sensual pleasures, but their mind isn’t eager, confident, settled, and decided about them. But when they focus on renunciation, their mind is eager, confident, settled, and decided about it. Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures. They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling. This is how the escape from sensual pleasures is explained.
पुन चपरं, भिक्खवे, भिक्खुनो ब्यापादं मनसिकरोतो ब्यापादे चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति। अब्यापादं खो पनस्स मनसिकरोतो अब्यापादे चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चति। तस्स तं चित्तं सुगतं सुभावितं सुवुट्ठितं सुविमुत्तं सुविसंयुत्तं ब्यापादेन; ये च ब्यापादपच्चया उप्पज्जन्ति आसवा विघातपरिळाहा, मुत्तो सो तेहि, न सो तं वेदनं वेदियति। इदमक्खातं ब्यापादस्स निस्सरणं।
Puna caparaṁ, bhikkhave, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ byāpādena; ye ca byāpādapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati. Idamakkhātaṁ byāpādassa nissaraṇaṁ.
Take another case where a bhikkhu focuses on ill will, but their mind isn’t eager … But when they focus on good will, their mind is eager … Their mind is in a good state … well detached from ill will. They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling. This is how the escape from ill will is explained.
पुन चपरं, भिक्खवे, भिक्खुनो विहेसं मनसिकरोतो विहेसाय चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति। अविहेसं खो पनस्स मनसिकरोतो अविहेसाय चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चति। तस्स तं चित्तं सुगतं सुभावितं सुवुट्ठितं सुविमुत्तं सुविसंयुत्तं विहेसाय; ये च विहेसापच्चया उप्पज्जन्ति आसवा विघातपरिळाहा, मुत्तो सो तेहि, न सो तं वेदनं वेदियति। इदमक्खातं विहेसाय निस्सरणं।
Puna caparaṁ, bhikkhave, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ vihesāya; ye ca vihesāpaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati. Idamakkhātaṁ vihesāya nissaraṇaṁ.
Take another case where a bhikkhu focuses on harming, but their mind isn’t eager … But when they focus on compassion, their mind is eager … Their mind is in a good state … well detached from harming. They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling. This is how the escape from harming is explained.
पुन चपरं, भिक्खवे, भिक्खुनो रूपं मनसिकरोतो रूपे चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति। अरूपं खो पनस्स मनसिकरोतो अरूपे चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चति। तस्स तं चित्तं सुगतं सुभावितं सुवुट्ठितं सुविमुत्तं सुविसंयुत्तं रूपेहि; ये च रूपपच्चया उप्पज्जन्ति आसवा विघातपरिळाहा, मुत्तो सो तेहि, न सो तं वेदनं वेदियति। इदमक्खातं रूपानं निस्सरणं।
Puna caparaṁ, bhikkhave, bhikkhuno rūpaṁ manasikaroto rūpe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ rūpehi; ye ca rūpapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati. Idamakkhātaṁ rūpānaṁ nissaraṇaṁ.
Take another case where a bhikkhu focuses on form, but their mind isn’t eager … But when they focus on the formless, their mind is eager … Their mind is in a good state … well detached from forms. They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling. This is how the escape from forms is explained.
पुन चपरं, भिक्खवे, भिक्खुनो सक्कायं मनसिकरोतो सक्काये चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति। सक्कायनिरोधं खो पनस्स मनसिकरोतो सक्कायनिरोधे चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चति। तस्स तं चित्तं सुगतं सुभावितं सुवुट्ठितं सुविमुत्तं सुविसंयुत्तं सक्कायेन; ये च सक्कायपच्चया उप्पज्जन्ति आसवा विघातपरिळाहा, मुत्तो सो तेहि, न सो तं वेदनं वेदियति। इदमक्खातं सक्कायस्स निस्सरणं।
Puna caparaṁ, bhikkhave, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ sakkāyena; ye ca sakkāyapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati. Idamakkhātaṁ sakkāyassa nissaraṇaṁ.
Take a case where a bhikkhu focuses on identity, but their mind isn’t eager, confident, settled, and decided about it. But when they focus on the ending of identity, their mind is eager, confident, settled, and decided about it. Their mind is in a good state, well developed, well risen, well freed, and well detached from identity. They’re freed from the distressing and feverish defilements that arise because of identity, so they don’t experience that kind of feeling. This is how the escape from identity is explained.
तस्स कामनन्दीपि नानुसेति, ब्यापादनन्दीपि नानुसेति, विहेसानन्दीपि नानुसेति, रूपनन्दीपि नानुसेति, सक्कायनन्दीपि नानुसेति सो कामनन्दियापि अननुसया, ब्यापादनन्दियापि अननुसया, विहेसानन्दियापि अननुसया, रूपनन्दियापि अननुसया, सक्कायनन्दियापि अननुसया। अयं वुच्चति, भिक्खवे, भिक्खु निरनुसयो, अच्छेच्छि तण्हं, विवत्तयि संयोजनं, सम्मा मानाभिसमया अन्तमकासि दुक्खस्स। इमा खो, भिक्खवे, पञ्च निस्सारणीया धातुयो”ति।
Tassa kāmanandīpi nānuseti, byāpādanandīpi nānuseti, vihesānandīpi nānuseti, rūpanandīpi nānuseti, sakkāyanandīpi nānuseti so3 kāmanandiyāpi ananusayā, byāpādanandiyāpi ananusayā, vihesānandiyāpi ananusayā, rūpanandiyāpi ananusayā, sakkāyanandiyāpi ananusayā. Ayaṁ vuccati, bhikkhave, bhikkhu niranusayo, acchecchi4 taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassa. Imā kho, bhikkhave, pañca nissāraṇīyā dhātuyo”ti.
Delight in sensual pleasures, ill will, harming, form, and identity don’t linger within them. That’s why they’re called a bhikkhu who is without underlying tendencies, who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering. These are the five elements of escape.”
दसमं।
Dasamaṁ.
ब्राह्मणवग्गो पञ्चमो।
Brāhmaṇavaggo pañcamo.
तस्सुद्दानं
Tassuddānaṁ
सोणो दोणो सङ्गारवो, कारणपाली च पिङ्गियानी; सुपिना च वस्सा वाचा, कुलं निस्सारणीयेन चाति।
Soṇo doṇo saṅgāravo, Kāraṇapālī ca piṅgiyānī; Supinā ca vassā vācā, Kulaṁ nissāraṇīyena cāti.
चतुत्थो पण्णासको समत्तो।
Catuttho 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 »]
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