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अङ्गुत्तर निकाय १
Aṅguttara Nikāya 1
Numbered Discourses 1.41–50
५। पणिहितअच्छवग्ग
5. Paṇihitaacchavagga
The Chapter on a Spike
41
41
“सेय्यथापि, भिक्खवे, सालिसूकं वा यवसूकं वा मिच्छापणिहितं हत्थेन वा पादेन वा अक्कन्तं हत्थं वा पादं वा भेच्छति लोहितं वा उप्पादेस्सतीति नेतं ठानं विज्जति। तं किस्स हेतु? मिच्छापणिहितत्ता, भिक्खवे, सूकस्स। एवमेवं खो, भिक्खवे, सो वत भिक्खु मिच्छापणिहितेन चित्तेन अविज्जं भेच्छति, विज्जं उप्पादेस्सति, निब्बानं सच्छिकरिस्सतीति नेतं ठानं विज्जति। तं किस्स हेतु? मिच्छापणिहितत्ता, भिक्खवे, चित्तस्सा”ति।
“Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā micchāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhecchati1 lohitaṁ vā uppādessatīti netaṁ ṭhānaṁ vijjati. Taṁ kissa hetu? Micchāpaṇihitattā, bhikkhave, sūkassa. Evamevaṁ kho, bhikkhave, so vata bhikkhu micchāpaṇihitena cittena avijjaṁ bhecchati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati. Taṁ kissa hetu? Micchāpaṇihitattā, bhikkhave, cittassā”ti.
“Bhikkhus, suppose a spike of rice or barley was pointing the wrong way. If you trod on it with hand or foot, there’s no way it could break the skin and produce blood. Why is that? Because the spike is pointing the wrong way. In the same way, it is quite impossible for a bhikkhu whose mind is pointing the wrong way to break ignorance, produce knowledge, and realize Nibbana. Why is that? Because their mind is pointing the wrong way.”
पठमं।
Paṭhamaṁ.
४२
42
42
“सेय्यथापि, भिक्खवे, सालिसूकं वा यवसूकं वा सम्मापणिहितं हत्थेन वा पादेन वा अक्कन्तं हत्थं वा पादं वा भेच्छति लोहितं वा उप्पादेस्सतीति ठानमेतं विज्जति। तं किस्स हेतु? सम्मापणिहितत्ता, भिक्खवे, सूकस्स। एवमेवं खो, भिक्खवे, सो वत भिक्खु सम्मापणिहितेन चित्तेन अविज्जं भेच्छति, विज्जं उप्पादेस्सति, निब्बानं सच्छिकरिस्सतीति ठानमेतं विज्जति। तं किस्स हेतु? सम्मापणिहितत्ता, भिक्खवे, चित्तस्सा”ति।
“Seyyathāpi, bhikkhave, sālisūkaṁ vā yavasūkaṁ vā sammāpaṇihitaṁ hatthena vā pādena vā akkantaṁ hatthaṁ vā pādaṁ vā bhecchati lohitaṁ vā uppādessatīti ṭhānametaṁ vijjati. Taṁ kissa hetu? Sammāpaṇihitattā, bhikkhave, sūkassa. Evamevaṁ kho, bhikkhave, so vata bhikkhu sammāpaṇihitena cittena avijjaṁ bhecchati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti ṭhānametaṁ vijjati. Taṁ kissa hetu? Sammāpaṇihitattā, bhikkhave, cittassā”ti.
“Bhikkhus, suppose a spike of rice or barley was pointing the right way. If you trod on it with hand or foot, it may well break the skin and produce blood. Why is that? Because the spike is pointing the right way. In the same way, it is quite possible for a bhikkhu whose mind is pointing the right way to break ignorance, produce knowledge, and realize Nibbana. Why is that? Because the mind is pointing the right way.”
दुतियं।
Dutiyaṁ.
४३
43
43
“इधाहं, भिक्खवे, एकच्चं पुग्गलं पदुट्ठचित्तं एवं चेतसा चेतो परिच्च पजानामि: ‘इमम्हि चे अयं समये पुग्गलो कालं करेय्य, यथाभतं निक्खित्तो एवं निरयेऽ। तं किस्स हेतु? चित्तं हिस्स, भिक्खवे, पदुट्ठं। चेतोपदोसहेतु पन, भिक्खवे, एवम्ऽइधेकच्चे सत्ता कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जन्ती”ति।
“Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ paduṭṭhacittaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imamhi ce ayaṁ samaye puggalo kālaṁ kareyya, yathābhataṁ nikkhitto evaṁ niraye’. Taṁ kissa hetu? Cittaṁ hissa, bhikkhave, paduṭṭhaṁ. Cetopadosahetu pana, bhikkhave, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti.
“Bhikkhus, when I’ve comprehended the mind of a person whose mind is corrupted, I understand: ‘If this person were to die right now, they would be cast down to hell.’ Why is that? Because their mind is corrupted. Corruption of mind is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”
ततियं।
Tatiyaṁ.
४४
44
44
“इधाहं, भिक्खवे, एकच्चं पुग्गलं पसन्नचित्तं एवं चेतसा चेतो परिच्च पजानामि: ‘इमम्हि चे अयं समये पुग्गलो कालं करेय्य, यथाभतं निक्खित्तो एवं सग्गेऽ। तं किस्स हेतु? चित्तं हिस्स, भिक्खवे, पसन्नं। चेतोपसादहेतु पन, भिक्खवे, एवम्ऽइधेकच्चे सत्ता कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जन्ती”ति।
“Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ pasannacittaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imamhi ce ayaṁ samaye puggalo kālaṁ kareyya, yathābhataṁ nikkhitto evaṁ sagge’. Taṁ kissa hetu? Cittaṁ hissa, bhikkhave, pasannaṁ. Cetopasādahetu pana, bhikkhave, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.
“Bhikkhus, when I’ve comprehended the mind of a person whose mind is pure, I understand: ‘If this person were to die right now, they would be raised up to heaven.’ Why is that? Because their mind is pure. Purity of mind is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
चतुत्थं।
Catutthaṁ.
४५
45
45
“सेय्यथापि, भिक्खवे, उदकरहदो आविलो लुळितो कललीभूतो तत्थ चक्खुमा पुरिसो तीरे ठितो न पस्सेय्य सिप्पिसम्बुकम्पि सक्खरकठलम्पि मच्छगुम्बम्पि चरन्तम्पि तिट्ठन्तम्पि। तं किस्स हेतु? आविलत्ता, भिक्खवे, उदकस्स। एवमेवं खो, भिक्खवे, सो वत भिक्खु आविलेन चित्तेन अत्तत्थं वा ञस्सति परत्थं वा ञस्सति उभयत्थं वा ञस्सति उत्तरिं वा मनुस्सधम्मा अलमरियञाणदस्सनविसेसं सच्छिकरिस्सतीति नेतं ठानं विज्जति। तं किस्स हेतु? आविलत्ता, भिक्खवे, चित्तस्सा”ति।
“Seyyathāpi, bhikkhave, udakarahado āvilo luḷito2 kalalībhūto tattha cakkhumā puriso tīre ṭhito na passeyya sippisambukampi3 sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Taṁ kissa hetu? Āvilattā, bhikkhave, udakassa. Evamevaṁ kho, bhikkhave, so vata bhikkhu āvilena cittena attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttariṁ vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati. Taṁ kissa hetu? Āvilattā, bhikkhave, cittassā”ti.
“Suppose, bhikkhus, there was a lake that was cloudy, murky, and muddy. A person with clear eyes standing on the bank would not see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. Why is that? Because the water is clouded. In the same way, that a bhikkhu whose mind is clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is quite impossible. Why is that? Because their mind is clouded.”
पञ्चमं।
Pañcamaṁ.
४६
46
46
“सेय्यथापि, भिक्खवे, उदकरहदो अच्छो विप्पसन्नो अनाविलो तत्थ चक्खुमा पुरिसो तीरे ठितो पस्सेय्य सिप्पिसम्बुकम्पि सक्खरकठलम्पि मच्छगुम्बम्पि चरन्तम्पि तिट्ठन्तम्पि। तं किस्स हेतु? अनाविलत्ता, भिक्खवे, उदकस्स। एवमेवं खो, भिक्खवे, सो वत भिक्खु अनाविलेन चित्तेन अत्तत्थं वा ञस्सति परत्थं वा ञस्सति उभयत्थं वा ञस्सति उत्तरिं वा मनुस्सधम्मा अलमरियञाणदस्सनविसेसं सच्छिकरिस्सतीति ठानमेतं विज्जति। तं किस्स हेतु? अनाविलत्ता, भिक्खवे, चित्तस्सा”ति।
“Seyyathāpi, bhikkhave, udakarahado accho vippasanno anāvilo tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Taṁ kissa hetu? Anāvilattā, bhikkhave, udakassa. Evamevaṁ kho, bhikkhave, so vata bhikkhu anāvilena cittena attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttariṁ vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjati. Taṁ kissa hetu? Anāvilattā, bhikkhave, cittassā”ti.
“Suppose, bhikkhus, there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. Why is that? Because the water is unclouded. In the same way, that a bhikkhu whose mind is not clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is quite possible. Why is that? Because their mind is unclouded.”
छट्ठं।
Chaṭṭhaṁ.
४७
47
47
“सेय्यथापि, भिक्खवे, यानि कानिचि रुक्खजातानं फन्दनो तेसं अग्गमक्खायति यदिदं मुदुताय चेव कम्मञ्ञताय च। एवमेवं खो अहं, भिक्खवे, नाञ्ञं एकधम्मम्पि समनुपस्सामि यं एवं भावितं बहुलीकतं मुदु च होति कम्मञ्ञञ्च यथयिदं चित्तं। चित्तं, भिक्खवे, भावितं बहुलीकतं मुदु च होति कम्मञ्ञञ्च होती”ति।
“Seyyathāpi, bhikkhave, yāni kānici rukkhajātānaṁ phandano tesaṁ aggamakkhāyati yadidaṁ mudutāya ceva kammaññatāya ca. Evamevaṁ kho ahaṁ, bhikkhave, nāññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ mudu ca hoti kammaññañca yathayidaṁ cittaṁ. Cittaṁ, bhikkhave, bhāvitaṁ bahulīkataṁ mudu ca hoti kammaññañca hotī”ti.
“Just as, bhikkhus, the boxwood is said to be the best kind of tree in terms of its pliability and workability, so too, I do not see a single thing that’s as pliable and workable as the mind, when it is developed and cultivated. A mind that is developed and cultivated is pliable and workable.”
सत्तमं।
Sattamaṁ.
४८
48
48
“नाहं, भिक्खवे, अञ्ञं एकधम्मम्पि समनुपस्सामि यं एवं लहुपरिवत्तं यथयिदं चित्तं। यावञ्चिदं, भिक्खवे, उपमापि न सुकरा याव लहुपरिवत्तं चित्तन्”ति।
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ lahuparivattaṁ yathayidaṁ cittaṁ. Yāvañcidaṁ, bhikkhave, upamāpi na sukarā yāva lahuparivattaṁ cittan”ti.
“Bhikkhus, I do not see a single thing that’s as quick to change as the mind. So much so that it’s not easy to give a simile for how quickly the mind changes.”
अट्ठमं।
Aṭṭhamaṁ.
४९
49
49
“पभस्सरमिदं, भिक्खवे, चित्तं। तञ्च खो आगन्तुकेहि उपक्किलेसेहि उपक्किलिट्ठन्”ति।
“Pabhassaramidaṁ, bhikkhave, cittaṁ. Tañca kho āgantukehi upakkilesehi upakkiliṭṭhan”ti.
“This mind, bhikkhus, is radiant. But it’s corrupted by passing corruptions.”
नवमं।
Navamaṁ.
५०
50
50
“पभस्सरमिदं, भिक्खवे, चित्तं। तञ्च खो आगन्तुकेहि उपक्किलेसेहि विप्पमुत्तन्”ति।
“Pabhassaramidaṁ, bhikkhave, cittaṁ. Tañca kho āgantukehi upakkilesehi vippamuttan”ti.
“This mind, bhikkhus, is radiant. And it is freed from passing corruptions.”
दसमं।
Dasamaṁ.
पणिहितअच्छवग्गो पञ्चमो।
Paṇihitaacchavaggo pañcamo.
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:
