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अङ्गुत्तर निकाय ३।५४
Aṅguttara Nikāya 3.54
Numbered Discourses 3.54
६। ब्राह्मणवग्ग
6. Brāhmaṇavagga
6. Brahmins
परिब्बाजकसुत्त
Paribbājakasutta
A Wanderer
अथ खो अञ्ञतरो ब्राह्मणपरिब्बाजको येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा …पे… एकमन्तं निसिन्नो खो सो ब्राह्मणपरिब्बाजको भगवन्तं एतदवोच:
Atha kho aññataro brāhmaṇaparibbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… ekamantaṁ nisinno kho so brāhmaṇaparibbājako bhagavantaṁ etadavoca:
Then a brahmin wanderer went up to the Buddha … Seated to one side he said to the Buddha:
“‘सन्दिट्ठिको धम्मो सन्दिट्ठिको धम्मोऽति, भो गोतम, वुच्चति। कित्तावता नु खो, भो गोतम, सन्दिट्ठिको धम्मो होति अकालिको एहिपस्सिको ओपनेय्यिको पच्चत्तं वेदितब्बो विञ्ञूही”ति?
“‘sandiṭṭhiko dhammo sandiṭṭhiko dhammo’ti, bho gotama, vuccati. Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti?
“Master Gotama, they speak of ‘a teaching apparent in the present life’. In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”
“रत्तो खो, ब्राह्मण, रागेन अभिभूतो परियादिन्नचित्तो अत्तब्याबाधायपि चेतेति, परब्याबाधायपि चेतेति, उभयब्याबाधायपि चेतेति, चेतसिकम्पि दुक्खं दोमनस्सं पटिसंवेदेति। रागे पहीने नेवत्तब्याबाधायपि चेतेति, न परब्याबाधायपि चेतेति, न उभयब्याबाधायपि चेतेति, न चेतसिकम्पि दुक्खं दोमनस्सं पटिसंवेदेति।
“Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti. Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.
“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
रत्तो खो, ब्राह्मण, रागेन अभिभूतो परियादिन्नचित्तो कायेन दुच्चरितं चरति, वाचाय दुच्चरितं चरति, मनसा दुच्चरितं चरति। रागे पहीने नेव कायेन दुच्चरितं चरति, न वाचाय दुच्चरितं चरति, न मनसा दुच्चरितं चरति।
Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. Rāge pahīne neva kāyena duccaritaṁ carati, na vācāya duccaritaṁ carati, na manasā duccaritaṁ carati.
A greedy person does bad things by way of body, speech, and mind. When greed has been given up, they don’t do bad things by way of body, speech, and mind.
रत्तो खो, ब्राह्मण, रागेन अभिभूतो परियादिन्नचित्तो अत्तत्थम्पि यथाभूतं नप्पजानाति, परत्थम्पि यथाभूतं नप्पजानाति, उभयत्थम्पि यथाभूतं नप्पजानाति। रागे पहीने अत्तत्थम्पि यथाभूतं पजानाति, परत्थम्पि यथाभूतं पजानाति, उभयत्थम्पि यथाभूतं पजानाति। एवम्पि खो, ब्राह्मण, सन्दिट्ठिको धम्मो होति …पे…।
Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṁ nappajānāti, paratthampi yathābhūtaṁ nappajānāti, ubhayatthampi yathābhūtaṁ nappajānāti. Rāge pahīne attatthampi yathābhūtaṁ pajānāti, paratthampi yathābhūtaṁ pajānāti, ubhayatthampi yathābhūtaṁ pajānāti. Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti …pe….
A greedy person doesn’t truly understand what’s for their own good, the good of another, or the good of both. When greed has been given up, they truly understand what’s for their own good, the good of another, or the good of both. This is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
दुट्ठो खो, ब्राह्मण, दोसेन …पे… मूळ्हो खो, ब्राह्मण, मोहेन अभिभूतो परियादिन्नचित्तो अत्तब्याबाधायपि चेतेति, परब्याबाधायपि चेतेति, उभयब्याबाधायपि चेतेति, चेतसिकम्पि दुक्खं दोमनस्सं पटिसंवेदेति। मोहे पहीने नेवत्तब्याबाधायपि चेतेति, न परब्याबाधायपि चेतेति, न उभयब्याबाधायपि चेतेति, न चेतसिकं दुक्खं दोमनस्सं पटिसंवेदेति।
Duṭṭho kho, brāhmaṇa, dosena …pe… mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti. Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti.
A hateful person … A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
मूळ्हो खो, ब्राह्मण, मोहेन अभिभूतो परियादिन्नचित्तो, कायेन दुच्चरितं चरति, वाचाय दुच्चरितं चरति, मनसा दुच्चरितं चरति। मोहे पहीने नेव कायेन दुच्चरितं चरति, न वाचाय दुच्चरितं चरति, न मनसा दुच्चरितं चरति।
Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto, kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. Mohe pahīne neva kāyena duccaritaṁ carati, na vācāya duccaritaṁ carati, na manasā duccaritaṁ carati.
A deluded person does bad things by way of body, speech, and mind. When delusion has been given up, they don’t do bad things by way of body, speech, and mind.
मूळ्हो खो, ब्राह्मण, मोहेन अभिभूतो परियादिन्नचित्तो अत्तत्थम्पि यथाभूतं नप्पजानाति, परत्थम्पि यथाभूतं नप्पजानाति, उभयत्थम्पि यथाभूतं नप्पजानाति। मोहे पहीने अत्तत्थम्पि यथाभूतं पजानाति, परत्थम्पि यथाभूतं पजानाति, उभयत्थम्पि यथाभूतं पजानाति। एवं खो, ब्राह्मण, सन्दिट्ठिको धम्मो होति अकालिको एहिपस्सिको ओपनेय्यिको पच्चत्तं वेदितब्बो विञ्ञूही”ति।
Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attatthampi yathābhūtaṁ nappajānāti, paratthampi yathābhūtaṁ nappajānāti, ubhayatthampi yathābhūtaṁ nappajānāti. Mohe pahīne attatthampi yathābhūtaṁ pajānāti, paratthampi yathābhūtaṁ pajānāti, ubhayatthampi yathābhūtaṁ pajānāti. Evaṁ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti.
A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both. When delusion has been given up, they truly understand what’s for their own good, the good of another, or the good of both. This, too, is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
“अभिक्कन्तं, भो गोतम …पे… उपासकं मं भवं गोतमो धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
“Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
“Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
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 »]
