| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय २
Aṅguttara Nikāya 2
Numbered Discourses 2.42–51
५। परिसवग्ग
5. Parisavagga
The Chapter on Assemblies
42
42
“द्वेमा, भिक्खवे, परिसा। कतमा द्वे? उत्ताना च परिसा गम्भीरा च परिसा। कतमा च, भिक्खवे, उत्ताना परिसा? इध, भिक्खवे, यस्सं परिसायं भिक्खू उद्धता होन्ति उन्नळा चपला मुखरा विकिण्णवाचा मुट्ठस्सती असम्पजाना असमाहिता विब्भन्तचित्ता पाकतिन्द्रिया। अयं वुच्चति, भिक्खवे, उत्ताना परिसा।
“Dvemā, bhikkhave, parisā. Katamā dve? Uttānā ca parisā gambhīrā ca parisā. Katamā ca, bhikkhave, uttānā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū uddhatā honti unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatī asampajānā asamāhitā vibbhantacittā pākatindriyā. Ayaṁ vuccati, bhikkhave, uttānā parisā.
“There are, bhikkhus, these two assemblies. What two? A shallow assembly and a deep assembly. And what is a shallow assembly? An assembly where the bhikkhus are restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties. This is called a shallow assembly.
कतमा च, भिक्खवे, गम्भीरा परिसा? इध, भिक्खवे, यस्सं परिसायं भिक्खू अनुद्धता होन्ति अनुन्नळा अचपला अमुखरा अविकिण्णवाचा उपट्ठितस्सती सम्पजाना समाहिता एकग्गचित्ता संवुतिन्द्रिया। अयं वुच्चति, भिक्खवे, गम्भीरा परिसा। इमा खो, भिक्खवे, द्वे परिसा। एतदग्गं, भिक्खवे, इमासं द्विन्नं परिसानं यदिदं गम्भीरा परिसा”ति।
Katamā ca, bhikkhave, gambhīrā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū anuddhatā honti anunnaḷā acapalā amukharā avikiṇṇavācā upaṭṭhitassatī sampajānā samāhitā ekaggacittā saṁvutindriyā. Ayaṁ vuccati, bhikkhave, gambhīrā parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ gambhīrā parisā”ti.
And what is a deep assembly? An assembly where the bhikkhus are not restless, insolent, fickle, scurrilous, or loose-tongued, but have established mindfulness, situational awareness, immersion, unified minds, and restrained faculties. This is called a deep assembly. These are the two assemblies. The better of these two assemblies is the deep assembly.”
४३
43
43
“द्वेमा, भिक्खवे, परिसा। कतमा द्वे? वग्गा च परिसा समग्गा च परिसा। कतमा च, भिक्खवे, वग्गा परिसा? इध, भिक्खवे, यस्सं परिसायं भिक्खू भण्डनजाता कलहजाता विवादापन्ना अञ्ञमञ्ञं मुखसत्तीहि वितुदन्ता विहरन्ति। अयं वुच्चति, भिक्खवे, वग्गा परिसा।
“Dvemā, bhikkhave, parisā. Katamā dve? Vaggā ca parisā samaggā ca parisā. Katamā ca, bhikkhave, vaggā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. Ayaṁ vuccati, bhikkhave, vaggā parisā.
“There are, bhikkhus, these two assemblies. What two? A divided assembly and a harmonious assembly. And what is a divided assembly? An assembly where the bhikkhus argue, quarrel, and dispute, continually wounding each other with barbed words. This is called a divided assembly.
कतमा च, भिक्खवे, समग्गा परिसा? इध, भिक्खवे, यस्सं परिसायं भिक्खू समग्गा सम्मोदमाना अविवदमाना खीरोदकीभूता अञ्ञमञ्ञं पियचक्खूहि सम्पस्सन्ता विहरन्ति। अयं वुच्चति, भिक्खवे, समग्गा परिसा। इमा खो, भिक्खवे, द्वे परिसा। एतदग्गं, भिक्खवे, इमासं द्विन्नं परिसानं यदिदं समग्गा परिसा”ति।
Katamā ca, bhikkhave, samaggā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti. Ayaṁ vuccati, bhikkhave, samaggā parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ samaggā parisā”ti.
And what is a harmonious assembly? An assembly where the bhikkhus live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. This is called a harmonious assembly. These are the two assemblies. The better of these two assemblies is the harmonious assembly.”
४४
44
44
“द्वेमा, भिक्खवे, परिसा। कतमा द्वे? अनग्गवती च परिसा अग्गवती च परिसा। कतमा च, भिक्खवे, अनग्गवती परिसा? इध, भिक्खवे, यस्सं परिसायं थेरा भिक्खू बाहुलिका होन्ति साथलिका, ओक्कमने पुब्बङ्गमा, पविवेके निक्खित्तधुरा, न वीरियं आरभन्ति अप्पत्तस्स पत्तिया अनधिगतस्स अधिगमाय असच्छिकतस्स सच्छिकिरियाय। तेसं पच्छिमा जनता दिट्ठानुगतिं आपज्जति। सापि होति बाहुलिका साथलिका, ओक्कमने पुब्बङ्गमा, पविवेके निक्खित्तधुरा, न वीरियं आरभति अप्पत्तस्स पत्तिया अनधिगतस्स अधिगमाय असच्छिकतस्स सच्छिकिरियाय। अयं वुच्चति, भिक्खवे, अनग्गवती परिसा।
“Dvemā, bhikkhave, parisā. Katamā dve? Anaggavatī ca parisā aggavatī ca parisā. Katamā ca, bhikkhave, anaggavatī parisā? Idha, bhikkhave, yassaṁ parisāyaṁ therā bhikkhū bāhulikā1 honti sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. Sāpi hoti bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṁ vuccati, bhikkhave, anaggavatī parisā.
“There are, bhikkhus, these two assemblies. What two? An assembly of the worst and an assembly of the best. And what is an assembly of the worst? An assembly where the senior bhikkhus are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after follow their example. They too become indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is called an assembly of the worst.
कतमा च, भिक्खवे, अग्गवती परिसा? इध, भिक्खवे, यस्सं परिसायं थेरा भिक्खू न बाहुलिका होन्ति न साथलिका, ओक्कमने निक्खित्तधुरा, पविवेके पुब्बङ्गमा, वीरियं आरभन्ति अप्पत्तस्स पत्तिया अनधिगतस्स अधिगमाय असच्छिकतस्स सच्छिकिरियाय। तेसं पच्छिमा जनता दिट्ठानुगतिं आपज्जति। सापि होति न बाहुलिका न साथलिका, ओक्कमने निक्खित्तधुरा, पविवेके पुब्बङ्गमा, वीरियं आरभति अप्पत्तस्स पत्तिया अनधिगतस्स अधिगमाय असच्छिकतस्स सच्छिकिरियाय। अयं वुच्चति, भिक्खवे, अग्गवती परिसा। इमा खो, भिक्खवे, द्वे परिसा। एतदग्गं, भिक्खवे, इमासं द्विन्नं परिसानं यदिदं अग्गवती परिसा”ति।
Katamā ca, bhikkhave, aggavatī parisā? Idha, bhikkhave, yassaṁ parisāyaṁ therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṁ vuccati, bhikkhave, aggavatī parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ aggavatī parisā”ti.
And what is an assembly of the best? An assembly where the senior bhikkhus are not indulgent or slack, nor are they backsliders; instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after follow their example. They too are not indulgent or slack, nor are they backsliders; instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is called an assembly of the best. These are the two assemblies. The better of these two assemblies is the assembly of the best.”
४५
45
45
“द्वेमा, भिक्खवे, परिसा। कतमा द्वे? अनरिया च परिसा अरिया च परिसा। कतमा च, भिक्खवे, अनरिया परिसा? इध, भिक्खवे, यस्सं परिसायं भिक्खू ‘इदं दुक्खन्ऽति यथाभूतं नप्पजानन्ति, ‘अयं दुक्खसमुदयोऽति यथाभूतं नप्पजानन्ति, ‘अयं दुक्खनिरोधोऽति यथाभूतं नप्पजानन्ति, ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति यथाभूतं नप्पजानन्ति। अयं वुच्चति, भिक्खवे, अनरिया परिसा।
“Dvemā, bhikkhave, parisā. Katamā dve? Anariyā ca parisā ariyā ca parisā. Katamā ca, bhikkhave, anariyā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti. Ayaṁ vuccati, bhikkhave, anariyā parisā.
“There are, bhikkhus, these two assemblies. What two? An ignoble assembly and a noble assembly. And what is an ignoble assembly? An assembly where the bhikkhus don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called an ignoble assembly.
कतमा च, भिक्खवे, अरिया परिसा? इध, भिक्खवे, यस्सं परिसायं भिक्खू ‘इदं दुक्खन्ऽति यथाभूतं पजानन्ति, ‘अयं दुक्खसमुदयोऽति यथाभूतं पजानन्ति, ‘अयं दुक्खनिरोधोऽति यथाभूतं पजानन्ति, ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति यथाभूतं पजानन्ति। अयं वुच्चति, भिक्खवे, अरिया परिसा। इमा खो, भिक्खवे, द्वे परिसा। एतदग्गं, भिक्खवे, इमासं द्विन्नं परिसानं यदिदं अरिया परिसा”ति।
Katamā ca, bhikkhave, ariyā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti. Ayaṁ vuccati, bhikkhave, ariyā parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ ariyā parisā”ti.
And what is a noble assembly? An assembly where the bhikkhus truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called a noble assembly. These are the two assemblies. The better of these two assemblies is the noble assembly.”
४६
46
46
“द्वेमा, भिक्खवे, परिसा। कतमा द्वे? परिसाकसटो च परिसामण्डो च। कतमो च, भिक्खवे, परिसाकसटो? इध, भिक्खवे, यस्सं परिसायं भिक्खू छन्दागतिं गच्छन्ति, दोसागतिं गच्छन्ति, मोहागतिं गच्छन्ति, भयागतिं गच्छन्ति। अयं वुच्चति, भिक्खवे, परिसाकसटो।
“Dvemā, bhikkhave, parisā. Katamā dve? Parisākasaṭo ca parisāmaṇḍo ca. Katamo ca, bhikkhave, parisākasaṭo? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū chandāgatiṁ gacchanti, dosāgatiṁ gacchanti, mohāgatiṁ gacchanti, bhayāgatiṁ gacchanti. Ayaṁ vuccati, bhikkhave, parisākasaṭo.
“There are, bhikkhus, these two assemblies. What two? An assembly of the dregs and an assembly of the cream. And what is an assembly of the dregs? An assembly where the bhikkhus make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. This is called an assembly of the dregs.
कतमो च, भिक्खवे, परिसामण्डो? इध, भिक्खवे, यस्सं परिसायं भिक्खू न छन्दागतिं गच्छन्ति, न दोसागतिं गच्छन्ति, न मोहागतिं गच्छन्ति, न भयागतिं गच्छन्ति। अयं वुच्चति, भिक्खवे, परिसामण्डो। इमा खो, भिक्खवे, द्वे परिसा। एतदग्गं, भिक्खवे, इमासं द्विन्नं परिसानं यदिदं परिसामण्डो”ति।
Katamo ca, bhikkhave, parisāmaṇḍo? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū na chandāgatiṁ gacchanti, na dosāgatiṁ gacchanti, na mohāgatiṁ gacchanti, na bhayāgatiṁ gacchanti. Ayaṁ vuccati, bhikkhave, parisāmaṇḍo. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ parisāmaṇḍo”ti.
And what is an assembly of the cream? An assembly where the bhikkhus make decisions unprejudiced by favoritism, hostility, stupidity, and cowardice. This is called an assembly of the cream. These are the two assemblies. The better of these two assemblies is the assembly of the cream.”
४७
47
47
“द्वेमा, भिक्खवे, परिसा। कतमा द्वे? ओक्काचितविनीता परिसा नोपटिपुच्छाविनीता, पटिपुच्छाविनीता परिसा नोओक्काचितविनीता। कतमा च, भिक्खवे, ओक्काचितविनीता परिसा नोपटिपुच्छाविनीता? इध, भिक्खवे, यस्सं परिसायं भिक्खू ये ते सुत्तन्ता तथागतभासिता गम्भीरा गम्भीरत्था लोकुत्तरा सुञ्ञतापटिसंयुत्ता तेसु भञ्ञमानेसु न सुस्सूसन्ति न सोतं ओदहन्ति न अञ्ञा चित्तं उपट्ठपेन्ति न च ते धम्मे उग्गहेतब्बं परियापुणितब्बं मञ्ञन्ति। ये पन ते सुत्तन्ता कविता कावेय्या चित्तक्खरा चित्तब्यञ्जना बाहिरका सावकभासिता तेसु भञ्ञमानेसु सुस्सूसन्ति सोतं ओदहन्ति अञ्ञा चित्तं उपट्ठपेन्ति, ते धम्मे उग्गहेतब्बं परियापुणितब्बं मञ्ञन्ति, ते च तं धम्मं परियापुणित्वा न चेव अञ्ञमञ्ञं पटिपुच्छन्ति न च पटिविचरन्ति: ‘इदं कथं, इमस्स को अत्थोऽति? ते अविवटञ्चेव न विवरन्ति, अनुत्तानीकतञ्च न उत्तानीकरोन्ति, अनेकविहितेसु च कङ्खाठानियेसु धम्मेसु कङ्खं न पटिविनोदेन्ति। अयं वुच्चति, भिक्खवे, ओक्काचितविनीता परिसा नो पटिपुच्छाविनीता।
“Dvemā, bhikkhave, parisā. Katamā dve? Okkācitavinītā parisā nopaṭipucchāvinītā, paṭipucchāvinītā parisā nookkācitavinītā. Katamā ca, bhikkhave, okkācitavinītā parisā nopaṭipucchāvinītā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti. Ye pana te suttantā kavitā2 kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti, te ca taṁ dhammaṁ pariyāpuṇitvā na ceva aññamaññaṁ paṭipucchanti na ca paṭivicaranti: ‘idaṁ kathaṁ, imassa ko attho’ti? Te avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ na paṭivinodenti. Ayaṁ vuccati, bhikkhave, okkācitavinītā parisā no paṭipucchāvinītā.
“There are, bhikkhus, these two assemblies. What two? An assembly educated in fancy talk, not in questioning, and an assembly educated in questioning, not in fancy talk. And what is an assembly educated in fancy talk, not in questioning? It is an assembly where, when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the bhikkhus do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing. But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the bhikkhus do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing. But when they’ve learned those teachings they don’t question or examine each other, saying: ‘Why does it say this? What does that mean?’ So they don’t clarify what is unclear, or reveal what is obscure, or dispel doubt regarding the many doubtful matters. This is called an assembly educated in fancy talk, not in questioning.
कतमा च, भिक्खवे, पटिपुच्छाविनीता परिसा नोओक्काचितविनीता? इध, भिक्खवे, यस्सं परिसायं भिक्खू ये ते सुत्तन्ता कविता कावेय्या चित्तक्खरा चित्तब्यञ्जना बाहिरका सावकभासिता तेसु भञ्ञमानेसु न सुस्सूसन्ति न सोतं ओदहन्ति न अञ्ञा चित्तं उपट्ठपेन्ति, न च ते धम्मे उग्गहेतब्बं परियापुणितब्बं मञ्ञन्ति। ये पन ते सुत्तन्ता तथागतभासिता गम्भीरा गम्भीरत्था लोकुत्तरा सुञ्ञतापटिसंयुत्ता तेसु भञ्ञमानेसु सुस्सूसन्ति सोतं ओदहन्ति अञ्ञा चित्तं उपट्ठपेन्ति, ते च धम्मे उग्गहेतब्बं परियापुणितब्बं मञ्ञन्ति। ते तं धम्मं परियापुणित्वा अञ्ञमञ्ञं पटिपुच्छन्ति पटिविचरन्ति: ‘इदं कथं, इमस्स को अत्थोऽति? ते अविवटञ्चेव विवरन्ति, अनुत्तानीकतञ्च उत्तानीकरोन्ति, अनेकविहितेसु च कङ्खाठानियेसु धम्मेसु कङ्खं पटिविनोदेन्ति। अयं वुच्चति, भिक्खवे, पटिपुच्छाविनीता परिसा नोओक्काचितविनीता। इमा खो, भिक्खवे, द्वे परिसा। एतदग्गं, भिक्खवे, इमासं द्विन्नं परिसानं यदिदं पटिपुच्छाविनीता परिसा नोओक्काचितविनीता”ति।
Katamā ca, bhikkhave, paṭipucchāvinītā parisā nookkācitavinītā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti, na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti. Ye pana te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti. Te taṁ dhammaṁ pariyāpuṇitvā aññamaññaṁ paṭipucchanti paṭivicaranti: ‘idaṁ kathaṁ, imassa ko attho’ti? Te avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti. Ayaṁ vuccati, bhikkhave, paṭipucchāvinītā parisā nookkācitavinītā. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ paṭipucchāvinītā parisā nookkācitavinītā”ti.
And what is an assembly educated in questioning, not in fancy talk? It is an assembly where, when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the bhikkhus do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing. But when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the bhikkhus do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing. And when they’ve learned those teachings they question and examine each other, saying: ‘Why does it say this? What does that mean?’ So they clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. This is called an assembly educated in questioning, not in fancy talk. These are the two assemblies. The better of these two assemblies is the assembly educated in questioning, not in fancy talk.”
४८
48
48
“द्वेमा, भिक्खवे, परिसा। कतमा द्वे? आमिसगरु परिसा नो सद्धम्मगरु, सद्धम्मगरु परिसा नो आमिसगरु। कतमा च, भिक्खवे, आमिसगरु परिसा नो सद्धम्मगरु? इध, भिक्खवे, यस्सं परिसायं भिक्खू गिहीनं ओदातवसनानं सम्मुखा अञ्ञमञ्ञस्स वण्णं भासन्ति: ‘असुको भिक्खु उभतोभागविमुत्तो, असुको पञ्ञाविमुत्तो, असुको कायसक्खी, असुको दिट्ठिप्पत्तो, असुको सद्धाविमुत्तो, असुको धम्मानुसारी, असुको सद्धानुसारी, असुको सीलवा कल्याणधम्मो, असुको दुस्सीलो पापधम्मोऽति। ते तेन लाभं लभन्ति। ते तं लाभं लभित्वा गथिता मुच्छिता अज्झोपन्ना अनादीनवदस्साविनो अनिस्सरणपञ्ञा परिभुञ्जन्ति। अयं वुच्चति, भिक्खवे, आमिसगरु परिसा नो सद्धम्मगरु।
“Dvemā, bhikkhave, parisā. Katamā dve? Āmisagaru parisā no saddhammagaru, saddhammagaru parisā no āmisagaru. Katamā ca, bhikkhave, āmisagaru parisā no saddhammagaru? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū gihīnaṁ odātavasanānaṁ sammukhā aññamaññassa vaṇṇaṁ bhāsanti: ‘asuko bhikkhu ubhatobhāgavimutto, asuko paññāvimutto, asuko kāyasakkhī, asuko diṭṭhippatto, asuko saddhāvimutto, asuko dhammānusārī, asuko saddhānusārī, asuko sīlavā kalyāṇadhammo, asuko dussīlo pāpadhammo’ti. Te tena lābhaṁ labhanti. Te taṁ lābhaṁ labhitvā gathitā3 mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti. Ayaṁ vuccati, bhikkhave, āmisagaru parisā no saddhammagaru.
“There are, bhikkhus, these two assemblies. What two? An assembly that values things of the flesh, not the true teaching, and an assembly that values the true teaching, not things of the flesh. And what is an assembly that values things of the flesh, not the true teaching? It is an assembly where the bhikkhus praise each other in front of the white-clothed laypeople, saying: ‘The bhikkhu so-and-so is freed both ways; so-and-so is freed by wisdom; so-and-so is a personal witness; so-and-so is attained to view; so-and-so is freed by faith; so-and-so is a follower of the teachings; so-and-so is a follower by faith; so-and-so is ethical, of good character; so-and-so is unethical, of bad character.’ In this way they get things of the flesh. And when they get these things, they use them tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. This is called an assembly that values things of the flesh, not the true teaching.
कतमा च, भिक्खवे, सद्धम्मगरु परिसा नोआमिसगरु? इध, भिक्खवे, यस्सं परिसायं भिक्खू गिहीनं ओदातवसनानं सम्मुखा अञ्ञमञ्ञस्स वण्णं न भासन्ति: ‘असुको भिक्खु उभतोभागविमुत्तो, असुको पञ्ञाविमुत्तो, असुको कायसक्खी, असुको दिट्ठिप्पत्तो, असुको सद्धाविमुत्तो, असुको धम्मानुसारी, असुको सद्धानुसारी, असुको सीलवा कल्याणधम्मो, असुको दुस्सीलो पापधम्मोऽति। ते तेन लाभं लभन्ति। ते तं लाभं लभित्वा अगथिता अमुच्छिता अनज्झोसन्ना आदीनवदस्साविनो निस्सरणपञ्ञा परिभुञ्जन्ति। अयं वुच्चति, भिक्खवे, सद्धम्मगरु परिसा नोआमिसगरु। इमा खो, भिक्खवे, द्वे परिसा। एतदग्गं, भिक्खवे, इमासं द्विन्नं परिसानं यदिदं सद्धम्मगरु परिसा नोआमिसगरू”ति।
Katamā ca, bhikkhave, saddhammagaru parisā noāmisagaru? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū gihīnaṁ odātavasanānaṁ sammukhā aññamaññassa vaṇṇaṁ na bhāsanti: ‘asuko bhikkhu ubhatobhāgavimutto, asuko paññāvimutto, asuko kāyasakkhī, asuko diṭṭhippatto, asuko saddhāvimutto, asuko dhammānusārī, asuko saddhānusārī, asuko sīlavā kalyāṇadhammo, asuko dussīlo pāpadhammo’ti. Te tena lābhaṁ labhanti. Te taṁ lābhaṁ labhitvā agathitā amucchitā anajjhosannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti. Ayaṁ vuccati, bhikkhave, saddhammagaru parisā noāmisagaru. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ saddhammagaru parisā noāmisagarū”ti.
And what is an assembly that values the true teaching, not things of the flesh? It is an assembly where the bhikkhus don’t praise each other in front of the white-clothed laypeople, saying: ‘The bhikkhu so-and-so is freed both ways; so-and-so is freed by wisdom; so-and-so is a personal witness; so-and-so is attained to view; so-and-so is freed by faith; so-and-so is a follower of the teachings; so-and-so is a follower by faith; so-and-so is ethical, of good character; so-and-so is unethical, of bad character.’ In this way they get things of the flesh. And when they get these things, they use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This is called an assembly that values the true teaching, not things of the flesh. These are the two assemblies. The better of these two assemblies is the assembly that values the true teaching, not things of the flesh.”
४९
49
49
“द्वेमा, भिक्खवे, परिसा। कतमा द्वे? विसमा च परिसा समा च परिसा। कतमा च, भिक्खवे, विसमा परिसा? इध, भिक्खवे, यस्सं परिसायं अधम्मकम्मानि पवत्तन्ति धम्मकम्मानि नप्पवत्तन्ति, अविनयकम्मानि पवत्तन्ति विनयकम्मानि नप्पवत्तन्ति, अधम्मकम्मानि दिप्पन्ति धम्मकम्मानि न दिप्पन्ति, अविनयकम्मानि दिप्पन्ति विनयकम्मानि न दिप्पन्ति। अयं वुच्चति, भिक्खवे, विसमा परिसा। (…)
“Dvemā, bhikkhave, parisā. Katamā dve? Visamā ca parisā samā ca parisā. Katamā ca, bhikkhave, visamā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ adhammakammāni pavattanti dhammakammāni nappavattanti, avinayakammāni pavattanti vinayakammāni nappavattanti, adhammakammāni dippanti dhammakammāni na dippanti, avinayakammāni dippanti vinayakammāni na dippanti. Ayaṁ vuccati, bhikkhave, visamā parisā. (…)
“There are, bhikkhus, these two assemblies. What two? An unjust assembly and a just assembly. And what is an unjust assembly? An assembly where legal acts against the teaching proceed, while legal acts in line with the teaching don’t proceed. Legal acts against the training proceed, while legal acts in line with the training don’t proceed. Legal acts against the teaching are explained, while legal acts in line with the teaching aren’t explained. Legal acts against the training are explained, while legal acts in line with the training aren’t explained. This is called an unjust assembly.
कतमा च, भिक्खवे, समा परिसा? इध, भिक्खवे, यस्सं परिसायं धम्मकम्मानि पवत्तन्ति अधम्मकम्मानि नप्पवत्तन्ति, विनयकम्मानि पवत्तन्ति अविनयकम्मानि नप्पवत्तन्ति, धम्मकम्मानि दिप्पन्ति अधम्मकम्मानि न दिप्पन्ति, विनयकम्मानि दिप्पन्ति अविनयकम्मानि न दिप्पन्ति। अयं वुच्चति, भिक्खवे, समा परिसा। (…) इमा खो, भिक्खवे, द्वे परिसा। एतदग्गं, भिक्खवे, इमासं द्विन्नं परिसानं यदिदं समा परिसा”ति।
Katamā ca, bhikkhave, samā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ dhammakammāni pavattanti adhammakammāni nappavattanti, vinayakammāni pavattanti avinayakammāni nappavattanti, dhammakammāni dippanti adhammakammāni na dippanti, vinayakammāni dippanti avinayakammāni na dippanti. Ayaṁ vuccati, bhikkhave, samā parisā. (…) Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ samā parisā”ti.
And what is a just assembly? An assembly where legal acts in line with the teaching proceed, while legal acts against the teaching don’t proceed. Legal acts in line with the training proceed, while legal acts against the training don’t proceed. Legal acts in line with the teaching are explained, while legal acts against the teaching aren’t explained. Legal acts in line with the training are explained, while legal acts against the training aren’t explained. This is called a just assembly. These are the two assemblies. The better of these two assemblies is the just assembly.”
५०
50
50
“द्वेमा, भिक्खवे, परिसा। कतमा द्वे? अधम्मिका च परिसा धम्मिका च परिसा …पे… इमा खो, भिक्खवे, द्वे परिसा। एतदग्गं, भिक्खवे, इमासं द्विन्नं परिसानं यदिदं धम्मिका परिसा”ति।
“Dvemā, bhikkhave, parisā. Katamā dve? Adhammikā ca parisā dhammikā ca parisā …pe… imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ dhammikā parisā”ti.
“There are, bhikkhus, these two assemblies. What two? An unprincipled assembly and a principled assembly … The better of these two assemblies is the principled assembly.”
५१
51
51
“द्वेमा, भिक्खवे, परिसा। कतमा द्वे? अधम्मवादिनी च परिसा धम्मवादिनी च परिसा। कतमा च, भिक्खवे, अधम्मवादिनी परिसा? इध, भिक्खवे, यस्सं परिसायं भिक्खू अधिकरणं आदियन्ति धम्मिकं वा अधम्मिकं वा। ते तं अधिकरणं आदियित्वा न चेव अञ्ञमञ्ञं सञ्ञापेन्ति न च सञ्ञत्तिं उपगच्छन्ति, न च निज्झापेन्ति न च निज्झत्तिं उपगच्छन्ति। ते असञ्ञत्तिबला अनिज्झत्तिबला अप्पटिनिस्सग्गमन्तिनो तमेव अधिकरणं थामसा परामासा अभिनिविस्स वोहरन्ति: ‘इदमेव सच्चं मोघमञ्ञन्ऽति। अयं वुच्चति, भिक्खवे, अधम्मवादिनी परिसा।
“Dvemā, bhikkhave, parisā. Katamā dve? Adhammavādinī ca parisā dhammavādinī ca parisā. Katamā ca, bhikkhave, adhammavādinī parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū adhikaraṇaṁ ādiyanti dhammikaṁ vā adhammikaṁ vā. Te taṁ adhikaraṇaṁ ādiyitvā na ceva aññamaññaṁ saññāpenti na ca saññattiṁ upagacchanti, na ca nijjhāpenti na ca nijjhattiṁ upagacchanti. Te asaññattibalā anijjhattibalā appaṭinissaggamantino tameva adhikaraṇaṁ thāmasā parāmāsā4 abhinivissa voharanti: ‘idameva saccaṁ moghamaññan’ti. Ayaṁ vuccati, bhikkhave, adhammavādinī parisā.
“There are, bhikkhus, these two assemblies. What two? An assembly with unprincipled speech, and an assembly with principled speech. And what is an assembly with unprincipled speech? It is an assembly where the bhikkhus take up disciplinary issues, whether legitimate or not. But they don’t persuade each other or allow themselves to be persuaded, nor do they convince each other or allow themselves to be convinced. Unable to persuade or convince each other, they can’t let go of their opinions. They obstinately stick to that disciplinary issue, insisting that: ‘This is the only truth, other ideas are silly.’ This is called an assembly with unprincipled speech.
कतमा च, भिक्खवे, धम्मवादिनी परिसा? इध, भिक्खवे, यस्सं परिसायं भिक्खू अधिकरणं आदियन्ति धम्मिकं वा अधम्मिकं वा। ते तं अधिकरणं आदियित्वा अञ्ञमञ्ञं सञ्ञापेन्ति चेव सञ्ञत्तिञ्च उपगच्छन्ति, निज्झापेन्ति चेव निज्झत्तिञ्च उपगच्छन्ति। ते सञ्ञत्तिबला निज्झत्तिबला पटिनिस्सग्गमन्तिनो, न तमेव अधिकरणं थामसा परामासा अभिनिविस्स वोहरन्ति: ‘इदमेव सच्चं मोघमञ्ञन्ऽति। अयं वुच्चति, भिक्खवे, धम्मवादिनी परिसा। इमा खो, भिक्खवे, द्वे परिसा। एतदग्गं, भिक्खवे, इमासं द्विन्नं परिसानं यदिदं धम्मवादिनी परिसा”ति।
Katamā ca, bhikkhave, dhammavādinī parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū adhikaraṇaṁ ādiyanti dhammikaṁ vā adhammikaṁ vā. Te taṁ adhikaraṇaṁ ādiyitvā aññamaññaṁ saññāpenti ceva saññattiñca upagacchanti, nijjhāpenti ceva nijjhattiñca upagacchanti. Te saññattibalā nijjhattibalā paṭinissaggamantino, na tameva adhikaraṇaṁ thāmasā parāmāsā abhinivissa voharanti: ‘idameva saccaṁ moghamaññan’ti. Ayaṁ vuccati, bhikkhave, dhammavādinī parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ dhammavādinī parisā”ti.
And what is an assembly with principled speech? It is an assembly where the bhikkhus take up disciplinary issues, whether legitimate or not. Then they persuade each other or allow themselves to be persuaded, and they convince each other or allow themselves to be convinced. Since they are able to persuade and convince each other, they let go of their opinions. They don’t obstinately stick to that disciplinary issue or insist that: ‘This is the only truth, other ideas are silly.’ This is called an assembly with principled speech. These are the two assemblies. The better of these two assemblies is the assembly with principled speech.”
परिसवग्गो पञ्चमो।
Parisavaggo pañcamo.
तस्सुद्दानं
Tassuddānaṁ
उत्ताना वग्गा अग्गवती, अरिया कसटो च पञ्चमो; ओक्काचितआमिसञ्चेव, विसमा अधम्माधम्मियेन चाति।
Uttānā vaggā aggavatī, Ariyā kasaṭo ca pañcamo; Okkācitaāmisañceva, Visamā adhammādhammiyena cāti.
पठमो पण्णासको समत्तो।
Paṭhamo 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 »]
Footnotes:
