| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ४।२००
Aṅguttara Nikāya 4.200
Numbered Discourses 4.200
२०। महावग्ग
20. Mahāvagga
20. The Great Chapter
पेमसुत्त
Pemasutta
Love and Hate
“चत्तारिमानि, भिक्खवे, पेमानि जायन्ति। कतमानि चत्तारि?
“Cattārimāni, bhikkhave, pemāni1 jāyanti. Katamāni cattāri?
“Bhikkhus, these four things are born of love and hate. What four?
पेमा पेमं जायति,
Pemā pemaṁ jāyati,
Love is born of love,
पेमा दोसो जायति,
pemā doso jāyati,
hate is born of love,
दोसा पेमं जायति,
dosā pemaṁ jāyati,
love is born of hate, and
दोसा दोसो जायति।
dosā doso jāyati.
hate is born of hate.
कथञ्च, भिक्खवे, पेमा पेमं जायति? इध, भिक्खवे, पुग्गलो पुग्गलस्स इट्ठो होति कन्तो मनापो। तं परे इट्ठेन कन्तेन मनापेन समुदाचरन्ति। तस्स एवं होति: ‘यो खो म्यायं पुग्गलो इट्ठो कन्तो मनापो, तं परे इट्ठेन कन्तेन मनापेन समुदाचरन्तीऽति। सो तेसु पेमं जनेति। एवं खो, भिक्खवे, पेमा पेमं जायति।
Kathañca, bhikkhave, pemā pemaṁ jāyati? Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo. Taṁ pare iṭṭhena kantena manāpena samudācaranti. Tassa evaṁ hoti: ‘yo kho myāyaṁ puggalo iṭṭho kanto manāpo, taṁ pare iṭṭhena kantena manāpena samudācarantī’ti. So tesu pemaṁ janeti. Evaṁ kho, bhikkhave, pemā pemaṁ jāyati.
And how is love born of love? It’s when someone likes, loves, and cares for a person. Others treat that person with liking, love, and care. They think: ‘These others like the person I like.’ And so love for them springs up. That’s how love is born of love.
कथञ्च, भिक्खवे, पेमा दोसो जायति? इध, भिक्खवे, पुग्गलो पुग्गलस्स इट्ठो होति कन्तो मनापो। तं परे अनिट्ठेन अकन्तेन अमनापेन समुदाचरन्ति। तस्स एवं होति: ‘यो खो म्यायं पुग्गलो इट्ठो कन्तो मनापो, तं परे अनिट्ठेन अकन्तेन अमनापेन समुदाचरन्तीऽति। सो तेसु दोसं जनेति। एवं खो, भिक्खवे, पेमा दोसो जायति।
Kathañca, bhikkhave, pemā doso jāyati? Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo. Taṁ pare aniṭṭhena akantena amanāpena samudācaranti. Tassa evaṁ hoti: ‘yo kho myāyaṁ puggalo iṭṭho kanto manāpo, taṁ pare aniṭṭhena akantena amanāpena samudācarantī’ti. So tesu dosaṁ janeti. Evaṁ kho, bhikkhave, pemā doso jāyati.
And how is hate born of love? It’s when someone likes, loves, and cares for a person. Others treat that person with disliking, loathing, and detestation. They think: ‘These others dislike the person I like.’ And so hate for them springs up. That’s how hate is born of love.
कथञ्च, भिक्खवे, दोसा पेमं जायति? इध, भिक्खवे, पुग्गलो पुग्गलस्स अनिट्ठो होति अकन्तो अमनापो। तं परे अनिट्ठेन अकन्तेन अमनापेन समुदाचरन्ति। तस्स एवं होति: ‘यो खो म्यायं पुग्गलो अनिट्ठो अकन्तो अमनापो, तं परे अनिट्ठेन अकन्तेन अमनापेन समुदाचरन्तीऽति। सो तेसु पेमं जनेति। एवं खो, भिक्खवे, दोसा पेमं जायति।
Kathañca, bhikkhave, dosā pemaṁ jāyati? Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo. Taṁ pare aniṭṭhena akantena amanāpena samudācaranti. Tassa evaṁ hoti: ‘yo kho myāyaṁ puggalo aniṭṭho akanto amanāpo, taṁ pare aniṭṭhena akantena amanāpena samudācarantī’ti. So tesu pemaṁ janeti. Evaṁ kho, bhikkhave, dosā pemaṁ jāyati.
And how is love born of hate? It’s when someone dislikes, loathes, and detests a person. Others treat that person with disliking, loathing, and detestation. They think: ‘These others dislike the person I dislike.’ And so love for them springs up. That’s how love is born of hate.
कथञ्च, भिक्खवे, दोसा दोसो जायति? इध, भिक्खवे, पुग्गलो पुग्गलस्स अनिट्ठो होति अकन्तो अमनापो। तं परे इट्ठेन कन्तेन मनापेन समुदाचरन्ति। तस्स एवं होति: ‘यो खो म्यायं पुग्गलो अनिट्ठो अकन्तो अमनापो, तं परे इट्ठेन कन्तेन मनापेन समुदाचरन्तीऽति। सो तेसु दोसं जनेति। एवं खो, भिक्खवे, दोसा दोसो जायति।
Kathañca, bhikkhave, dosā doso jāyati? Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo. Taṁ pare iṭṭhena kantena manāpena samudācaranti. Tassa evaṁ hoti: ‘yo kho myāyaṁ puggalo aniṭṭho akanto amanāpo, taṁ pare iṭṭhena kantena manāpena samudācarantī’ti. So tesu dosaṁ janeti. Evaṁ kho, bhikkhave, dosā doso jāyati.
And how is hate born of hate? It’s when someone dislikes, loathes, and detests a person. Others treat that person with liking, love, and care. They think: ‘These others like the person I dislike.’ And so hate for them springs up. That’s how hate is born of hate.
इमानि खो, भिक्खवे, चत्तारि पेमानि जायन्ति।
Imāni kho, bhikkhave, cattāri pemāni jāyanti.
These are the four things that are born of love and hate.
यस्मिं, भिक्खवे, समये भिक्खु विविच्चेव कामेहि …पे… पठमं झानं उपसम्पज्ज विहरति, यम्पिस्स पेमा पेमं जायति तम्पिस्स तस्मिं समये न होति, योपिस्स पेमा दोसो जायति सोपिस्स तस्मिं समये न होति, यम्पिस्स दोसा पेमं जायति तम्पिस्स तस्मिं समये न होति, योपिस्स दोसा दोसो जायति सोपिस्स तस्मिं समये न होति।
Yasmiṁ, bhikkhave, samaye bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati, yampissa pemā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṁ samaye na hoti, yampissa dosā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṁ samaye na hoti.
A time comes when a bhikkhu … enters and remains in the first jhāna. At that time they have no love born of love, hate born of love, love born of hate, or hate born of hate.
यस्मिं, भिक्खवे, समये भिक्खु वितक्कविचारानं वूपसमा …पे… दुतियं झानं …पे… ततियं झानं …पे… चतुत्थं झानं उपसम्पज्ज विहरति, यम्पिस्स पेमा पेमं जायति तम्पिस्स तस्मिं समये न होति, योपिस्स पेमा दोसो जायति सोपिस्स तस्मिं समये न होति, यम्पिस्स दोसा पेमं जायति तम्पिस्स तस्मिं समये न होति, योपिस्स दोसा दोसो जायति सोपिस्स तस्मिं समये न होति।
Yasmiṁ, bhikkhave, samaye bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati, yampissa pemā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṁ samaye na hoti, yampissa dosā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṁ samaye na hoti.
A time comes when a bhikkhu … enters and remains in the second jhāna … third jhāna … fourth jhāna. At that time they have no love born of love, hate born of love, love born of hate, or hate born of hate.
यस्मिं, भिक्खवे, समये भिक्खु आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरति, यम्पिस्स पेमा पेमं जायति तम्पिस्स पहीनं होति उच्छिन्नमूलं तालावत्थुकतं अनभावङ्कतं आयतिं अनुप्पादधम्मं, योपिस्स पेमा दोसो जायति सोपिस्स पहीनो होति उच्छिन्नमूलो तालावत्थुकतो अनभावङ्कतो आयतिं अनुप्पादधम्मो, यम्पिस्स दोसा पेमं जायति तम्पिस्स पहीनं होति उच्छिन्नमूलं तालावत्थुकतं अनभावङ्कतं आयतिं अनुप्पादधम्मं, योपिस्स दोसा दोसो जायति सोपिस्स पहीनो होति उच्छिन्नमूलो तालावत्थुकतो अनभावङ्कतो आयतिं अनुप्पादधम्मो। अयं वुच्चति, भिक्खवे, भिक्खु नेव उस्सेनेति न पटिसेनेति न धूपायति न पज्जलति न सम्पज्झायति।
Yasmiṁ, bhikkhave, samaye bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, yampissa pemā pemaṁ jāyati tampissa pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ, yopissa pemā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, yampissa dosā pemaṁ jāyati tampissa pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ, yopissa dosā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Ayaṁ vuccati, bhikkhave, bhikkhu neva usseneti na paṭiseneti2 na dhūpāyati na pajjalati na sampajjhāyati.
A time comes when a bhikkhu realizes 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. At that time any love born of love, hate born of love, love born of hate, or hate born of hate is given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. This is called a bhikkhu who doesn’t draw close or push back or fume or ignite or burn up.
कथञ्च, भिक्खवे, भिक्खु उस्सेनेति? इध, भिक्खवे, भिक्खु रूपं अत्ततो समनुपस्सति, रूपवन्तं वा अत्तानं, अत्तनि वा रूपं, रूपस्मिं वा अत्तानं; वेदनं अत्ततो समनुपस्सति, वेदनावन्तं वा अत्तानं, अत्तनि वा वेदनं, वेदनाय वा अत्तानं; सञ्ञं अत्ततो समनुपस्सति, सञ्ञावन्तं वा अत्तानं, अत्तनि वा सञ्ञं, सञ्ञाय वा अत्तानं; सङ्खारे अत्ततो समनुपस्सति, सङ्खारवन्तं वा अत्तानं, अत्तनि वा सङ्खारे, सङ्खारेसु वा अत्तानं; विञ्ञाणं अत्ततो समनुपस्सति, विञ्ञाणवन्तं वा अत्तानं, अत्तनि वा विञ्ञाणं, विञ्ञाणस्मिं वा अत्तानं। एवं खो, भिक्खवे, भिक्खु उस्सेनेति।
Kathañca, bhikkhave, bhikkhu usseneti? Idha, bhikkhave, bhikkhu rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ; vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ, attani vā vedanaṁ, vedanāya vā attānaṁ; saññaṁ attato samanupassati, saññāvantaṁ vā attānaṁ, attani vā saññaṁ, saññāya vā attānaṁ; saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ, attani vā saṅkhāre, saṅkhāresu vā attānaṁ; viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Evaṁ kho, bhikkhave, bhikkhu usseneti.
And how does a bhikkhu draw close? It’s when a bhikkhu regards form as self, self as having form, form in self, or self in form. They regard feeling as self, self as having feeling, feeling in self, or self in feeling. They regard perception as self, self as having perception, perception in self, or self in perception. They regard choices as self, self as having choices, choices in self, or self in choices. They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how a bhikkhu draws close.
कथञ्च, भिक्खवे, भिक्खु न उस्सेनेति? इध, भिक्खवे, भिक्खु न रूपं अत्ततो समनुपस्सति, न रूपवन्तं वा अत्तानं, न अत्तनि वा रूपं, न रूपस्मिं वा अत्तानं; न वेदनं अत्ततो समनुपस्सति, न वेदनावन्तं वा अत्तानं, न अत्तनि वा वेदनं, न वेदनाय वा अत्तानं; न सञ्ञं अत्ततो समनुपस्सति, न सञ्ञावन्तं वा अत्तानं, न अत्तनि वा सञ्ञं, न सञ्ञाय वा अत्तानं; न सङ्खारे अत्ततो समनुपस्सति, न सङ्खारवन्तं वा अत्तानं, न अत्तनि वा सङ्खारे, न सङ्खारेसु वा अत्तानं; न विञ्ञाणं अत्ततो समनुपस्सति, न विञ्ञाणवन्तं वा अत्तानं, न अत्तनि वा विञ्ञाणं, न विञ्ञाणस्मिं वा अत्तानं। एवं खो, भिक्खवे, भिक्खु न उस्सेनेति।
Kathañca, bhikkhave, bhikkhu na usseneti? Idha, bhikkhave, bhikkhu na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; na vedanaṁ attato samanupassati, na vedanāvantaṁ vā attānaṁ, na attani vā vedanaṁ, na vedanāya vā attānaṁ; na saññaṁ attato samanupassati, na saññāvantaṁ vā attānaṁ, na attani vā saññaṁ, na saññāya vā attānaṁ; na saṅkhāre attato samanupassati, na saṅkhāravantaṁ vā attānaṁ, na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ; na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. Evaṁ kho, bhikkhave, bhikkhu na usseneti.
And how does a bhikkhu not draw close? It’s when a bhikkhu doesn’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling. They don’t regard perception as self, self as having perception, perception in self, or self in perception. They don’t regard choices as self, self as having choices, choices in self, or self in choices. They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how a bhikkhu doesn’t draw close.
कथञ्च, भिक्खवे, भिक्खु पटिसेनेति? इध, भिक्खवे, भिक्खु अक्कोसन्तं पच्चक्कोसति, रोसन्तं पटिरोसति, भण्डन्तं पटिभण्डति। एवं खो, भिक्खवे, भिक्खु पटिसेनेति।
Kathañca, bhikkhave, bhikkhu paṭiseneti? Idha, bhikkhave, bhikkhu akkosantaṁ paccakkosati, rosantaṁ paṭirosati, bhaṇḍantaṁ paṭibhaṇḍati. Evaṁ kho, bhikkhave, bhikkhu paṭiseneti.
And how does a bhikkhu push back? It’s when someone abuses, annoys, or argues with a bhikkhu, and the bhikkhu abuses, annoys, or argues back at them. That’s how a bhikkhu pushes back.
कथञ्च, भिक्खवे, भिक्खु न पटिसेनेति? इध, भिक्खवे, भिक्खु अक्कोसन्तं न पच्चक्कोसति, रोसन्तं न पटिरोसति, भण्डन्तं न पटिभण्डति। एवं खो, भिक्खवे, भिक्खु न पटिसेनेति।
Kathañca, bhikkhave, bhikkhu na paṭiseneti? Idha, bhikkhave, bhikkhu akkosantaṁ na paccakkosati, rosantaṁ na paṭirosati, bhaṇḍantaṁ na paṭibhaṇḍati. Evaṁ kho, bhikkhave, bhikkhu na paṭiseneti.
And how does a bhikkhu not push back? It’s when someone abuses, annoys, or argues with a bhikkhu, and the bhikkhu doesn’t abuse, annoy, or argue back at them. That’s how a bhikkhu doesn’t push back.
कथञ्च, भिक्खवे, भिक्खु धूपायति? अस्मीति, भिक्खवे, सति इत्थस्मीति होति, एवंस्मीति होति, अञ्ञथास्मीति होति, असस्मीति होति, सतस्मीति होति, सन्ति होति, इत्थं सन्ति होति, एवं सन्ति होति, अञ्ञथा सन्ति होति, अपिहं सन्ति होति, अपिहं इत्थं सन्ति होति, अपिहं एवं सन्ति होति, अपिहं अञ्ञथा सन्ति होति, भविस्सन्ति होति, इत्थं भविस्सन्ति होति, एवं भविस्सन्ति होति, अञ्ञथा भविस्सन्ति होति। एवं खो, भिक्खवे, भिक्खु धूपायति।
Kathañca, bhikkhave, bhikkhu dhūpāyati? Asmīti, bhikkhave, sati itthasmīti hoti, evaṁsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṁ santi hoti, evaṁ santi hoti, aññathā santi hoti, apihaṁ santi hoti, apihaṁ itthaṁ santi hoti, apihaṁ evaṁ santi hoti, apihaṁ aññathā santi hoti, bhavissanti hoti, itthaṁ bhavissanti hoti, evaṁ bhavissanti hoti, aññathā bhavissanti hoti. Evaṁ kho, bhikkhave, bhikkhu dhūpāyati.
And how does a bhikkhu fume? When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’. That’s how a bhikkhu fumes.
कथञ्च, भिक्खवे, भिक्खु न धूपायति? अस्मीति, भिक्खवे, असति इत्थस्मीति न होति, एवंस्मीति न होति, अञ्ञथास्मीति न होति, असस्मीति न होति, सतस्मीति न होति, सन्ति न होति, इत्थं सन्ति न होति, एवं सन्ति न होति, अञ्ञथा सन्ति न होति, अपिहं सन्ति न होति, अपिहं इत्थं सन्ति न होति, अपिहं एवं सन्ति न होति, अपिहं अञ्ञथा सन्ति न होति, भविस्सन्ति न होति, इत्थं भविस्सन्ति न होति, एवं भविस्सन्ति न होति, अञ्ञथा भविस्सन्ति न होति। एवं खो, भिक्खवे, भिक्खु न धूपायति।
Kathañca, bhikkhave, bhikkhu na dhūpāyati? Asmīti, bhikkhave, asati itthasmīti na hoti, evaṁsmīti na hoti, aññathāsmīti na hoti, asasmīti na hoti, satasmīti na hoti, santi na hoti, itthaṁ santi na hoti, evaṁ santi na hoti, aññathā santi na hoti, apihaṁ santi na hoti, apihaṁ itthaṁ santi na hoti, apihaṁ evaṁ santi na hoti, apihaṁ aññathā santi na hoti, bhavissanti na hoti, itthaṁ bhavissanti na hoti, evaṁ bhavissanti na hoti, aññathā bhavissanti na hoti. Evaṁ kho, bhikkhave, bhikkhu na dhūpāyati.
And how does a bhikkhu not fume? When there is no concept ‘I am’, there are no concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’. That’s how a bhikkhu doesn’t fume.
कथञ्च, भिक्खवे, भिक्खु पज्जलति? इमिना अस्मीति, भिक्खवे, सति इमिना इत्थस्मीति होति, इमिना एवंस्मीति होति, इमिना अञ्ञथास्मीति होति, इमिना असस्मीति होति, इमिना सतस्मीति होति, इमिना सन्ति होति, इमिना इत्थं सन्ति होति, इमिना एवं सन्ति होति, इमिना अञ्ञथा सन्ति होति, इमिना अपिहं सन्ति होति, इमिना अपिहं इत्थं सन्ति होति, इमिना अपिहं एवं सन्ति होति, इमिना अपिहं अञ्ञथा सन्ति होति, इमिना भविस्सन्ति होति, इमिना इत्थं भविस्सन्ति होति, इमिना एवं भविस्सन्ति होति, इमिना अञ्ञथा भविस्सन्ति होति। एवं खो, भिक्खवे, भिक्खु पज्जलति।
Kathañca, bhikkhave, bhikkhu pajjalati? Iminā asmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṁsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṁ santi hoti, iminā evaṁ santi hoti, iminā aññathā santi hoti, iminā apihaṁ santi hoti, iminā apihaṁ itthaṁ santi hoti, iminā apihaṁ evaṁ santi hoti, iminā apihaṁ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṁ bhavissanti hoti, iminā evaṁ bhavissanti hoti, iminā aññathā bhavissanti hoti. Evaṁ kho, bhikkhave, bhikkhu pajjalati.
And how is a bhikkhu ignited? When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’. That’s how a bhikkhu is ignited.
कथञ्च, भिक्खवे, भिक्खु न पज्जलति? इमिना अस्मीति, भिक्खवे, असति इमिना इत्थस्मीति न होति, इमिना एवंस्मीति न होति, इमिना अञ्ञथास्मीति न होति, इमिना असस्मीति न होति, इमिना सतस्मीति न होति, इमिना सन्ति न होति, इमिना इत्थं सन्ति न होति, इमिना एवं सन्ति न होति, इमिना अञ्ञथा सन्ति न होति, इमिना अपिहं सन्ति न होति, इमिना अपिहं इत्थं सन्ति न होति, इमिना अपिहं एवं सन्ति न होति, इमिना अपिहं अञ्ञथा सन्ति न होति, इमिना भविस्सन्ति न होति, इमिना इत्थं भविस्सन्ति न होति, इमिना एवं भविस्सन्ति न होति, इमिना अञ्ञथा भविस्सन्ति न होति। एवं खो, भिक्खवे, भिक्खु न पज्जलति।
Kathañca, bhikkhave, bhikkhu na pajjalati? Iminā asmīti, bhikkhave, asati iminā itthasmīti na hoti, iminā evaṁsmīti na hoti, iminā aññathāsmīti na hoti, iminā asasmīti na hoti, iminā satasmīti na hoti, iminā santi na hoti, iminā itthaṁ santi na hoti, iminā evaṁ santi na hoti, iminā aññathā santi na hoti, iminā apihaṁ santi na hoti, iminā apihaṁ itthaṁ santi na hoti, iminā apihaṁ evaṁ santi na hoti, iminā apihaṁ aññathā santi na hoti, iminā bhavissanti na hoti, iminā itthaṁ bhavissanti na hoti, iminā evaṁ bhavissanti na hoti, iminā aññathā bhavissanti na hoti. Evaṁ kho, bhikkhave, bhikkhu na pajjalati.
And how is a bhikkhu not ignited? When there is no concept ‘I am because of this’, there are no concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’. That’s how a bhikkhu is not ignited.
कथञ्च, भिक्खवे, भिक्खु सम्पज्झायति? इध, भिक्खवे, भिक्खुनो अस्मिमानो पहीनो न होति उच्छिन्नमूलो तालावत्थुकतो अनभावङ्कतो आयतिं अनुप्पादधम्मो। एवं खो, भिक्खवे, भिक्खु सम्पज्झायति।
Kathañca, bhikkhave, bhikkhu sampajjhāyati? Idha, bhikkhave, bhikkhuno asmimāno pahīno na hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Evaṁ kho, bhikkhave, bhikkhu sampajjhāyati.
And how does a bhikkhu burn up? It’s when a bhikkhu hasn’t given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a bhikkhu is burned up.
कथञ्च, भिक्खवे, भिक्खु न सम्पज्झायति? इध, भिक्खवे, भिक्खुनो अस्मिमानो पहीनो होति उच्छिन्नमूलो तालावत्थुकतो अनभावङ्कतो आयतिं अनुप्पादधम्मो। एवं खो, भिक्खवे, भिक्खु न सम्पज्झायती”ति।
Kathañca, bhikkhave, bhikkhu na sampajjhāyati? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Evaṁ kho, bhikkhave, bhikkhu na sampajjhāyatī”ti.
And how does a bhikkhu not burn up? It’s when a bhikkhu has given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a bhikkhu is not burned up.”
दसमं।
Dasamaṁ.
महावग्गो पञ्चमो।
Mahāvaggo pañcamo.
तस्सुद्दानं
Tassuddānaṁ
सोतानुगतं ठानं, भद्दिय सामुगिय वप्प साळ्हा च; मल्लिक अत्तन्तापो, तण्हा पेमेन च दसा तेति।
Sotānugataṁ ṭhānaṁ, Bhaddiya sāmugiya vappa sāḷhā ca; Mallika attantāpo, Taṇhā pemena ca dasā teti.
चतुत्थो महापण्णासको समत्तो।
Catuttho mahāpaṇṇāsako 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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