| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ६।६२
Aṅguttara Nikāya 6.62
Numbered Discourses 6.62
६। महावग्ग
6. Mahāvagga
6. The Great Chapter
पुरिसिन्द्रियञाणसुत्त
Purisindriyañāṇasutta
Knowledge of the Faculties of Persons
एवं मे सुतं—एकं समयं भगवा कोसलेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं येन दण्डकप्पकं नाम कोसलानं निगमो तदवसरि। अथ खो भगवा मग्गा ओक्कम्म अञ्ञतरस्मिं रुक्खमूले पञ्ञत्ते आसने निसीदि। ते च भिक्खू दण्डकप्पकं पविसिंसु आवसथं परियेसितुं।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena daṇḍakappakaṁ nāma kosalānaṁ nigamo tadavasari. Atha kho bhagavā maggā okkamma aññatarasmiṁ rukkhamūle paññatte āsane nisīdi. Te ca bhikkhū daṇḍakappakaṁ pavisiṁsu āvasathaṁ pariyesituṁ.
So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of bhikkhus when he arrived at a town of the Kosalans named Daṇḍakappaka. The Buddha left the road and sat at the root of a tree on the seat spread out. The bhikkhus entered Daṇḍakappaka to look for a guest house.
अथ खो आयस्मा आनन्दो सम्बहुलेहि भिक्खूहि सद्धिं येन अचिरवती नदी तेनुपसङ्कमि गत्तानि परिसिञ्चितुं। अचिरवतिया नदिया गत्तानि परिसिञ्चित्वा पच्चुत्तरित्वा एकचीवरो अट्ठासि गत्तानि पुब्बापयमानो।
Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṁ yena aciravatī nadī tenupasaṅkami gattāni parisiñcituṁ. Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.
Then Venerable Ānanda together with several bhikkhus went to the Aciravati River to bathe. When he had bathed and emerged from the water he stood in one robe drying himself.
अथ खो अञ्ञतरो भिक्खु येनायस्मा आनन्दो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं आनन्दं एतदवोच: “किं नु खो, आवुसो आनन्द, सब्बं चेतसो समन्नाहरित्वा नु खो देवदत्तो भगवता ब्याकतो: ‘आपायिको देवदत्तो नेरयिको कप्पट्ठो अतेकिच्छोऽति, उदाहु केनचिदेव परियायेनाति?
Atha kho aññataro bhikkhu yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca: “kiṁ nu kho, āvuso ānanda, sabbaṁ cetaso samannāharitvā nu kho devadatto bhagavatā byākato: ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti, udāhu kenacideva pariyāyenāti?
Then a certain bhikkhu went up to Venerable Ānanda, and said to him, “Friend Ānanda, when the Buddha declared that Devadatta was going to a place of loss, to hell, there to remain for an eon, irredeemable, did he do so after wholeheartedly deliberating, or was this just a way of speaking?”
एवं खो पनेतं, आवुसो, भगवता ब्याकतन्”ति।
Evaṁ kho panetaṁ, āvuso, bhagavatā byākatan”ti.
“You’re right, friend, that’s how the Buddha declared it.”
अथ खो आयस्मा आनन्दो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा आनन्दो भगवन्तं एतदवोच: “इधाहं, भन्ते, सम्बहुलेहि भिक्खूहि सद्धिं येन अचिरवती नदी तेनुपसङ्कमिं गत्तानि परिसिञ्चितुं। अचिरवतिया नदिया गत्तानि परिसिञ्चित्वा पच्चुत्तरित्वा एकचीवरो अट्ठासिं गत्तानि पुब्बापयमानो। अथ खो, भन्ते, अञ्ञतरो भिक्खु येनाहं तेनुपसङ्कमि; उपसङ्कमित्वा मं एतदवोच: ‘किं नु खो, आवुसो आनन्द, सब्बं चेतसो समन्नाहरित्वा नु खो देवदत्तो भगवता ब्याकतो—आपायिको देवदत्तो नेरयिको कप्पट्ठो अतेकिच्छोति, उदाहु केनचिदेव परियायेनाऽति? एवं वुत्ते, अहं, भन्ते, तं भिक्खुं एतदवोचं: ‘एवं खो पनेतं, आवुसो, भगवता ब्याकतन्ऽ”ति।
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “idhāhaṁ, bhante, sambahulehi bhikkhūhi saddhiṁ yena aciravatī nadī tenupasaṅkamiṁ gattāni parisiñcituṁ. Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṁ gattāni pubbāpayamāno. Atha kho, bhante, aññataro bhikkhu yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca: ‘kiṁ nu kho, āvuso ānanda, sabbaṁ cetaso samannāharitvā nu kho devadatto bhagavatā byākato—āpāyiko devadatto nerayiko kappaṭṭho atekicchoti, udāhu kenacideva pariyāyenā’ti? Evaṁ vutte, ahaṁ, bhante, taṁ bhikkhuṁ etadavocaṁ: ‘evaṁ kho panetaṁ, āvuso, bhagavatā byākatan’”ti.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“सो वा खो, आनन्द, भिक्खु नवो भविस्सति अचिरपब्बजितो, थेरो वा पन बालो अब्यत्तो। कथञ्हि नाम यं मया एकंसेन ब्याकतं तत्थ द्वेज्झं आपज्जिस्सति। नाहं, आनन्द, अञ्ञं एकपुग्गलम्पि समनुपस्सामि, यो एवं मया सब्बं चेतसो समन्नाहरित्वा ब्याकतो, यथयिदं देवदत्तो।
“So vā1 kho, ānanda, bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto. Kathañhi nāma yaṁ mayā ekaṁsena byākataṁ tattha dvejjhaṁ āpajjissati. Nāhaṁ, ānanda, aññaṁ ekapuggalampi samanupassāmi, yo evaṁ mayā sabbaṁ cetaso samannāharitvā byākato, yathayidaṁ devadatto.
“Ānanda, that bhikkhu must be junior, recently gone forth, or else a foolish, incompetent senior bhikkhu. How on earth can he take something that I have declared definitively to be ambiguous? I do not see a single other person about whom I have given such whole-hearted deliberation before making a declaration as I did in the case of Devadatta.
यावकीवञ्चाहं, आनन्द, देवदत्तस्स वालग्गकोटिनित्तुदनमत्तम्पि सुक्कधम्मं अद्दसं; नेव तावाहं देवदत्तं ब्याकासिं: ‘आपायिको देवदत्तो नेरयिको कप्पट्ठो अतेकिच्छोऽति। यतो च खो अहं, आनन्द, देवदत्तस्स वालग्गकोटिनित्तुदनमत्तम्पि सुक्कधम्मं न अद्दसं; अथाहं देवदत्तं ब्याकासिं: ‘आपायिको देवदत्तो नेरयिको कप्पट्ठो अतेकिच्छोऽति।
Yāvakīvañcāhaṁ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṁ addasaṁ; neva tāvāhaṁ devadattaṁ byākāsiṁ: ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti. Yato ca kho ahaṁ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṁ na addasaṁ; athāhaṁ devadattaṁ byākāsiṁ: ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti.
As long as I saw even a fraction of a hair’s tip of goodness in Devadatta I did not declare that he was going to a place of loss, to hell, there to remain for an eon, irredeemable. But when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta I declared that he was going to a place of loss, to hell, there to remain for an eon, irredeemable.
सेय्यथापि, आनन्द, गूथकूपो साधिकपोरिसो पूरो गूथस्स समतित्तिको। तत्र पुरिसो ससीसको निमुग्गो अस्स। तस्स कोचिदेव पुरिसो उप्पज्जेय्य अत्थकामो हितकामो योगक्खेमकामो तम्हा गूथकूपा उद्धरितुकामो। सो तं गूथकूपं समन्तानुपरिगच्छन्तो नेव पस्सेय्य तस्स पुरिसस्स वालग्गकोटिनित्तुदनमत्तम्पि गूथेन अमक्खितं, यत्थ तं गहेत्वा उद्धरेय्य।
Seyyathāpi, ānanda, gūthakūpo sādhikaporiso pūro gūthassa samatittiko. Tatra puriso sasīsako nimuggo assa. Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo tamhā gūthakūpā uddharitukāmo. So taṁ gūthakūpaṁ samantānuparigacchanto neva passeyya tassa purisassa vālaggakoṭinittudanamattampi gūthena amakkhitaṁ, yattha taṁ gahetvā uddhareyya.
Suppose there was a sewer deeper than a man’s height, full to the brim with feces, and someone was sunk into it over their head. Then along comes a person who wants to help make them safe, who wants to lift them out of that sewer. But circling all around the sewer they couldn’t see even a fraction of a hair’s tip of that person that was not smeared with feces.
एवमेवं खो अहं, आनन्द, यतो देवदत्तस्स वालग्गकोटिनित्तुदनमत्तम्पि सुक्कधम्मं न अद्दसं; अथाहं देवदत्तं ब्याकासिं: ‘आपायिको देवदत्तो नेरयिको कप्पट्ठो अतेकिच्छोऽति। सचे तुम्हे, आनन्द, सुणेय्याथ तथागतस्स पुरिसिन्द्रियञाणानि विभजिस्सामी”ति?
Evamevaṁ kho ahaṁ, ānanda, yato devadattassa vālaggakoṭinittudanamattampi sukkadhammaṁ na addasaṁ; athāhaṁ devadattaṁ byākāsiṁ: ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti. Sace tumhe, ānanda, suṇeyyātha tathāgatassa purisindriyañāṇāni vibhajissāmī”ti?
In the same way, when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta I declared that he was going to a place of loss, to hell, there to remain for an eon, irredeemable. Ānanda, if only you would all listen to the Realized One’s analysis of the knowledges of the faculties of individuals.”
“एतस्स, भगवा, कालो; एतस्स, सुगत, कालो यं भगवा पुरिसिन्द्रियञाणानि विभजेय्य। भगवतो सुत्वा भिक्खू धारेस्सन्ती”ति।
“Etassa, bhagavā, kālo; etassa, sugata, kālo yaṁ bhagavā purisindriyañāṇāni vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha analyze the faculties of persons. The bhikkhus will listen and remember it.”
“तेनहानन्द, सुणाहि, साधुकं मनसि करोहि; भासिस्सामी”ति।
“Tenahānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
“Well then, Ānanda, listen and apply your mind well, I will speak.”
“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पच्चस्सोसि। भगवा एतदवोच:
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca:
“Yes, sir,” Ānanda replied. The Buddha said this:
“इधाहं, आनन्द, एकच्चं पुग्गलं एवं चेतसा चेतो परिच्च पजानामि: ‘इमस्स खो पुग्गलस्स विज्जमाना कुसलापि धम्मा अकुसलापि धम्माऽति। तमेनं अपरेन समयेन एवं चेतसा चेतो परिच्च पजानामि: ‘इमस्स खो पुग्गलस्स कुसला धम्मा अन्तरहिता, अकुसला धम्मा सम्मुखीभूता। अत्थि च ख्वस्स कुसलमूलं असमुच्छिन्नं, तम्हा तस्स कुसला कुसलं पातुभविस्सति। एवमयं पुग्गलो आयतिं अपरिहानधम्मो भविस्सतीऽति। सेय्यथापि, आनन्द, बीजानि अखण्डानि अपूतीनि अवातातपहतानि सारदानि सुखसयितानि सुखेत्ते सुपरिकम्मकताय भूमिया निक्खित्तानि। जानेय्यासि त्वं, आनन्द, इमानि बीजानि वुद्धिं विरूळ्हिं वेपुल्लं आपज्जिस्सन्ती”ति?
“Idhāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tamhā tassa kusalā kusalaṁ pātubhavissati. Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Jāneyyāsi tvaṁ, ānanda, imāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti?
“Ānanda, when I’ve comprehended the mind of a person, I understand: ‘Both skillful and unskillful qualities are found in this person.’ After some time I comprehend their mind and understand: ‘The skillful qualities of this person have vanished, but the unskillful qualities are still present. Nevertheless, their skillful root is unbroken, and from that the skillful will appear. So this person is not liable to decline in the future.’ Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field. Wouldn’t you know that those seeds would grow, increase, and mature?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“एवमेवं खो अहं, आनन्द, इधेकच्चं पुग्गलं एवं चेतसा चेतो परिच्च पजानामि: ‘इमस्स खो पुग्गलस्स विज्जमाना कुसलापि धम्मा अकुसलापि धम्माऽति। तमेनं अपरेन समयेन एवं चेतसा चेतो परिच्च पजानामि: ‘इमस्स खो पुग्गलस्स कुसला धम्मा अन्तरहिता, अकुसला धम्मा सम्मुखीभूता। अत्थि च ख्वस्स कुसलमूलं असमुच्छिन्नं, तम्हा तस्स कुसला कुसलं पातुभविस्सति। एवमयं पुग्गलो आयतिं अपरिहानधम्मो भविस्सतीऽति। एवम्पि खो, आनन्द, तथागतस्स पुरिसपुग्गलो चेतसा चेतो परिच्च विदितो होति। एवम्पि खो, आनन्द, तथागतस्स पुरिसिन्द्रियञाणं चेतसा चेतो परिच्च विदितं होति। एवम्पि खो, आनन्द, तथागतस्स आयतिं धम्मसमुप्पादो चेतसा चेतो परिच्च विदितो होति।
“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tamhā tassa kusalā kusalaṁ pātubhavissati. Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti.
“In the same way, when I’ve comprehended the mind of a person, I understand … This person is not liable to decline in the future … This is how another individual is known to the Realized One by comprehending their mind. And this is how the Realized One knows a person’s faculties by comprehending their mind. And this is how the Realized One knows the future origination of a person’s qualities by comprehending their mind.
इध पनाहं, आनन्द, एकच्चं पुग्गलं एवं चेतसा चेतो परिच्च पजानामि: ‘इमस्स खो पुग्गलस्स विज्जमाना कुसलापि धम्मा अकुसलापि धम्माऽति। तमेनं अपरेन समयेन एवं चेतसा चेतो परिच्च पजानामि: ‘इमस्स खो पुग्गलस्स अकुसला धम्मा अन्तरहिता, कुसला धम्मा सम्मुखीभूता। अत्थि च ख्वस्स अकुसलमूलं असमुच्छिन्नं, तम्हा तस्स अकुसला अकुसलं पातुभविस्सति। एवमयं पुग्गलो आयतिं परिहानधम्मो भविस्सतीऽति। सेय्यथापि, आनन्द, बीजानि अखण्डानि अपूतीनि अवातातपहतानि सारदानि सुखसयितानि पुथुसिलाय निक्खित्तानि। जानेय्यासि त्वं, आनन्द, नयिमानि बीजानि वुद्धिं विरूळ्हिं वेपुल्लं आपज्जिस्सन्ती”ति?
Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tamhā tassa akusalā akusalaṁ pātubhavissati. Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni puthusilāya nikkhittāni. Jāneyyāsi tvaṁ, ānanda, nayimāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti?
When I’ve comprehended the mind of a person, I understand: ‘Both skillful and unskillful qualities are found in this person.’ After some time I comprehend their mind and understand: ‘The unskillful qualities of this person have vanished, but the skillful qualities are still present. Nevertheless, their unskillful root is unbroken, and from that the unskillful will appear. So this person is still liable to decline in the future.’ Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And they were sown on a broad rock. Wouldn’t you know that those seeds would not grow, increase, and mature?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“एवमेवं खो अहं, आनन्द, इधेकच्चं पुग्गलं एवं चेतसा चेतो परिच्च पजानामि: ‘इमस्स खो पुग्गलस्स विज्जमाना कुसलापि धम्मा अकुसलापि धम्माऽति। तमेनं अपरेन समयेन एवं चेतसा चेतो परिच्च पजानामि: ‘इमस्स खो पुग्गलस्स अकुसला धम्मा अन्तरहिता, कुसला धम्मा सम्मुखीभूता। अत्थि च ख्वस्स अकुसलमूलं असमुच्छिन्नं, तम्हा तस्स अकुसला अकुसलं पातुभविस्सति। एवमयं पुग्गलो आयतिं परिहानधम्मो भविस्सतीऽति। एवम्पि खो, आनन्द, तथागतस्स पुरिसपुग्गलो चेतसा चेतो परिच्च विदितो होति। एवम्पि खो, आनन्द, तथागतस्स पुरिसिन्द्रियञाणं चेतसा चेतो परिच्च विदितं होति। एवम्पि खो, आनन्द, तथागतस्स आयतिं धम्मसमुप्पादो चेतसा चेतो परिच्च विदितो होति।
“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tamhā tassa akusalā akusalaṁ pātubhavissati. Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti.
“In the same way, when I’ve comprehended the mind of a person, I understand … This person is still liable to decline in the future … This is how another individual is known to the Realized One …
इध पनाहं, आनन्द, एकच्चं पुग्गलं एवं चेतसा चेतो परिच्च पजानामि: ‘इमस्स खो पुग्गलस्स विज्जमाना कुसलापि धम्मा अकुसलापि धम्माऽति। तमेनं अपरेन समयेन एवं चेतसा चेतो परिच्च पजानामि: ‘नत्थि इमस्स पुग्गलस्स वालग्गकोटिनित्तुदनमत्तोपि सुक्को धम्मो, समन्नागतोयं पुग्गलो एकन्तकाळकेहि अकुसलेहि धम्मेहि, कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जिस्सतीऽति। सेय्यथापि, आनन्द, बीजानि खण्डानि पूतीनि वातातपहतानि सुखेत्ते सुपरिकम्मकताय भूमिया निक्खित्तानि। जानेय्यासि त्वं, आनन्द, नयिमानि बीजानि वुद्धिं विरूळ्हिं वेपुल्लं आपज्जिस्सन्ती”ति?
Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṁ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatī’ti. Seyyathāpi, ānanda, bījāni khaṇḍāni pūtīni vātātapahatāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Jāneyyāsi tvaṁ, ānanda, nayimāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti?
When I’ve comprehended the mind of a person, I understand: ‘Both skillful and unskillful qualities are found in this person.’ After some time I comprehend their mind and understand: ‘This person has not even a fraction of a hair’s tip of goodness. They have exclusively dark, unskillful qualities. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ Suppose some seeds were broken, spoiled, weather-damaged. They’re sown in a well-prepared, productive field. Wouldn’t you know that those seeds would not grow, increase, and mature?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“एवमेवं खो अहं, आनन्द, इधेकच्चं पुग्गलं एवं चेतसा चेतो परिच्च पजानामि: ‘इमस्स खो पुग्गलस्स विज्जमाना कुसलापि धम्मा अकुसलापि धम्माऽति। तमेनं अपरेन समयेन एवं चेतसा चेतो परिच्च पजानामि: ‘नत्थि इमस्स पुग्गलस्स वालग्गकोटिनित्तुदनमत्तोपि सुक्को धम्मो, समन्नागतोयं पुग्गलो एकन्तकाळकेहि अकुसलेहि धम्मेहि, कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जिस्सतीऽति। एवम्पि खो, आनन्द, तथागतस्स पुरिसपुग्गलो चेतसा चेतो परिच्च विदितो होति। एवम्पि खो, आनन्द, तथागतस्स पुरिसिन्द्रियञाणं चेतसा चेतो परिच्च विदितं होति। एवम्पि खो, आनन्द, तथागतस्स आयतिं धम्मसमुप्पादो चेतसा चेतो परिच्च विदितो होती”ति।
“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṁ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hotī”ti.
“In the same way, when I’ve comprehended the mind of a person, I understand … ‘This person has not even a fraction of a hair’s tip of goodness. They have exclusively dark, unskillful qualities. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ …”
एवं वुत्ते, आयस्मा आनन्दो भगवन्तं एतदवोच: “सक्का नु खो, भन्ते, इमेसं तिण्णं पुग्गलानं अपरेपि तयो पुग्गला सप्पटिभागा पञ्ञापेतुन्”ति?
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “sakkā nu kho, bhante, imesaṁ tiṇṇaṁ puggalānaṁ aparepi tayo puggalā sappaṭibhāgā paññāpetun”ti?
When he said this, Venerable Ānanda said to the Buddha, “Sir, can you describe three other persons who are counterparts of these three?”
“सक्का, आनन्दा”ति भगवा अवोच: “इधाहं, आनन्द, एकच्चं पुग्गलं एवं चेतसा चेतो परिच्च पजानामि: ‘इमस्स खो पुग्गलस्स विज्जमाना कुसलापि धम्मा अकुसलापि धम्माऽति। तमेनं अपरेन समयेन एवं चेतसा चेतो परिच्च पजानामि: ‘इमस्स खो पुग्गलस्स कुसला धम्मा अन्तरहिता, अकुसला धम्मा सम्मुखीभूता। अत्थि च ख्वस्स कुसलमूलं असमुच्छिन्नं, तम्पि सब्बेन सब्बं समुग्घातं गच्छति। एवमयं पुग्गलो आयतिं परिहानधम्मो भविस्सतीऽति। सेय्यथापि, आनन्द, अङ्गारानि आदित्तानि सम्पज्जलितानि सजोतिभूतानि पुथुसिलाय निक्खित्तानि। जानेय्यासि त्वं, आनन्द, नयिमानि अङ्गारानि वुद्धिं विरूळ्हिं वेपुल्लं आपज्जिस्सन्ती”ति?
“Sakkā, ānandā”ti bhagavā avoca: “idhāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni puthusilāya nikkhittāni. Jāneyyāsi tvaṁ, ānanda, nayimāni aṅgārāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti?
“I can, Ānanda,” said the Buddha. “Ānanda, when I’ve comprehended the mind of a person, I understand: ‘Both skillful and unskillful qualities are found in this person.’ After some time I comprehend their mind and understand: ‘The skillful qualities of this person have vanished, but the unskillful qualities are still present. Nevertheless, their skillful root is unbroken, but it’s about to be totally destroyed. So this person is still liable to decline in the future.’ Suppose that there were some burning coals, blazing and glowing. And they were placed on a broad rock. Wouldn’t you know that those coals would not grow, increase, and spread?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“सेय्यथापि वा पन, आनन्द, सायन्हसमयं सूरिये ओगच्छन्ते, जानेय्यासि त्वं, आनन्द, आलोको अन्तरधायिस्सति अन्धकारो पातुभविस्सती”ति?
“Seyyathāpi vā pana, ānanda, sāyanhasamayaṁ2 sūriye ogacchante, jāneyyāsi tvaṁ, ānanda, āloko antaradhāyissati andhakāro pātubhavissatī”ti?
“Or suppose it was the late afternoon and the sun was going down. Wouldn’t you know that the light was about to vanish and darkness appear?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“सेय्यथापि वा, पनानन्द, अभिदो अद्धरत्तं भत्तकालसमये, जानेय्यासि त्वं, आनन्द, आलोको अन्तरहितो अन्धकारो पातुभूतो”ति?
“Seyyathāpi vā, panānanda, abhido addharattaṁ bhattakālasamaye, jāneyyāsi tvaṁ, ānanda, āloko antarahito andhakāro pātubhūto”ti?
“Or suppose that it’s nearly time for the midnight meal. Wouldn’t you know that the light had vanished and the darkness appeared?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“एवमेवं खो अहं, आनन्द, इधेकच्चं पुग्गलं एवं चेतसा चेतो परिच्च पजानामि: ‘इमस्स खो पुग्गलस्स विज्जमाना कुसलापि धम्मा अकुसलापि धम्माऽति। तमेनं अपरेन समयेन एवं चेतसा चेतो परिच्च पजानामि: ‘इमस्स खो पुग्गलस्स कुसला धम्मा अन्तरहिता, अकुसला धम्मा सम्मुखीभूता। अत्थि च ख्वस्स कुसलमूलं असमुच्छिन्नं, तम्पि सब्बेन सब्बं समुग्घातं गच्छति। एवमयं पुग्गलो आयतिं परिहानधम्मो भविस्सतीऽति। एवम्पि खो, आनन्द, तथागतस्स पुरिसपुग्गलो चेतसा चेतो परिच्च विदितो होति। एवम्पि खो, आनन्द, तथागतस्स पुरिसिन्द्रियञाणं चेतसा चेतो परिच्च विदितं होति। एवम्पि खो, आनन्द, तथागतस्स आयतिं धम्मसमुप्पादो चेतसा चेतो परिच्च विदितो होति।
“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti.
“In the same way, when I’ve comprehended the mind of a person, I understand … This person is still liable to decline in the future …
इध पनाहं, आनन्द, एकच्चं पुग्गलं एवं चेतसा चेतो परिच्च पजानामि: ‘इमस्स खो पुग्गलस्स विज्जमाना कुसलापि धम्मा अकुसलापि धम्माऽति। तमेनं अपरेन समयेन एवं चेतसा चेतो परिच्च पजानामि: ‘इमस्स खो पुग्गलस्स अकुसला धम्मा अन्तरहिता, कुसला धम्मा सम्मुखीभूता। अत्थि च ख्वस्स अकुसलमूलं असमुच्छिन्नं, तम्पि सब्बेन सब्बं समुग्घातं गच्छति। एवमयं पुग्गलो आयतिं अपरिहानधम्मो भविस्सतीऽति। सेय्यथापि, आनन्द, अङ्गारानि आदित्तानि सम्पज्जलितानि सजोतिभूतानि सुक्खे तिणपुञ्जे वा कट्ठपुञ्जे वा निक्खित्तानि। जानेय्यासि त्वं, आनन्द, इमानि अङ्गारानि वुड्ढिं विरूळ्हिं वेपुल्लं आपज्जिस्सन्ती”ति?
Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. Jāneyyāsi tvaṁ, ānanda, imāni aṅgārāni vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti?
When I’ve comprehended the mind of a person, I understand: ‘Both skillful and unskillful qualities are found in this person.’ After some time I comprehend their mind and understand: ‘The unskillful qualities of this person have vanished, but the skillful qualities are still present. Nevertheless, their unskillful root is unbroken, but it’s about to be totally destroyed. So this person is not liable to decline in the future.’ Suppose that there were some burning coals, blazing and glowing. They were placed on a pile of grass or timber. Wouldn’t you know that those coals would grow, increase, and spread?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“सेय्यथापि वा पनानन्द, रत्तिया पच्चूससमयं सूरिये उग्गच्छन्ते, जानेय्यासि त्वं, आनन्द, अन्धकारो अन्तरधायिस्सति, आलोको पातुभविस्सती”ति?
“Seyyathāpi vā panānanda, rattiyā paccūsasamayaṁ3 sūriye uggacchante, jāneyyāsi tvaṁ, ānanda, andhakāro antaradhāyissati, āloko pātubhavissatī”ti?
“Suppose it’s the crack of dawn and the sun is rising. Wouldn’t you know that the dark will vanish and the light appear?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“सेय्यथापि वा पनानन्द, अभिदो मज्झन्हिके भत्तकालसमये, जानेय्यासि त्वं, आनन्द, अन्धकारो अन्तरहितो आलोको पातुभूतो”ति?
“Seyyathāpi vā panānanda, abhido majjhanhike bhattakālasamaye, jāneyyāsi tvaṁ, ānanda, andhakāro antarahito āloko pātubhūto”ti?
“Or suppose that it’s nearly time for the midday meal. Wouldn’t you know that the dark had vanished and the light appeared?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“एवमेवं खो अहं, आनन्द, इधेकच्चं पुग्गलं एवं चेतसा चेतो परिच्च पजानामि: ‘इमस्स खो पुग्गलस्स विज्जमाना कुसलापि धम्मा अकुसलापि धम्माऽति। तमेनं अपरेन समयेन एवं चेतसा चेतो परिच्च पजानामि: ‘इमस्स खो पुग्गलस्स अकुसला धम्मा अन्तरहिता, कुसला धम्मा सम्मुखीभूता। अत्थि च ख्वस्स अकुसलमूलं असमुच्छिन्नं, तम्पि सब्बेन सब्बं समुग्घातं गच्छति। एवमयं पुग्गलो आयतिं अपरिहानधम्मो भविस्सतीऽति। एवम्पि खो, आनन्द, तथागतस्स पुरिसपुग्गलो चेतसा चेतो परिच्च विदितो होति। एवम्पि खो, आनन्द, तथागतस्स पुरिसिन्द्रियञाणं चेतसा चेतो परिच्च विदितं होति। एवम्पि खो, आनन्द, तथागतस्स आयतिं धम्मसमुप्पादो चेतसा चेतो परिच्च विदितो होति।
“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti.
“In the same way, when I’ve comprehended the mind of a person, I understand … This person is not liable to decline in the future …
इध पनाहं, आनन्द, एकच्चं पुग्गलं चेतसा चेतो परिच्च पजानामि: ‘इमस्स खो पुग्गलस्स विज्जमाना कुसलापि धम्मा अकुसलापि धम्माऽति। तमेनं अपरेन समयेन एवं चेतसा चेतो परिच्च पजानामि: ‘नत्थि इमस्स पुग्गलस्स वालग्गकोटिनित्तुदनमत्तोपि अकुसलो धम्मो, समन्नागतोयं पुग्गलो एकन्तसुक्केहि अनवज्जेहि धम्मेहि, दिट्ठेव धम्मे परिनिब्बायिस्सतीऽति। सेय्यथापि, आनन्द, अङ्गारानि सीतानि निब्बुतानि सुक्खे तिणपुञ्जे वा कट्ठपुञ्जे वा निक्खित्तानि। जानेय्यासि त्वं, आनन्द, नयिमानि अङ्गारानि वुड्ढिं विरूळ्हिं वेपुल्लं आपज्जिस्सन्ती”ति?
Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṁ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti. Seyyathāpi, ānanda, aṅgārāni sītāni nibbutāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. Jāneyyāsi tvaṁ, ānanda, nayimāni aṅgārāni vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti?
When I’ve comprehended the mind of a person, I understand: ‘Both skillful and unskillful qualities are found in this person.’ After some time I comprehend their mind and understand: ‘This person has not even a fraction of a hair’s tip of unskillful qualities. They have exclusively bright, blameless qualities. They will become extinguished in this very life.’ Suppose that there were some cool, extinguished coals. They were placed on a pile of grass or timber. Wouldn’t you know that those coals would not grow, increase, and spread?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“एवमेवं खो अहं, आनन्द, इधेकच्चं पुग्गलं एवं चेतसा चेतो परिच्च पजानामि: ‘इमस्स खो पुग्गलस्स विज्जमाना कुसलापि धम्मा अकुसलापि धम्माऽति। तमेनं अपरेन समयेन एवं चेतसा चेतो परिच्च पजानामि: ‘नत्थि इमस्स पुग्गलस्स वालग्गकोटिनित्तुदनमत्तोपि अकुसलो धम्मो, समन्नागतोयं पुग्गलो एकन्तसुक्केहि अनवज्जेहि धम्मेहि, दिट्ठेव धम्मे परिनिब्बायिस्सतीऽति। एवम्पि खो, आनन्द, तथागतस्स पुरिसपुग्गलो चेतसा चेतो परिच्च विदितो होति। एवम्पि खो, आनन्द, तथागतस्स पुरिसिन्द्रियञाणं चेतसा चेतो परिच्च विदितं होति। एवम्पि खो, आनन्द, तथागतस्स आयतिं धम्मसमुप्पादो चेतसा चेतो परिच्च विदितो होति।
“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṁ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti.
“In the same way, when I’ve comprehended the mind of a person, I understand … ‘This person has not even a fraction of a hair’s tip of unskillful qualities. They have exclusively bright, blameless qualities. They will become extinguished in this very life.’ This is how another individual is known to the Realized One by comprehending their mind. And this is how the Realized One knows a person’s faculties by comprehending their mind. And this is how the Realized One knows the future origination of a person’s qualities by comprehending their mind.
तत्रानन्द, ये ते पुरिमा तयो पुग्गला तेसं तिण्णं पुग्गलानं एको अपरिहानधम्मो, एको परिहानधम्मो, एको आपायिको नेरयिको। तत्रानन्द, येमे पच्छिमा तयो पुग्गला इमेसं तिण्णं पुग्गलानं एको परिहानधम्मो, एको अपरिहानधम्मो, एको परिनिब्बानधम्मो”ति।
Tatrānanda, ye te purimā tayo puggalā tesaṁ tiṇṇaṁ puggalānaṁ eko aparihānadhammo, eko parihānadhammo, eko āpāyiko nerayiko. Tatrānanda, yeme pacchimā tayo puggalā imesaṁ tiṇṇaṁ puggalānaṁ eko parihānadhammo, eko aparihānadhammo, eko parinibbānadhammo”ti.
And so, Ānanda, of the first three people one is not liable to decline, one is liable to decline, and one is bound for a place of loss, hell. And of the second three people, one is liable to decline, one is not liable to decline, and one is bound to become extinguished.”
अट्ठमं।
Aṭṭhamaṁ.
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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