| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ३।६६
Aṅguttara Nikāya 3.66
Numbered Discourses 3.66
७। महावग्ग
7. Mahāvagga
7. The Great Chapter
साळ्हसुत्त
Sāḷhasutta
With Sāḷha and His Friend
एवं मे सुतं—एकं समयं आयस्मा नन्दको सावत्थियं विहरति पुब्बारामे मिगारमातुपासादे। अथ खो साळ्हो च मिगारनत्ता साणो च सेखुनियनत्ता येनायस्मा नन्दको तेनुपसङ्कमिंसु; उपसङ्कमित्वा आयस्मन्तं नन्दकं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्नं खो साळ्हं मिगारनत्तारं आयस्मा नन्दको एतदवोच:
Evaṁ me sutaṁ—ekaṁ samayaṁ āyasmā nandako sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Atha kho sāḷho ca migāranattā sāṇo ca sekhuniyanattā1 yenāyasmā nandako tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ nandakaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnaṁ kho sāḷhaṁ migāranattāraṁ āyasmā nandako etadavoca:
So I have heard. Now at that time Venerable Nandaka was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. Then Sāḷha, Migāra’s grandson, and Rohaṇa, Pekhuṇiya’s grandson went up to Venerable Nandaka, bowed, and sat down to one side. Then Venerable Nandaka said to Sāḷha:
“एथ तुम्हे, साळ्हा, मा अनुस्सवेन, मा परम्पराय, मा इतिकिराय, मा पिटकसम्पदानेन, मा तक्कहेतु, मा नयहेतु, मा आकारपरिवितक्केन, मा दिट्ठिनिज्झानक्खन्तिया, मा भब्बरूपताय, मा समणो नो गरूति। यदा तुम्हे, साळ्हा, अत्तनाव जानेय्याथ ‘इमे धम्मा अकुसला, इमे धम्मा सावज्जा, इमे धम्मा विञ्ञुगरहिता, इमे धम्मा समत्ता समादिन्ना अहिताय दुक्खाय संवत्तन्तीऽति, अथ तुम्हे, साळ्हा, पजहेय्याथ।
“Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, sāḷhā, pajaheyyātha.
“Please, Sāḷha and friend, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.
तं किं मञ्ञथ, साळ्हा, अत्थि लोभो”ति?
Taṁ kiṁ maññatha, sāḷhā, atthi lobho”ti?
What do you think, Sāḷha? Is greed real?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“अभिज्झाति खो अहं, साळ्हा, एतमत्थं वदामि। लुद्धो खो अयं, साळ्हा, अभिज्झालु पाणम्पि हनति, अदिन्नम्पि आदियति, परदारम्पि गच्छति, मुसापि भणति, परम्पि तथत्ताय समादपेति, यं स होति दीघरत्तं अहिताय दुक्खाया”ति।
“Abhijjhāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. Luddho kho ayaṁ, sāḷhā, abhijjhālu pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.
“‘Covetousness’ is what I mean by this. A person who is greedy and covetous kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“तं किं मञ्ञथ, साळ्हा, अत्थि दोसो”ति?
“Taṁ kiṁ maññatha, sāḷhā, atthi doso”ti?
“What do you think, Sāḷha? Is hate real?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“ब्यापादोति खो अहं, साळ्हा, एतमत्थं वदामि। दुट्ठो खो अयं, साळ्हा, ब्यापन्नचित्तो पाणम्पि हनति, अदिन्नम्पि आदियति, परदारम्पि गच्छति, मुसापि भणति, परम्पि तथत्ताय समादपेति, यं स होति दीघरत्तं अहिताय दुक्खाया”ति।
“Byāpādoti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. Duṭṭho kho ayaṁ, sāḷhā, byāpannacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.
“‘Malice’ is what I mean by this. A hateful and malicious person kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“तं किं मञ्ञथ, साळ्हा, अत्थि मोहो”ति?
“Taṁ kiṁ maññatha, sāḷhā, atthi moho”ti?
“What do you think, Sāḷha? Is delusion real?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“अविज्जाति खो अहं, साळ्हा, एतमत्थं वदामि। मूळ्हो खो अयं, साळ्हा, अविज्जागतो पाणम्पि हनति, अदिन्नम्पि आदियति, परदारम्पि गच्छति, मुसापि भणति, परम्पि तथत्ताय समादपेति, यं स होति दीघरत्तं अहिताय दुक्खाया”ति।
“Avijjāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. Mūḷho kho ayaṁ, sāḷhā, avijjāgato pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.
“‘Ignorance’ is what I mean by this. A person who is deluded and ignorant kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“तं किं मञ्ञथ, साळ्हा, इमे धम्मा कुसला वा अकुसला वा”ति?
“Taṁ kiṁ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti?
“What do you think, Sāḷha, are these things skillful or unskillful?”
“अकुसला, भन्ते”।
“Akusalā, bhante”.
“Unskillful, sir.”
“सावज्जा वा अनवज्जा वा”ति?
“Sāvajjā vā anavajjā vā”ti?
“Blameworthy or blameless?”
“सावज्जा, भन्ते”।
“Sāvajjā, bhante”.
“Blameworthy, sir.”
“विञ्ञुगरहिता वा विञ्ञुप्पसत्था वा”ति?
“Viññugarahitā vā viññuppasatthā vā”ti?
“Criticized or praised by sensible people?”
“विञ्ञुगरहिता, भन्ते”।
“Viññugarahitā, bhante”.
“Criticized by sensible people, sir.”
“समत्ता समादिन्ना अहिताय दुक्खाय संवत्तन्ति, नो वा? कथं वा एत्थ होती”ति?
“Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā? Kathaṁ vā ettha hotī”ti?
“When you undertake them, do they lead to harm and suffering, or not? Or how do you see this?”
“समत्ता, भन्ते, समादिन्ना अहिताय दुक्खाय संवत्तन्तीति। एवं नो एत्थ होती”ति।
“Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattantīti. Evaṁ no ettha hotī”ti.
“When you undertake them, they lead to harm and suffering. That’s how we see it.”
“इति खो, साळ्हा, यं तं अवोचुम्हा: ‘एथ तुम्हे, साळ्हा, मा अनुस्सवेन, मा परम्पराय, मा इतिकिराय, मा पिटकसम्पदानेन, मा तक्कहेतु, मा नयहेतु, मा आकारपरिवितक्केन, मा दिट्ठिनिज्झानक्खन्तिया, मा भब्बरूपताय, मा समणो नो गरूति। यदा तुम्हे, साळ्हा, अत्तनाव जानेय्याथ—इमे धम्मा अकुसला, इमे धम्मा सावज्जा, इमे धम्मा विञ्ञुगरहिता, इमे धम्मा समत्ता समादिन्ना अहिताय दुक्खाय संवत्तन्तीति, अथ तुम्हे, साळ्हा, पजहेय्याथाऽति, इति यं तं वुत्तं इदमेतं पटिच्च वुत्तं।
“Iti kho, sāḷhā, yaṁ taṁ avocumhā: ‘etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha—ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, sāḷhā, pajaheyyāthā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
“So, Sāḷha and friend, when I said: ‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’ That’s what I said, and this is why I said it.
एथ तुम्हे, साळ्हा, मा अनुस्सवेन, मा परम्पराय, मा इतिकिराय, मा पिटकसम्पदानेन, मा तक्कहेतु, मा नयहेतु, मा आकारपरिवितक्केन, मा दिट्ठिनिज्झानक्खन्तिया, मा भब्बरूपताय, मा समणो नो गरूति। यदा तुम्हे, साळ्हा, अत्तनाव जानेय्याथ: ‘इमे धम्मा कुसला, इमे धम्मा अनवज्जा, इमे धम्मा विञ्ञुप्पसत्था, इमे धम्मा समत्ता समादिन्ना हिताय सुखाय संवत्तन्तीऽति, अथ तुम्हे, साळ्हा, उपसम्पज्ज विहरेय्याथ।
Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha: ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantī’ti, atha tumhe, sāḷhā, upasampajja vihareyyātha.
Please, Sāḷha and friend, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.
तं किं मञ्ञथ, साळ्हा, अत्थि अलोभो”ति?
Taṁ kiṁ maññatha, sāḷhā, atthi alobho”ti?
What do you think? Is contentment real?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“अनभिज्झाति खो अहं, साळ्हा, एतमत्थं वदामि। अलुद्धो खो अयं, साळ्हा, अनभिज्झालु नेव पाणं हनति, न अदिन्नं आदियति, न परदारं गच्छति, न मुसा भणति, परम्पि न तथत्ताय समादपेति, यं स होति दीघरत्तं हिताय सुखाया”ति।
“Anabhijjhāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. Aluddho kho ayaṁ, sāḷhā, anabhijjhālu neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.
“‘Satisfaction’ is what I mean by this. A person who is content and satisfied doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“तं किं मञ्ञथ, साळ्हा, अत्थि अदोसो”ति?
“Taṁ kiṁ maññatha, sāḷhā, atthi adoso”ti?
What do you think? Is love real?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“अब्यापादोति खो अहं, साळ्हा, एतमत्थं वदामि। अदुट्ठो खो अयं, साळ्हा, अब्यापन्नचित्तो नेव पाणं हनति, न अदिन्नं आदियति, न परदारं गच्छति, न मुसा भणति, परम्पि न तथत्ताय समादपेति, यं स होति दीघरत्तं हिताय सुखाया”ति।
“Abyāpādoti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. Aduṭṭho kho ayaṁ, sāḷhā, abyāpannacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.
“‘Kindness’ is what I mean by this. A loving and kind-hearted person doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“तं किं मञ्ञथ, साळ्हा, अत्थि अमोहो”ति?
“Taṁ kiṁ maññatha, sāḷhā, atthi amoho”ti?
“What do you think, Sāḷha? Is understanding real?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“विज्जाति खो अहं, साळ्हा, एतमत्थं वदामि। अमूळ्हो खो अयं, साळ्हा, विज्जागतो नेव पाणं हनति, न अदिन्नं आदियति, न परदारं गच्छति, न मुसा भणति, परम्पि न तथत्ताय समादपेति, यं स होति दीघरत्तं हिताय सुखाया”ति।
“Vijjāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. Amūḷho kho ayaṁ, sāḷhā, vijjāgato neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.
“‘Knowledge’ is what I mean by this. A person who understands and knows doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“तं किं मञ्ञथ, साळ्हा, इमे धम्मा कुसला वा अकुसला वा”ति?
“Taṁ kiṁ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti?
“What do you think, Sāḷha, are these things skillful or unskillful?”
“कुसला, भन्ते”।
“Kusalā, bhante”.
“Skillful, sir.”
“सावज्जा वा अनवज्जा वा”ति?
“Sāvajjā vā anavajjā vā”ti?
“Blameworthy or blameless?”
“अनवज्जा, भन्ते”।
“Anavajjā, bhante”.
“Blameless, sir.”
“विञ्ञुगरहिता वा विञ्ञुप्पसत्था वा”ति?
“Viññugarahitā vā viññuppasatthā vā”ti?
“Criticized or praised by sensible people?”
“विञ्ञुप्पसत्था, भन्ते”।
“Viññuppasatthā, bhante”.
“Praised by sensible people, sir.”
“समत्ता समादिन्ना हिताय सुखाय संवत्तन्ति, नो वा? कथं वा एत्थ होती”ति?
“Samattā samādinnā hitāya sukhāya saṁvattanti, no vā? Kathaṁ vā ettha hotī”ti?
“When you undertake them, do they lead to welfare and happiness, or not? Or how do you see this?”
“समत्ता, भन्ते, समादिन्ना हिताय सुखाय संवत्तन्तीति। एवं नो एत्थ होती”ति।
“Samattā, bhante, samādinnā hitāya sukhāya saṁvattantīti. Evaṁ no ettha hotī”ti.
“When you undertake them, they lead to welfare and happiness. That’s how we see it.”
“इति खो, साळ्हा, यं तं अवोचुम्हा: ‘एथ तुम्हे, साळ्हा, मा अनुस्सवेन, मा परम्पराय, मा इतिकिराय, मा पिटकसम्पदानेन, मा तक्कहेतु, मा नयहेतु, मा आकारपरिवितक्केन, मा दिट्ठिनिज्झानक्खन्तिया, मा भब्बरूपताय, मा समणो नो गरूति। यदा तुम्हे, साळ्हा, अत्तनाव जानेय्याथ—
“Iti kho, sāḷhā, yaṁ taṁ avocumhā: ‘etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha—
“So, Sāḷha and friend, when I said: ‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves:
इमे धम्मा कुसला, इमे धम्मा अनवज्जा, इमे धम्मा विञ्ञुप्पसत्था, इमे धम्मा समत्ता समादिन्ना दीघरत्तं हिताय सुखाय संवत्तन्तीति, अथ तुम्हे, साळ्हा, उपसम्पज्ज विहरेय्याथाऽति, इति यं तं वुत्तं इदमेतं पटिच्च वुत्तं।
ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā dīgharattaṁ hitāya sukhāya saṁvattantīti, atha tumhe, sāḷhā, upasampajja vihareyyāthā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’ That’s what I said, and this is why I said it.
स खो सो, साळ्हा, अरियसावको एवं विगताभिज्झो विगतब्यापादो असम्मूळ्हो सम्पजानो पतिस्सतो मेत्तासहगतेन चेतसा …पे… करुणा … मुदिता … उपेक्खासहगतेन चेतसा एकं दिसं फरित्वा विहरति, तथा दुतियं, तथा ततियं, तथा चतुत्थं, इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं उपेक्खासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्यापज्झेन फरित्वा विहरति।
Sa kho so, sāḷhā, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā …pe… karuṇā … muditā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love … compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
सो एवं पजानाति: ‘अत्थि इदं, अत्थि हीनं, अत्थि पणीतं, अत्थि इमस्स सञ्ञागतस्स उत्तरि निस्सरणन्ऽति। तस्स एवं जानतो एवं पस्सतो कामासवापि चित्तं विमुच्चति, भवासवापि चित्तं विमुच्चति, अविज्जासवापि चित्तं विमुच्चति; विमुत्तस्मिं विमुत्तमिति ञाणं होति।
So evaṁ pajānāti: ‘atthi idaṁ, atthi hīnaṁ, atthi paṇītaṁ, atthi imassa saññāgatassa uttari2 nissaraṇan’ti. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
They understand: ‘There is this, there is what is worse than this, there is what is better than this, and there is an escape beyond the scope of perception.’ Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed.
‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति पजानाति।
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
सो एवं पजानाति: ‘अहु पुब्बे लोभो, तदहु अकुसलं, सो एतरहि नत्थि, इच्चेतं कुसलं; अहु पुब्बे दोसो …पे… अहु पुब्बे मोहो, तदहु अकुसलं, सो एतरहि नत्थि, इच्चेतं कुसलन्ऽति। सो दिट्ठेव धम्मे निच्छातो निब्बुतो सीतिभूतो सुखप्पटिसंवेदी ब्रह्मभूतेन अत्तना विहरती”ति।
So evaṁ pajānāti: ‘ahu pubbe lobho, tadahu akusalaṁ, so etarahi natthi, iccetaṁ kusalaṁ; ahu pubbe doso …pe… ahu pubbe moho, tadahu akusalaṁ, so etarahi natthi, iccetaṁ kusalan’ti. So diṭṭheva dhamme nicchāto nibbuto sītibhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti.
They understand: ‘Formerly there was greed, which was unskillful. Now there is none, so that’s skillful. Formerly there was hate, which was unskillful. Now there is none, so that’s skillful. Formerly there was delusion, which was unskillful. Now there is none, so that’s skillful.’ So they live without wishes in the present life, extinguished, cooled, experiencing bliss, with self become divine.”
छट्ठं।
Chaṭṭhaṁ.
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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