| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय २
Aṅguttara Nikāya 2
Numbered Discourses 2.32–41
४। समचित्तवग्ग
4. Samacittavagga
The Chapter on the Peaceful Mind
32
32
“असप्पुरिसभूमिञ्च वो, भिक्खवे, देसेस्सामि सप्पुरिसभूमिञ्च। तं सुणाथ, साधुकं मनसि करोथ। भासिस्सामी”ति।
“Asappurisabhūmiñca vo, bhikkhave, desessāmi sappurisabhūmiñca. Taṁ suṇātha, sādhukaṁ manasi karotha. bhāsissāmī”ti.
“Bhikkhus, I will teach you the level of the bad person and the level of the good person. Listen and apply your mind well, I will speak.”
“एवं, भन्ते”ति खो ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, sir,” they replied. The Buddha said this:
“कतमा च, भिक्खवे, असप्पुरिसभूमि? असप्पुरिसो, भिक्खवे, अकतञ्ञू होति अकतवेदी। असब्भि हेतं, भिक्खवे, उपञ्ञातं यदिदं अकतञ्ञुता अकतवेदिता। केवला एसा, भिक्खवे, असप्पुरिसभूमि यदिदं अकतञ्ञुता अकतवेदिता। (…) सप्पुरिसो च खो, भिक्खवे, कतञ्ञू होति कतवेदी। सब्भि हेतं, भिक्खवे, उपञ्ञातं यदिदं कतञ्ञुता कतवेदिता। केवला एसा, भिक्खवे, सप्पुरिसभूमि यदिदं कतञ्ञुता कतवेदिता”ति।
“Katamā ca, bhikkhave, asappurisabhūmi? Asappuriso, bhikkhave, akataññū hoti akatavedī. Asabbhi hetaṁ, bhikkhave, upaññātaṁ yadidaṁ akataññutā akataveditā. Kevalā esā, bhikkhave, asappurisabhūmi yadidaṁ akataññutā akataveditā. (…) Sappuriso ca kho, bhikkhave, kataññū hoti katavedī. Sabbhi hetaṁ, bhikkhave, upaññātaṁ yadidaṁ kataññutā kataveditā. Kevalā esā, bhikkhave, sappurisabhūmi yadidaṁ kataññutā kataveditā”ti.
“What is the level of the bad person? The bad person is ungrateful and thankless, for the wicked only know how to be ungrateful and thankless. It is totally the level of a bad person to be ungrateful and thankless. The good person is grateful and thankful, for the virtuous only know how to be grateful and thankful. It is totally the level of a good person to be grateful and thankful.”
३३
33
33
“द्विन्नाहं, भिक्खवे, न सुप्पतिकारं वदामि। कतमेसं द्विन्नं? मातु च पितु च।
“Dvinnāhaṁ, bhikkhave, na suppatikāraṁ vadāmi. Katamesaṁ dvinnaṁ? Mātu ca pitu ca.
“Bhikkhus, I say that these two people cannot easily be repaid. What two? Mother and father.
एकेन, भिक्खवे, अंसेन मातरं परिहरेय्य, एकेन अंसेन पितरं परिहरेय्य वस्ससतायुको वस्ससतजीवी सो च नेसं उच्छादनपरिमद्दनन्हापनसम्बाहनेन। ते च तत्थेव मुत्तकरीसं चजेय्युं, न त्वेव, भिक्खवे, मातापितूनं कतं वा होति पटिकतं वा।
Ekena, bhikkhave, aṁsena mātaraṁ parihareyya, ekena aṁsena pitaraṁ parihareyya vassasatāyuko vassasatajīvī so ca nesaṁ ucchādanaparimaddananhāpanasambāhanena. Te ca tattheva muttakarīsaṁ cajeyyuṁ, na tveva, bhikkhave, mātāpitūnaṁ kataṁ vā hoti paṭikataṁ1 vā.
You would not have done enough to repay your mother and father even if you were to carry your mother around on one shoulder and your father on the other, and if you lived like this for a hundred years, and if you were to anoint, massage, bathe, and rub them; and even if they were to defecate and urinate right there.
इमिस्सा च, भिक्खवे, महापथविया पहूतरत्तरतनाय मातापितरो इस्सराधिपच्चे रज्जे पतिट्ठापेय्य, न त्वेव, भिक्खवे, मातापितूनं कतं वा होति पटिकतं वा। तं किस्स हेतु? बहुकारा, भिक्खवे, मातापितरो पुत्तानं आपादका पोसका इमस्स लोकस्स दस्सेतारो।
Imissā ca, bhikkhave, mahāpathaviyā pahūtarattaratanāya2 mātāpitaro issarādhipacce rajje patiṭṭhāpeyya, na tveva, bhikkhave, mātāpitūnaṁ kataṁ vā hoti paṭikataṁ vā. Taṁ kissa hetu? Bahukārā, bhikkhave, mātāpitaro puttānaṁ āpādakā posakā imassa lokassa dassetāro.
Even if you were to establish your mother and father as supreme monarchs of this great earth, abounding in the seven treasures, you would still not have done enough to repay them. Why is that? Parents are very helpful to their children: they raise them, nurture them, and show them the world.
यो च खो, भिक्खवे, मातापितरो अस्सद्धे सद्धासम्पदाय समादपेति निवेसेति पतिट्ठापेति, दुस्सीले सीलसम्पदाय समादपेति निवेसेति पतिट्ठापेति, मच्छरी चागसम्पदाय समादपेति निवेसेति पतिट्ठापेति, दुप्पञ्ञे पञ्ञासम्पदाय समादपेति निवेसेति पतिट्ठापेति, एत्तावता खो, भिक्खवे, मातापितूनं कतञ्च होति पटिकतञ्चा”ति।
Yo ca kho, bhikkhave, mātāpitaro assaddhe saddhāsampadāya samādapeti niveseti patiṭṭhāpeti, dussīle sīlasampadāya samādapeti niveseti patiṭṭhāpeti, maccharī cāgasampadāya samādapeti niveseti patiṭṭhāpeti, duppaññe paññāsampadāya samādapeti niveseti patiṭṭhāpeti, ettāvatā kho, bhikkhave, mātāpitūnaṁ katañca hoti paṭikatañcā”ti.
But you have done enough, more than enough, to repay them if you encourage, settle, and ground unfaithful parents in faith, unethical parents in ethical conduct, stingy parents in generosity, or ignorant parents in wisdom.”
३४
34
34
अथ खो अञ्ञतरो ब्राह्मणो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं …पे… एकमन्तं निसिन्नो खो सो ब्राह्मणो भगवन्तं एतदवोच: “किंवादी भवं गोतमो किमक्खायी”ति?
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ …pe… ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca: “kiṁvādī bhavaṁ gotamo kimakkhāyī”ti?
Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “What does Master Gotama teach? What does he explain?”
“किरियवादी चाहं, ब्राह्मण, अकिरियवादी चा”ति।
“Kiriyavādī cāhaṁ, brāhmaṇa, akiriyavādī cā”ti.
“Brahmin, I teach action and inaction.”
“यथाकथं पन भवं गोतमो किरियवादी च अकिरियवादी चा”ति?
“Yathākathaṁ pana bhavaṁ gotamo kiriyavādī ca akiriyavādī cā”ti?
“But in what way does Master Gotama teach action and inaction?”
“अकिरियं खो अहं, ब्राह्मण, वदामि कायदुच्चरितस्स वचीदुच्चरितस्स मनोदुच्चरितस्स, अनेकविहितानं पापकानं अकुसलानं धम्मानं अकिरियं वदामि। किरियञ्च खो अहं, ब्राह्मण, वदामि कायसुचरितस्स वचीसुचरितस्स मनोसुचरितस्स, अनेकविहितानं कुसलानं धम्मानं किरियं वदामि। एवं खो अहं, ब्राह्मण, किरियवादी च अकिरियवादी चा”ति।
“Akiriyaṁ kho ahaṁ, brāhmaṇa, vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa, anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi. Kiriyañca kho ahaṁ, brāhmaṇa, vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa, anekavihitānaṁ kusalānaṁ dhammānaṁ kiriyaṁ vadāmi. Evaṁ kho ahaṁ, brāhmaṇa, kiriyavādī ca akiriyavādī cā”ti.
“I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things. I teach action regarding good bodily, verbal, and mental conduct, and the many kinds of skillful things. This is the kind of action and inaction that I teach.”
“अभिक्कन्तं, भो गोतम …पे… उपासकं मं भवं गोतमो धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
“Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
“Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
३५
35
35
अथ खो अनाथपिण्डिको गहपति येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो अनाथपिण्डिको गहपति भगवन्तं एतदवोच: “कति नु खो, भन्ते, लोके दक्खिणेय्या, कत्थ च दानं दातब्बन्”ति?
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho anāthapiṇḍiko gahapati bhagavantaṁ etadavoca: “kati nu kho, bhante, loke dakkhiṇeyyā, kattha ca dānaṁ dātabban”ti?
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, sat down to one side, and said to the Buddha, “How many kinds of people in the world are worthy of a religious donation? And where should a gift be given?”
“द्वे खो, गहपति, लोके दक्खिणेय्या—सेखो च असेखो च। इमे खो, गहपति, द्वे लोके दक्खिणेय्या, एत्थ च दानं दातब्बन्”ति।
“Dve kho, gahapati, loke dakkhiṇeyyā—sekho ca asekho ca. Ime kho, gahapati, dve loke dakkhiṇeyyā, ettha ca dānaṁ dātabban”ti.
“Householder, there are two kinds of people in the world who are worthy of a religious donation: the trainee and the master. These are two kinds of people in the world who are worthy of a religious donation, and that’s where you should give a gift.”
इदमवोच भगवा। इदं वत्वान सुगतो अथापरं एतदवोच सत्था:
Idamavoca bhagavā. Idaṁ vatvāna3 sugato athāparaṁ etadavoca satthā:
That is what the Buddha said. Then the Holy One, the Teacher, went on to say:
“सेखो असेखो च इमस्मिं लोके, आहुनेय्या यजमानानं होन्ति; ते उज्जुभूता कायेन, वाचाय उद चेतसा; खेत्तं तं यजमानानं, एत्थ दिन्नं महप्फलन्”ति।
“Sekho asekho ca imasmiṁ loke, Āhuneyyā yajamānānaṁ honti; Te ujjubhūtā4 kāyena, Vācāya uda cetasā; Khettaṁ taṁ yajamānānaṁ, Ettha dinnaṁ mahapphalan”ti.
“In this world, the trainee and the master, are worthy of offerings dedicated to the gods. They are upright in body, speech, and mind. This is the field for sponsors of sacrifice—what’s given here is very fruitful.”
३६
36
36
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
तेन खो पन समयेन आयस्मा सारिपुत्तो सावत्थियं विहरति पुब्बारामे मिगारमातुपासादे। तत्र खो आयस्मा सारिपुत्तो भिक्खू आमन्तेसि: “आवुसो भिक्खवे”ति।
Tena kho pana samayena āyasmā sāriputto sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.
Now at that time Venerable Sāriputta was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. There Sāriputta addressed the bhikkhus: “Friends, bhikkhus!”
“आवुसो”ति खो ते भिक्खू आयस्मतो सारिपुत्तस्स पच्चस्सोसुं। आयस्मा सारिपुत्तो एतदवोच:
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
“Friend,” they replied. Sāriputta said this:
“अज्झत्तसंयोजनञ्च, आवुसो, पुग्गलं देसेस्सामि बहिद्धासंयोजनञ्च। तं सुणाथ, साधुकं मनसि करोथ, भासिस्सामी”ति।
“ajjhattasaṁyojanañca, āvuso, puggalaṁ desessāmi bahiddhāsaṁyojanañca. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“I will teach you about a person fettered internally and one fettered externally. Listen and apply your mind well, I will speak.”
“एवमावुसो”ति खो ते भिक्खू आयस्मतो सारिपुत्तस्स पच्चस्सोसुं। आयस्मा सारिपुत्तो एतदवोच:
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
“Yes, friend,” they replied. Sāriputta said this:
“कतमो चावुसो, अज्झत्तसंयोजनो पुग्गलो? इधावुसो, भिक्खु सीलवा होति, पातिमोक्खसंवरसंवुतो विहरति आचारगोचरसम्पन्नो, अणुमत्तेसु वज्जेसु भयदस्सावी, समादाय सिक्खति सिक्खापदेसु। सो कायस्स भेदा परं मरणा अञ्ञतरं देवनिकायं उपपज्जति। सो ततो चुतो आगामी होति, आगन्ता इत्थत्तं। अयं वुच्चति, आवुसो, अज्झत्तसंयोजनो पुग्गलो आगामी होति, आगन्ता इत्थत्तं।
“Katamo cāvuso, ajjhattasaṁyojano puggalo? Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. So tato cuto āgāmī hoti, āgantā itthattaṁ. Ayaṁ vuccati, āvuso, ajjhattasaṁyojano puggalo āgāmī hoti, āgantā itthattaṁ.
“Who is a person fettered internally? It’s a bhikkhu who is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. When their body breaks up, after death, they’re reborn in one of the orders of gods. When they pass away from there, they’re a returner, who comes back to this state of existence. This is called a person who is fettered internally, a returner, who comes back to this state of existence.
कतमो चावुसो, बहिद्धासंयोजनो पुग्गलो? इधावुसो, भिक्खु सीलवा होति, पातिमोक्खसंवरसंवुतो विहरति आचारगोचरसम्पन्नो, अणुमत्तेसु वज्जेसु भयदस्सावी, समादाय सिक्खति सिक्खापदेसु। सो अञ्ञतरं सन्तं चेतोविमुत्तिं उपसम्पज्ज विहरति। सो कायस्स भेदा परं मरणा अञ्ञतरं देवनिकायं उपपज्जति। सो ततो चुतो अनागामी होति, अनागन्ता इत्थत्तं। अयं वुच्चतावुसो, बहिद्धासंयोजनो पुग्गलो अनागामी होति, अनागन्ता इत्थत्तं।
Katamo cāvuso, bahiddhāsaṁyojano puggalo? Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. So aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. So tato cuto anāgāmī hoti, anāgantā itthattaṁ. Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattaṁ.
Who is a person fettered externally? It’s a bhikkhu who is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They enter and remain in a certain peaceful state of freed mind. When their body breaks up, after death, they’re reborn in one of the orders of gods. When they pass away from there, they’re a non-returner, not coming back to this state of existence. This is called a person who is fettered externally, a non-returner, who does not come back to this state of existence.
पुन चपरं, आवुसो, भिक्खु सीलवा होति …पे… समादाय सिक्खति सिक्खापदेसु। सो कामानंयेव निब्बिदाय विरागाय निरोधाय पटिपन्नो होति। सो भवानंयेव निब्बिदाय विरागाय निरोधाय पटिपन्नो होति। सो तण्हाक्खयाय पटिपन्नो होति। सो लोभक्खयाय पटिपन्नो होति। सो कायस्स भेदा परं मरणा अञ्ञतरं देवनिकायं उपपज्जति। सो ततो चुतो अनागामी होति, अनागन्ता इत्थत्तं। अयं वुच्चतावुसो, बहिद्धासंयोजनो पुग्गलो अनागामी होति, अनागन्ता इत्थत्तन्”ति।
Puna caparaṁ, āvuso, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. So kāmānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. So bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. So taṇhākkhayāya paṭipanno hoti. So lobhakkhayāya paṭipanno hoti. So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. So tato cuto anāgāmī hoti, anāgantā itthattaṁ. Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattan”ti.
Furthermore, a bhikkhu is ethical … they keep the rules they’ve undertaken. They simply practice for disillusionment, dispassion, and cessation regarding sensual pleasures. They simply practice for disillusionment, dispassion, and cessation regarding future lives. They practice for the ending of craving. They practice for the ending of greed. When their body breaks up, after death, they are reborn in one of the orders of gods. When they pass away from there, they are non-returners, not coming back to this state of existence. This is called a person who is fettered externally, a non-returner, who does not come back to this state of existence.”
अथ खो सम्बहुला समचित्ता देवता येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं अट्ठंसु। एकमन्तं ठिता खो ता देवता भगवन्तं एतदवोचुं: “एसो, भन्ते, आयस्मा सारिपुत्तो पुब्बारामे मिगारमातुपासादे भिक्खूनं अज्झत्तसंयोजनञ्च पुग्गलं देसेति बहिद्धासंयोजनञ्च। हट्ठा, भन्ते, परिसा। साधु, भन्ते, भगवा येनायस्मा सारिपुत्तो तेनुपसङ्कमतु अनुकम्पं उपादाया”ति। अधिवासेसि भगवा तुण्हीभावेन।
Atha kho sambahulā samacittā devatā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā devatā bhagavantaṁ etadavocuṁ: “eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. Haṭṭhā, bhante, parisā. Sādhu, bhante, bhagavā yenāyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.
Then several peaceful-minded deities went up to the Buddha, bowed, stood to one side, and said to the Buddha, “Sir, Venerable Sāriputta is in the Eastern Monastery, the stilt longhouse of Migāra’s mother, where he is teaching the bhikkhus about a person with internal fetters and one with external fetters. The assembly is overjoyed! Sir, please go to Venerable Sāriputta out of compassion.” The Buddha consented with silence.
अथ खो भगवा—सेय्यथापि नाम बलवा पुरिसो समिञ्जितं वा बाहं पसारेय्य, पसारितं वा बाहं समिञ्जेय्य; एवमेवं—जेतवने अन्तरहितो पुब्बारामे मिगारमातुपासादे आयस्मतो सारिपुत्तस्स सम्मुखे पातुरहोसि। निसीदि भगवा पञ्ञत्ते आसने। आयस्मापि खो सारिपुत्तो भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो आयस्मन्तं सारिपुत्तं भगवा एतदवोच:
Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ5 vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—jetavane antarahito pubbārāme migāramātupāsāde āyasmato sāriputtassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Āyasmāpi kho sāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca:
Then the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in the Eastern Monastery, the stilt longhouse of Migāra’s mother, in front of Sāriputta. He sat on the seat spread out. Sāriputta bowed to the Buddha and sat down to one side. The Buddha said to him:
“इध, सारिपुत्त, सम्बहुला समचित्ता देवता येनाहं तेनुपसङ्कमिंसु; उपसङ्कमित्वा मं अभिवादेत्वा एकमन्तं अट्ठंसु। एकमन्तं ठिता खो, सारिपुत्त, ता देवता मं एतदवोचुं: ‘एसो, भन्ते, आयस्मा सारिपुत्तो पुब्बारामे मिगारमातुपासादे भिक्खूनं अज्झत्तसंयोजनञ्च पुग्गलं देसेति बहिद्धासंयोजनञ्च। हट्ठा, भन्ते, परिसा। साधु, भन्ते, भगवा येन आयस्मा सारिपुत्तो तेनुपसङ्कमतु अनुकम्पं उपादायाऽति।
“Idha, sāriputta, sambahulā samacittā devatā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, sāriputta, tā devatā maṁ etadavocuṁ: ‘eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. Haṭṭhā, bhante, parisā. Sādhu, bhante, bhagavā yena āyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā’ti.
“Just now, Sāriputta, several peaceful-minded deities came up to me, bowed, and stood to one side. Those deities said to me: ‘Sir, Venerable Sāriputta is in the Eastern Monastery, the stilt longhouse of Migāra’s mother, where he is teaching the bhikkhus about a person with internal fetters and one with external fetters. The assembly is overjoyed! Sir, please go to Venerable Sāriputta out of compassion.’
ता खो पन, सारिपुत्त, देवता दसपि हुत्वा वीसम्पि हुत्वा तिंसम्पि हुत्वा चत्तालीसम्पि हुत्वा पञ्ञासम्पि हुत्वा सट्ठिपि हुत्वा आरग्गकोटिनितुदनमत्तेपि तिट्ठन्ति, न च अञ्ञमञ्ञं ब्याबाधेन्ति।
Tā kho pana, sāriputta, devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti, na ca aññamaññaṁ byābādhenti.
Those deities, though they number ten, twenty, thirty, forty, fifty, or sixty, can stand on the point of a needle without bumping up against each other.
सिया खो पन, सारिपुत्त, एवमस्स: ‘तत्थ नून तासं देवतानं तथा चित्तं भावितं येन ता देवता दसपि हुत्वा वीसम्पि हुत्वा तिंसम्पि हुत्वा चत्तालीसम्पि हुत्वा पञ्ञासम्पि हुत्वा सट्ठिपि हुत्वा आरग्गकोटिनितुदनमत्तेपि तिट्ठन्ति न च अञ्ञमञ्ञं ब्याबाधेन्तीऽति। न खो पनेतं, सारिपुत्त, एवं दट्ठब्बं। इधेव खो, सारिपुत्त, तासं देवतानं तथा चित्तं भावितं, येन ता देवता दसपि हुत्वा …पे… न च अञ्ञमञ्ञं ब्याबाधेन्ति।
Siyā kho pana, sāriputta, evamassa: ‘tattha nūna tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ yena tā devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti na ca aññamaññaṁ byābādhentī’ti. Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. Idheva kho, sāriputta, tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ, yena tā devatā dasapi hutvā …pe… na ca aññamaññaṁ byābādhenti.
Sāriputta, you might think: ‘Surely those deities, since so many of them can stand on the point of a needle without bumping up against each other, must have developed their minds in that place.’ But you should not see it like this. It was right here that those deities developed their minds.
तस्मातिह, सारिपुत्त, एवं सिक्खितब्बं: ‘सन्तिन्द्रिया भविस्साम सन्तमानसाऽति। एवञ्हि वो, सारिपुत्त, सिक्खितब्बं। ‘सन्तिन्द्रियानञ्हि वो, सारिपुत्त, सन्तमानसानं सन्तंयेव कायकम्मं भविस्सति सन्तं वचीकम्मं सन्तं मनोकम्मं। सन्तंयेव उपहारं उपहरिस्साम सब्रह्मचारीसूऽति। ‘एवञ्हि वो, सारिपुत्त, सिक्खितब्बं।
Tasmātiha, sāriputta, evaṁ sikkhitabbaṁ: ‘santindriyā bhavissāma santamānasā’ti. Evañhi vo, sāriputta, sikkhitabbaṁ. ‘Santindriyānañhi vo, sāriputta, santamānasānaṁ santaṁyeva kāyakammaṁ bhavissati santaṁ vacīkammaṁ santaṁ manokammaṁ. Santaṁyeva upahāraṁ upaharissāma sabrahmacārīsū’ti. ‘Evañhi vo, sāriputta, sikkhitabbaṁ.
So you should train like this: ‘We shall have peaceful faculties and peaceful minds.’ That’s how you should train. When your faculties and mind are peaceful, your acts of body, speech, and mind will be peaceful, thinking: ‘We shall present the gift of peace to our spiritual companions.’ That’s how you should train.
अनस्सुं खो, सारिपुत्त, अञ्ञतित्थिया परिब्बाजका ये इमं धम्मपरियायं नास्सोसुन्ऽ”ति।
Anassuṁ kho, sāriputta, aññatitthiyā paribbājakā ye imaṁ dhammapariyāyaṁ nāssosun’”ti.
Those wanderers of other religions, Sāriputta, who have not heard this exposition of the teaching are lost.”
३७
37
37
एवं मे सुतं—एकं समयं आयस्मा महाकच्चानो वरणायं विहरति भद्दसारितीरे।
Evaṁ me sutaṁ—ekaṁ samayaṁ āyasmā mahākaccāno varaṇāyaṁ viharati bhaddasāritīre.
So I have heard. At one time Venerable Mahākaccāna was staying at Varaṇā, on the bank of the Kaddama Lake.
अथ खो आरामदण्डो ब्राह्मणो येनायस्मा महाकच्चानो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मता महाकच्चानेन सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आरामदण्डो ब्राह्मणो आयस्मन्तं महाकच्चानं एतदवोच:
Atha kho ārāmadaṇḍo brāhmaṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho ārāmadaṇḍo brāhmaṇo āyasmantaṁ mahākaccānaṁ etadavoca:
Then the brahmin Ārāmadaṇḍa went up to Mahākaccāna, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Mahākaccāna:
“को नु खो, भो कच्चान, हेतु को पच्चयो येन खत्तियापि खत्तियेहि विवदन्ति, ब्राह्मणापि ब्राह्मणेहि विवदन्ति, गहपतिकापि गहपतिकेहि विवदन्ती”ति?
“ko nu kho, bho kaccāna, hetu ko paccayo yena khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatikāpi gahapatikehi vivadantī”ti?
“What is the cause, Master Kaccāna, what is the reason why aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders?”
“कामरागाभिनिवेसविनिबन्धपलिगेधपरियुट्ठानज्झोसानहेतु खो, ब्राह्मण, खत्तियापि खत्तियेहि विवदन्ति, ब्राह्मणापि ब्राह्मणेहि विवदन्ति, गहपतिकापि गहपतिकेहि विवदन्ती”ति।
“Kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetu6 kho, brāhmaṇa, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatikāpi gahapatikehi vivadantī”ti.
“It is because of their insistence on sensual desire, their shackles, avarice, and attachment, that aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders.”
“को पन, भो कच्चान, हेतु को पच्चयो येन समणापि समणेहि विवदन्ती”ति?
“Ko pana, bho kaccāna, hetu ko paccayo yena samaṇāpi samaṇehi vivadantī”ti?
“What is the cause, Master Kaccāna, what is the reason why ascetics fight with ascetics?”
“दिट्ठिरागाभिनिवेसविनिबन्धपलिगेधपरियुट्ठानज्झोसानहेतु खो, ब्राह्मण, समणापि समणेहि विवदन्ती”ति।
“Diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetu kho, brāhmaṇa, samaṇāpi samaṇehi vivadantī”ti.
“It is because of their insistence on views, their shackles, avarice, and attachment, that ascetics fight with ascetics.”
“अत्थि पन, भो कच्चान, कोचि लोकस्मिं यो इमञ्चेव कामरागाभिनिवेसविनिबन्धपलिगेधपरियुट्ठानज्झोसानं समतिक्कन्तो, इमञ्च दिट्ठिरागाभिनिवेसविनिबन्धपलिगेधपरियुट्ठानज्झोसानं समतिक्कन्तो”ति?
“Atthi pana, bho kaccāna, koci lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti?
“Master Kaccāna, is there anyone in the world who has gone beyond the insistence on sensual desire and the insistence on views?”
“अत्थि, ब्राह्मण, लोकस्मिं यो इमञ्चेव कामरागाभिनिवेसविनिबन्धपलिगेधपरियुट्ठानज्झोसानं समतिक्कन्तो, इमञ्च दिट्ठिरागाभिनिवेसविनिबन्धपलिगेधपरियुट्ठानज्झोसानं समतिक्कन्तो”ति।
“Atthi, brāhmaṇa, lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti.
“There is, brahmin.”
“को पन सो, भो कच्चान, लोकस्मिं यो इमञ्चेव कामरागाभिनिवेसविनिबन्धपलिगेधपरियुट्ठानज्झोसानं समतिक्कन्तो, इमञ्च दिट्ठिरागाभिनिवेसविनिबन्धपलिगेधपरियुट्ठानज्झोसानं समतिक्कन्तो”ति?
“Ko pana so, bho kaccāna, lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti?
“Who in the world has gone beyond the insistence on sensual desire and the insistence on views?”
“अत्थि, ब्राह्मण, पुरत्थिमेसु जनपदेसु सावत्थी नाम नगरं। तत्थ सो भगवा एतरहि विहरति अरहं सम्मासम्बुद्धो। सो हि, ब्राह्मण, भगवा इमञ्चेव कामरागाभिनिवेसविनिबन्धपलिगेधपरियुट्ठानज्झोसानं समतिक्कन्तो, इमञ्च दिट्ठिरागाभिनिवेसविनिबन्धपलिगेधपरियुट्ठानज्झोसानं समतिक्कन्तो”ति।
“Atthi, brāhmaṇa, puratthimesu janapadesu sāvatthī nāma nagaraṁ. Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho. So hi, brāhmaṇa, bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti.
“In the eastern lands there is a city called Sāvatthī. There the Blessed One is now staying, the perfected one, the fully awakened Buddha. He, brahmin, has gone beyond the insistence on sensual desire and the insistence on views.”
एवं वुत्ते, आरामदण्डो ब्राह्मणो उट्ठायासना एकंसं उत्तरासङ्गं करित्वा दक्खिणं जाणुमण्डलं पथवियं निहन्त्वा येन भगवा तेनञ्जलिं पणामेत्वा तिक्खत्तुं उदानं उदानेसि:
Evaṁ vutte, ārāmadaṇḍo brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi:
When this was said, the brahmin Ārāmadaṇḍa got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and expressed this heartfelt sentiment three times:
“नमो तस्स भगवतो अरहतो सम्मासम्बुद्धस्स।
“Namo tassa bhagavato arahato sammāsambuddhassa.
“Homage to that Blessed One, the perfected one, the fully awakened Buddha!
नमो तस्स भगवतो अरहतो सम्मासम्बुद्धस्स।
Namo tassa bhagavato arahato sammāsambuddhassa.
Homage to that Blessed One, the perfected one, the fully awakened Buddha!
नमो तस्स भगवतो अरहतो सम्मासम्बुद्धस्स।
Namo tassa bhagavato arahato sammāsambuddhassa.
Homage to that Blessed One, the perfected one, the fully awakened Buddha!
यो हि सो भगवा इमञ्चेव कामरागाभिनिवेसविनिबन्धपलिगेधपरियुट्ठानज्झोसानं समतिक्कन्तो, इमञ्च दिट्ठिरागाभिनिवेसविनिबन्धपलिगेधपरियुट्ठानज्झोसानं समतिक्कन्तो”ति।
Yo hi so bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti.
He who has gone beyond the insistence on sensual desire and the insistence on views.
“अभिक्कन्तं, भो कच्चान, अभिक्कन्तं, भो कच्चान। सेय्यथापि, भो कच्चान, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य; अन्धकारे वा तेलपज्जोतं धारेय्य: ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं भोता कच्चानेन अनेकपरियायेन धम्मो पकासितो। एसाहं, भो कच्चान, तं भवन्तं गोतमं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च। उपासकं मं भवं कच्चानो धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
“Abhikkantaṁ, bho kaccāna, abhikkantaṁ, bho kaccāna. Seyyathāpi, bho kaccāna, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya; andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kaccānena anekapariyāyena dhammo pakāsito. Esāhaṁ, bho kaccāna, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Excellent, Master Kaccāna! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Kaccāna has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.”
३८
38
38
एकं समयं आयस्मा महाकच्चानो मधुरायं विहरति गुन्दावने।
Ekaṁ samayaṁ āyasmā mahākaccāno madhurāyaṁ viharati gundāvane.
At one time Venerable Mahākaccāna was staying near Madhurā, in Gunda’s Grove.
अथ खो कन्दरायनो ब्राह्मणो येनायस्मा महाकच्चानो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मता महाकच्चानेन सद्धिं …पे… एकमन्तं निसिन्नो खो कन्दरायनो ब्राह्मणो आयस्मन्तं महाकच्चानं एतदवोच:
Atha kho kandarāyano7 brāhmaṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ …pe… ekamantaṁ nisinno kho kandarāyano brāhmaṇo āyasmantaṁ mahākaccānaṁ etadavoca:
Then the brahmin Kandarāyana went up to Mahākaccāna, and exchanged greetings with him … He sat down to one side and said to Mahākaccāna:
“सुतं मेतं, भो कच्चान, ‘न समणो कच्चानो ब्राह्मणे जिण्णे वुद्धे महल्लके अद्धगते वयोअनुप्पत्ते अभिवादेति वा पच्चुट्ठेति वा आसनेन वा निमन्तेतीऽति। तयिदं, भो कच्चान, तथेव? न हि भवं कच्चानो ब्राह्मणे जिण्णे वुद्धे महल्लके अद्धगते वयोअनुप्पत्ते अभिवादेति वा पच्चुट्ठेति वा आसनेन वा निमन्तेति। तयिदं, भो कच्चान, न सम्पन्नमेवा”ति।
“sutaṁ metaṁ, bho kaccāna, ‘na samaṇo kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. Tayidaṁ, bho kaccāna, tatheva? Na hi bhavaṁ kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Tayidaṁ, bho kaccāna, na sampannamevā”ti.
“I have heard, Master Kaccāna, that the ascetic Kaccāna doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. And this is indeed the case, for the ascetic Kaccāna does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. This is not appropriate, Master Kaccāna.”
“अत्थि, ब्राह्मण, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन वुद्धभूमि च अक्खाता दहरभूमि च। वुद्धो चेपि, ब्राह्मण, होति आसीतिको वा नावुतिको वा वस्ससतिको वा जातिया, सो च कामे परिभुञ्जति काममज्झावसति कामपरिळाहेन परिडय्हति कामवितक्केहि खज्जति कामपरियेसनाय उस्सुको। अथ खो सो बालो न थेरोत्वेव सङ्ख्यं गच्छति। दहरो चेपि, ब्राह्मण, होति युवा सुसुकाळकेसो भद्रेन योब्बनेन समन्नागतो पठमेन वयसा। सो च न कामे परिभुञ्जति न काममज्झावसति, न कामपरिळाहेन परिडय्हति, न कामवितक्केहि खज्जति, न कामपरियेसनाय उस्सुको। अथ खो सो पण्डितो थेरोत्वेव सङ्ख्यं गच्छती”ति।
“Atthi, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena vuddhabhūmi ca akkhātā daharabhūmi ca. Vuddho cepi, brāhmaṇa, hoti āsītiko vā nāvutiko vā vassasatiko vā jātiyā, so ca kāme paribhuñjati kāmamajjhāvasati kāmapariḷāhena pariḍayhati kāmavitakkehi khajjati kāmapariyesanāya ussuko. Atha kho so bālo na therotveva saṅkhyaṁ gacchati. Daharo cepi, brāhmaṇa, hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. So ca na kāme paribhuñjati na kāmamajjhāvasati, na kāmapariḷāhena pariḍayhati, na kāmavitakkehi khajjati, na kāmapariyesanāya ussuko. Atha kho so paṇḍito therotveva saṅkhyaṁ gacchatī”ti.
“There is the stage of an elder and the stage of youth as explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. If an elder, though eighty, ninety, or a hundred years old, still dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more, they are reckoned as a child, not a senior. If a youth, young, black-haired, blessed with youth, in the prime of life, does not dwell in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more, they are reckoned as astute, a senior.”
एवं वुत्ते, कन्दरायनो ब्राह्मणो उट्ठायासना एकंसं उत्तरासङ्गं करित्वा दहरानं सतं भिक्खूनं पादे सिरसा वन्दति: “वुद्धा भवन्तो, वुद्धभूमियं ठिता। दहरा मयं, दहरभूमियं ठिता”ति।
Evaṁ vutte, kandarāyano brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā daharānaṁ sataṁ8 bhikkhūnaṁ pāde sirasā vandati: “vuddhā bhavanto, vuddhabhūmiyaṁ ṭhitā. Daharā mayaṁ, daharabhūmiyaṁ ṭhitā”ti.
When this was said, the brahmin Kandarāyana got up from his seat, placed his robe over one shoulder, and bowed with his head at the feet of the young bhikkhus, saying, “The masters are elders, at the stage of the elder; we are youths, at the stage of youth.
“अभिक्कन्तं, भो कच्चान …पे… उपासकं मं भवं कच्चानो धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
“Abhikkantaṁ, bho kaccāna …pe… upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Excellent, Master Kaccāna! … From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.”
३९
39
39
“यस्मिं, भिक्खवे, समये चोरा बलवन्तो होन्ति, राजानो तस्मिं समये दुब्बला होन्ति। तस्मिं, भिक्खवे, समये रञ्ञो न फासु होति अतियातुं वा निय्यातुं वा पच्चन्तिमे वा जनपदे अनुसञ्ञातुं। ब्राह्मणगहपतिकानम्पि तस्मिं समये न फासु होति अतियातुं वा निय्यातुं वा बाहिरानि वा कम्मन्तानि पटिवेक्खितुं। एवमेवं खो, भिक्खवे, यस्मिं समये पापभिक्खू बलवन्तो होन्ति, पेसला भिक्खू तस्मिं समये दुब्बला होन्ति। तस्मिं, भिक्खवे, समये पेसला भिक्खू तुण्हीभूता तुण्हीभूताव सङ्घमज्झे सङ्कसायन्ति पच्चन्तिमे वा जनपदे अच्छन्ति। तयिदं, भिक्खवे, होति बहुजनाहिताय बहुजनासुखाय, बहुनो जनस्स अनत्थाय अहिताय दुक्खाय देवमनुस्सानं।
“Yasmiṁ, bhikkhave, samaye corā balavanto honti, rājāno tasmiṁ samaye dubbalā honti. Tasmiṁ, bhikkhave, samaye rañño na phāsu hoti atiyātuṁ vā niyyātuṁ vā paccantime vā janapade anusaññātuṁ. Brāhmaṇagahapatikānampi tasmiṁ samaye na phāsu hoti atiyātuṁ vā niyyātuṁ vā bāhirāni vā kammantāni paṭivekkhituṁ. Evamevaṁ kho, bhikkhave, yasmiṁ samaye pāpabhikkhū balavanto honti, pesalā bhikkhū tasmiṁ samaye dubbalā honti. Tasmiṁ, bhikkhave, samaye pesalā bhikkhū tuṇhībhūtā tuṇhībhūtāva saṅghamajjhe saṅkasāyanti9 paccantime vā janapade acchanti. Tayidaṁ, bhikkhave, hoti bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.
“At a time when bandits are strong, kings are weak. Then the king is not at ease when going out or coming back or when touring the provinces. The brahmins and householders, likewise, are not at ease when going out or coming back, or when inspecting their business activities. In the same way, at a time when bad bhikkhus are strong, good-hearted bhikkhus are weak. Then the good-hearted bhikkhus continually adhere to silence in the midst of the Saṅgha, or they stay in the borderlands. This is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans.
यस्मिं, भिक्खवे, समये राजानो बलवन्तो होन्ति, चोरा तस्मिं समये दुब्बला होन्ति। तस्मिं, भिक्खवे, समये रञ्ञो फासु होति अतियातुं वा निय्यातुं वा पच्चन्तिमे वा जनपदे अनुसञ्ञातुं। ब्राह्मणगहपतिकानम्पि तस्मिं समये फासु होति अतियातुं वा निय्यातुं वा बाहिरानि वा कम्मन्तानि पटिवेक्खितुं। एवमेवं खो, भिक्खवे, यस्मिं समये पेसला भिक्खू बलवन्तो होन्ति, पापभिक्खू तस्मिं समये दुब्बला होन्ति। तस्मिं, भिक्खवे, समये पापभिक्खू तुण्हीभूता तुण्हीभूताव सङ्घमज्झे सङ्कसायन्ति, येन वा पन तेन पक्कमन्ति। तयिदं, भिक्खवे, होति बहुजनहिताय बहुजनसुखाय, बहुनो जनस्स अत्थाय हिताय सुखाय देवमनुस्सानन्”ति।
Yasmiṁ, bhikkhave, samaye rājāno balavanto honti, corā tasmiṁ samaye dubbalā honti. Tasmiṁ, bhikkhave, samaye rañño phāsu hoti atiyātuṁ vā niyyātuṁ vā paccantime vā janapade anusaññātuṁ. Brāhmaṇagahapatikānampi tasmiṁ samaye phāsu hoti atiyātuṁ vā niyyātuṁ vā bāhirāni vā kammantāni paṭivekkhituṁ. Evamevaṁ kho, bhikkhave, yasmiṁ samaye pesalā bhikkhū balavanto honti, pāpabhikkhū tasmiṁ samaye dubbalā honti. Tasmiṁ, bhikkhave, samaye pāpabhikkhū tuṇhībhūtā tuṇhībhūtāva saṅghamajjhe saṅkasāyanti, yena vā pana tena pakkamanti. Tayidaṁ, bhikkhave, hoti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.
At a time when kings are strong, bandits are weak. Then the king is at ease when going out or coming back or when inspecting the provinces. The brahmins and householders, likewise, are at ease when going out or coming back, or when inspecting their business activities. In the same way, at a time when good-hearted bhikkhus are strong, bad bhikkhus are weak. Then the bad bhikkhus continually adhere to silence in the midst of the Saṅgha, or they leave for some place or other. This is for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”
४०
40
40
“द्विन्नाहं, भिक्खवे, मिच्छापटिपत्तिं न वण्णेमि, गिहिस्स वा पब्बजितस्स वा। गिही वा, भिक्खवे, पब्बजितो वा मिच्छापटिपन्नो मिच्छापटिपत्ताधिकरणहेतु न आराधको होति ञायं धम्मं कुसलं।
“Dvinnāhaṁ, bhikkhave, micchāpaṭipattiṁ na vaṇṇemi, gihissa vā pabbajitassa vā. Gihī vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ.
“Bhikkhus, I don’t praise wrong practice for these two, for laypeople and renunciates. Because of wrong practice, neither laypeople nor renunciates succeed in completing the system of the skillful teaching.
द्विन्नाहं, भिक्खवे, सम्मापटिपत्तिं वण्णेमि, गिहिस्स वा पब्बजितस्स वा। गिही वा, भिक्खवे, पब्बजितो वा सम्मापटिपन्नो सम्मापटिपत्ताधिकरणहेतु आराधको होति ञायं धम्मं कुसलन्”ति।
Dvinnāhaṁ, bhikkhave, sammāpaṭipattiṁ vaṇṇemi, gihissa vā pabbajitassa vā. Gihī vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṁ dhammaṁ kusalan”ti.
I praise right practice for these two, for laypeople and renunciates. Because of right practice, both laypeople and renunciates succeed in completing the system of the skillful teaching.”
४१
41
41
“ये ते, भिक्खवे, भिक्खू दुग्गहितेहि सुत्तन्तेहि ब्यञ्जनप्पतिरूपकेहि अत्थञ्च धम्मञ्च पटिबाहन्ति ते, भिक्खवे, भिक्खू बहुजनाहिताय पटिपन्ना बहुजनासुखाय, बहुनो जनस्स अनत्थाय अहिताय दुक्खाय देवमनुस्सानं। बहुञ्च ते, भिक्खवे, भिक्खू अपुञ्ञं पसवन्ति, ते चिमं सद्धम्मं अन्तरधापेन्ति।
“Ye te, bhikkhave, bhikkhū duggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca paṭibāhanti te, bhikkhave, bhikkhū bahujanāhitāya paṭipannā bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Bahuñca te, bhikkhave, bhikkhū apuññaṁ pasavanti, te cimaṁ saddhammaṁ antaradhāpenti.
“Bhikkhus, by memorizing the discourses incorrectly, taking only a semblance of the phrasing, some bhikkhus shut out the meaning and the teaching. They act for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans. They make much bad karma and make the true teaching disappear.
ये ते, भिक्खवे, भिक्खू सुग्गहितेहि सुत्तन्तेहि ब्यञ्जनप्पतिरूपकेहि अत्थञ्च धम्मञ्च अनुलोमेन्ति ते, भिक्खवे, भिक्खू बहुजनहिताय पटिपन्ना बहुजनसुखाय, बहुनो जनस्स अत्थाय हिताय सुखाय देवमनुस्सानं। बहुञ्च ते, भिक्खवे, भिक्खू पुञ्ञं पसवन्ति, ते चिमं सद्धम्मं ठपेन्ती”ति।
Ye te, bhikkhave, bhikkhū suggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca anulomenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ. Bahuñca te, bhikkhave, bhikkhū puññaṁ pasavanti, te cimaṁ saddhammaṁ ṭhapentī”ti.
But by memorizing the discourses well, not taking only a semblance of the phrasing, some bhikkhus reinforce the meaning and the teaching. They act for the welfare and happiness of the people, for the benefit, welfare, and happiness of the people, of gods and humans. They make much merit and make the true teaching continue.”
समचित्तवग्गो चतुत्थो।
Samacittavaggo catuttho.
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:
1. paṭikataṁ → patikataṁ (bj)
2. pahūtarattaratanāya → pahūtasattaratanāya (bj, sya-all, km, pts1ed)
3. vatvāna → vatvā (bj, pts1ed)
4. ujjubhūtā → ujubhūtā (sya-all, km, mr)
5. samiñjitaṁ → sammiñjitaṁ (bj, sya-all, km, pts1ed)
6. Kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetu → kāmarāgavinivesavinibandha (bj, sya-all, km, pts1ed)
7. kandarāyano → kaṇḍarāyaṇo (bj); kaṇḍarāyano (sya-all, km, pts1ed)
8. sataṁ → sudaṁ (bj, sya-all, km, pts1ed)
9. saṅkasāyanti → sañcāyanti (bj-a); saṅkamma jhāyanti (mr)
