| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय १०।५४
Aṅguttara Nikāya 10.54
Numbered Discourses 10.54
६। सचित्तवग्ग
6. Sacittavagga
6. Your Own Mind
समथसुत्त
Samathasutta
Serenity
“नो चे, भिक्खवे, भिक्खु परचित्तपरियायकुसलो होति, अथ ‘सचित्तपरियायकुसलो भविस्सामीऽति—एवञ्हि वो, भिक्खवे, सिक्खितब्बं।
“No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti—evañhi vo, bhikkhave, sikkhitabbaṁ.
“Bhikkhus, if a bhikkhu isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’
कथञ्च, भिक्खवे, भिक्खु सचित्तपरियायकुसलो होति? सेय्यथापि, भिक्खवे, इत्थी वा पुरिसो वा दहरो युवा मण्डनकजातिको आदासे वा परिसुद्धे परियोदाते अच्छे वा उदपत्ते सकं मुखनिमित्तं पच्चवेक्खमानो सचे तत्थ पस्सति रजं वा अङ्गणं वा, तस्सेव रजस्स वा अङ्गणस्स वा पहानाय वायमति। नो चे तत्थ पस्सति रजं वा अङ्गणं वा, तेनेवत्तमनो होति परिपुण्णसङ्कप्पो: ‘लाभा वत मे, परिसुद्धं वत मेऽति। एवमेवं खो, भिक्खवे, भिक्खुनो पच्चवेक्खणा बहुकारा होति कुसलेसु धम्मेसु: ‘लाभी नु खोम्हि अज्झत्तं चेतोसमथस्स, न नु खोम्हि लाभी अज्झत्तं चेतोसमथस्स, लाभी नु खोम्हि अधिपञ्ञाधम्मविपस्सनाय, न नु खोम्हि लाभी अधिपञ्ञाधम्मविपस्सनायाऽति।
Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti? Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. No ce tattha passati rajaṁ vā aṅgaṇaṁ vā, tenevattamano hoti paripuṇṇasaṅkappo: ‘lābhā vata me, parisuddhaṁ vata me’ti. Evamevaṁ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu: ‘lābhī nu khomhi ajjhattaṁ cetosamathassa, na nu khomhi lābhī ajjhattaṁ cetosamathassa, lābhī nu khomhi adhipaññādhammavipassanāya, na nu khomhi lābhī adhipaññādhammavipassanāyā’ti.
And how is a bhikkhu skilled in the ways of their own mind? Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for: ‘How fortunate that I’m clean!’ In the same way, checking is very helpful for a bhikkhu’s skillful qualities. ‘Do I have internal serenity of heart or not? Do I have the higher wisdom of discernment of principles or not?’
सचे, भिक्खवे, भिक्खु पच्चवेक्खमानो एवं जानाति: ‘लाभीम्हि अज्झत्तं चेतोसमथस्स, न लाभी अधिपञ्ञाधम्मविपस्सनायाऽति, तेन, भिक्खवे, भिक्खुना अज्झत्तं चेतोसमथे पतिट्ठाय अधिपञ्ञाधम्मविपस्सनाय योगो करणीयो। सो अपरेन समयेन लाभी चेव होति अज्झत्तं चेतोसमथस्स लाभी च अधिपञ्ञाधम्मविपस्सनाय।
Sace, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: ‘lābhīmhi ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā ajjhattaṁ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo. So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.
Suppose that, upon checking, a bhikkhu knows this: ‘I have serenity but not discernment.’ Grounded on serenity, they should practice meditation to get discernment. After some time they have both serenity and discernment.
सचे पन, भिक्खवे, भिक्खु पच्चवेक्खमानो एवं जानाति: ‘लाभीम्हि अधिपञ्ञाधम्मविपस्सनाय, न लाभी अज्झत्तं चेतोसमथस्साऽति, तेन, भिक्खवे, भिक्खुना अधिपञ्ञाधम्मविपस्सनाय पतिट्ठाय अज्झत्तं चेतोसमथे योगो करणीयो। सो अपरेन समयेन लाभी चेव होति अधिपञ्ञाधम्मविपस्सनाय लाभी च अज्झत्तं चेतोसमथस्स।
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: ‘lābhīmhi adhipaññādhammavipassanāya, na lābhī ajjhattaṁ cetosamathassā’ti, tena, bhikkhave, bhikkhunā adhipaññādhammavipassanāya patiṭṭhāya ajjhattaṁ cetosamathe yogo karaṇīyo. So aparena samayena lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṁ cetosamathassa.
But suppose that, upon checking, a bhikkhu knows this: ‘I have discernment but not serenity.’ Grounded on discernment, they should practice meditation to get serenity. After some time they have both serenity and discernment.
सचे पन, भिक्खवे, भिक्खु पच्चवेक्खमानो एवं जानाति: ‘न लाभी अज्झत्तं चेतोसमथस्स, न लाभी अधिपञ्ञाधम्मविपस्सनायाऽति, तेन, भिक्खवे, भिक्खुना तेसंयेव कुसलानं धम्मानं पटिलाभाय अधिमत्तो छन्दो च वायामो च उस्साहो च उस्सोळ्ही च अप्पटिवानी च सति च सम्पजञ्ञञ्च करणीयं। सेय्यथापि, भिक्खवे, आदित्तचेलो वा आदित्तसीसो वा। तस्सेव चेलस्स वा सीसस्स वा निब्बापनाय अधिमत्तं छन्दञ्च वायामञ्च उस्साहञ्च उस्सोळ्हिञ्च अप्पटिवानिञ्च सतिञ्च सम्पजञ्ञञ्च करेय्य। एवमेवं खो, भिक्खवे, तेन भिक्खुना तेसंयेव कुसलानं धम्मानं पटिलाभाय अधिमत्तो छन्दो च वायामो च उस्साहो च उस्सोळ्ही च अप्पटिवानी च सति च सम्पजञ्ञञ्च करणीयं। सो अपरेन समयेन लाभी चेव होति अज्झत्तं चेतोसमथस्स लाभी च अधिपञ्ञाधम्मविपस्सनाय।
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: ‘na lābhī ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Evamevaṁ kho, bhikkhave, tena bhikkhunā tesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.
But suppose that, upon checking, a bhikkhu knows this: ‘I have neither serenity nor discernment.’ In order to get those skillful qualities, they should apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to get those skillful qualities, that person should apply intense enthusiasm … After some time they have both serenity and discernment.
सचे पन, भिक्खवे, भिक्खु पच्चवेक्खमानो एवं जानाति: ‘लाभीम्हि अज्झत्तं चेतोसमथस्स, लाभी अधिपञ्ञाधम्मविपस्सनायाऽति, तेन, भिक्खवे, भिक्खुना तेसुयेव कुसलेसु धम्मेसु पतिट्ठाय उत्तरि आसवानं खयाय योगो करणीयो।
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: ‘lābhīmhi ajjhattaṁ cetosamathassa, lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo.
But suppose that, upon checking, a bhikkhu knows this: ‘I have both serenity and discernment.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.
चीवरम्पाहं, भिक्खवे, दुविधेन वदामि—सेवितब्बम्पि असेवितब्बम्पि। पिण्डपातम्पाहं, भिक्खवे, दुविधेन वदामि—सेवितब्बम्पि असेवितब्बम्पि। सेनासनम्पाहं, भिक्खवे, दुविधेन वदामि—सेवितब्बम्पि असेवितब्बम्पि। गामनिगमम्पाहं, भिक्खवे, दुविधेन वदामि—सेवितब्बम्पि असेवितब्बम्पि। जनपदपदेसम्पाहं, भिक्खवे, दुविधेन वदामि—सेवितब्बम्पि असेवितब्बम्पि। पुग्गलम्पाहं, भिक्खवे, दुविधेन वदामि—सेवितब्बम्पि असेवितब्बम्पि।
Cīvarampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi asevitabbampi. Piṇḍapātampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi asevitabbampi. Senāsanampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi asevitabbampi. Gāmanigamampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi asevitabbampi. Janapadapadesampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi asevitabbampi. Puggalampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi asevitabbampi.
I say that there are two kinds of robes: those you should wear, and those you shouldn’t wear. I say that there are two kinds of almsfood: that which you should eat, and that which you shouldn’t eat. I say that there are two kinds of lodging: those you should frequent, and those you shouldn’t frequent. I say that there are two kinds of market town: those you should frequent, and those you shouldn’t frequent. I say that there are two kinds of country: those you should frequent, and those you shouldn’t frequent. I say that there are two kinds of people: those you should frequent, and those you shouldn’t frequent.
‘चीवरम्पाहं, भिक्खवे, दुविधेन वदामि—सेवितब्बम्पि असेवितब्बम्पीऽति, इति खो पनेतं वुत्तं। किञ्चेतं पटिच्च वुत्तं? तत्थ यं जञ्ञा चीवरं: ‘इदं खो मे चीवरं सेवतो अकुसला धम्मा अभिवड्ढन्ति, कुसला धम्मा परिहायन्तीऽति, एवरूपं चीवरं न सेवितब्बं। तत्थ यं जञ्ञा चीवरं: ‘इदं खो मे चीवरं सेवतो अकुसला धम्मा परिहायन्ति, कुसला धम्मा अभिवड्ढन्तीऽति, एवरूपं चीवरं सेवितब्बं। ‘चीवरम्पाहं, भिक्खवे, दुविधेन वदामि—सेवितब्बम्पि असेवितब्बम्पीऽति, इति यं तं वुत्तं, इदमेतं पटिच्च वुत्तं।
‘Cīvarampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi asevitabbampī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā cīvaraṁ: ‘idaṁ kho me cīvaraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ cīvaraṁ na sevitabbaṁ. Tattha yaṁ jaññā cīvaraṁ: ‘idaṁ kho me cīvaraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ cīvaraṁ sevitabbaṁ. ‘Cīvarampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi asevitabbampī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘I say that there are two kinds of robes: those you should wear, and those you shouldn’t wear.’ That’s what I said, but why did I say it? Well, should you know of a robe: ‘When I wear this robe, unskillful qualities grow, and skillful qualities decline.’ You should not wear that kind of robe. Whereas, should you know of a robe: ‘When I wear this robe, unskillful qualities decline, and skillful qualities grow.’ You should wear that kind of robe. ‘I say that there are two kinds of robes: those you should wear, and those you shouldn’t wear.’ That’s what I said, and this is why I said it.
‘पिण्डपातम्पाहं, भिक्खवे, दुविधेन वदामि—सेवितब्बम्पि असेवितब्बम्पीऽति, इति खो पनेतं वुत्तं। किञ्चेतं पटिच्च वुत्तं? तत्थ यं जञ्ञा पिण्डपातं: ‘इमं खो मे पिण्डपातं सेवतो अकुसला धम्मा अभिवड्ढन्ति, कुसला धम्मा परिहायन्तीऽति, एवरूपो पिण्डपातो न सेवितब्बो। तत्थ यं जञ्ञा पिण्डपातं: ‘इमं खो मे पिण्डपातं सेवतो अकुसला धम्मा परिहायन्ति, कुसला धम्मा अभिवड्ढन्तीऽति, एवरूपो पिण्डपातो सेवितब्बो। ‘पिण्डपातम्पाहं, भिक्खवे, दुविधेन वदामि—सेवितब्बम्पि असेवितब्बम्पीऽति, इति यं तं वुत्तं, इदमेतं पटिच्च वुत्तं।
‘Piṇḍapātampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi asevitabbampī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā piṇḍapātaṁ: ‘imaṁ kho me piṇḍapātaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo piṇḍapāto na sevitabbo. Tattha yaṁ jaññā piṇḍapātaṁ: ‘imaṁ kho me piṇḍapātaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo piṇḍapāto sevitabbo. ‘Piṇḍapātampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi asevitabbampī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘I say that there are two kinds of almsfood: that which you should eat, and that which you shouldn’t eat.’ That’s what I said, but why did I say it? Well, should you know of almsfood: ‘When I eat this almsfood, unskillful qualities grow, and skillful qualities decline.’ You should not eat that kind of almsfood. Whereas, should you know of almsfood: ‘When I eat this almsfood, unskillful qualities decline, and skillful qualities grow.’ You should eat that kind of almsfood. ‘I say that there are two kinds of almsfood: that which you should eat, and that which you shouldn’t eat.’ That’s what I said, and this is why I said it.
‘सेनासनम्पाहं, भिक्खवे, दुविधेन वदामि—सेवितब्बम्पि असेवितब्बम्पीऽति, इति खो पनेतं वुत्तं। किञ्चेतं पटिच्च वुत्तं? तत्थ यं जञ्ञा सेनासनं: ‘इदं खो मे सेनासनं सेवतो अकुसला धम्मा अभिवड्ढन्ति, कुसला धम्मा परिहायन्तीऽति, एवरूपं सेनासनं न सेवितब्बं। तत्थ यं जञ्ञा सेनासनं: ‘इदं खो मे सेनासनं सेवतो अकुसला धम्मा परिहायन्ति, कुसला धम्मा अभिवड्ढन्तीऽति, एवरूपं सेनासनं सेवितब्बं। ‘सेनासनम्पाहं, भिक्खवे, दुविधेन वदामि—सेवितब्बम्पि असेवितब्बम्पीऽति, इति यं तं वुत्तं, इदमेतं पटिच्च वुत्तं।
‘Senāsanampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi asevitabbampī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā senāsanaṁ: ‘idaṁ kho me senāsanaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ senāsanaṁ na sevitabbaṁ. Tattha yaṁ jaññā senāsanaṁ: ‘idaṁ kho me senāsanaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ senāsanaṁ sevitabbaṁ. ‘Senāsanampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi asevitabbampī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘I say that there are two kinds of lodging: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Well, should you know of a lodging: ‘When I frequent this lodging, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of lodging. Whereas, should you know of a lodging: ‘When I frequent this lodging, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of lodging. ‘I say that there are two kinds of lodging: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it.
‘गामनिगमम्पाहं, भिक्खवे, दुविधेन वदामि—सेवितब्बम्पि असेवितब्बम्पीऽति, इति खो पनेतं वुत्तं। किञ्चेतं पटिच्च वुत्तं? तत्थ यं जञ्ञा गामनिगमं: ‘इमं खो मे गामनिगमं सेवतो अकुसला धम्मा अभिवड्ढन्ति, कुसला धम्मा परिहायन्तीऽति, एवरूपो गामनिगमो न सेवितब्बो। तत्थ यं जञ्ञा गामनिगमं: ‘इमं खो मे गामनिगमं सेवतो अकुसला धम्मा परिहायन्ति, कुसला धम्मा अभिवड्ढन्तीऽति, एवरूपो गामनिगमो सेवितब्बो। ‘गामनिगमम्पाहं, भिक्खवे, दुविधेन वदामि—सेवितब्बम्पि असेवितब्बम्पीऽति, इति यं तं वुत्तं, इदमेतं पटिच्च वुत्तं।
‘Gāmanigamampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi asevitabbampī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā gāmanigamaṁ: ‘imaṁ kho me gāmanigamaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo gāmanigamo na sevitabbo. Tattha yaṁ jaññā gāmanigamaṁ: ‘imaṁ kho me gāmanigamaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo gāmanigamo sevitabbo. ‘Gāmanigamampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi asevitabbampī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘I say that there are two kinds of market town: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Well, should you know of a market town: ‘When I frequent this market town, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of market town. Whereas, should you know of a market town: ‘When I frequent this market town, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of market town. ‘I say that there are two kinds of market town: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it.
‘जनपदपदेसम्पाहं, भिक्खवे, दुविधेन वदामि—सेवितब्बम्पि असेवितब्बम्पीऽति, इति खो पनेतं वुत्तं। किञ्चेतं पटिच्च वुत्तं? तत्थ यं जञ्ञा जनपदपदेसं: ‘इमं खो मे जनपदपदेसं सेवतो अकुसला धम्मा अभिवड्ढन्ति, कुसला धम्मा परिहायन्तीऽति, एवरूपो जनपदपदेसो न सेवितब्बो। तत्थ यं जञ्ञा जनपदपदेसं: ‘इमं खो मे जनपदपदेसं सेवतो अकुसला धम्मा परिहायन्ति, कुसला धम्मा अभिवड्ढन्तीऽति, एवरूपो जनपदपदेसो सेवितब्बो। ‘जनपदपदेसम्पाहं, भिक्खवे, दुविधेन वदामि—सेवितब्बम्पि असेवितब्बम्पीऽति, इति यं तं वुत्तं, इदमेतं पटिच्च वुत्तं।
‘Janapadapadesampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi asevitabbampī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā janapadapadesaṁ: ‘imaṁ kho me janapadapadesaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo janapadapadeso na sevitabbo. Tattha yaṁ jaññā janapadapadesaṁ: ‘imaṁ kho me janapadapadesaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo janapadapadeso sevitabbo. ‘Janapadapadesampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi asevitabbampī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘I say that there are two kinds of country: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Well, should you know of a country: ‘When I frequent this country, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of country. Whereas, should you know of a country: ‘When I frequent this country, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of country. ‘I say that there are two kinds of country: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it.
‘पुग्गलम्पाहं, भिक्खवे, दुविधेन वदामि—सेवितब्बम्पि असेवितब्बम्पीऽति, इति खो पनेतं वुत्तं। किञ्चेतं पटिच्च वुत्तं? तत्थ यं जञ्ञा पुग्गलं: ‘इमं खो मे पुग्गलं सेवतो अकुसला धम्मा अभिवड्ढन्ति, कुसला धम्मा परिहायन्तीऽति, एवरूपो पुग्गलो न सेवितब्बो। तत्थ यं जञ्ञा पुग्गलं: ‘इमं खो मे पुग्गलं सेवतो अकुसला धम्मा परिहायन्ति, कुसला धम्मा अभिवड्ढन्तीऽति, एवरूपो पुग्गलो सेवितब्बो। ‘पुग्गलम्पाहं, भिक्खवे, दुविधेन वदामि—सेवितब्बम्पि असेवितब्बम्पीऽति, इति यं तं वुत्तं, इदमेतं पटिच्च वुत्तन्”ति।
‘Puggalampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi asevitabbampī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā puggalaṁ: ‘imaṁ kho me puggalaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo puggalo na sevitabbo. Tattha yaṁ jaññā puggalaṁ: ‘imaṁ kho me puggalaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo puggalo sevitabbo. ‘Puggalampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi asevitabbampī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti.
‘I say that there are two kinds of people: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Well, should you know of a person: ‘When I frequent this person, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of person. Whereas, should you know of a person: ‘When I frequent this person, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of person. ‘I say that there are two kinds of people: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it.”
चतुत्थं।
Catutthaṁ.
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 »]
