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अङ्गुत्तर निकाय ४।१९४
Aṅguttara Nikāya 4.194
Numbered Discourses 4.194
२०। महावग्ग
20. Mahāvagga
20. The Great Chapter
सामुगियसुत्त
Sāmugiyasutta
At Sāpūga
एकं समयं आयस्मा आनन्दो कोलियेसु विहरति सामुगं नाम कोलियानं निगमो। अथ खो सम्बहुला सामुगिया कोलियपुत्ता येनायस्मा आनन्दो तेनुपसङ्कमिंसु; उपसङ्कमित्वा आयस्मन्तं आनन्दं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ने खो ते सामुगिये कोलियपुत्ते आयस्मा आनन्दो एतदवोच:
Ekaṁ samayaṁ āyasmā ānando koliyesu viharati sāmugaṁ nāma1 koliyānaṁ nigamo. Atha kho sambahulā sāmugiyā2 koliyaputtā yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te sāmugiye koliyaputte āyasmā ānando etadavoca:
At one time Venerable Ānanda was staying in the land of the Koliyans, where they have a town named Sāpūga. Then several Koliyans from Sāpūga went up to Ānanda, bowed, and sat down to one side. Then Venerable Ānanda said to them:
“चत्तारिमानि, ब्यग्घपज्जा, पारिसुद्धिपधानियङ्गानि तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन सम्मदक्खातानि सत्तानं विसुद्धिया सोकपरिदेवानं समतिक्कमाय दुक्खदोमनस्सानं अत्थङ्गमाय ञायस्स अधिगमाय निब्बानस्स सच्छिकिरियाय। कतमानि चत्तारि? सीलपारिसुद्धिपधानियङ्गं, चित्तपारिसुद्धिपधानियङ्गं, दिट्ठिपारिसुद्धिपधानियङ्गं, विमुत्तिपारिसुद्धिपधानियङ्गं।
“Cattārimāni, byagghapajjā, pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṁ visuddhiyā sokaparidevānaṁ3 samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Katamāni cattāri? Sīlapārisuddhipadhāniyaṅgaṁ, cittapārisuddhipadhāniyaṅgaṁ, diṭṭhipārisuddhipadhāniyaṅgaṁ, vimuttipārisuddhipadhāniyaṅgaṁ.
“Byagghapajjas, these four factors of trying to be pure have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize Nibbana. What four? The factors of trying to be pure in ethics, mind, view, and freedom.
कतमञ्च, ब्यग्घपज्जा, सीलपारिसुद्धिपधानियङ्गं? इध, ब्यग्घपज्जा, भिक्खु सीलवा होति …पे… समादाय सिक्खति सिक्खापदेसु। अयं वुच्चति, ब्यग्घपज्जा, सीलपारिसुद्धि। इति एवरूपिं सीलपारिसुद्धिं अपरिपूरं वा परिपूरेस्सामि परिपूरं वा तत्थ तत्थ पञ्ञाय अनुग्गहेस्सामीति, यो तत्थ छन्दो च वायामो च उस्साहो च उस्सोळ्ही च अप्पटिवानी च सति च सम्पजञ्ञञ्च, इदं वुच्चति, ब्यग्घपज्जा, सीलपारिसुद्धिपधानियङ्गं।
Katamañca, byagghapajjā, sīlapārisuddhipadhāniyaṅgaṁ? Idha, byagghapajjā, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. Ayaṁ vuccati, byagghapajjā, sīlapārisuddhi. Iti evarūpiṁ sīlapārisuddhiṁ aparipūraṁ vā paripūressāmi paripūraṁ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, sīlapārisuddhipadhāniyaṅgaṁ.
And what is the factor of trying to be pure in ethics? It’s when a bhikkhu 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. This is called purity of ethics. They think: ‘I will fulfill such purity of ethics, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in ethics.
कतमञ्च, ब्यग्घपज्जा, चित्तपारिसुद्धिपधानियङ्गं? इध, ब्यग्घपज्जा, भिक्खु विविच्चेव कामेहि …पे… चतुत्थं झानं उपसम्पज्ज विहरति। अयं वुच्चति, ब्यग्घपज्जा, चित्तपारिसुद्धि। इति एवरूपिं चित्तपारिसुद्धिं अपरिपूरं वा परिपूरेस्सामि परिपूरं वा तत्थ तत्थ पञ्ञाय अनुग्गहेस्सामीति, यो तत्थ छन्दो च वायामो च उस्साहो च उस्सोळ्ही च अप्पटिवानी च सति च सम्पजञ्ञञ्च, इदं वुच्चति, ब्यग्घपज्जा, चित्तपारिसुद्धिपधानियङ्गं।
Katamañca, byagghapajjā, cittapārisuddhipadhāniyaṅgaṁ? Idha, byagghapajjā, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, byagghapajjā, cittapārisuddhi. Iti evarūpiṁ cittapārisuddhiṁ aparipūraṁ vā paripūressāmi paripūraṁ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, cittapārisuddhipadhāniyaṅgaṁ.
And what is the factor of trying to be pure in mind? It’s when a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna. This is called purity of mind. They think: ‘I will fulfill such purity of mind, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in mind.
कतमञ्च, ब्यग्घपज्जा, दिट्ठिपारिसुद्धिपधानियङ्गं? इध, ब्यग्घपज्जा, भिक्खु ‘इदं दुक्खन्ऽति यथाभूतं पजानाति …पे… ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति यथाभूतं पजानाति। अयं वुच्चति, ब्यग्घपज्जा, दिट्ठिपारिसुद्धि। इति एवरूपिं दिट्ठिपारिसुद्धिं अपरिपूरं वा …पे… तत्थ तत्थ पञ्ञाय अनुग्गहेस्सामीति, यो तत्थ छन्दो च वायामो च उस्साहो च उस्सोळ्ही च अप्पटिवानी च सति च सम्पजञ्ञञ्च, इदं वुच्चति, ब्यग्घपज्जा, दिट्ठिपारिसुद्धिपधानियङ्गं।
Katamañca, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṁ? Idha, byagghapajjā, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Ayaṁ vuccati, byagghapajjā, diṭṭhipārisuddhi. Iti evarūpiṁ diṭṭhipārisuddhiṁ aparipūraṁ vā …pe… tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṁ.
And what is the factor of trying to be pure in view? Take a bhikkhu who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called purity of view. They think: ‘I will fulfill such purity of view, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in view.
कतमञ्च, ब्यग्घपज्जा, विमुत्तिपारिसुद्धिपधानियङ्गं? स खो सो, ब्यग्घपज्जा, अरियसावको इमिना च सीलपारिसुद्धिपधानियङ्गेन समन्नागतो इमिना च चित्तपारिसुद्धिपधानियङ्गेन समन्नागतो इमिना च दिट्ठिपारिसुद्धिपधानियङ्गेन समन्नागतो रजनीयेसु धम्मेसु चित्तं विराजेति, विमोचनीयेसु धम्मेसु चित्तं विमोचेति। सो रजनीयेसु धम्मेसु चित्तं विराजेत्वा, विमोचनीयेसु धम्मेसु चित्तं विमोचेत्वा सम्माविमुत्तिं फुसति। अयं वुच्चति, ब्यग्घपज्जा, विमुत्तिपारिसुद्धि। इति एवरूपिं विमुत्तिपारिसुद्धिं अपरिपूरं वा परिपूरेस्सामि परिपूरं वा तत्थ तत्थ पञ्ञाय अनुग्गहेस्सामीति, यो तत्थ छन्दो च वायामो च उस्साहो च उस्सोळ्ही च अप्पटिवानी च सति च सम्पजञ्ञञ्च, इदं वुच्चति, ब्यग्घपज्जा, विमुत्तिपारिसुद्धिपधानियङ्गं।
Katamañca, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṁ? Sa kho so, byagghapajjā, ariyasāvako iminā ca sīlapārisuddhipadhāniyaṅgena samannāgato iminā ca cittapārisuddhipadhāniyaṅgena samannāgato iminā ca diṭṭhipārisuddhipadhāniyaṅgena samannāgato rajanīyesu dhammesu cittaṁ virājeti, vimocanīyesu dhammesu cittaṁ vimoceti. So rajanīyesu dhammesu cittaṁ virājetvā, vimocanīyesu dhammesu cittaṁ vimocetvā sammāvimuttiṁ phusati. Ayaṁ vuccati, byagghapajjā, vimuttipārisuddhi. Iti evarūpiṁ vimuttipārisuddhiṁ aparipūraṁ vā paripūressāmi paripūraṁ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṁ.
And what is the factor of trying to be pure in freedom? That noble disciple—who has these factors of trying to be pure in ethics, mind, and view—detaches their mind from things that arouse greed, and frees their mind from things that it should be freed from. Doing so, they experience perfect freedom. This is called purity of freedom. They think: ‘I will fulfill such purity of freedom, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in freedom.
इमानि खो, ब्यग्घपज्जा, चत्तारि पारिसुद्धिपधानियङ्गानि तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन सम्मदक्खातानि सत्तानं विसुद्धिया सोकपरिदेवानं समतिक्कमाय दुक्खदोमनस्सानं अत्थङ्गमाय ञायस्स अधिगमाय निब्बानस्स सच्छिकिरियाया”ति।
Imāni kho, byagghapajjā, cattāri pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.
These four factors of trying to be pure have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize Nibbana.”
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 »]
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