| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ३।६०
Aṅguttara Nikāya 3.60
Numbered Discourses 3.60
६। ब्राह्मणवग्ग
6. Brāhmaṇavagga
6. Brahmins
सङ्गारवसुत्त
Saṅgāravasutta
With Saṅgārava
अथ खो सङ्गारवो ब्राह्मणो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो सङ्गारवो ब्राह्मणो भगवन्तं एतदवोच:
Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo brāhmaṇo bhagavantaṁ etadavoca:
Then Saṅgārava the 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:
“मयमस्सु, भो गोतम, ब्राह्मणा नाम। यञ्ञं यजामपि यजापेमपि। तत्र, भो गोतम, यो चेव यजति यो च यजापेति सब्बे ते अनेकसारीरिकं पुञ्ञप्पटिपदं पटिपन्ना होन्ति, यदिदं यञ्ञाधिकरणं। यो पनायं, भो गोतम, यस्स वा तस्स वा कुला अगारस्मा अनगारियं पब्बजितो एकमत्तानं दमेति, एकमत्तानं समेति, एकमत्तानं परिनिब्बापेति, एवमस्सायं एकसारीरिकं पुञ्ञप्पटिपदं पटिपन्नो होति, यदिदं पब्बज्जाधिकरणन्”ति।
“mayamassu, bho gotama, brāhmaṇā nāma. Yaññaṁ yajāmapi yajāpemapi. Tatra, bho gotama, yo ceva yajati1 yo ca yajāpeti sabbe te anekasārīrikaṁ puññappaṭipadaṁ paṭipannā honti, yadidaṁ yaññādhikaraṇaṁ. Yo panāyaṁ, bho gotama, yassa vā tassa vā kulā agārasmā anagāriyaṁ pabbajito ekamattānaṁ dameti, ekamattānaṁ sameti, ekamattānaṁ parinibbāpeti, evamassāyaṁ ekasārīrikaṁ puññappaṭipadaṁ paṭipanno hoti, yadidaṁ pabbajjādhikaraṇan”ti.
“Master Gotama, we who are called brahmins make sacrifices and encourage others to make sacrifices. Now, Master Gotama, both of these people—the one who sacrifices and the one who encourages others to sacrifice—are doing good for many people on account of that sacrifice. But, Master Gotama, when someone has gone forth from the lay life to homelessness, they tame, calm, and extinguish themselves alone. That being so, they are doing good for just one person on account of that going forth.”
“तेन हि, ब्राह्मण, तञ्ञेवेत्थ पटिपुच्छिस्सामि। यथा ते खमेय्य तथा नं ब्याकरेय्यासि। तं किं मञ्ञसि, ब्राह्मण, इध तथागतो लोके उप्पज्जति अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवा। सो एवमाह: ‘एथायं मग्गो अयं पटिपदा यथापटिपन्नो अहं अनुत्तरं ब्रह्मचरियोगधं सयं अभिञ्ञा सच्छिकत्वा पवेदेमि; एथ, तुम्हेपि तथा पटिपज्जथ, यथापटिपन्ना तुम्हेपि अनुत्तरं ब्रह्मचरियोगधं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सथाऽति। इति अयञ्चेव सत्था धम्मं देसेति, परे च तथत्थाय पटिपज्जन्ति, तानि खो पन होन्ति अनेकानिपि सतानि अनेकानिपि सहस्सानि अनेकानिपि सतसहस्सानि।
“Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, brāhmaṇa, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So evamāha: ‘ethāyaṁ maggo ayaṁ paṭipadā yathāpaṭipanno ahaṁ anuttaraṁ brahmacariyogadhaṁ sayaṁ abhiññā sacchikatvā pavedemi; etha, tumhepi tathā paṭipajjatha, yathāpaṭipannā tumhepi anuttaraṁ brahmacariyogadhaṁ sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. Iti ayañceva2 satthā dhammaṁ deseti, pare ca tathatthāya paṭipajjanti, tāni kho pana honti anekānipi satāni anekānipi sahassāni anekānipi satasahassāni.
“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like. What do you think, brahmin? A Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He says, ‘Come, this is the path, this is the practice. Practicing like this, I realized the supreme culmination of the spiritual life with my own insight, and I make it known. Please, all of you, practice like this, and you too will realize the supreme culmination of the spiritual life, and will live having realized it with your own insight.’ So the teacher teaches Dhamma, and others practice accordingly, in their hundreds and thousands, and hundreds of thousands.
तं किं मञ्ञसि, ब्राह्मण, इच्चायं एवं सन्ते एकसारीरिका वा पुञ्ञप्पटिपदा होति अनेकसारीरिका वा, यदिदं पब्बज्जाधिकरणन्”ति?
Taṁ kiṁ maññasi, brāhmaṇa, iccāyaṁ evaṁ sante ekasārīrikā vā puññappaṭipadā hoti anekasārīrikā vā, yadidaṁ pabbajjādhikaraṇan”ti?
What do you think, brahmin? This being so, are they doing good for just one person or for many people on account of going forth?”
“इच्चायम्पि, भो गोतम, एवं सन्ते अनेकसारीरिका पुञ्ञप्पटिपदा होति, यदिदं पब्बज्जाधिकरणन्”ति।
“Iccāyampi, bho gotama, evaṁ sante anekasārīrikā puññappaṭipadā hoti, yadidaṁ pabbajjādhikaraṇan”ti.
“This being so, Master Gotama, they are doing good for many people on account of going forth.”
एवं वुत्ते, आयस्मा आनन्दो सङ्गारवं ब्राह्मणं एतदवोच: “इमासं ते, ब्राह्मण, द्विन्नं पटिपदानं कतमा पटिपदा खमति अप्पत्थतरा च अप्पसमारम्भतरा च महप्फलतरा च महानिसंसतरा चा”ति?
Evaṁ vutte, āyasmā ānando saṅgāravaṁ brāhmaṇaṁ etadavoca: “imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā”ti?
When he said this, Venerable Ānanda said to Saṅgārava, “Brahmin, which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?”
एवं वुत्ते, सङ्गारवो ब्राह्मणो आयस्मन्तं आनन्दं एतदवोच: “सेय्यथापि भवं गोतमो भवं चानन्दो। एते मे पुज्जा, एते मे पासंसा”ति।
Evaṁ vutte, saṅgāravo brāhmaṇo āyasmantaṁ ānandaṁ etadavoca: “seyyathāpi bhavaṁ gotamo bhavaṁ cānando. Ete me pujjā, ete me pāsaṁsā”ti.
Saṅgārava said to Ānanda, “Those such as the masters Gotama and Ānanda are honored and praised by me!”
दुतियम्पि खो आयस्मा आनन्दो सङ्गारवं ब्राह्मणं एतदवोच: “न खो त्याहं, ब्राह्मण, एवं पुच्छामि: ‘के वा ते पुज्जा के वा ते पासंसाऽति? एवं खो त्याहं, ब्राह्मण, पुच्छामि: ‘इमासं ते, ब्राह्मण, द्विन्नं पटिपदानं कतमा पटिपदा खमति अप्पत्थतरा च अप्पसमारम्भतरा च महप्फलतरा च महानिसंसतरा चाऽ”ति?
Dutiyampi kho āyasmā ānando saṅgāravaṁ brāhmaṇaṁ etadavoca: “na kho tyāhaṁ, brāhmaṇa, evaṁ pucchāmi: ‘ke vā te pujjā ke vā te pāsaṁsā’ti? Evaṁ kho tyāhaṁ, brāhmaṇa, pucchāmi: ‘imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā’”ti?
For a second time, Ānanda said to Saṅgārava, “Brahmin, I didn’t ask you who you honor and praise. I asked you which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?”
दुतियम्पि खो सङ्गारवो ब्राह्मणो आयस्मन्तं आनन्दं एतदवोच: “सेय्यथापि भवं गोतमो भवं चानन्दो। एते मे पुज्जा, एते मे पासंसा”ति।
Dutiyampi kho saṅgāravo brāhmaṇo āyasmantaṁ ānandaṁ etadavoca: “seyyathāpi bhavaṁ gotamo bhavaṁ cānando. Ete me pujjā, ete me pāsaṁsā”ti.
For a second time Saṅgārava said to Ānanda, “Those such as the masters Gotama and Ānanda are honored and praised by me!”
ततियम्पि खो आयस्मा आनन्दो सङ्गारवं ब्राह्मणं एतदवोच: “न खो त्याहं, ब्राह्मण, एवं पुच्छामि: ‘के वा ते पुज्जा के वा ते पासंसाऽति? एवं खो त्याहं, ब्राह्मण, पुच्छामि: ‘इमासं ते, ब्राह्मण, द्विन्नं पटिपदानं कतमा पटिपदा खमति अप्पत्थतरा च अप्पसमारम्भतरा च महप्फलतरा च महानिसंसतरा चाऽ”ति?
Tatiyampi kho āyasmā ānando saṅgāravaṁ brāhmaṇaṁ etadavoca: “na kho tyāhaṁ, brāhmaṇa, evaṁ pucchāmi: ‘ke vā te pujjā ke vā te pāsaṁsā’ti? Evaṁ kho tyāhaṁ, brāhmaṇa, pucchāmi: ‘imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā’”ti?
For a third time, Ānanda said to Saṅgārava, “Brahmin, I didn’t ask you who you honor and praise. I asked you which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?”
ततियम्पि खो सङ्गारवो ब्राह्मणो आयस्मन्तं आनन्दं एतदवोच: “सेय्यथापि भवं गोतमो भवं चानन्दो। एते मे पुज्जा, एते मे पासंसा”ति।
Tatiyampi kho saṅgāravo brāhmaṇo āyasmantaṁ ānandaṁ etadavoca: “seyyathāpi bhavaṁ gotamo bhavaṁ cānando. Ete me pujjā, ete me pāsaṁsā”ti.
For a third time Saṅgārava said to Ānanda, “Those such as the masters Gotama and Ānanda are honored and praised by me!”
अथ खो भगवतो एतदहोसि: “याव ततियम्पि खो सङ्गारवो ब्राह्मणो आनन्देन सहधम्मिकं पञ्हं पुट्ठो संसादेति नो विस्सज्जेति। यन्नूनाहं परिमोचेय्यन्”ति।
Atha kho bhagavato etadahosi: “yāva tatiyampi kho saṅgāravo brāhmaṇo ānandena sahadhammikaṁ pañhaṁ puṭṭho saṁsādeti no vissajjeti. Yannūnāhaṁ parimoceyyan”ti.
Then it occurred to the Buddha, “Though Ānanda asked him a sensible question three times, Saṅgārava falters without answering. Why don’t I give him a way out?”
अथ खो भगवा सङ्गारवं ब्राह्मणं एतदवोच: “का न्वज्ज, ब्राह्मण, राजन्तेपुरे राजपुरिसानं सन्निसिन्नानं सन्निपतितानं अन्तराकथा उदपादी”ति?
Atha kho bhagavā saṅgāravaṁ brāhmaṇaṁ etadavoca: “kā nvajja, brāhmaṇa, rājantepure rājapurisānaṁ3 sannisinnānaṁ sannipatitānaṁ antarākathā udapādī”ti?
So the Buddha said to Saṅgārava, “Brahmin, what came up in the conversation among the king’s retinue today, sitting together in the royal compound?”
“अयं ख्वज्ज, भो गोतम, राजन्तेपुरे राजपुरिसानं सन्निसिन्नानं सन्निपतितानं अन्तराकथा उदपादि: ‘पुब्बे सुदं अप्पतरा चेव भिक्खू अहेसुं बहुतरा च उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं दस्सेसुं; एतरहि पन बहुतरा चेव भिक्खू अप्पतरा च उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं दस्सेन्तीऽति। अयं ख्वज्ज, भो गोतम, राजन्तेपुरे राजपुरिसानं सन्निसिन्नानं सन्निपतितानं अन्तराकथा उदपादी”ति।
“Ayaṁ khvajja, bho gotama, rājantepure rājapurisānaṁ sannisinnānaṁ sannipatitānaṁ antarākathā udapādi: ‘pubbe sudaṁ appatarā ceva bhikkhū ahesuṁ bahutarā ca uttari manussadhammā iddhipāṭihāriyaṁ dassesuṁ; etarahi pana bahutarā ceva bhikkhū appatarā ca uttari manussadhammā iddhipāṭihāriyaṁ dassentī’ti. Ayaṁ khvajja, bho gotama, rājantepure rājapurisānaṁ sannisinnānaṁ sannipatitānaṁ antarākathā udapādī”ti.
“Master Gotama, this came up: ‘Formerly, it seems, there were fewer bhikkhus, but more of them displayed superhuman demonstrations of psychic power; while these days, there are more bhikkhus, but fewer display superhuman demonstrations of psychic power.’ This is what came up in the conversation among the king’s retinue today, while sitting together in the royal compound.”
“तीणि खो इमानि, ब्राह्मण, पाटिहारियानि। कतमानि तीणि? इद्धिपाटिहारियं, आदेसनापाटिहारियं, अनुसासनीपाटिहारियं।
“Tīṇi kho imāni, brāhmaṇa, pāṭihāriyāni. Katamāni tīṇi? Iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ.
“Brahmin, there are three kinds of demonstration. What three? A demonstration of psychic power, a demonstration of revealing, and a demonstration of instruction.
कतमञ्च, ब्राह्मण, इद्धिपाटिहारियं? इध, ब्राह्मण, एकच्चो अनेकविहितं इद्धिविधं पच्चनुभोति: ‘एकोपि हुत्वा बहुधा होति, बहुधापि हुत्वा एको होति; आविभावं, तिरोभावं; तिरोकुट्टं तिरोपाकारं तिरोपब्बतं असज्जमानो गच्छति, सेय्यथापि आकासे; पथवियापि उम्मुज्जनिमुज्जं करोति, सेय्यथापि उदके; उदकेपि अभिज्जमाने गच्छति, सेय्यथापि पथवियं; आकासेपि पल्लङ्केन कमति, सेय्यथापि पक्खी सकुणो; इमेपि चन्दिमसूरिये एवंमहिद्धिके एवंमहानुभावे पाणिना परिमसति परिमज्जति, याव ब्रह्मलोकापि कायेन वसं वत्तेतिऽ। इदं वुच्चति, ब्राह्मण, इद्धिपाटिहारियं।
Katamañca, brāhmaṇa, iddhipāṭihāriyaṁ? Idha, brāhmaṇa, ekacco anekavihitaṁ iddhividhaṁ paccanubhoti: ‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne4 gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṁ vatteti’. Idaṁ vuccati, brāhmaṇa, iddhipāṭihāriyaṁ.
And what is the demonstration of psychic power? It’s when someone wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm. This is called the demonstration of psychic power.
कतमञ्च, ब्राह्मण, आदेसनापाटिहारियं? इध, ब्राह्मण, एकच्चो निमित्तेन आदिसति: ‘एवम्पि ते मनो, इत्थम्पि ते मनो, इतिपि ते चित्तन्ऽति। सो बहुञ्चेपि आदिसति तथेव तं होति, नो अञ्ञथा।
Katamañca, brāhmaṇa, ādesanāpāṭihāriyaṁ? Idha, brāhmaṇa, ekacco nimittena ādisati: ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuñcepi ādisati tatheva taṁ hoti, no aññathā.
And what is the demonstration of revealing? In one case, someone reveals by means of a sign: ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ And even if they reveal this many times, it turns out exactly so, not otherwise.
इध पन, ब्राह्मण, एकच्चो न हेव खो निमित्तेन आदिसति, अपि च खो मनुस्सानं वा अमनुस्सानं वा देवतानं वा सद्दं सुत्वा आदिसति: ‘एवम्पि ते मनो, इत्थम्पि ते मनो, इतिपि ते चित्तन्ऽति। सो बहुञ्चेपि आदिसति तथेव तं होति, नो अञ्ञथा।
Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati: ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuñcepi ādisati tatheva taṁ hoti, no aññathā.
In another case, someone reveals after hearing it from humans or non-humans or deities: ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ And even if they reveal this many times, it turns out exactly so, not otherwise.
इध पन, ब्राह्मण, एकच्चो न हेव खो निमित्तेन आदिसति नपि मनुस्सानं वा अमनुस्सानं वा देवतानं वा सद्दं सुत्वा आदिसति, अपि च खो वितक्कयतो विचारयतो वितक्कविप्फारसद्दं सुत्वा आदिसति: ‘एवम्पि ते मनो, इत्थम्पि ते मनो, इतिपि ते चित्तन्ऽति। सो बहुञ्चेपि आदिसति तथेव तं होति, नो अञ्ञथा।
Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati napi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati: ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuñcepi ādisati tatheva taṁ hoti, no aññathā.
In another case, someone reveals by hearing the sound of thought spreading as someone thinks and considers: ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ And even if they reveal this many times, it turns out exactly so, not otherwise.
इध पन, ब्राह्मण, एकच्चो न हेव खो निमित्तेन आदिसति, नपि मनुस्सानं वा अमनुस्सानं वा देवतानं वा सद्दं सुत्वा आदिसति, नपि वितक्कयतो विचारयतो वितक्कविप्फारसद्दं सुत्वा आदिसति, अपि च खो अवितक्कं अविचारं समाधिं समापन्नस्स चेतसा चेतो परिच्च पजानाति: ‘यथा इमस्स भोतो मनोसङ्खारा पणिहिता इमस्स चित्तस्स अनन्तरा अमुं नाम वितक्कं वितक्केस्सतीऽति। सो बहुञ्चेपि आदिसति तथेव तं होति, नो अञ्ञथा। इदं वुच्चति, ब्राह्मण, आदेसनापाटिहारियं।
Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, napi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, napi vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati, api ca kho avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti: ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti. So bahuñcepi ādisati tatheva taṁ hoti, no aññathā. Idaṁ vuccati, brāhmaṇa, ādesanāpāṭihāriyaṁ.
In another case, someone comprehends the mind of a person who has attained the immersion that’s free of placing the mind and keeping it connected. They understand: ‘Judging by the way this person’s intentions are directed, immediately after this mind state, they’ll think this thought.’ And even if they reveal this many times, it turns out exactly so, not otherwise. This is called the demonstration of revealing.
कतमञ्च, ब्राह्मण, अनुसासनीपाटिहारियं? इध, ब्राह्मण, एकच्चो एवमनुसासति: ‘एवं वितक्केथ, मा एवं वितक्कयित्थ; एवं मनसि करोथ, मा एवं मनसाकत्थ; इदं पजहथ, इदं उपसम्पज्ज विहरथाऽति। इदं वुच्चति, ब्राह्मण, अनुसासनीपाटिहारियं।
Katamañca, brāhmaṇa, anusāsanīpāṭihāriyaṁ? Idha, brāhmaṇa, ekacco evamanusāsati: ‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’ti. Idaṁ vuccati, brāhmaṇa, anusāsanīpāṭihāriyaṁ.
And what is a demonstration of instruction? It’s when someone instructs others like this: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’ This is called a demonstration of instruction.
इमानि खो, ब्राह्मण, तीणि पाटिहारियानि। इमेसं ते, ब्राह्मण, तिण्णं पाटिहारियानं कतमं पाटिहारियं खमति अभिक्कन्ततरञ्च पणीततरञ्चा”ति?
Imāni kho, brāhmaṇa, tīṇi pāṭihāriyāni. Imesaṁ te, brāhmaṇa, tiṇṇaṁ pāṭihāriyānaṁ katamaṁ pāṭihāriyaṁ khamati abhikkantatarañca paṇītatarañcā”ti?
These are the three kinds of demonstration. Of these three kinds of demonstration, which do you consider to be the finest?”
“तत्र, भो गोतम, यदिदं पाटिहारियं इधेकच्चो अनेकविहितं इद्धिविधं पच्चनुभोति …पे… याव ब्राह्मलोकापि कायेन वसं वत्तेति, इदं, भो गोतम, पाटिहारियं योव नं करोति सोव नं पटिसंवेदेति, योव नं करोति तस्सेव तं होति। इदं मे, भो गोतम, पाटिहारियं मायासहधम्मरूपं विय खायति।
“Tatra, bho gotama, yadidaṁ5 pāṭihāriyaṁ idhekacco anekavihitaṁ iddhividhaṁ paccanubhoti …pe… yāva brāhmalokāpi kāyena vasaṁ vatteti, idaṁ, bho gotama, pāṭihāriyaṁ yova6 naṁ karoti sova7 naṁ paṭisaṁvedeti, yova naṁ karoti tasseva8 taṁ hoti. Idaṁ me, bho gotama, pāṭihāriyaṁ māyāsahadhammarūpaṁ viya khāyati.
“Regarding this, Master Gotama, a demonstration of psychic power is experienced only by the one who performs it, occurring only to them. This seems to me like a magic trick.
यम्पिदं, भो गोतम, पाटिहारियं इधेकच्चो निमित्तेन आदिसति: ‘एवम्पि ते मनो, इत्थम्पि ते मनो, इतिपि ते चित्तन्ऽति, सो बहुञ्चेपि आदिसति तथेव तं होति, नो अञ्ञथा। इध पन, भो गोतम, एकच्चो न हेव खो निमित्तेन आदिसति, अपि च खो मनुस्सानं वा अमनुस्सानं वा देवतानं वा सद्दं सुत्वा आदिसति …पे… नपि मनुस्सानं वा अमनुस्सानं वा देवतानं वा सद्दं सुत्वा आदिसति, अपि च खो वितक्कयतो विचारयतो वितक्कविप्फारसद्दं सुत्वा आदिसति …पे… नपि वितक्कयतो विचारयतो वितक्कविप्फारसद्दं सुत्वा आदिसति, अपि च खो अवितक्कं अविचारं समाधिं समापन्नस्स चेतसा चेतो परिच्च पजानाति: ‘यथा इमस्स भोतो मनोसङ्खारा पणिहिता इमस्स चित्तस्स अनन्तरा अम्हं नाम वितक्कं वितक्केस्सतीऽति, सो बहुञ्चेपि आदिसति तथेव तं होति, नो अञ्ञथा। इदम्पि, भो गोतम, पाटिहारियं योव नं करोति सोव नं पटिसंवेदेति, योव नं करोति तस्सेव तं होति। इदम्पि मे, भो गोतम, पाटिहारियं मायासहधम्मरूपं विय खायति।
Yampidaṁ, bho gotama, pāṭihāriyaṁ idhekacco nimittena ādisati: ‘evampi te mano, itthampi te mano, itipi te cittan’ti, so bahuñcepi ādisati tatheva taṁ hoti, no aññathā. Idha pana, bho gotama, ekacco na heva kho nimittena ādisati, api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati …pe… napi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati …pe… napi vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati, api ca kho avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti: ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amhaṁ nāma vitakkaṁ vitakkessatī’ti, so bahuñcepi ādisati tatheva taṁ hoti, no aññathā. Idampi, bho gotama, pāṭihāriyaṁ yova naṁ karoti sova naṁ paṭisaṁvedeti, yova naṁ karoti tasseva taṁ hoti. Idampi me, bho gotama, pāṭihāriyaṁ māyāsahadhammarūpaṁ viya khāyati.
And the demonstration where someone reveals something by means of a sign, or after hearing it from humans, non-humans, or deities, or by hearing the sound of thought spreading as someone thinks and considers, or by comprehending the mind of another person, is also experienced only by the one who performs it, occurring only to them. This also seems to me like a magic trick.
यञ्च खो इदं, भो गोतम, पाटिहारियं इधेकच्चो एवं अनुसासति: ‘एवं वितक्केथ, मा एवं वितक्कयित्थ; एवं मनसि करोथ, मा एवं मनसाकत्थ; इदं पजहथ, इदं उपसम्पज्ज विहरथाऽति। इदमेव, भो गोतम, पाटिहारियं खमति इमेसं तिण्णं पाटिहारियानं अभिक्कन्ततरञ्च पणीततरञ्च।
Yañca kho idaṁ, bho gotama, pāṭihāriyaṁ idhekacco evaṁ anusāsati: ‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’ti. Idameva, bho gotama, pāṭihāriyaṁ khamati imesaṁ tiṇṇaṁ pāṭihāriyānaṁ abhikkantatarañca paṇītatarañca.
But as to the demonstration where someone instructs others: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’ I prefer this demonstration, Master Gotama. It’s the finest of the three kinds of demonstration.
अच्छरियं, भो गोतम, अब्भुतं, भो गोतम। यावसुभासितमिदं भोता गोतमेन इमेहि च मयं तीहि पाटिहारियेहि समन्नागतं भवन्तं गोतमं धारेम। भवञ्हि गोतमो अनेकविहितं इद्धिविधं पच्चनुभोति …पे… याव ब्रह्मलोकापि कायेन वसं वत्तेति, भवञ्हि गोतमो अवितक्कं अविचारं समाधिं समापन्नस्स चेतसा चेतो परिच्च पजानाति: ‘यथा इमस्स भोतो मनोसङ्खारा पणिहिता इमस्स चित्तस्स अनन्तरा अमुं नाम वितक्कं वितक्केस्सतीऽति। भवञ्हि गोतमो एवमनुसासति: ‘एवं वितक्केथ, मा एवं वितक्कयित्थ; एवं मनसि करोथ, मा एवं मनसाकत्थ; इदं पजहथ, इदं उपसम्पज्ज विहरथाऽ”ति।
Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yāvasubhāsitamidaṁ bhotā gotamena imehi ca mayaṁ tīhi pāṭihāriyehi samannāgataṁ bhavantaṁ gotamaṁ dhārema. Bhavañhi gotamo anekavihitaṁ iddhividhaṁ paccanubhoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti, bhavañhi gotamo avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti: ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti. Bhavañhi gotamo evamanusāsati: ‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’”ti.
It’s incredible, Master Gotama, it’s amazing, how well this was said by Master Gotama. We regard Master Gotama as someone who possesses these three kinds of demonstration. For Master Gotama wields the many kinds of psychic power … controlling the body as far as the Brahmā realm. And Master Gotama comprehends the mind of another person who has attained the immersion that is free of placing the mind and keeping it connected. He understands: ‘Judging by the way this person’s intentions are directed, immediately after this mind state they’ll think this thought.’ And Master Gotama instructs others like this: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’”
“अद्धा खो त्याहं, ब्राह्मण, आसज्ज उपनीय वाचा भासिता; अपि च त्याहं ब्याकरिस्सामि। अहञ्हि, ब्राह्मण, अनेकविहितं इद्धिविधं पच्चनुभोमि …पे… याव ब्रह्मलोकापि कायेन वसं वत्तेमि। अहञ्हि, ब्राह्मण, अवितक्कं अविचारं समाधिं समापन्नस्स चेतसा चेतो परिच्च पजानामि: ‘यथा इमस्स भोतो मनोसङ्खारा पणिहिता, इमस्स चित्तस्स अनन्तरा अमुं नाम वितक्कं वितक्केस्सतीऽति। अहञ्हि, ब्राह्मण, एवमनुसासामि: ‘एवं वितक्केथ, मा एवं वितक्कयित्थ; एवं मनसि करोथ, मा एवं मनसाकत्थ; इदं पजहथ, इदं उपसम्पज्ज विहरथाऽ”ति।
“Addhā kho tyāhaṁ, brāhmaṇa, āsajja upanīya vācā bhāsitā; api ca tyāhaṁ byākarissāmi. Ahañhi, brāhmaṇa, anekavihitaṁ iddhividhaṁ paccanubhomi …pe… yāva brahmalokāpi kāyena vasaṁ vattemi. Ahañhi, brāhmaṇa, avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāmi: ‘yathā imassa bhoto manosaṅkhārā paṇihitā, imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti. Ahañhi, brāhmaṇa, evamanusāsāmi: ‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’”ti.
“Your words are clearly invasive and intrusive, brahmin. Nevertheless, I will answer you. For I do wield the many kinds of psychic power … controlling the body as far as the Brahmā realm. And I do comprehend the mind of another person who has attained the immersion that is free of placing the mind and keeping it connected. I understand: ‘Judging by the way this person’s intentions are directed, immediately after this mind state they’ll think this thought.’ And I do instruct others like this: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’”
“अत्थि पन, भो गोतम, अञ्ञो एकभिक्खुपि यो इमेहि तीहि पाटिहारियेहि समन्नागतो, अञ्ञत्र भोता गोतमेना”ति?
“Atthi pana, bho gotama, añño ekabhikkhupi yo imehi tīhi pāṭihāriyehi samannāgato, aññatra bhotā gotamenā”ti?
“But Master Gotama, is there even one other bhikkhu who possesses these three kinds of demonstration, apart from Master Gotama?”
“न खो, ब्राह्मण, एकंयेव सतं न द्वे सतानि न तीणि सतानि न चत्तारि सतानि न पञ्च सतानि, अथ खो भिय्योव, ये भिक्खू इमेहि तीहि पाटिहारियेहि समन्नागता”ति।
“Na kho, brāhmaṇa, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova, ye9 bhikkhū imehi tīhi pāṭihāriyehi samannāgatā”ti.
“There’s not just one hundred bhikkhus, brahmin, who possess these three kinds of demonstration, nor two, three, four, or five hundred, but many more than that.”
“कहं पन, भो गोतम, एतरहि ते भिक्खू विहरन्ती”ति?
“Kahaṁ pana, bho gotama, etarahi te bhikkhū viharantī”ti?
“But where are these bhikkhus now staying?”
“इमस्मिंयेव खो, ब्राह्मण, भिक्खुसङ्घे”ति।
“Imasmiṁyeva kho, brāhmaṇa, bhikkhusaṅghe”ti.
“Right here, brahmin, in this Saṅgha of bhikkhus.”
“अभिक्कन्तं, भो गोतम, अभिक्कन्तं, भो गोतम। सेय्यथापि, भो गोतम, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य: ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं भोता गोतमेन अनेकपरियायेन धम्मो पकासितो। एसाहं भवन्तं गोतमं सरणं गच्छामि, धम्मञ्च भिक्खुसङ्घञ्च। उपासकं मं भवं गोतमो धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
“Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
“Excellent, Master Gotama! 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 Gotama 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 Gotama remember me as a lay follower who has gone for refuge for life.”
दसमं।
Dasamaṁ.
ब्राह्मणवग्गो पठमो।
Brāhmaṇavaggo paṭhamo.
तस्सुद्दानं
Tassuddānaṁ
द्वे ब्राह्मणा चञ्ञतरो, परिब्बाजकेन निब्बुतं; पलोकवच्छो तिकण्णो, सोणि सङ्गारवेन चाति।
Dve brāhmaṇā caññataro, paribbājakena nibbutaṁ; Palokavaccho tikaṇṇo, soṇi saṅgāravena cāti.
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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