| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ९।६
Aṅguttara Nikāya 9.6
Numbered Discourses 9.6
१। सम्बोधिवग्ग
1. Sambodhivagga
1. Awakening
सेवनासुत्त
Sevanāsutta
Association
तत्र खो आयस्मा सारिपुत्तो भिक्खू आमन्तेसि …पे… आयस्मा सारिपुत्तो एतदवोच:
Tatra kho āyasmā sāriputto bhikkhū āmantesi …pe… āyasmā sāriputto etadavoca:
There Sāriputta addressed the bhikkhus:
“पुग्गलोपि, आवुसो, दुविधेन वेदितब्बो—सेवितब्बोपि असेवितब्बोपि। चीवरम्पि, आवुसो, दुविधेन वेदितब्बं—सेवितब्बम्पि असेवितब्बम्पि। पिण्डपातोपि, आवुसो, दुविधेन वेदितब्बो—सेवितब्बोपि असेवितब्बोपि। सेनासनम्पि, आवुसो, दुविधेन वेदितब्बं—सेवितब्बम्पि असेवितब्बम्पि। गामनिगमोपि, आवुसो, दुविधेन वेदितब्बो—सेवितब्बोपि असेवितब्बोपि। जनपदपदेसोपि, आवुसो, दुविधेन वेदितब्बो—सेवितब्बोपि असेवितब्बोपि।
“Puggalopi, āvuso, duvidhena veditabbo—sevitabbopi asevitabbopi. Cīvarampi, āvuso, duvidhena veditabbaṁ—sevitabbampi asevitabbampi. Piṇḍapātopi, āvuso, duvidhena veditabbo—sevitabbopi asevitabbopi. Senāsanampi, āvuso, duvidhena veditabbaṁ—sevitabbampi asevitabbampi. Gāmanigamopi, āvuso, duvidhena veditabbo—sevitabbopi asevitabbopi. Janapadapadesopi, āvuso, duvidhena veditabbo—sevitabbopi asevitabbopi.
“Friends, you should distinguish two kinds of people: those you should associate with, and those you shouldn’t associate with. You should distinguish two kinds of robes: those you should wear, and those you shouldn’t wear. You should distinguish two kinds of almsfood: that which you should eat, and that which you shouldn’t eat. You should distinguish two kinds of lodging: those you should frequent, and those you shouldn’t frequent. You should distinguish two kinds of market town: those you should frequent, and those you shouldn’t frequent. You should distinguish two kinds of country: those you should frequent, and those you shouldn’t frequent.
‘पुग्गलोपि, आवुसो, दुविधेन वेदितब्बो—सेवितब्बोपि असेवितब्बोपीऽति, इति खो पनेतं वुत्तं। किञ्चेतं पटिच्च वुत्तं? तत्थ यं जञ्ञा पुग्गलं: ‘इमं खो मे पुग्गलं सेवतो अकुसला धम्मा अभिवड्ढन्ति, कुसला धम्मा परिहायन्ति; ये च खो मे पब्बजितेन जीवितपरिक्खारा समुदानेतब्बा चीवरपिण्डपातसेनासनगिलानपच्चयभेसज्जपरिक्खारा ते च कसिरेन समुदागच्छन्ति; यस्स चम्हि अत्थाय अगारस्मा अनगारियं पब्बजितो सो च मे सामञ्ञत्थो न भावनापारिपूरिं गच्छतीऽति, तेनावुसो, पुग्गलेन सो पुग्गलो रत्तिभागं वा दिवसभागं वा सङ्खापि अनापुच्छा पक्कमितब्बं नानुबन्धितब्बो।
‘Puggalopi, āvuso, duvidhena veditabbo—sevitabbopi asevitabbopī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā puggalaṁ: ‘imaṁ kho me puggalaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca kasirena samudāgacchanti; yassa camhi atthāya agārasmā anagāriyaṁ pabbajito so ca me sāmaññattho na bhāvanāpāripūriṁ gacchatī’ti, tenāvuso, puggalena so puggalo rattibhāgaṁ vā divasabhāgaṁ vā saṅkhāpi anāpucchā pakkamitabbaṁ nānubandhitabbo.
You should distinguish two kinds of people: those you should associate with, and those you shouldn’t associate with.’ That’s what I said, but why did I say it? Well, should you know of a person: ‘When I associate with this person, unskillful qualities grow, and skillful qualities decline. And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by. And the goal of the ascetic life for which I went forth from the lay life to homelessness is not being fully developed.’ In this case you should leave that person at that very time of the day or night, without asking. You shouldn’t follow them.
तत्थ यं जञ्ञा पुग्गलं: ‘इमं खो मे पुग्गलं सेवतो अकुसला धम्मा अभिवड्ढन्ति, कुसला धम्मा परिहायन्ति; ये च खो मे पब्बजितेन जीवितपरिक्खारा समुदानेतब्बा चीवरपिण्डपातसेनासनगिलानपच्चयभेसज्जपरिक्खारा ते च अप्पकसिरेन समुदागच्छन्ति; यस्स चम्हि अत्थाय अगारस्मा अनगारियं पब्बजितो सो च मे सामञ्ञत्थो न भावनापारिपूरिं गच्छतीऽति, तेनावुसो, पुग्गलेन सो पुग्गलो सङ्खापि अनापुच्छा पक्कमितब्बं नानुबन्धितब्बो।
Tattha yaṁ jaññā puggalaṁ: ‘imaṁ kho me puggalaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca appakasirena samudāgacchanti; yassa camhi atthāya agārasmā anagāriyaṁ pabbajito so ca me sāmaññattho na bhāvanāpāripūriṁ gacchatī’ti, tenāvuso, puggalena so puggalo saṅkhāpi anāpucchā pakkamitabbaṁ nānubandhitabbo.
Whereas, should you know of a person: ‘When I associate with this person, unskillful qualities grow, and skillful qualities decline. But the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are easy to come by. However, the goal of the ascetic life for which I went forth from the lay life to homelessness is not being fully developed.’ In this case you should leave that person after reflecting, without asking. You shouldn’t follow them.
तत्थ यं जञ्ञा पुग्गलं: ‘इमं खो मे पुग्गलं सेवतो अकुसला धम्मा परिहायन्ति, कुसला धम्मा अभिवड्ढन्ति; ये च खो मे पब्बजितेन जीवितपरिक्खारा समुदानेतब्बा चीवरपिण्डपातसेनासनगिलानपच्चयभेसज्जपरिक्खारा ते च कसिरेन समुदागच्छन्ति; यस्स चम्हि अत्थाय अगारस्मा अनगारियं पब्बजितो सो च मे सामञ्ञत्थो भावनापारिपूरिं गच्छतीऽति, तेनावुसो, पुग्गलेन सो पुग्गलो सङ्खापि अनुबन्धितब्बो न पक्कमितब्बं।
Tattha yaṁ jaññā puggalaṁ: ‘imaṁ kho me puggalaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti; ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca kasirena samudāgacchanti; yassa camhi atthāya agārasmā anagāriyaṁ pabbajito so ca me sāmaññattho bhāvanāpāripūriṁ gacchatī’ti, tenāvuso, puggalena so puggalo saṅkhāpi anubandhitabbo na pakkamitabbaṁ.
Well, should you know of a person: ‘When I associate with this person, unskillful qualities decline, and skillful qualities grow. And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by. But the goal of the ascetic life for which I went forth from the lay life to homelessness is being fully developed.’ In this case you should follow that person after appraisal. You shouldn’t leave them.
तत्थ यं जञ्ञा पुग्गलं: ‘इमं खो मे पुग्गलं सेवतो अकुसला धम्मा परिहायन्ति, कुसला धम्मा अभिवड्ढन्ति; ये च खो मे पब्बजितेन जीवितपरिक्खारा समुदानेतब्बा चीवरपिण्डपातसेनासनगिलानपच्चयभेसज्जपरिक्खारा ते च अप्पकसिरेन समुदागच्छन्ति; यस्स चम्हि अत्थाय अगारस्मा अनगारियं पब्बजितो सो च मे सामञ्ञत्थो भावनापारिपूरिं गच्छतीऽति, तेनावुसो, पुग्गलेन सो पुग्गलो यावजीवं अनुबन्धितब्बो न पक्कमितब्बं अपि पनुज्जमानेन। ‘पुग्गलोपि, आवुसो, दुविधेन वेदितब्बो—सेवितब्बोपि असेवितब्बोपीऽति, इति यं तं वुत्तं, इदमेतं पटिच्च वुत्तं।
Tattha yaṁ jaññā puggalaṁ: ‘imaṁ kho me puggalaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti; ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca appakasirena samudāgacchanti; yassa camhi atthāya agārasmā anagāriyaṁ pabbajito so ca me sāmaññattho bhāvanāpāripūriṁ gacchatī’ti, tenāvuso, puggalena so puggalo yāvajīvaṁ anubandhitabbo na pakkamitabbaṁ api panujjamānena. ‘Puggalopi, āvuso, duvidhena veditabbo—sevitabbopi asevitabbopī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
Whereas, should you know of a person: ‘When I associate with this person, unskillful qualities decline, and skillful qualities grow. And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are easy to come by. And the goal of the ascetic life for which I went forth from the lay life to homelessness is being fully developed.’ In this case you should follow that person. You shouldn’t leave them, even if they send you away. ‘You should distinguish two kinds of people: those you should associate with, and those you shouldn’t associate with.’ That’s what I said, and this is why I said it.
‘चीवरम्पि, आवुसो, दुविधेन वेदितब्बं—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। ‘चीवरम्पि, आवुसो, दुविधेन वेदितब्बं—सेवितब्बम्पि असेवितब्बम्पीऽति, इति यं तं वुत्तं, इदमेतं पटिच्च वुत्तं।
‘Cīvarampi, āvuso, duvidhena veditabbaṁ—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. ‘Cīvarampi, āvuso, duvidhena veditabbaṁ—sevitabbampi asevitabbampī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘You should distinguish 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. ‘You should distinguish 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.
‘पिण्डपातोपि, आवुसो, दुविधेन वेदितब्बो—सेवितब्बोपि असेवितब्बोपीऽति, 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। ‘पिण्डपातोपि, आवुसो, दुविधेन वेदितब्बो—सेवितब्बोपि असेवितब्बोपीऽति, इति यं तं वुत्तं, इदमेतं पटिच्च वुत्तं।
‘Piṇḍapātopi, āvuso, duvidhena veditabbo—sevitabbopi asevitabbopī’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. ‘Piṇḍapātopi, āvuso, duvidhena veditabbo—sevitabbopi asevitabbopī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘You should distinguish 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. ‘You should distinguish 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.
‘सेनासनम्पि, आवुसो, दुविधेन वेदितब्बं—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। ‘सेनासनम्पि, आवुसो, दुविधेन वेदितब्बं—सेवितब्बम्पि असेवितब्बम्पीऽति, इति यं तं वुत्तं, इदमेतं पटिच्च वुत्तं।
‘Senāsanampi, āvuso, duvidhena veditabbaṁ—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. ‘Senāsanampi, āvuso, duvidhena veditabbaṁ—sevitabbampi asevitabbampī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘You should distinguish 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. ‘You should distinguish 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.
‘गामनिगमोपि, आवुसो, दुविधेन वेदितब्बो—सेवितब्बोपि असेवितब्बोपीऽति, 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। ‘गामनिगमोपि, आवुसो, दुविधेन वेदितब्बो—सेवितब्बोपि असेवितब्बोपीऽति, इति यं तं वुत्तं, इदमेतं पटिच्च वुत्तं।
‘Gāmanigamopi, āvuso, duvidhena veditabbo—sevitabbopi asevitabbopī’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. ‘Gāmanigamopi, āvuso, duvidhena veditabbo—sevitabbopi asevitabbopī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘You should distinguish 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 village or 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 village or town. ‘You should distinguish 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.
‘जनपदपदेसोपि, आवुसो, दुविधेन वेदितब्बो—सेवितब्बोपि असेवितब्बोपीऽति, 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। ‘जनपदपदेसोपि, आवुसो, दुविधेन वेदितब्बो—सेवितब्बोपि असेवितब्बोपीऽति, इति यं तं वुत्तं, इदमेतं पटिच्च वुत्तन्”ति।
‘Janapadapadesopi, āvuso, duvidhena veditabbo—sevitabbopi asevitabbopī’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. ‘Janapadapadesopi, āvuso, duvidhena veditabbo—sevitabbopi asevitabbopī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti.
‘You should distinguish 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. ‘You should distinguish 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.”
छट्ठं।
Chaṭṭhaṁ.
The authoritative text of the Aṅguttara Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
