| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ५।३१
Aṅguttara Nikāya 5.31
Numbered Discourses 5.31
४। सुमनवग्ग
4. Sumanavagga
4. With Sumanā
सुमनसुत्त
Sumanasutta
With Sumanā
एकं समयं …पे… अनाथपिण्डिकस्स आरामे। अथ खो सुमना राजकुमारी पञ्चहि रथसतेहि पञ्चहि राजकुमारिसतेहि परिवुता येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्ना खो सुमना राजकुमारी भगवन्तं एतदवोच:
Ekaṁ samayaṁ …pe… anāthapiṇḍikassa ārāme. Atha kho sumanā rājakumārī pañcahi rathasatehi pañcahi rājakumārisatehi parivutā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho sumanā rājakumārī bhagavantaṁ etadavoca:
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Princess Sumanā, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:
“इधस्सु, भन्ते, भगवतो द्वे सावका समसद्धा समसीला समपञ्ञा—एको दायको, एको अदायको। ते कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जेय्युं। देवभूतानं पन नेसं, भन्ते, सिया विसेसो, सिया नानाकरणन्”ति?
“Idhassu, bhante, bhagavato dve sāvakā samasaddhā samasīlā samapaññā—eko dāyako, eko adāyako. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyuṁ. Devabhūtānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti?
“Sir, suppose there were two disciples equal in faith, ethics, and wisdom. One is a giver, one is not. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. When they have become gods, would there be any distinction or difference between them?”
“सिया, सुमने”ति भगवा अवोच:
“Siyā, sumane”ti bhagavā avoca:
“There would be, Sumanā,” said the Buddha.
“यो सो, सुमने, दायको सो अमुं अदायकं देवभूतो समानो पञ्चहि ठानेहि अधिगण्हाति—दिब्बेन आयुना, दिब्बेन वण्णेन, दिब्बेन सुखेन, दिब्बेन यसेन, दिब्बेन आधिपतेय्येन। यो सो, सुमने, दायको सो अमुं अदायकं देवभूतो समानो इमेहि पञ्चहि ठानेहि अधिगण्हाति”।
“yo so, sumane, dāyako so amuṁ adāyakaṁ devabhūto samāno pañcahi ṭhānehi adhigaṇhāti—dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena. Yo so, sumane, dāyako so amuṁ adāyakaṁ devabhūto samāno imehi pañcahi ṭhānehi adhigaṇhāti”.
“As a god, the one who was a giver would surpass the other in five respects: divine lifespan, beauty, happiness, fame, and sovereignty. As a god, the one who was a giver would surpass the other in these five respects.”
“सचे पन ते, भन्ते, ततो चुता इत्थत्तं आगच्छन्ति, मनुस्सभूतानं पन नेसं, भन्ते, सिया विसेसो, सिया नानाकरणन्”ति?
“Sace pana te, bhante, tato cutā itthattaṁ āgacchanti, manussabhūtānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti?
“But sir, if they pass away from there and come back to this state of existence as human beings, would there still be any distinction or difference between them?”
“सिया, सुमने”ति भगवा अवोच:
“Siyā, sumane”ti bhagavā avoca:
“There would be, Sumanā,” said the Buddha.
“यो सो, सुमने, दायको सो अमुं अदायकं मनुस्सभूतो समानो पञ्चहि ठानेहि अधिगण्हाति—मानुसकेन आयुना, मानुसकेन वण्णेन, मानुसकेन सुखेन, मानुसकेन यसेन, मानुसकेन आधिपतेय्येन। यो सो, सुमने, दायको सो अमुं अदायकं मनुस्सभूतो समानो इमेहि पञ्चहि ठानेहि अधिगण्हाति”।
“yo so, sumane, dāyako so amuṁ adāyakaṁ manussabhūto samāno pañcahi ṭhānehi adhigaṇhāti—mānusakena āyunā, mānusakena vaṇṇena, mānusakena sukhena, mānusakena yasena, mānusakena ādhipateyyena. Yo so, sumane, dāyako so amuṁ adāyakaṁ manussabhūto samāno imehi pañcahi ṭhānehi adhigaṇhāti”.
“As a human being, the one who was a giver would surpass the other in five respects: human lifespan, beauty, happiness, fame, and sovereignty. As a human being, the one who was a giver would surpass the other in these five respects.”
“सचे पन ते, भन्ते, उभो अगारस्मा अनगारियं पब्बजन्ति, पब्बजितानं पन नेसं, भन्ते, सिया विसेसो, सिया नानाकरणन्”ति?
“Sace pana te, bhante, ubho agārasmā anagāriyaṁ pabbajanti, pabbajitānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti?
“But sir, if they both go forth from the lay life to homelessness, would there still be any distinction or difference between them?”
“सिया, सुमने”ति भगवा अवोच:
“Siyā, sumane”ti bhagavā avoca:
“There would be, Sumanā,” said the Buddha.
“यो सो, सुमने, दायको सो अमुं अदायकं पब्बजितो समानो पञ्चहि ठानेहि अधिगण्हाति—याचितोव बहुलं चीवरं परिभुञ्जति अप्पं अयाचितो, याचितोव बहुलं पिण्डपातं परिभुञ्जति अप्पं अयाचितो, याचितोव बहुलं सेनासनं परिभुञ्जति अप्पं अयाचितो, याचितोव बहुलं गिलानपच्चयभेसज्जपरिक्खारं परिभुञ्जति अप्पं अयाचितो। येहि खो पन सब्रह्मचारीहि सद्धिं विहरति त्यस्स मनापेनेव बहुलं कायकम्मेन समुदाचरन्ति अप्पं अमनापेन, मनापेनेव बहुलं वचीकम्मेन समुदाचरन्ति अप्पं अमनापेन, मनापेनेव बहुलं मनोकम्मेन समुदाचरन्ति अप्पं अमनापेन, मनापंयेव बहुलं उपहारं उपहरन्ति अप्पं अमनापं। यो सो, सुमने, दायको सो अमुं अदायकं पब्बजितो समानो इमेहि पञ्चहि ठानेहि अधिगण्हाती”ति।
“yo so, sumane, dāyako so amuṁ adāyakaṁ pabbajito samāno pañcahi ṭhānehi adhigaṇhāti—yācitova bahulaṁ cīvaraṁ paribhuñjati appaṁ ayācito, yācitova bahulaṁ piṇḍapātaṁ paribhuñjati appaṁ ayācito, yācitova bahulaṁ senāsanaṁ paribhuñjati appaṁ ayācito, yācitova bahulaṁ gilānapaccayabhesajjaparikkhāraṁ paribhuñjati appaṁ ayācito. Yehi kho pana sabrahmacārīhi saddhiṁ viharati tyassa manāpeneva bahulaṁ kāyakammena samudācaranti appaṁ amanāpena, manāpeneva bahulaṁ vacīkammena samudācaranti appaṁ amanāpena, manāpeneva bahulaṁ manokammena samudācaranti appaṁ amanāpena, manāpaṁyeva bahulaṁ upahāraṁ upaharanti appaṁ amanāpaṁ. Yo so, sumane, dāyako so amuṁ adāyakaṁ pabbajito samāno imehi pañcahi ṭhānehi adhigaṇhātī”ti.
“As a renunciate, the one who was a giver would surpass the other in five respects. They’d usually use only what they’ve been invited to accept—robes, almsfood, lodgings, and medicines and supplies for the sick—rarely using them without invitation. When living with other spiritual practitioners, they usually treat them agreeably by way of body, speech, and mind, rarely disagreeably. As a renunciate, the one who was a giver would surpass the other in these five respects.”
“सचे पन ते, भन्ते, उभो अरहत्तं पापुणन्ति, अरहत्तप्पत्तानं पन नेसं, भन्ते, सिया विसेसो, सिया नानाकरणन्”ति?
“Sace pana te, bhante, ubho arahattaṁ pāpuṇanti, arahattappattānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti?
“But sir, if they both attain perfection, as perfected ones would there still be any distinction or difference between them?”
“एत्थ खो पनेसाहं, सुमने, न किञ्चि नानाकरणं वदामि, यदिदं विमुत्तिया विमुत्तिन्”ति।
“Ettha kho panesāhaṁ, sumane, na kiñci nānākaraṇaṁ vadāmi, yadidaṁ vimuttiyā vimuttin”ti.
“In that case, I say there is no difference between the freedom of one and the freedom of the other.”
“अच्छरियं, भन्ते, अब्भुतं, भन्ते। यावञ्चिदं, भन्ते, अलमेव दानानि दातुं अलं पुञ्ञानि कातुं; यत्र हि नाम देवभूतस्सापि उपकारानि पुञ्ञानि, मनुस्सभूतस्सापि उपकारानि पुञ्ञानि, पब्बजितस्सापि उपकारानि पुञ्ञानी”ति।
“Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāvañcidaṁ, bhante, alameva dānāni dātuṁ alaṁ puññāni kātuṁ; yatra hi nāma devabhūtassāpi upakārāni puññāni, manussabhūtassāpi upakārāni puññāni, pabbajitassāpi upakārāni puññānī”ti.
“It’s incredible, sir, it’s amazing! This is quite enough to justify giving gifts and making merit. For merit is helpful for those who have become gods, human beings, and renunciates.”
“एवमेतं, सुमने। अलञ्हि, सुमने, दानानि दातुं अलं पुञ्ञानि कातुं। देवभूतस्सापि उपकारानि पुञ्ञानि, मनुस्सभूतस्सापि उपकारानि पुञ्ञानि, पब्बजितस्सापि उपकारानि पुञ्ञानी”ति।
“Evametaṁ, sumane. Alañhi, sumane, dānāni dātuṁ alaṁ puññāni kātuṁ. Devabhūtassāpi upakārāni puññāni, manussabhūtassāpi upakārāni puññāni, pabbajitassāpi upakārāni puññānī”ti.
“That’s so true, Sumanā. It’s quite enough to justify giving gifts and making merit. For merit is helpful for those who have become gods, human beings, and renunciates.”
इदमवोच भगवा। इदं वत्वान सुगतो अथापरं एतदवोच सत्था:
Idamavoca bhagavā. Idaṁ vatvāna1 sugato athāparaṁ etadavoca satthā:
That is what the Buddha said. Then the Holy One, the Teacher, went on to say:
“यथापि चन्दो विमलो, गच्छं आकासधातुया; सब्बे तारागणे लोके, आभाय अतिरोचति।
“Yathāpi cando vimalo, gacchaṁ ākāsadhātuyā; Sabbe tārāgaṇe loke, ābhāya atirocati.
“The moon so immaculate, journeying across the dimension of space; outshines with its radiance all the world’s stars.
तथेव सीलसम्पन्नो, सद्धो पुरिसपुग्गलो; सब्बे मच्छरिनो लोके, चागेन अतिरोचति।
Tatheva sīlasampanno, saddho purisapuggalo; Sabbe maccharino loke, cāgena atirocati.
So too, a faithful individual, perfect in ethics, outshines with their generosity all the world’s stingy people.
यथापि मेघो थनयं, विज्जुमाली सतक्ककु; थलं निन्नञ्च पूरेति, अभिवस्सं वसुन्धरं।
Yathāpi megho thanayaṁ, vijjumālī satakkaku; Thalaṁ ninnañca pūreti, abhivassaṁ vasundharaṁ.
The thundering rain cloud, its hundred peaks wreathed in lightning, pours down over the rich earth, soaking the uplands and valleys.
एवं दस्सनसम्पन्नो, सम्मासम्बुद्धसावको; मच्छरिं अधिगण्हाति, पञ्चठानेहि पण्डितो।
Evaṁ dassanasampanno, sammāsambuddhasāvako; Macchariṁ adhigaṇhāti, pañcaṭhānehi paṇḍito.
Even so, an astute person accomplished in vision, a disciple of the fully awakened Buddha, surpasses a stingy person in five respects:
आयुना यससा चेव, वण्णेन च सुखेन च; स वे भोगपरिब्यूळ्हो, पेच्च सग्गे पमोदती”ति।
Āyunā yasasā ceva, vaṇṇena ca sukhena ca; Sa ve bhogaparibyūḷho, pecca sagge pamodatī”ti.
long life and fame, beauty and happiness. Lavished with riches, they depart to rejoice in heaven.”
पठमं।
Paṭhamaṁ.
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:
