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अङ्गुत्तर निकाय १
Aṅguttara Nikāya 1
Numbered Discourses 1.316–332
२६। ततियवग्ग
26. Tatiyavagga
Chapter Three
316
316
“एकपुग्गलो, भिक्खवे, लोके उप्पज्जमानो उप्पज्जति बहुजनअहिताय बहुजनअसुखाय, बहुनो जनस्स अनत्थाय अहिताय दुक्खाय देवमनुस्सानं। कतमो एकपुग्गलो? मिच्छादिट्ठिको होति विपरीतदस्सनो। सो बहुजनं सद्धम्मा वुट्ठापेत्वा असद्धम्मे पतिट्ठापेति। अयं खो, भिक्खवे, एकपुग्गलो लोके उप्पज्जमानो उप्पज्जति बहुजनअहिताय बहुजनअसुखाय, बहुनो जनस्स अनत्थाय अहिताय दुक्खाय देवमनुस्सानन्”ति।
“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanaahitāya bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Katamo ekapuggalo? Micchādiṭṭhiko hoti viparītadassano. So bahujanaṁ saddhammā vuṭṭhāpetvā asaddhamme patiṭṭhāpeti. Ayaṁ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanaahitāya bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānan”ti.
“One person, bhikkhus, arises in the world for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. What one person? Someone with wrong view, whose perspective is distorted. They draw many people away from the true teaching and establish them in false teachings. This is one person who arises in the world for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.”
३१७
317
317
“एकपुग्गलो, भिक्खवे, लोके उप्पज्जमानो उप्पज्जति बहुजनहिताय बहुजनसुखाय, बहुनो जनस्स अत्थाय हिताय सुखाय देवमनुस्सानं। कतमो एकपुग्गलो? सम्मादिट्ठिको होति अविपरीतदस्सनो। सो बहुजनं असद्धम्मा वुट्ठापेत्वा सद्धम्मे पतिट्ठापेति। अयं खो, भिक्खवे, एकपुग्गलो लोके उप्पज्जमानो उप्पज्जति बहुजनहिताय बहुजनसुखाय, बहुनो जनस्स अत्थाय हिताय सुखाय देवमनुस्सानन्”ति।
“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ. Katamo ekapuggalo? Sammādiṭṭhiko hoti aviparītadassano. So bahujanaṁ asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpeti. Ayaṁ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.
“One person, bhikkhus, arises in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. What one person? Someone with right view, whose perspective is undistorted. They draw many people away from false teachings and establish them in the true teaching. This is one person who arises in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”
३१८
318
318
“नाहं, भिक्खवे, अञ्ञं एकधम्मम्पि समनुपस्सामि यं एवं महासावज्जं यथयिदं, भिक्खवे, मिच्छादिट्ठि। मिच्छादिट्ठिपरमानि, भिक्खवे, महासावज्जानी”ति।
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ mahāsāvajjaṁ yathayidaṁ, bhikkhave, micchādiṭṭhi. Micchādiṭṭhiparamāni, bhikkhave, mahāsāvajjānī”ti.
“Bhikkhus, I do not see a single thing that is so very blameworthy as wrong view. Wrong view is the most blameworthy thing of all.”
३१९
319
319
“नाहं, भिक्खवे, अञ्ञं एकपुग्गलम्पि समनुपस्सामि यो एवं बहुजनअहिताय पटिपन्नो बहुजनअसुखाय, बहुनो जनस्स अनत्थाय अहिताय दुक्खाय देवमनुस्सानं यथयिदं, भिक्खवे, मक्खलि मोघपुरिसो। सेय्यथापि, भिक्खवे, नदीमुखे खिप्पं उड्डेय्य बहूनं मच्छानं अहिताय दुक्खाय अनयाय ब्यसनाय; एवमेवं खो, भिक्खवे, मक्खलि मोघपुरिसो मनुस्सखिप्पं मञ्ञे लोके उप्पन्नो बहूनं सत्तानं अहिताय दुक्खाय अनयाय ब्यसनाया”ति।
“Nāhaṁ, bhikkhave, aññaṁ ekapuggalampi samanupassāmi yo evaṁ bahujanaahitāya paṭipanno bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ yathayidaṁ, bhikkhave, makkhali moghapuriso. Seyyathāpi, bhikkhave, nadīmukhe khippaṁ1 uḍḍeyya bahūnaṁ macchānaṁ ahitāya dukkhāya anayāya byasanāya; evamevaṁ kho, bhikkhave, makkhali moghapuriso manussakhippaṁ maññe loke uppanno bahūnaṁ sattānaṁ ahitāya dukkhāya anayāya byasanāyā”ti.
“Bhikkhus, I do not see a single other person who acts for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans like that silly man, the bamboo-staffed ascetic. Just as a trap set at the mouth of a river would bring harm, suffering, calamity, and disaster for many fish, so too that silly man, the bamboo-staffed ascetic, is a trap for humans, it seems to me. He has arisen in the world for the harm, suffering, calamity, and disaster of many beings.”
३२०
320
320
“दुरक्खाते, भिक्खवे, धम्मविनये यो च समादपेति यञ्च समादपेति यो च समादपितो तथत्ताय पटिपज्जति सब्बे ते बहुं अपुञ्ञं पसवन्ति। तं किस्स हेतु? दुरक्खातत्ता, भिक्खवे, धम्मस्सा”ति।
“Durakkhāte, bhikkhave, dhammavinaye yo ca samādapeti2 yañca samādapeti yo ca samādapito tathattāya paṭipajjati sabbe te bahuṁ apuññaṁ pasavanti. Taṁ kissa hetu? Durakkhātattā, bhikkhave, dhammassā”ti.
“Bhikkhus, the one who encourages someone in a poorly explained teaching and training, the one who they encourage, and the one who practices accordingly all make much bad karma. Why is that? Because the teaching is poorly explained.”
३२१
321
321
“स्वाक्खाते, भिक्खवे, धम्मविनये यो च समादपेति यञ्च समादपेति यो च समादपितो तथत्ताय पटिपज्जति सब्बे ते बहुं पुञ्ञं पसवन्ति। तं किस्स हेतु? स्वाक्खातत्ता, भिक्खवे, धम्मस्सा”ति।
“Svākkhāte, bhikkhave, dhammavinaye yo ca samādapeti yañca samādapeti yo ca samādapito tathattāya paṭipajjati sabbe te bahuṁ puññaṁ pasavanti. Taṁ kissa hetu? Svākkhātattā, bhikkhave, dhammassā”ti.
“Bhikkhus, the one who encourages someone in a well explained teaching and training, the one who they encourage, and the one who practices accordingly all make much merit. Why is that? Because the teaching is well explained.”
३२२
322
322
“दुरक्खाते, भिक्खवे, धम्मविनये दायकेन मत्ता जानितब्बा, नो पटिग्गाहकेन। तं किस्स हेतु? दुरक्खातत्ता, भिक्खवे, धम्मस्सा”ति।
“Durakkhāte, bhikkhave, dhammavinaye dāyakena mattā jānitabbā, no paṭiggāhakena. Taṁ kissa hetu? Durakkhātattā, bhikkhave, dhammassā”ti.
“Bhikkhus, in a poorly explained teaching and training, the donor should know moderation, not the recipient. Why is that? Because the teaching is poorly explained.”
३२३
323
323
“स्वाक्खाते, भिक्खवे, धम्मविनये पटिग्गाहकेन मत्ता जानितब्बा, नो दायकेन। तं किस्स हेतु? स्वाक्खातत्ता, भिक्खवे, धम्मस्सा”ति।
“Svākkhāte, bhikkhave, dhammavinaye paṭiggāhakena mattā jānitabbā, no dāyakena. Taṁ kissa hetu? Svākkhātattā, bhikkhave, dhammassā”ti.
“Bhikkhus, in a well explained teaching and training, the recipient should know moderation, not the donor. Why is that? Because the teaching is well explained.”
३२४
324
324
“दुरक्खाते, भिक्खवे, धम्मविनये यो आरद्धवीरियो सो दुक्खं विहरति। तं किस्स हेतु? दुरक्खातत्ता, भिक्खवे, धम्मस्सा”ति।
“Durakkhāte, bhikkhave, dhammavinaye yo āraddhavīriyo so dukkhaṁ viharati. Taṁ kissa hetu? Durakkhātattā, bhikkhave, dhammassā”ti.
“Bhikkhus, in a poorly explained teaching and training an energetic person lives in suffering. Why is that? Because the teaching is poorly explained.”
३२५
325
325
“स्वाक्खाते, भिक्खवे, धम्मविनये यो कुसीतो सो दुक्खं विहरति। तं किस्स हेतु? स्वाक्खातत्ता, भिक्खवे, धम्मस्सा”ति।
“Svākkhāte, bhikkhave, dhammavinaye yo kusīto so dukkhaṁ viharati. Taṁ kissa hetu? Svākkhātattā, bhikkhave, dhammassā”ti.
“Bhikkhus, in a well explained teaching and training a lazy person lives in suffering. Why is that? Because the teaching is well explained.”
३२६
326
326
“दुरक्खाते, भिक्खवे, धम्मविनये यो कुसीतो सो सुखं विहरति। तं किस्स हेतु? दुरक्खातत्ता, भिक्खवे, धम्मस्सा”ति।
“Durakkhāte, bhikkhave, dhammavinaye yo kusīto so sukhaṁ viharati. Taṁ kissa hetu? Durakkhātattā, bhikkhave, dhammassā”ti.
“Bhikkhus, in a poorly explained teaching and training a lazy person lives happily. Why is that? Because the teaching is poorly explained.”
३२७
327
327
“स्वाक्खाते, भिक्खवे, धम्मविनये यो आरद्धवीरियो सो सुखं विहरति। तं किस्स हेतु? स्वाक्खातत्ता, भिक्खवे, धम्मस्सा”ति।
“Svākkhāte, bhikkhave, dhammavinaye yo āraddhavīriyo so sukhaṁ viharati. Taṁ kissa hetu? Svākkhātattā, bhikkhave, dhammassā”ti.
“Bhikkhus, in a well explained teaching and training an energetic person lives happily. Why is that? Because the teaching is well explained.”
३२८
328
328
“सेय्यथापि, भिक्खवे, अप्पमत्तकोपि गूथो दुग्गन्धो होति; एवमेवं खो अहं, भिक्खवे, अप्पमत्तकम्पि भवं न वण्णेमि, अन्तमसो अच्छरासङ्घातमत्तम्पि”।
“Seyyathāpi, bhikkhave, appamattakopi gūtho duggandho hoti; evamevaṁ kho ahaṁ, bhikkhave, appamattakampi bhavaṁ na vaṇṇemi, antamaso accharāsaṅghātamattampi”.
“Just as, bhikkhus, even a tiny bit of fecal matter still stinks, so too I don’t approve of even a tiny bit of continued existence, not even as long as a finger-snap.”
३२९
329
329–332
“सेय्यथापि, भिक्खवे, अप्पमत्तकम्पि मुत्तं दुग्गन्धं होति … अप्पमत्तकोपि खेळो दुग्गन्धो होति … अप्पमत्तकोपि पुब्बो दुग्गन्धो होति … अप्पमत्तकम्पि लोहितं दुग्गन्धं होति; एवमेवं खो अहं, भिक्खवे, अप्पमत्तकम्पि भवं न वण्णेमि, अन्तमसो अच्छरासङ्घातमत्तम्पि”।
“Seyyathāpi, bhikkhave, appamattakampi muttaṁ duggandhaṁ hoti … appamattakopi kheḷo duggandho hoti … appamattakopi pubbo duggandho hoti … appamattakampi lohitaṁ duggandhaṁ hoti; evamevaṁ kho ahaṁ, bhikkhave, appamattakampi bhavaṁ na vaṇṇemi, antamaso accharāsaṅghātamattampi”.
“Just as even a tiny bit of urine, or spit, or pus, or blood still stinks, so too I don’t approve of even a tiny bit of continued existence, not even as long as a finger-snap.”
वग्गो ततियो।
Vaggo tatiyo.
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:
