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अङ्गुत्तर निकाय ४।१८६
Aṅguttara Nikāya 4.186
Numbered Discourses 4.186
१९। ब्राह्मणवग्ग
19. Brāhmaṇavagga
19. Brahmins
उम्मग्गसुत्त
Ummaggasutta
Approach
अथ खो अञ्ञतरो भिक्खु येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो सो भिक्खु भगवन्तं एतदवोच:
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:
Then one of the bhikkhus went up to the Buddha, bowed, sat down to one side, and said to him:
“केन नु खो, भन्ते, लोको नीयति, केन लोको परिकस्सति, कस्स च उप्पन्नस्स वसं गच्छती”ति?
“kena nu kho, bhante, loko nīyati, kena loko parikassati, kassa ca uppannassa vasaṁ gacchatī”ti?
“Sir, what leads the world on? What drags it around? What arises and takes control?”
“साधु साधु, भिक्खु। भद्दको खो ते, भिक्खु, उम्मग्गो, भद्दकं पटिभानं, कल्याणी परिपुच्छा। एवञ्हि त्वं, भिक्खु, पुच्छसि: ‘केन नु खो, भन्ते, लोको नीयति, केन लोको परिकस्सति, कस्स च उप्पन्नस्स वसं गच्छतीऽ”ति?
“Sādhu sādhu, bhikkhu. Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. Evañhi tvaṁ, bhikkhu, pucchasi: ‘kena nu kho, bhante, loko nīyati, kena loko parikassati, kassa ca uppannassa vasaṁ gacchatī’”ti?
“Good, good, bhikkhu! Your approach and articulation are excellent, and it’s a good question. For you asked: ‘What leads the world on? What drags it around? What arises and takes control?’”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“चित्तेन खो, भिक्खु, लोको नीयति, चित्तेन परिकस्सति, चित्तस्स उप्पन्नस्स वसं गच्छती”ति।
“Cittena kho, bhikkhu, loko nīyati, cittena parikassati, cittassa uppannassa vasaṁ gacchatī”ti.
“Bhikkhu, the mind leads the world on. The mind drags it around. When the mind arises, it takes control.”
“साधु, भन्ते”ति खो सो भिक्खु भगवतो भासितं अभिनन्दित्वा अनुमोदित्वा भगवन्तं उत्तरि पञ्हं अपुच्छि:
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:
Saying “Good, sir”, that bhikkhu approved and agreed with what the Buddha said. Then he asked another question:
“‘बहुस्सुतो धम्मधरो, बहुस्सुतो धम्मधरोऽति, भन्ते, वुच्चति। कित्तावता नु खो, भन्ते, बहुस्सुतो धम्मधरो होती”ति?
“‘bahussuto dhammadharo, bahussuto dhammadharo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, bahussuto dhammadharo hotī”ti?
“Sir, they speak of ‘a learned memorizer of the teaching’. How is a learned memorizer of the teaching defined?”
“साधु साधु, भिक्खु। भद्दको खो ते, भिक्खु उम्मग्गो, भद्दकं पटिभानं, कल्याणी परिपुच्छा। एवञ्हि त्वं, भिक्खु, पुच्छसि: ‘बहुस्सुतो धम्मधरो, बहुस्सुतो धम्मधरोति, भन्ते, वुच्चति। कित्तावता नु खो, भन्ते, बहुस्सुतो धम्मधरो होतीऽ”ति? “एवं, भन्ते”। “बहू खो, भिक्खु, मया धम्मा देसिता—सुत्तं, गेय्यं, वेय्याकरणं, गाथा, उदानं, इतिवुत्तकं, जातकं, अब्भुतधम्मं, वेदल्लं। चतुप्पदाय चेपि, भिक्खु, गाथाय अत्थमञ्ञाय धम्ममञ्ञाय धम्मानुधम्मप्पटिपन्नो होति बहुस्सुतो धम्मधरोति अलंवचनाया”ति।
“Sādhu sādhu, bhikkhu. Bhaddako kho te, bhikkhu ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. Evañhi tvaṁ, bhikkhu, pucchasi: ‘bahussuto dhammadharo, bahussuto dhammadharoti, bhante, vuccati. Kittāvatā nu kho, bhante, bahussuto dhammadharo hotī’”ti? “Evaṁ, bhante”. “Bahū1 kho, bhikkhu, mayā dhammā desitā—suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthā, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Catuppadāya cepi, bhikkhu, gāthāya atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti bahussuto dhammadharoti alaṁvacanāyā”ti.
“Good, good, bhikkhu! Your approach and articulation are excellent, and it’s a good question. … I have taught many teachings: statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. But if anyone understands the meaning and the text of even a four-line verse, and if they practice in line with that teaching, they’re qualified to be called a ‘learned memorizer of the teaching’.”
“साधु, भन्ते”ति खो सो भिक्खु भगवतो भासितं अभिनन्दित्वा अनुमोदित्वा भगवन्तं उत्तरि पञ्हं अपुच्छि:
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:
Saying “Good, sir”, that bhikkhu approved and agreed with what the Buddha said. Then he asked another question:
“‘सुतवा निब्बेधिकपञ्ञो, सुतवा निब्बेधिकपञ्ञोऽति, भन्ते, वुच्चति। कित्तावता नु खो, भन्ते, सुतवा निब्बेधिकपञ्ञो होती”ति?
“‘sutavā nibbedhikapañño, sutavā nibbedhikapañño’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sutavā nibbedhikapañño hotī”ti?
“Sir, they speak of ‘a learned person with penetrating wisdom’. How is a learned person with penetrating wisdom defined?”
“साधु साधु, भिक्खु। भद्दको खो ते, भिक्खु, उम्मग्गो, भद्दकं पटिभानं, कल्याणी परिपुच्छा। एवञ्हि त्वं, भिक्खु, पुच्छसि: ‘सुतवा निब्बेधिकपञ्ञो, सुतवा निब्बेधिकपञ्ञोति, भन्ते, वुच्चति। कित्तावता नु खो, भन्ते, सुतवा निब्बेधिकपञ्ञो होतीऽ”ति? “एवं, भन्ते”। “इध, भिक्खु, भिक्खुनो ‘इदं दुक्खन्ऽति सुतं होति, पञ्ञाय चस्स अत्थं अतिविज्झ पस्सति; ‘अयं दुक्खसमुदयोऽति सुतं होति, पञ्ञाय चस्स अत्थं अतिविज्झ पस्सति; ‘अयं दुक्खनिरोधोऽति सुतं होति, पञ्ञाय चस्स अत्थं अतिविज्झ पस्सति; ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति सुतं होति, पञ्ञाय चस्स अत्थं अतिविज्झ पस्सति। एवं खो, भिक्खु, सुतवा निब्बेधिकपञ्ञो होती”ति।
“Sādhu sādhu, bhikkhu. Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. Evañhi tvaṁ, bhikkhu, pucchasi: ‘sutavā nibbedhikapañño, sutavā nibbedhikapaññoti, bhante, vuccati. Kittāvatā nu kho, bhante, sutavā nibbedhikapañño hotī’”ti? “Evaṁ, bhante”. “Idha, bhikkhu, bhikkhuno ‘idaṁ dukkhan’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati; ‘ayaṁ dukkhasamudayo’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati; ‘ayaṁ dukkhanirodho’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati; ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati. Evaṁ kho, bhikkhu, sutavā nibbedhikapañño hotī”ti.
“Good, good, bhikkhu! Your approach and articulation are excellent, and it’s a good question. … Take a bhikkhu who has heard: ‘This is suffering.’ They see what it means with penetrating wisdom. They’ve heard: ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ They see what it means with penetrating wisdom. That’s how a person is learned, with penetrating wisdom.”
“साधु, भन्ते”ति खो सो भिक्खु भगवतो भासितं अभिनन्दित्वा अनुमोदित्वा भगवन्तं उत्तरि पञ्हं अपुच्छि:
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:
Saying “Good, sir”, that bhikkhu approved and agreed with what the Buddha said. Then he asked another question:
“‘पण्डितो महापञ्ञो, पण्डितो महापञ्ञोऽति, भन्ते, वुच्चति। कित्तावता नु खो, भन्ते, पण्डितो महापञ्ञो होती”ति?
“‘paṇḍito mahāpañño, paṇḍito mahāpañño’ti, bhante, vuccati. Kittāvatā nu kho, bhante, paṇḍito mahāpañño hotī”ti?
“Sir, they speak of ‘an astute person with great wisdom’. How is an astute person with great wisdom defined?”
“साधु साधु, भिक्खु। भद्दको खो ते, भिक्खु, उम्मग्गो, भद्दकं पटिभानं, कल्याणी परिपुच्छा। एवञ्हि त्वं भिक्खु पुच्छसि: ‘पण्डितो महापञ्ञो, पण्डितो महापञ्ञोति, भन्ते, वुच्चति। कित्तावता नु खो, भन्ते, पण्डितो महापञ्ञो होतीऽ”ति? “एवं, भन्ते”। “इध, भिक्खु, पण्डितो महापञ्ञो नेवत्तब्याबाधाय चेतेति न परब्याबाधाय चेतेति न उभयब्याबाधाय चेतेति अत्तहितपरहितौभयहितसब्बलोकहितमेव चिन्तयमानो चिन्तेति। एवं खो, भिक्खु, पण्डितो महापञ्ञो होती”ति।
“Sādhu sādhu, bhikkhu. Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. Evañhi tvaṁ bhikkhu pucchasi: ‘paṇḍito mahāpañño, paṇḍito mahāpaññoti, bhante, vuccati. Kittāvatā nu kho, bhante, paṇḍito mahāpañño hotī’”ti? “Evaṁ, bhante”. “Idha, bhikkhu, paṇḍito mahāpañño nevattabyābādhāya ceteti na parabyābādhāya ceteti na ubhayabyābādhāya ceteti attahitaparahitaubhayahitasabbalokahitameva cintayamāno cinteti. Evaṁ kho, bhikkhu, paṇḍito mahāpañño hotī”ti.
“Good, good, bhikkhu! Your approach and articulation are excellent, and it’s a good question. … An astute person with great wisdom is one who has no intention to hurt themselves, or to hurt others, or to hurt both. When they think, they only think of the benefit for themselves, for others, for both, and for the whole world. That’s how a person is astute, with great wisdom.”
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 »]
Footnotes:
