| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय ५५।७
Saṁyutta Nikāya 55.7
The Related Suttas Collection 55.7
१। वेळुद्वारवग्ग
1. Veḷudvāravagga
1. At Bamboo Gate
वेळुद्वारेय्यसुत्त
Veḷudvāreyyasutta
The People of Bamboo Gate
एवं मे सुतं—एकं समयं भगवा कोसलेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं येन वेळुद्वारं नाम कोसलानं ब्राह्मणगामो तदवसरि। अस्सोसुं खो ते वेळुद्वारेय्यका ब्राह्मणगहपतिका:
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena veḷudvāraṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. Assosuṁ kho te veḷudvāreyyakā brāhmaṇagahapatikā:
So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of bhikkhus when he arrived at a village of the Kosalan brahmins named Bamboo Gate. The brahmins and householders of Bamboo Gate heard:
“समणो खलु, भो, गोतमो सक्यपुत्तो सक्यकुला पब्बजितो कोसलेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं वेळुद्वारं अनुप्पत्तो। तं खो पन भवन्तं गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽ। सो इमं लोकं सदेवकं समारकं सब्रह्मकं सस्समणब्राह्मणिं पजं सदेवमनुस्सं सयं अभिञ्ञा सच्छिकत्वा पवेदेति। सो धम्मं देसेति आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं, केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेति। साधु खो पन तथारूपानं अरहतं दस्सनं होती”ति।
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ veḷudvāraṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā1 arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Bamboo Gate, together with a large Saṅgha of bhikkhus. He has this good reputation: ‘That Blessed One is 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 has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”
अथ खो ते वेळुद्वारेय्यका ब्राह्मणगहपतिका येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा अप्पेकच्चे भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। अप्पेकच्चे भगवता सद्धिं सम्मोदिंसु; सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिंसु। अप्पेकच्चे येन भगवा तेनञ्जलिं पणामेत्वा एकमन्तं निसीदिंसु। अप्पेकच्चे भगवतो सन्तिके नामगोत्तं सावेत्वा एकमन्तं निसीदिंसु। अप्पेकच्चे तुण्हीभूता एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो ते वेळुद्वारेय्यका ब्राह्मणगहपतिका भगवन्तं एतदवोचुं:
Atha kho te veḷudvāreyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Appekacce bhagavatā saddhiṁ sammodiṁsu; sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu. Appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu. Appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te veḷudvāreyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ:
Then the brahmins and householders of Bamboo Gate went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side they said to the Buddha:
“मयं, भो गोतम, एवङ्कामा एवंछन्दा एवंअधिप्पाया—पुत्तसम्बाधसयनं अज्झावसेय्याम, कासिकचन्दनं पच्चनुभवेय्याम, मालागन्धविलेपनं धारेय्याम, जातरूपरजतं सादियेय्याम, कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जेय्याम। तेसं नो भवं गोतमो अम्हाकं एवङ्कामानं एवंछन्दानं एवंअधिप्पायानं तथा धम्मं देसेतु यथा मयं पुत्तसम्बाधसयनं अज्झावसेय्याम …पे… सुगतिं सग्गं लोकं उपपज्जेय्यामा”ति।
“mayaṁ, bho gotama, evaṅkāmā evaṁchandā evaṁadhippāyā—puttasambādhasayanaṁ ajjhāvaseyyāma, kāsikacandanaṁ paccanubhaveyyāma, mālāgandhavilepanaṁ dhāreyyāma, jātarūparajataṁ sādiyeyyāma, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyāma. Tesaṁ no bhavaṁ gotamo amhākaṁ evaṅkāmānaṁ evaṁchandānaṁ evaṁadhippāyānaṁ tathā dhammaṁ desetu yathā mayaṁ puttasambādhasayanaṁ ajjhāvaseyyāma …pe… sugatiṁ saggaṁ lokaṁ upapajjeyyāmā”ti.
“Master Gotama, these are our wishes, desires, and hopes. We wish to live at home with our children; to use sandalwood imported from Kāsi; to wear garlands, perfumes, and makeup; and to accept gold and money. And when our body breaks up, after death, we wish to be reborn in a good place, a heavenly realm. Given that we have such wishes, may the Buddha teach us the Dhamma so that we may achieve them.”
“अत्तुपनायिकं वो, गहपतयो, धम्मपरियायं देसेस्सामि। तं सुणाथ, साधुकं मनसि करोथ, भासिस्सामी”ति।
“Attupanāyikaṁ vo, gahapatayo, dhammapariyāyaṁ desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Householders, I will teach you an explanation of the Dhamma that applies to oneself. Listen and apply your mind well, I will speak.”
“एवं, भो”ति खो ते वेळुद्वारेय्यका ब्राह्मणगहपतिका भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Evaṁ, bho”ti kho te veḷudvāreyyakā brāhmaṇagahapatikā bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, sir,” they replied. The Buddha said this:
“कतमो च, गहपतयो, अत्तुपनायिको धम्मपरियायो?
“Katamo ca, gahapatayo, attupanāyiko dhammapariyāyo?
“And what is the explanation of the Dhamma that applies to oneself?
इध, गहपतयो, अरियसावको इति पटिसञ्चिक्खति: ‘अहं खोस्मि जीवितुकामो अमरितुकामो सुखकामो दुक्खप्पटिकूलो। यो खो मं जीवितुकामं अमरितुकामं सुखकामं दुक्खप्पटिकूलं जीविता वोरोपेय्य, न मेतं अस्स पियं मनापं। अहञ्चेव खो पन परं जीवितुकामं अमरितुकामं सुखकामं दुक्खप्पटिकूलं जीविता वोरोपेय्यं, परस्सपि तं अस्स अप्पियं अमनापं। यो खो म्यायं धम्मो अप्पियो अमनापो, परस्स पेसो धम्मो अप्पियो अमनापो। यो खो म्यायं धम्मो अप्पियो अमनापो, कथाहं परं तेन संयोजेय्यन्ऽति। सो इति पटिसङ्खाय अत्तना च पाणातिपाता पटिविरतो होति, परञ्च पाणातिपाता वेरमणिया समादपेति, पाणातिपाता वेरमणिया च वण्णं भासति। एवमस्सायं कायसमाचारो तिकोटिपरिसुद्धो होति।
Idha, gahapatayo, ariyasāvako iti paṭisañcikkhati: ‘ahaṁ khosmi jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Yo kho maṁ jīvitukāmaṁ amaritukāmaṁ sukhakāmaṁ dukkhappaṭikūlaṁ jīvitā voropeyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana paraṁ jīvitukāmaṁ amaritukāmaṁ sukhakāmaṁ dukkhappaṭikūlaṁ jīvitā voropeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. So iti paṭisaṅkhāya attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca vaṇṇaṁ bhāsati. Evamassāyaṁ kāyasamācāro tikoṭiparisuddho hoti.
It’s when a noble disciple reflects: ‘I want to live and don’t want to die; I want to be happy and recoil from pain. Since this is so, if someone were to take my life, I wouldn’t like that. But others also want to live and don’t want to die; they want to be happy and recoil from pain. So if I were to take the life of someone else, they wouldn’t like that either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I inflict it on someone else?’ Reflecting in this way, they give up killing living creatures themselves. And they encourage others to give up killing living creatures, praising the giving up of killing living creatures. So their bodily behavior is purified in three points.
पुन चपरं, गहपतयो, अरियसावको इति पटिसञ्चिक्खति: ‘यो खो मे अदिन्नं थेय्यसङ्खातं आदियेय्य, न मेतं अस्स पियं मनापं। अहञ्चेव खो पन परस्स अदिन्नं थेय्यसङ्खातं आदियेय्यं, परस्सपि तं अस्स अप्पियं अमनापं। यो खो म्यायं धम्मो अप्पियो अमनापो, परस्स पेसो धम्मो अप्पियो अमनापो। यो खो म्यायं धम्मो अप्पियो अमनापो, कथाहं परं तेन संयोजेय्यन्ऽति। सो इति पटिसङ्खाय अत्तना च अदिन्नादाना पटिविरतो होति, परञ्च अदिन्नादाना वेरमणिया समादपेति, अदिन्नादाना वेरमणिया च वण्णं भासति। एवमस्सायं कायसमाचारो तिकोटिपरिसुद्धो होति।
Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: ‘yo kho me adinnaṁ theyyasaṅkhātaṁ ādiyeyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana parassa adinnaṁ theyyasaṅkhātaṁ ādiyeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. So iti paṭisaṅkhāya attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca vaṇṇaṁ bhāsati. Evamassāyaṁ kāyasamācāro tikoṭiparisuddho hoti.
Furthermore, a noble disciple reflects: ‘If someone were to steal from me, I wouldn’t like that. But if I were to steal from someone else, they wouldn’t like that either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I inflict it on someone else?’ Reflecting in this way, they give up stealing themselves. And they encourage others to give up stealing, praising the giving up of stealing. So their bodily behavior is purified in three points.
पुन चपरं, गहपतयो, अरियसावको इति पटिसञ्चिक्खति: ‘यो खो मे दारेसु चारित्तं आपज्जेय्य, न मेतं अस्स पियं मनापं। अहञ्चेव खो पन परस्स दारेसु चारित्तं आपज्जेय्यं, परस्सपि तं अस्स अप्पियं अमनापं। यो खो म्यायं धम्मो अप्पियो अमनापो, परस्स पेसो धम्मो अप्पियो अमनापो। यो खो म्यायं धम्मो अप्पियो अमनापो, कथाहं परं तेन संयोजेय्यन्ऽति। सो इति पटिसङ्खाय अत्तना च कामेसुमिच्छाचारा पटिविरतो होति, परञ्च कामेसुमिच्छाचारा वेरमणिया समादपेति, कामेसुमिच्छाचारा वेरमणिया च वण्णं भासति। एवमस्सायं कायसमाचारो तिकोटिपरिसुद्धो होति।
Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: ‘yo kho me dāresu cārittaṁ āpajjeyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana parassa dāresu cārittaṁ āpajjeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. So iti paṭisaṅkhāya attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṁ bhāsati. Evamassāyaṁ kāyasamācāro tikoṭiparisuddho hoti.
Furthermore, a noble disciple reflects: ‘If someone were to have sexual relations with my wives, I wouldn’t like it. But if I were to have sexual relations with someone else’s wives, he wouldn’t like that either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I inflict it on others?’ Reflecting in this way, they give up sexual misconduct themselves. And they encourage others to give up sexual misconduct, praising the giving up of sexual misconduct. So their bodily behavior is purified in three points.
पुन चपरं, गहपतयो, अरियसावको इति पटिसञ्चिक्खति: ‘यो खो मे मुसावादेन अत्थं भञ्जेय्य, न मेतं अस्स पियं मनापं। अहञ्चेव खो पन परस्स मुसावादेन अत्थं भञ्जेय्यं, परस्सपि तं अस्स अप्पियं अमनापं। यो खो म्यायं धम्मो अप्पियो अमनापो, परस्स पेसो धम्मो अप्पियो अमनापो। यो खो म्यायं धम्मो अप्पियो अमनापो, कथाहं परं तेन संयोजेय्यन्ऽति। सो इति पटिसङ्खाय अत्तना च मुसावादा पटिविरतो होति, परञ्च मुसावादा वेरमणिया समादपेति, मुसावादा वेरमणिया च वण्णं भासति। एवमस्सायं वचीसमाचारो तिकोटिपरिसुद्धो होति।
Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: ‘yo kho me musāvādena atthaṁ bhañjeyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana parassa musāvādena atthaṁ bhañjeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. So iti paṭisaṅkhāya attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca vaṇṇaṁ bhāsati. Evamassāyaṁ vacīsamācāro tikoṭiparisuddho hoti.
Furthermore, a noble disciple reflects: ‘If someone were to distort my meaning by lying, I wouldn’t like it. But if I were to distort someone else’s meaning by lying, they wouldn’t like it either. The thing that is disliked by me is also disliked by someone else. Since I dislike this thing, how can I inflict it on others?’ Reflecting in this way, they give up lying themselves. And they encourage others to give up lying, praising the giving up of lying. So their verbal behavior is purified in three points.
पुन चपरं, गहपतयो, अरियसावको इति पटिसञ्चिक्खति: “यो खो मं पिसुणाय वाचाय मित्ते भिन्देय्य, न मेतं अस्स पियं मनापं। अहञ्चेव खो पन परं पिसुणाय वाचाय मित्ते भिन्देय्यं, परस्सपि तं अस्स अप्पियं अमनापं …पे… एवमस्सायं वचीसमाचारो तिकोटिपरिसुद्धो होति।
Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: “yo kho maṁ pisuṇāya vācāya mitte bhindeyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana paraṁ pisuṇāya vācāya mitte bhindeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ …pe… evamassāyaṁ vacīsamācāro tikoṭiparisuddho hoti.
Furthermore, a noble disciple reflects: ‘If someone were to break me up from my friends by divisive speech, I wouldn’t like it. But if I were to break someone else from their friends by divisive speech, they wouldn’t like it either. …’ So their verbal behavior is purified in three points.
पुन चपरं, गहपतयो, अरियसावको इति पटिसञ्चिक्खति: “यो खो मं फरुसाय वाचाय समुदाचरेय्य, न मेतं अस्स पियं मनापं। अहञ्चेव खो पन परं फरुसाय वाचाय समुदाचरेय्यं, परस्सपि तं अस्स अप्पियं अमनापं। यो खो म्यायं धम्मो …पे… एवमस्सायं वचीसमाचारो तिकोटिपरिसुद्धो होति।
Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: “yo kho maṁ pharusāya vācāya samudācareyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana paraṁ pharusāya vācāya samudācareyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo …pe… evamassāyaṁ vacīsamācāro tikoṭiparisuddho hoti.
Furthermore, a noble disciple reflects: ‘If someone were to attack me with harsh speech, I wouldn’t like it. But if I were to attack someone else with harsh speech, they wouldn’t like it either. …’ So their verbal behavior is purified in three points.
पुन चपरं, गहपतयो, अरियसावको इति पटिसञ्चिक्खति: ‘यो खो मं सम्फभासेन सम्फप्पलापभासेन समुदाचरेय्य, न मेतं अस्स पियं मनापं। अहञ्चेव खो पन परं सम्फभासेन सम्फप्पलापभासेन समुदाचरेय्यं, परस्सपि तं अस्स अप्पियं अमनापं। यो खो म्यायं धम्मो अप्पियो अमनापो, परस्स पेसो धम्मो अप्पियो अमनापो। यो खो म्यायं धम्मो अप्पियो अमनापो, कथाहं परं तेन संयोजेय्यन्ऽति। सो इति पटिसङ्खाय अत्तना च सम्फप्पलापा पटिविरतो होति, परञ्च सम्फप्पलापा वेरमणिया समादपेति, सम्फप्पलापा वेरमणिया च वण्णं भासति। एवमस्सायं वचीसमाचारो तिकोटिपरिसुद्धो होति।
Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: ‘yo kho maṁ samphabhāsena samphappalāpabhāsena samudācareyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana paraṁ samphabhāsena samphappalāpabhāsena samudācareyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. So iti paṭisaṅkhāya attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca vaṇṇaṁ bhāsati. Evamassāyaṁ vacīsamācāro tikoṭiparisuddho hoti.
Furthermore, a noble disciple reflects: ‘If someone were to annoy me by talking silliness and nonsense, I wouldn’t like it. But if I were to annoy someone else by talking silliness and nonsense, they wouldn’t like it either.’ The thing that is disliked by me is also disliked by another. Since I dislike this thing, how can I inflict it on another?’ Reflecting in this way, they give up talking nonsense themselves. And they encourage others to give up talking nonsense, praising the giving up of talking nonsense. So their verbal behavior is purified in three points.
सो बुद्धे अवेच्चप्पसादेन समन्नागतो होति—इतिपि सो भगवा …पे… सत्था देवमनुस्सानं बुद्धो भगवाति; धम्मे …पे… सङ्घे अवेच्चप्पसादेन समन्नागतो होति सुप्पटिपन्नो भगवतो सावकसङ्घो …पे… अनुत्तरं पुञ्ञक्खेत्तं लोकस्साति। अरियकन्तेहि सीलेहि समन्नागतो होति अखण्डेहि …पे… समाधिसंवत्तनिकेहि। यतो खो, गहपतयो, अरियसावको इमेहि सत्तहि सद्धम्मेहि समन्नागतो होति इमेहि चतूहि आकङ्खियेहि ठानेहि, सो आकङ्खमानो अत्तनाव अत्तानं ब्याकरेय्य: ‘खीणनिरयोम्हि खीणतिरच्छानयोनि खीणपेत्तिविसयो खीणापायदुग्गतिविनिपातो, सोतापन्नोहमस्मि अविनिपातधम्मो नियतो सम्बोधिपरायणोऽ”ति।
So buddhe aveccappasādena samannāgato hoti—itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti; dhamme …pe… saṅghe aveccappasādena samannāgato hoti suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Yato kho, gahapatayo, ariyasāvako imehi sattahi saddhammehi2 samannāgato hoti imehi catūhi ākaṅkhiyehi ṭhānehi, so ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni3 khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.
And they have experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. When a noble disciple has these seven good qualities and these four desirable states they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”
एवं वुत्ते, वेळुद्वारेय्यका ब्राह्मणगहपतिका भगवन्तं एतदवोचुं: “अभिक्कन्तं, भो गोतम …पे… एते मयं भवन्तं गोतमं सरणं गच्छाम धम्मञ्च भिक्खुसङ्घञ्च। उपासके नो भवं गोतमो धारेतु अज्जतग्गे पाणुपेते सरणं गते”ति।
Evaṁ vutte, veḷudvāreyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: “abhikkantaṁ, bho gotama …pe… ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete4 saraṇaṁ gate”ti.
When he had spoken, the brahmins and householders of Bamboo Gate said to the Buddha, “Excellent, Master Gotama! … We go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”
सत्तमं।
Sattamaṁ.
The authoritative text of the Saṁyutta 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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