| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ३।६३
Aṅguttara Nikāya 3.63
Numbered Discourses 3.63
७। महावग्ग
7. Mahāvagga
7. The Great Chapter
वेनागपुरसुत्त
Venāgapurasutta
At Venāgapura
एकं समयं भगवा कोसलेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं येन वेनागपुरं नाम कोसलानं ब्राह्मणगामो तदवसरि। अस्सोसुं खो वेनागपुरिका ब्राह्मणगहपतिका:
Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena venāgapuraṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. Assosuṁ kho venāgapurikā brāhmaṇagahapatikā:
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 Venāgapura. The brahmins and householders of Venāgapura heard:
“समणो खलु, भो, गोतमो सक्यपुत्तो सक्यकुला पब्बजितो वेनागपुरं अनुप्पत्तो। तं खो पन भवन्तं गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽति। 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 venāgapuraṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. 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 Venāgapura. 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 वेनागपुरिका 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 नामगोत्तं सावेत्वा एकमन्तं निसीदिंसु, अप्पेकच्चे तुण्हीभूता एकमन्तं निसीदिंसु। एकमन्तं निसिन्नो खो वेनागपुरिको वच्छगोत्तो ब्राह्मणो भगवन्तं एतदवोच:
Atha kho venāgapurikā 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 nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu, appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho venāgapuriko vacchagotto brāhmaṇo bhagavantaṁ etadavoca:
Then the brahmins and householders of Venāgapura 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. Then the brahmin Vacchagotta of Venāgapura said to the Buddha:
“अच्छरियं, भो गोतम, अब्भुतं, भो गोतम। यावञ्चिदं भोतो गोतमस्स विप्पसन्नानि इन्द्रियानि, परिसुद्धो छविवण्णो परियोदातो। सेय्यथापि, भो गोतम, सारदं बदरपण्डुं परिसुद्धं होति परियोदातं; एवमेवं भोतो गोतमस्स विप्पसन्नानि इन्द्रियानि परिसुद्धो छविवण्णो परियोदातो। सेय्यथापि, भो गोतम, तालपक्कं सम्पति बन्धना पमुत्तं परिसुद्धं होति परियोदातं; एवमेवं भोतो गोतमस्स विप्पसन्नानि इन्द्रियानि परिसुद्धो छविवण्णो परियोदातो। सेय्यथापि, भो गोतम, नेक्खं जम्बोनदं दक्खकम्मारपुत्तसुपरिकम्मकतं उक्कामुखे सुकुसलसम्पहट्ठं पण्डुकम्बले निक्खित्तं भासते च तपते च विरोचति च; एवमेवं भोतो गोतमस्स विप्पसन्नानि इन्द्रियानि परिसुद्धो छविवण्णो परियोदातो।
“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yāvañcidaṁ bhoto gotamassa vippasannāni indriyāni, parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, sāradaṁ badarapaṇḍuṁ1 parisuddhaṁ hoti pariyodātaṁ; evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, tālapakkaṁ sampati bandhanā pamuttaṁ2 parisuddhaṁ hoti pariyodātaṁ; evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, nekkhaṁ jambonadaṁ dakkhakammāraputtasuparikammakataṁ ukkāmukhe sukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca; evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto.
“It’s incredible, Master Gotama, it’s amazing, how your faculties are so very clear, and the complexion of your skin is pure and bright. It’s like a golden brown jujube in the autumn, or a palm fruit freshly plucked from the stalk, or a pendant of river gold, fashioned by a deft smith, well-wrought in the forge, and placed on a cream rug where it shines and glows and radiates. In the same way, your faculties are so very clear, and the complexion of your skin is pure and bright.
यानि तानि, भो गोतम, उच्चासयनमहासयनानि, सेय्यथिदं—आसन्दि पल्लङ्को गोनको चित्तको पटिका पटलिका तूलिका विकतिका उद्दलोमी एकन्तलोमी कट्टिस्सं कोसेय्यं कुत्तकं हत्थत्थरं अस्सत्थरं रथत्थरं अजिनप्पवेणी कदलिमिगपवरपच्चत्थरणं सौत्तरच्छदं उभतोलोहितकूपधानं, एवरूपानं नून भवं गोतमो उच्चासयनमहासयनानं निकामलाभी अकिच्छलाभी अकसिरलाभी”ति।
Yāni3 tāni, bho gotama, uccāsayanamahāsayanāni, seyyathidaṁ—āsandi pallaṅko gonako4 cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇī kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ, evarūpānaṁ nūna bhavaṁ gotamo uccāsayanamahāsayanānaṁ nikāmalābhī akicchalābhī akasiralābhī”ti.
Surely Master Gotama gets when he wants, without trouble or difficulty, various kinds of high and luxurious bedding, such as: sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends.”
“यानि खो पन तानि, ब्राह्मण, उच्चासयनमहासयनानि, सेय्यथिदं—आसन्दि पल्लङ्को गोनको चित्तको पटिका पटलिका तूलिका विकतिका उद्दलोमी एकन्तलोमी कट्टिस्सं कोसेय्यं कुत्तकं हत्थत्थरं अस्सत्थरं रथत्थरं अजिनप्पवेणी कदलिमिगपवरपच्चत्थरणं सौत्तरच्छदं उभतोलोहितकूपधानं। दुल्लभानि तानि पब्बजितानं लद्धा च पन न कप्पन्ति।
“Yāni kho pana tāni, brāhmaṇa, uccāsayanamahāsayanāni, seyyathidaṁ—āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇī kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ. Dullabhāni tāni pabbajitānaṁ laddhā ca pana5 na kappanti.
“Brahmin, these various kinds of high and luxurious bedding are hard for renunciates to find. And even if they do get them, they’re not allowed.
तीणि खो, इमानि, ब्राह्मण, उच्चासयनमहासयनानि, येसाहं एतरहि निकामलाभी अकिच्छलाभी अकसिरलाभी। कतमानि तीणि? दिब्बं उच्चासयनमहासयनं, ब्रह्मं उच्चासयनमहासयनं, अरियं उच्चासयनमहासयनं। इमानि खो, ब्राह्मण, तीणि उच्चासयनमहासयनानि, येसाहं एतरहि निकामलाभी अकिच्छलाभी अकसिरलाभी”ति।
Tīṇi kho, imāni, brāhmaṇa, uccāsayanamahāsayanāni, yesāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī. Katamāni tīṇi? Dibbaṁ uccāsayanamahāsayanaṁ, brahmaṁ uccāsayanamahāsayanaṁ, ariyaṁ uccāsayanamahāsayanaṁ. Imāni kho, brāhmaṇa, tīṇi uccāsayanamahāsayanāni, yesāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.
There are, brahmin, these three high and luxurious beds that I get these days when I want, without trouble or difficulty. What three? The heavenly high and luxurious bed, the divine high and luxurious bed, and the noble high and luxurious bed. These are the three high and luxurious beds that I get these days when I want, without trouble or difficulty.”
“कतमं पन तं, भो गोतम, दिब्बं उच्चासयनमहासयनं, यस्स भवं गोतमो एतरहि निकामलाभी अकिच्छलाभी अकसिरलाभी”ति?
“Katamaṁ pana taṁ, bho gotama, dibbaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti?
“But what, Master Gotama, is the heavenly high and luxurious bed?”
“इधाहं, ब्राह्मण, यं गामं वा निगमं वा उपनिस्साय विहरामि, सो पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय तमेव गामं वा निगमं वा पिण्डाय पविसामि। सो पच्छाभत्तं पिण्डपातपटिक्कन्तो वनन्तञ्ञेव पविसामि। सो यदेव तत्थ होन्ति तिणानि वा पण्णानि वा तानि एकज्झं सङ्घरित्वा निसीदामि पल्लङ्कं आभुजित्वा उजुं कायं पणिधाय परिमुखं सतिं उपट्ठपेत्वा। सो विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरामि; वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहरामि; पीतिया च विरागा उपेक्खको च विहरामि सतो च सम्पजानो सुखञ्च कायेन पटिसंवेदेमि, यं तं अरिया आचिक्खन्ति: ‘उपेक्खको सतिमा सुखविहारीऽति ततियं झानं उपसम्पज्ज विहरामि; सुखस्स च पहाना दुक्खस्स च पहाना पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरामि। सो चे अहं, ब्राह्मण, एवंभूतो चङ्कमामि, दिब्बो मे एसो तस्मिं समये चङ्कमो होति। सो चे अहं, ब्राह्मण, एवंभूतो तिट्ठामि, दिब्बं मे एतं तस्मिं समये ठानं होति। सो चे अहं, ब्राह्मण, एवंभूतो निसीदामि, दिब्बं मे एतं तस्मिं समये आसनं होति। सो चे अहं, ब्राह्मण, एवंभूतो सेय्यं कप्पेमि, दिब्बं मे एतं तस्मिं समये उच्चासयनमहासयनं होति। इदं खो, ब्राह्मण, दिब्बं उच्चासयनमहासयनं, यस्साहं एतरहि निकामलाभी अकिच्छलाभी अकसिरलाभी”ति।
“Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi. So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā6 nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi; vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi; pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi. So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, dibbo me eso tasmiṁ samaye caṅkamo hoti. So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi, dibbaṁ me etaṁ tasmiṁ samaye ṭhānaṁ hoti. So ce ahaṁ, brāhmaṇa, evaṁbhūto nisīdāmi, dibbaṁ me etaṁ tasmiṁ samaye āsanaṁ hoti. So ce ahaṁ, brāhmaṇa, evaṁbhūto seyyaṁ kappemi, dibbaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti. Idaṁ kho, brāhmaṇa, dibbaṁ uccāsayanamahāsayanaṁ, yassāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.
“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms. After the meal, on my return from almsround, I enter within a forest. I gather up some grass or leaves into a pile and sit down cross-legged, setting my body straight, and establishing mindfulness in front of me. Quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, I enter and remain in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, I enter and remain in the third jhāna, where I meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and mindfulness. When I’m practicing like this, if I walk, at that time my walking is heavenly. When I’m practicing like this, if I stand, at that time my standing is heavenly. When I’m practicing like this, if I sit, at that time my sitting is heavenly. When I’m practicing like this, if I lie down, at that time my lying is heavenly. This is the heavenly high and luxurious bed that I get these days when I want, without trouble or difficulty.”
“अच्छरियं, भो गोतम, अब्भुतं, भो गोतम। को चञ्ञो एवरूपस्स दिब्बस्स उच्चासयनमहासयनस्स निकामलाभी भविस्सति अकिच्छलाभी अकसिरलाभी, अञ्ञत्र भोता गोतमेन।
“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Ko cañño evarūpassa dibbassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena.
“It’s incredible, Master Gotama, it’s amazing! Who but Master Gotama could get such a heavenly high and luxurious bed when he wants, without trouble or difficulty?
कतमं पन तं, भो गोतम, ब्रह्मं उच्चासयनमहासयनं, यस्स भवं गोतमो एतरहि निकामलाभी अकिच्छलाभी अकसिरलाभी”ति?
Katamaṁ pana taṁ, bho gotama, brahmaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti?
But what, Master Gotama, is the divine high and luxurious bed?”
“इधाहं, ब्राह्मण, यं गामं वा निगमं वा उपनिस्साय विहरामि, सो पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय तमेव गामं वा निगमं वा पिण्डाय पविसामि। सो पच्छाभत्तं पिण्डपातपटिक्कन्तो वनन्तञ्ञेव पविसामि। सो यदेव तत्थ होन्ति तिणानि वा पण्णानि वा तानि एकज्झं सङ्घरित्वा निसीदामि पल्लङ्कं आभुजित्वा उजुं कायं पणिधाय परिमुखं सतिं उपट्ठपेत्वा। सो मेत्तासहगतेन चेतसा एकं दिसं फरित्वा विहरामि, तथा दुतियं, तथा ततियं, तथा चतुत्थं, इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं मेत्तासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्यापज्जेन फरित्वा विहरामि। करुणासहगतेन चेतसा …पे… मुदितासहगतेन चेतसा … उपेक्खासहगतेन चेतसा एकं दिसं फरित्वा विहरामि, तथा दुतियं, तथा ततियं, तथा चतुत्थं, इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं उपेक्खासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्यापज्झेन फरित्वा विहरामि। सो चे अहं, ब्राह्मण, एवंभूतो चङ्कमामि, ब्रह्मा मे एसो तस्मिं समये चङ्कमो होति। सो चे अहं, ब्राह्मण, एवंभूतो तिट्ठामि …पे… निसीदामि …पे… सेय्यं कप्पेमि, ब्रह्मं मे एतं तस्मिं समये उच्चासयनमहासयनं होति। इदं खो, ब्राह्मण, ब्रह्मं उच्चासयनमहासयनं, यस्साहं एतरहि निकामलाभी अकिच्छलाभी अकसिरलाभी”ति।
“Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi. So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharāmi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena7 pharitvā viharāmi. Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharāmi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharāmi. So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, brahmā me eso tasmiṁ samaye caṅkamo hoti. So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi …pe… nisīdāmi …pe… seyyaṁ kappemi, brahmaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti. Idaṁ kho, brāhmaṇa, brahmaṁ uccāsayanamahāsayanaṁ, yassāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.
“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms. After the meal, on my return from almsround, I enter within a forest. I gather up some grass or leaves into a pile and sit down cross-legged, setting my body straight, and establishing mindfulness in front of me. I meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. I meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will. I meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will. I meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. When I’m practicing like this, if I walk, at that time my walking is divine. … my standing is divine. … my sitting is divine. When I’m practicing like this, if I lie down, at that time my lying is divine. This is the divine high and luxurious bed that I get these days when I want, without trouble or difficulty.”
“अच्छरियं, भो गोतम, अब्भुतं, भो गोतम। को चञ्ञो एवरूपस्स ब्रह्मस्स उच्चासयनमहासयनस्स निकामलाभी भविस्सति अकिच्छलाभी अकसिरलाभी, अञ्ञत्र भोता गोतमेन।
“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Ko cañño evarūpassa brahmassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena.
“It’s incredible, Master Gotama, it’s amazing! Who but Master Gotama could get such a divine high and luxurious bed when he wants, without trouble or difficulty?
कतमं पन तं, भो गोतम, अरियं उच्चासयनमहासयनं, यस्स भवं गोतमो एतरहि निकामलाभी अकिच्छलाभी अकसिरलाभी”ति?
Katamaṁ pana taṁ, bho gotama, ariyaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti?
“But what, Master Gotama, is the noble high and luxurious bed?”
“इधाहं, ब्राह्मण, यं गामं वा निगमं वा उपनिस्साय विहरामि, सो पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय तमेव गामं वा निगमं वा पिण्डाय पविसामि। सो पच्छाभत्तं पिण्डपातपटिक्कन्तो वनन्तञ्ञेव पविसामि। सो यदेव तत्थ होन्ति तिणानि वा पण्णानि वा तानि एकज्झं सङ्घरित्वा निसीदामि पल्लङ्कं आभुजित्वा उजुं कायं पणिधाय परिमुखं सतिं उपट्ठपेत्वा। सो एवं जानामि: ‘रागो मे पहीनो उच्छिन्नमूलो तालावत्थुकतो अनभावङ्कतो आयतिं अनुप्पादधम्मो; दोसो मे पहीनो उच्छिन्नमूलो तालावत्थुकतो अनभावङ्कतो आयतिं अनुप्पादधम्मो; मोहो मे पहीनो उच्छिन्नमूलो तालावत्थुकतो अनभावङ्कतो आयतिं अनुप्पादधम्मोऽ। सो चे अहं, ब्राह्मण, एवंभूतो चङ्कमामि, अरियो मे एसो तस्मिं समये चङ्कमो होति। सो चे अहं, ब्राह्मण, एवंभूतो तिट्ठामि …पे… निसीदामि …पे… सेय्यं कप्पेमि, अरियं मे एतं तस्मिं समये उच्चासयनमहासयनं होति। इदं खो, ब्राह्मण, अरियं उच्चासयनमहासयनं, यस्साहं एतरहि निकामलाभी अकिच्छलाभी अकसिरलाभी”ति।
“Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi. So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā8 nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So evaṁ jānāmi: ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo; doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo; moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’. So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, ariyo me eso tasmiṁ samaye caṅkamo hoti. So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi …pe… nisīdāmi …pe… seyyaṁ kappemi, ariyaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti. Idaṁ kho, brāhmaṇa, ariyaṁ uccāsayanamahāsayanaṁ, yassāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.
“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms. After the meal, on my return from almsround, I enter within a forest. I gather up some grass or leaves into a pile and sit down cross-legged, setting my body straight, and establishing mindfulness in front of me. I know this: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’ When I’m practicing like this, if I walk, at that time my walking is noble. … my standing is noble. … my sitting is noble. When I’m practicing like this, if I lie down, at that time my lying is noble. This is the noble high and luxurious bed that I get these days when I want, without trouble or difficulty.”
“अच्छरियं, भो गोतम, अब्भुतं, भो गोतम। को चञ्ञो एवरूपस्स अरियस्स उच्चासयनमहासयनस्स निकामलाभी भविस्सति अकिच्छलाभी अकसिरलाभी, अञ्ञत्र भोता गोतमेन।
“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Ko cañño evarūpassa ariyassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena.
“It’s incredible, Master Gotama, it’s amazing! Who but Master Gotama could get such a noble high and luxurious bed when he wants, without trouble or difficulty?
अभिक्कन्तं, भो गोतम, अभिक्कन्तं, भो गोतम। सेय्यथापि, भो गोतम, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य: ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं खो भोता गोतमेन अनेकपरियायेन धम्मो पकासितो। एते मयं भवन्तं गोतमं सरणं गच्छाम धम्मञ्च भिक्खुसङ्घञ्च। उपासके नो भवं गोतमो धारेतु अज्जतग्गे पाणुपेते सरणं गते”ति।
Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ kho bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.
Excellent, Master Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways. 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.”
ततियं।
Tatiyaṁ.
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:
