| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ४।८
Aṅguttara Nikāya 4.8
Numbered Discourses 4.8
१। भण्डगामवग्ग
1. Bhaṇḍagāmavagga
1. At Wares Village
वेसारज्जसुत्त
Vesārajjasutta
Self-assured
“चत्तारिमानि, भिक्खवे, तथागतस्स वेसारज्जानि, येहि वेसारज्जेहि समन्नागतो तथागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्कं पवत्तेति। कतमानि चत्तारि?
“Cattārimāni, bhikkhave, tathāgatassa vesārajjāni, yehi vesārajjehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. Katamāni cattāri?
“Bhikkhus, a Realized One has four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. What four?
‘“सम्मासम्बुद्धस्स ते पटिजानतो इमे धम्मा अनभिसम्बुद्धा”ति तत्र वत मं समणो वा ब्राह्मणो वा देवो वा मारो वा ब्रह्मा वा कोचि वा लोकस्मिं सहधम्मेन पटिचोदेस्सतीऽति निमित्तमेतं, भिक्खवे, न समनुपस्सामि। एतमहं, भिक्खवे, निमित्तं असमनुपस्सन्तो खेमप्पत्तो अभयप्पत्तो वेसारज्जप्पत्तो विहरामि।
‘“Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi. Etamahaṁ, bhikkhave, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to be fully awakened, but you don’t understand these things.’ Since I see no such reason, I live secure, fearless, and assured.
‘“खीणासवस्स ते पटिजानतो इमे आसवा अपरिक्खीणा”ति तत्र वत मं समणो वा ब्राह्मणो वा देवो वा मारो वा ब्रह्मा वा कोचि वा लोकस्मिं सहधम्मेन पटिचोदेस्सतीऽति निमित्तमेतं, भिक्खवे, न समनुपस्सामि। एतमहं, भिक्खवे, निमित्तं असमनुपस्सन्तो खेमप्पत्तो अभयप्पत्तो वेसारज्जप्पत्तो विहरामि।
‘“Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi. Etamahaṁ, bhikkhave, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to have ended all defilements, but these defilements have not ended.’ Since I see no such reason, I live secure, fearless, and assured.
‘“ये खो पन ते अन्तरायिका धम्मा वुत्ता ते पटिसेवतो नालं अन्तरायाया”ति तत्र वत मं समणो वा ब्राह्मणो वा देवो वा मारो वा ब्रह्मा वा कोचि वा लोकस्मिं सहधम्मेन पटिचोदेस्सतीऽति निमित्तमेतं, भिक्खवे, न समनुपस्सामि। एतमहं, भिक्खवे, निमित्तं असमनुपस्सन्तो खेमप्पत्तो अभयप्पत्तो वेसारज्जप्पत्तो विहरामि।
‘“Ye kho pana te antarāyikā dhammā vuttā te paṭisevato nālaṁ antarāyāyā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi. Etamahaṁ, bhikkhave, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘The acts that you say are obstructions are not really obstructions for the one who performs them.’ Since I see no such reason, I live secure, fearless, and assured.
‘“यस्स खो पन ते अत्थाय धम्मो देसितो सो न निय्याति तक्करस्स सम्मा दुक्खक्खयाया”ति तत्र वत मं समणो वा ब्राह्मणो वा देवो वा मारो वा ब्रह्मा वा कोचि वा लोकस्मिं सहधम्मेन पटिचोदेस्सतीऽति निमित्तमेतं, भिक्खवे, न समनुपस्सामि। एतमहं, भिक्खवे, निमित्तं असमनुपस्सन्तो खेमप्पत्तो अभयप्पत्तो वेसारज्जप्पत्तो विहरामि।
‘“Yassa kho pana te atthāya dhammo desito so na niyyāti takkarassa sammā dukkhakkhayāyā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi. Etamahaṁ, bhikkhave, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘Though you teach that this teaching leads to the goal of the complete ending of suffering, it doesn’t lead there for one who practices it.’ Since I see no such reason, I live secure, fearless, and assured.
इमानि खो, भिक्खवे, चत्तारि तथागतस्स वेसारज्जानि, येहि वेसारज्जेहि समन्नागतो तथागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्कं पवत्तेतीति।
Imāni kho, bhikkhave, cattāri tathāgatassa vesārajjāni, yehi vesārajjehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavattetīti.
A Realized One has these four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
ये केचिमे वादपथा पुथुस्सिता, यंनिस्सिता समणब्राह्मणा च; तथागतं पत्वा न ते भवन्ति, विसारदं वादपथातिवत्तं।
Ye kecime vādapathā puthussitā, Yaṁnissitā samaṇabrāhmaṇā ca; Tathāgataṁ patvā na te bhavanti, Visāradaṁ vādapathātivattaṁ.
The various grounds for criticism that ascetics and brahmins rely on vanish on reaching a Realized One, assured, gone beyond grounds for criticism.
यो धम्मचक्कं अभिभुय्य केवली, पवत्तयी सब्बभूतानुकम्पी; तं तादिसं देवमनुस्ससेट्ठं, सत्ता नमस्सन्ति भवस्स पारगुन्”ति।
Yo dhammacakkaṁ abhibhuyya kevalī, Pavattayī sabbabhūtānukampī; Taṁ tādisaṁ devamanussaseṭṭhaṁ, Sattā namassanti bhavassa pāragun”ti.
He rolls forth the Wheel of Dhamma
अट्ठमं।
Aṭṭhamaṁ.
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 »]
