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अङ्गुत्तर निकाय ३।१३३
Aṅguttara Nikāya 3.133
Numbered Discourses 3.133
१४। योधाजीववग्ग
14. Yodhājīvavagga
14. A Warrior
योधाजीवसुत्त
Yodhājīvasutta
A Warrior
“तीहि, भिक्खवे, अङ्गेहि समन्नागतो योधाजीवो राजारहो होति राजभोग्गो, रञ्ञो अङ्गन्तेव सङ्ख्यं गच्छति। कतमेहि तीहि? इध, भिक्खवे, योधाजीवो दूरे पाती च होति अक्खणवेधी च महतो च कायस्स पदालेता। इमेहि, खो, भिक्खवे, तीहि अङ्गेहि समन्नागतो योधाजीवो राजारहो होति राजभोग्गो, रञ्ञो अङ्गन्तेव सङ्ख्यं गच्छति।
“Tīhi, bhikkhave, aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṁ gacchati. Katamehi tīhi? Idha, bhikkhave, yodhājīvo dūre pātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā. Imehi, kho, bhikkhave, tīhi aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṁ gacchati.
“Bhikkhus, a warrior with three factors is worthy of a king, fit to serve a king, and is reckoned as a factor of kingship. What three? He’s a long-distance shooter, a marksman, one who shatters large objects. A warrior with these three factors is worthy of a king, fit to serve a king, and is reckoned as a factor of kingship.
एवमेवं खो, भिक्खवे, तीहि अङ्गेहि समन्नागतो भिक्खु आहुनेय्यो होति …पे… अनुत्तरं पुञ्ञक्खेत्तं लोकस्स। कतमेहि तीहि? इध, भिक्खवे, भिक्खु दूरे पाती च होति अक्खणवेधी च महतो च कायस्स पदालेता।
Evamevaṁ kho, bhikkhave, tīhi aṅgehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassa. Katamehi tīhi? Idha, bhikkhave, bhikkhu dūre pātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā.
In the same way, a bhikkhu with three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What three? They’re a long-distance shooter, a marksman, and one who shatters large objects.
कथञ्च, भिक्खवे, भिक्खु दूरे पाती होति? इध, भिक्खवे, भिक्खु यं किञ्चि रूपं अतीतानागतपच्चुप्पन्नं अज्झत्तं वा बहिद्धा वा ओळारिकं वा सुखुमं वा हीनं वा पणीतं वा यं दूरे सन्तिके वा, सब्बं रूपं: ‘नेतं मम, नेसोहमस्मि, न मेसो अत्ताऽति एवमेतं यथाभूतं सम्मप्पञ्ञाय पस्सति। या काचि वेदना अतीतानागतपच्चुप्पन्ना अज्झत्ता वा बहिद्धा वा ओळारिका वा सुखुमा वा हीना वा पणीता वा या दूरे सन्तिके वा, सब्बं वेदनं: ‘नेतं मम, नेसोहमस्मि, न मेसो अत्ताऽति एवमेतं यथाभूतं सम्मप्पञ्ञाय पस्सति। या काचि सञ्ञा अतीतानागतपच्चुप्पन्ना अज्झत्ता वा बहिद्धा वा ओळारिका वा सुखुमा वा हीना वा पणीता वा या दूरे सन्तिके वा, सब्बं सञ्ञं: ‘नेतं मम, नेसोहमस्मि, न मेसो अत्ताऽति एवमेतं यथाभूतं सम्मप्पञ्ञाय पस्सति। ये केचि सङ्खारा अतीतानागतपच्चुप्पन्ना अज्झत्ता वा बहिद्धा वा ओळारिका वा सुखुमा वा हीना वा पणीता वा ये दूरे सन्तिके वा, सब्बे सङ्खारे: ‘नेतं मम, नेसोहमस्मि, न मेसो अत्ताऽति एवमेतं यथाभूतं सम्मप्पञ्ञाय पस्सति। यं किञ्चि विञ्ञाणं अतीतानागतपच्चुप्पन्नं अज्झत्तं वा बहिद्धा वा ओळारिकं वा सुखुमं वा हीनं वा पणीतं वा यं दूरे सन्तिके वा, सब्बं विञ्ञाणं: ‘नेतं मम, नेसोहमस्मि, न मेसो अत्ताऽति एवमेतं यथाभूतं सम्मप्पञ्ञाय पस्सति। एवं खो, भिक्खवे, भिक्खु दूरे पाती होति।
Kathañca, bhikkhave, bhikkhu dūre pātī hoti? Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbaṁ vedanaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. Yā kāci saññā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbaṁ saññaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhāre: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. Evaṁ kho, bhikkhave, bhikkhu dūre pātī hoti.
And how is a bhikkhu a long-distance shooter? It’s when a bhikkhu truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of feeling at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of perception at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of choices at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all choices—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ That’s how a bhikkhu is a long-distance shooter.
कथञ्च, भिक्खवे, भिक्खु अक्खणवेधी होति? इध, भिक्खवे, भिक्खु ‘इदं दुक्खन्ऽति यथाभूतं पजानाति; ‘अयं दुक्खसमुदयोऽति यथाभूतं पजानाति; ‘अयं दुक्खनिरोधोऽति यथाभूतं पजानाति; ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति यथाभूतं पजानाति। एवं खो, भिक्खवे, भिक्खु अक्खणवेधी होति।
Kathañca, bhikkhave, bhikkhu akkhaṇavedhī hoti? Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti; ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti; ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti; ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, bhikkhu akkhaṇavedhī hoti.
And how is a bhikkhu a marksman? It’s when a bhikkhu truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a bhikkhu is a marksman.
कथञ्च, भिक्खवे, भिक्खु महतो कायस्स पदालेता होति? इध, भिक्खवे, भिक्खु महन्तं अविज्जाक्खन्धं पदालेति। एवं खो, भिक्खवे, भिक्खु महतो कायस्स पदालेता होति।
Kathañca, bhikkhave, bhikkhu mahato kāyassa padāletā hoti? Idha, bhikkhave, bhikkhu mahantaṁ avijjākkhandhaṁ padāleti. Evaṁ kho, bhikkhave, bhikkhu mahato kāyassa padāletā hoti.
And how does a bhikkhu shatter large objects? It’s when a bhikkhu shatters the great mass of ignorance. That’s how a bhikkhu shatters large objects.
इमेहि खो, भिक्खवे, तीहि धम्मेहि समन्नागतो भिक्खु आहुनेय्यो होति …पे… अनुत्तरं पुञ्ञक्खेत्तं लोकस्सा”ति।
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassā”ti.
A bhikkhu with these three qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.”
पठमं।
Paṭhamaṁ.
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 »]
