| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ४।१९०
Aṅguttara Nikāya 4.190
Numbered Discourses 4.190
१९। ब्राह्मणवग्ग
19. Brāhmaṇavagga
19. Brahmins
उपोसथसुत्त
Uposathasutta
Uposatha
एकं समयं भगवा सावत्थियं विहरति पुब्बारामे मिगारमातुपासादे।
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
तेन खो पन समयेन भगवा तदहुपोसथे भिक्खुसङ्घपरिवुतो निसिन्नो होति। अथ खो भगवा तुण्हीभूतं तुण्हीभूतं भिक्खुसङ्घं अनुविलोकेत्वा भिक्खू आमन्तेसि:
Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti. Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi:
Now, at that time it was the Uposatha day, and the Buddha was sitting surrounded by the Saṅgha of monks. Then the Buddha looked around the Saṅgha of bhikkhus, who were so very silent. He addressed them:
“अपलापायं, भिक्खवे, परिसा निप्पलापायं, भिक्खवे, परिसा सुद्धा सारे पतिट्ठिता। तथारूपो अयं, भिक्खवे, भिक्खुसङ्घो, तथारूपायं, भिक्खवे, परिसा। यथारूपा परिसा दुल्लभा दस्सनायपि लोकस्मिं, तथारूपो अयं, भिक्खवे, भिक्खुसङ्घो, तथारूपायं, भिक्खवे, परिसा। यथारूपा परिसा आहुनेय्या पाहुनेय्या दक्खिणेय्या अञ्जलिकरणीया अनुत्तरं पुञ्ञक्खेत्तं लोकस्स, तथारूपो अयं, भिक्खवे, भिक्खुसङ्घो, तथारूपायं, भिक्खवे, परिसा। यथारूपाय परिसाय अप्पं दिन्नं बहु होति बहु दिन्नं बहुतरं, तथारूपो अयं, भिक्खवे, भिक्खुसङ्घो, तथारूपायं, भिक्खवे, परिसा। यथारूपं परिसं अलं योजनगणनानिपि दस्सनाय गन्तुं अपि पुटोसेनापि, तथारूपो अयं, भिक्खवे, भिक्खुसङ्घो, तथारूपायं, भिक्खवे, परिसा।
“Apalāpāyaṁ, bhikkhave, parisā nippalāpāyaṁ, bhikkhave, parisā suddhā sāre patiṭṭhitā. Tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā. Yathārūpā parisā dullabhā dassanāyapi lokasmiṁ, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā. Yathārūpā parisā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṁ puññakkhettaṁ lokassa, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā. Yathārūpāya parisāya appaṁ dinnaṁ bahu hoti bahu dinnaṁ bahutaraṁ, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā. Yathārūpaṁ parisaṁ alaṁ yojanagaṇanānipi dassanāya gantuṁ api puṭosenāpi, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā.
“This assembly has no nonsense, bhikkhus, it’s free of nonsense. It consists purely of the essential core. Such is this Saṅgha of bhikkhus, such is this assembly! An assembly such as this is rarely seen in the world. An assembly such as this is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world. For an assembly such as this, giving little becomes much, while giving much becomes even more. An assembly such as this is worth traveling many leagues to see, even if you have to carry your own provisions in a shoulder bag.
सन्ति, भिक्खवे, भिक्खू इमस्मिं भिक्खुसङ्घे देवप्पत्ता विहरन्ति; सन्ति, भिक्खवे, भिक्खू इमस्मिं भिक्खुसङ्घे ब्रह्मप्पत्ता विहरन्ति; सन्ति, भिक्खवे, भिक्खू इमस्मिं भिक्खुसङ्घे आनेञ्जप्पत्ता विहरन्ति; सन्ति, भिक्खवे, भिक्खू इमस्मिं भिक्खुसङ्घे अरियप्पत्ता विहरन्ति।
Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe devappattā viharanti; santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe brahmappattā viharanti; santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe āneñjappattā viharanti; santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe ariyappattā viharanti.
There are bhikkhus staying in this Saṅgha who have attained to the gods. There are bhikkhus staying in this Saṅgha who have attained to Brahmā. There are bhikkhus staying in this Saṅgha who have attained to the imperturbable. There are bhikkhus staying in this Saṅgha who have attained to nobility.
कथञ्च, भिक्खवे, भिक्खु देवप्पत्तो होति? इध, भिक्खवे, भिक्खु विविच्चेव कामेहि …पे… पठमं झानं उपसम्पज्ज विहरति; वितक्कविचारानं वूपसमा …पे… दुतियं झानं …पे… ततियं झानं …पे… चतुत्थं झानं उपसम्पज्ज विहरति। एवं खो, भिक्खवे, भिक्खु देवप्पत्तो होति।
Kathañca, bhikkhave, bhikkhu devappatto hoti? Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati; vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. Evaṁ kho, bhikkhave, bhikkhu devappatto hoti.
And how has a bhikkhu attained to the gods? It’s when a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna … As the thougths being born and the sustained analysis going on are stilled, they enter and remain in the second jhāna … third jhāna … fourth jhāna … That’s how a bhikkhu has attained to the gods.
कथञ्च, भिक्खवे, भिक्खु ब्रह्मप्पत्तो होति? इध, भिक्खवे, भिक्खु मेत्तासहगतेन चेतसा एकं दिसं फरित्वा विहरति, तथा दुतियं तथा ततियं तथा चतुत्थं। इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं मेत्तासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्यापज्जेन फरित्वा विहरति। करुणा … मुदिता … उपेक्खासहगतेन चेतसा एकं दिसं फरित्वा विहरति, तथा दुतियं तथा ततियं तथा चतुत्थं। इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं उपेक्खासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्यापज्जेन फरित्वा विहरति। एवं खो, भिक्खवे, भिक्खु ब्रह्मप्पत्तो होति।
Kathañca, bhikkhave, bhikkhu brahmappatto hoti? Idha, bhikkhave, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Karuṇā … muditā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Evaṁ kho, bhikkhave, bhikkhu brahmappatto hoti.
And how has a bhikkhu attained to Brahmā? Firstly, a bhikkhu meditates 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, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. Furthermore, a bhikkhu meditates spreading a heart full of compassion … rejoicing … 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, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. That’s how a bhikkhu has attained to Brahmā.
कथञ्च, भिक्खवे, भिक्खु आनेञ्जप्पत्तो होति? इध, भिक्खवे, भिक्खु सब्बसो रूपसञ्ञानं समतिक्कमा पटिघसञ्ञानं अत्थङ्गमा नानत्तसञ्ञानं अमनसिकारा ‘अनन्तो आकासोऽति आकासानञ्चायतनं उपसम्पज्ज विहरति। सब्बसो आकासानञ्चायतनं समतिक्कम्म ‘अनन्तं विञ्ञाणन्ऽति विञ्ञाणञ्चायतनं उपसम्पज्ज विहरति। सब्बसो विञ्ञाणञ्चायतनं समतिक्कम्म ‘नत्थि किञ्चीऽति आकिञ्चञ्ञायतनं उपसम्पज्ज विहरति। सब्बसो आकिञ्चञ्ञायतनं समतिक्कम्म नेवसञ्ञानासञ्ञायतनं उपसम्पज्ज विहरति। एवं खो, भिक्खवे, भिक्खु आनेञ्जप्पत्तो होति।
Kathañca, bhikkhave, bhikkhu āneñjappatto hoti? Idha, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Evaṁ kho, bhikkhave, bhikkhu āneñjappatto hoti.
And how has a bhikkhu attained to the imperturbable? It’s when a bhikkhu—going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity—aware that ‘space is infinite’, enters and remains in the dimension of infinite space. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, he enters and remains in the dimension of infinite consciousness. Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, he enters and remains in the dimension of nothingness. Going totally beyond the dimension of nothingness, he enters and remains in the dimension of neither perception nor non-perception. That’s how a bhikkhu has attained to the imperturbable.
कथञ्च, भिक्खवे, भिक्खु अरियप्पत्तो होति? इध, भिक्खवे, भिक्खु ‘इदं दुक्खन्ऽति यथाभूतं पजानाति …पे… ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति यथाभूतं पजानाति। एवं खो, भिक्खवे, भिक्खु अरियप्पत्तो होती”ति।
Kathañca, bhikkhave, bhikkhu ariyappatto hoti? Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, bhikkhu ariyappatto hotī”ti.
And how has a bhikkhu attained to nobility? It’s when they truly understand: ‘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 has attained to nobility.”
दसमं।
Dasamaṁ.
ब्राह्मणवग्गो चतुत्थो।
Brāhmaṇavaggo catuttho.
तस्सुद्दानं
Tassuddānaṁ
योधा पाटिभोगसुतं, अभयं ब्राह्मणसच्चेन पञ्चमं; उम्मग्गवस्सकारो, उपको सच्छिकिरिया च उपोसथोति।
Yodhā pāṭibhogasutaṁ, Abhayaṁ brāhmaṇasaccena pañcamaṁ; Ummaggavassakāro, Upako sacchikiriyā ca uposathoti.
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 »]
