Aṅguttara Nikāya 2 — 4. Samacittavagga

Early Buddhist texts (SuttaCentral): Sutta · Bhikkhu Sujato · sutta · 168 sections

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Aṅguttara Nikāya 2
Numbered Discourses 2.32–41
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4. Samacittavagga
The Chapter on the Peaceful Mind
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32
32
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“Asappurisabhūmiñca vo, bhikkhave, desessāmi sappurisabhūmiñca.
“Mendicants, I will teach you the level of the untrue person and the level of the true person.
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Taṁ suṇātha, sādhukaṁ manasi karotha. bhāsissāmī”ti.
Listen and apply your mind well, I will speak.”
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“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.
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Bhagavā etadavoca:
The Buddha said this:
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“Katamā ca, bhikkhave, asappurisabhūmi?
“What is the level of the untrue person?
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Asappuriso, bhikkhave, akataññū hoti akatavedī.
The untrue person is ungrateful and thankless,
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Asabbhi hetaṁ, bhikkhave, upaññātaṁ yadidaṁ akataññutā akataveditā.
for the wicked only know how to be ungrateful and thankless.
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Kevalā esā, bhikkhave, asappurisabhūmi yadidaṁ akataññutā akataveditā. (…)
It is totally the level of an untrue person to be ungrateful and thankless.
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Sappuriso ca kho, bhikkhave, kataññū hoti katavedī.
The true person is grateful and thankful,
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Sabbhi hetaṁ, bhikkhave, upaññātaṁ yadidaṁ kataññutā kataveditā.
for the virtuous only know how to be grateful and thankful.
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Kevalā esā, bhikkhave, sappurisabhūmi yadidaṁ kataññutā kataveditā”ti.
It is totally the level of a true person to be grateful and thankful.”
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33
33
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“Dvinnāhaṁ, bhikkhave, na suppatikāraṁ vadāmi.
“Mendicants, I say that these two individuals cannot easily be repaid.
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Katamesaṁ dvinnaṁ?
What two?
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Mātu ca pitu ca.
Mother and father.
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Ekena, bhikkhave, aṁsena mātaraṁ parihareyya, ekena aṁsena pitaraṁ parihareyya vassasatāyuko vassasatajīvī so ca nesaṁ ucchādanaparimaddananhāpanasambāhanena.
You would not have done enough to repay your mother and father even if you were to carry your mother around on one shoulder and your father on the other, and if you lived like this for a hundred years, and if you were to anoint, massage, bathe, and rub them;
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Te ca tattheva muttakarīsaṁ cajeyyuṁ, na tveva, bhikkhave, mātāpitūnaṁ kataṁ vā hoti paṭikataṁ vā.
and even if they were to defecate and urinate right there.
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Imissā ca, bhikkhave, mahāpathaviyā pahūtarattaratanāya mātāpitaro issarādhipacce rajje patiṭṭhāpeyya, na tveva, bhikkhave, mātāpitūnaṁ kataṁ vā hoti paṭikataṁ vā.
Even if you were to establish your mother and father as supreme monarchs of this great earth, abounding in the seven treasures, you would still not have done enough to repay them.
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Taṁ kissa hetu?
Why is that?
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Bahukārā, bhikkhave, mātāpitaro puttānaṁ āpādakā posakā imassa lokassa dassetāro.
Parents are very helpful to their children: they raise them, nurture them, and show them the world.
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Yo ca kho, bhikkhave, mātāpitaro assaddhe saddhāsampadāya samādapeti niveseti patiṭṭhāpeti, dussīle sīlasampadāya samādapeti niveseti patiṭṭhāpeti, maccharī cāgasampadāya samādapeti niveseti patiṭṭhāpeti, duppaññe paññāsampadāya samādapeti niveseti patiṭṭhāpeti, ettāvatā kho, bhikkhave, mātāpitūnaṁ katañca hoti paṭikatañcā”ti.
But you have done enough, more than enough, to repay them if you encourage, settle, and ground unfaithful parents in faith, unethical parents in ethical conduct, stingy parents in generosity, or ignorant parents in wisdom.”
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Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ …pe… ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca:
Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha,
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“kiṁvādī bhavaṁ gotamo kimakkhāyī”ti?
“What does the worthy Gotama teach? What does he explain?”
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“Kiriyavādī cāhaṁ, brāhmaṇa, akiriyavādī cā”ti.
“Brahmin, I teach action and inaction.”
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“Yathākathaṁ pana bhavaṁ gotamo kiriyavādī ca akiriyavādī cā”ti?
“But in what way does the worthy Gotama teach action and inaction?”
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“Akiriyaṁ kho ahaṁ, brāhmaṇa, vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa, anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi.
“I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things.
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Kiriyañca kho ahaṁ, brāhmaṇa, vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa, anekavihitānaṁ kusalānaṁ dhammānaṁ kiriyaṁ vadāmi.
I teach action regarding good bodily, verbal, and mental conduct, and the many kinds of skillful things.
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Evaṁ kho ahaṁ, brāhmaṇa, kiriyavādī ca akiriyavādī cā”ti.
This is the kind of action and inaction that I teach.”
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“Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
“Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
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Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho anāthapiṇḍiko gahapati bhagavantaṁ etadavoca:
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, sat down to one side, and said to him,
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“kati nu kho, bhante, loke dakkhiṇeyyā, kattha ca dānaṁ dātabban”ti?
“How many in the world are worthy of a religious donation? And where should a gift be given?”
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“Dve kho, gahapati, loke dakkhiṇeyyā—
“Householder, there are two in the world who are worthy of a religious donation:
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sekho ca asekho ca.
the trainee and the adept.
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Ime kho, gahapati, dve loke dakkhiṇeyyā, ettha ca dānaṁ dātabban”ti.
These two in the world are worthy of a religious donation, and that’s where you should give a gift.”
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Idamavoca bhagavā.
That is what the Buddha said.
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Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
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“Sekho asekho ca imasmiṁ loke,
“In this world, the trainee and the adept,
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Āhuneyyā yajamānānaṁ honti;
are worthy of offerings dedicated to the gods.
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Te ujjubhūtā kāyena,
They are sincere in body,
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Vācāya uda cetasā;
speech, and mind.
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Khettaṁ taṁ yajamānānaṁ,
This is the field for sponsors of sacrifice—
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Ettha dinnaṁ mahapphalan”ti.
what’s given here is very fruitful.”
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Evaṁ me sutaṁ—
So I have heard.
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ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
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Tena kho pana samayena āyasmā sāriputto sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.
Now at that time Venerable Sāriputta was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.
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Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There Sāriputta addressed the mendicants:
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“āvuso bhikkhave”ti.
“Reverends, mendicants!”
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“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.
“Reverend,” they replied.
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Āyasmā sāriputto etadavoca:
Sāriputta said this:
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“ajjhattasaṁyojanañca, āvuso, puggalaṁ desessāmi bahiddhāsaṁyojanañca.
“I will teach you about an individual fettered internally and one fettered externally.
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Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
Listen and apply your mind well, I will speak.”
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“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.
“Yes, reverend,” they replied.
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Āyasmā sāriputto etadavoca:
Sāriputta said this:
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“Katamo cāvuso, ajjhattasaṁyojano puggalo?
“Who is an individual fettered internally?
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Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.
It’s a mendicant who is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.
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So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati.
When their body breaks up, after death, they’re reborn in one of the orders of gods.
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So tato cuto āgāmī hoti, āgantā itthattaṁ.
When they pass away from there, they’re a returner, who comes back to this place.
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Ayaṁ vuccati, āvuso, ajjhattasaṁyojano puggalo āgāmī hoti, āgantā itthattaṁ.
This is called an individual who is fettered internally, a returner, who comes back to this place.
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Katamo cāvuso, bahiddhāsaṁyojano puggalo?
Who is an individual fettered externally?
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Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.
It’s a mendicant who is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.
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So aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati.
They enter and remain in a certain peaceful state of freed mind.
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So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati.
When their body breaks up, after death, they’re reborn in one of the orders of gods.
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So tato cuto anāgāmī hoti, anāgantā itthattaṁ.
When they pass away from there, they’re a non-returner, not coming back to this place.
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Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattaṁ.
This is called an individual who is fettered externally, a non-returner, who does not come back to this place.
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Puna caparaṁ, āvuso, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu.
Furthermore, a mendicant is ethical … they keep the rules they’ve undertaken.
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So kāmānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.
They simply practice for disillusionment, dispassion, and cessation regarding sensual pleasures.
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So bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.
They simply practice for disillusionment, dispassion, and cessation regarding future lives.
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So taṇhākkhayāya paṭipanno hoti.
They practice for the ending of craving.
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So lobhakkhayāya paṭipanno hoti.
They practice for the ending of greed.
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So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati.
When their body breaks up, after death, they are reborn in one of the orders of gods.
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So tato cuto anāgāmī hoti, anāgantā itthattaṁ.
When they pass away from there, they are non-returners, not coming back to this place.
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Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattan”ti.
This is called an individual who is fettered externally, a non-returner, who does not come back to this place.”
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Atha kho sambahulā samacittā devatā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā devatā bhagavantaṁ etadavocuṁ:
Then several peaceful-minded deities went up to the Buddha, bowed, stood to one side, and said to the Buddha,
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“eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca.
“Sir, Venerable Sāriputta is in the stilt longhouse of Migāra’s mother in the Eastern Monastery, where he is teaching the mendicants about an individual with internal fetters and one with external fetters.
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Haṭṭhā, bhante, parisā.
The assembly is overjoyed!
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Sādhu, bhante, bhagavā yenāyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā”ti.
Sir, please go to Venerable Sāriputta out of sympathy.”
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Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented with silence.
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Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—jetavane antarahito pubbārāme migāramātupāsāde āyasmato sāriputtassa sammukhe pāturahosi.
Then the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in the stilt longhouse of Migāra’s mother in the Eastern Monastery, in front of Sāriputta.
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Nisīdi bhagavā paññatte āsane.
He sat down on the seat spread out.
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Āyasmāpi kho sāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Sāriputta bowed to the Buddha and sat down to one side.
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Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca:
The Buddha said to him:
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“Idha, sāriputta, sambahulā samacittā devatā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, sāriputta, tā devatā maṁ etadavocuṁ:
“Just now, Sāriputta, several peaceful-minded deities came up to me, bowed, and stood to one side. Those deities said to me:
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‘eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca.
‘Sir, Venerable Sāriputta is in the stilt longhouse of Migāra’s mother in the Eastern Monastery, where he is teaching the mendicants about an individual with internal fetters and one with external fetters.
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Haṭṭhā, bhante, parisā.
The assembly is overjoyed!
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Sādhu, bhante, bhagavā yena āyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā’ti.
Sir, please go to Venerable Sāriputta out of sympathy.’
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Tā kho pana, sāriputta, devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti, na ca aññamaññaṁ byābādhenti.
Those deities, though they number ten, twenty, thirty, forty, fifty, or sixty, can stand on the point of a needle without bumping up against each other.
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Siyā kho pana, sāriputta, evamassa:
Sāriputta, you might think:
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‘tattha nūna tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ yena tā devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti na ca aññamaññaṁ byābādhentī’ti.
‘Surely those deities, since so many of them can stand on the point of a needle without bumping up against each other, must have developed their minds in that place.’
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Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ.
But you should not see it like this.
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Idheva kho, sāriputta, tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ, yena tā devatā dasapi hutvā …pe… na ca aññamaññaṁ byābādhenti.
It was right here that those deities developed their minds.
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Tasmātiha, sāriputta, evaṁ sikkhitabbaṁ:
So you should train like this:
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‘santindriyā bhavissāma santamānasā’ti.
‘We shall have peaceful faculties and peaceful minds.’
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Evañhi vo, sāriputta, sikkhitabbaṁ.
That’s how you should train.
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‘Santindriyānañhi vo, sāriputta, santamānasānaṁ santaṁyeva kāyakammaṁ bhavissati santaṁ vacīkammaṁ santaṁ manokammaṁ.
When your faculties and mind are peaceful, your acts of body, speech, and mind will be peaceful, thinking:

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