(derived from B. Sujato 2018/12) | |
Aṅguttara Nikāya 10 |
Numbered Discourses 10 |
4. Upālivagga |
4. With Upāli |
31. Upālisutta |
31. With Upāli |
Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca: |
Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him: |
“kati nu kho, bhante, atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ, pātimokkhaṃ uddiṭṭhan”ti? |
“Sir, for how many reasons did the Realized One lay down training rules for his disciples and recite the monastic code?” |
“Dasa kho, upāli, atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ, pātimokkhaṃ uddiṭṭhaṃ. |
“Upāli, the Realized One laid down training rules for his disciples and recited the monastic code for ten reasons. |
Katame dasa? |
What ten? |
Saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṃ puggalānaṃ niggahāya, pesalānaṃ bhikkhūnaṃ phāsuvihārāya, diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāya, appasannānaṃ pasādāya, pasannānaṃ bhiyyobhāvāya, saddhammaṭṭhitiyā, vinayānuggahāya— |
For the well-being of the Saṅgha and for the comfort of the Saṅgha. For keeping difficult persons in check and for the comfort of good-hearted monks. For restraining defilements that affect the present life and protecting against defilements that affect lives to come. For inspiring confidence in those without it, and increasing confidence in those who have it. For the continuation of the true teaching and the support of the training. |
ime kho, upāli, dasa atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ, pātimokkhaṃ uddiṭṭhan”ti. |
The Realized One laid down training rules for his disciples and recited the monastic code for these ten reasons.” |
32. Pātimokkhaṭṭhapanāsutta |
32. Suspending the Recitation of the Monastic Code |
“Kati nu kho, bhante, pātimokkhaṭṭhapanā”ti? |
“Sir, how many grounds are there to suspend the recitation of the monastic code?” |
“Dasa kho, upāli, pātimokkhaṭṭhapanā. |
“Upāli, there are ten grounds to suspend the recitation of the monastic code. |
Katame dasa? |
What ten? |
Pārājiko tassaṃ parisāyaṃ nisinno hoti, pārājikakathā vippakatā hoti, anupasampanno tassaṃ parisāyaṃ nisinno hoti, anupasampannakathā vippakatā hoti, sikkhaṃ paccakkhātako tassaṃ parisāyaṃ nisinno hoti, sikkhaṃ paccakkhātakakathā vippakatā hoti, paṇḍako tassaṃ parisāyaṃ nisinno hoti, paṇḍakakathā vippakatā hoti, bhikkhunidūsako tassaṃ parisāyaṃ nisinno hoti, bhikkhunidūsakakathā vippakatā hoti— |
A monk who has committed an expulsion offense is sitting in the assembly. A discussion about whether someone has committed an expulsion offense is unfinished. A person who is not fully ordained is sitting in the assembly. A discussion about whether someone is fully ordained or not is unfinished. Someone who has rejected the training is sitting in the assembly. A discussion about whether someone has rejected the training or not is unfinished. A eunuch is sitting in the assembly. A discussion about whether someone is a eunuch is unfinished. A raper of nuns is sitting in the assembly. A discussion about whether or not someone is a raper of nuns is unfinished. |
ime kho, upāli, dasa pātimokkhaṭṭhapanā”ti. |
These are the ten grounds to suspend the recitation of the monastic code.” |
33. Ubbāhikāsutta |
33. A Judge |
“Katihi nu kho, bhante, dhammehi samannāgato bhikkhu ubbāhikāya sammannitabbo”ti? |
“Sir, how many qualities should a monk have to be agreed on as a judge?” |
“Dasahi kho, upāli, dhammehi samannāgato bhikkhu ubbāhikāya sammannitabbo. |
“Upāli, a monk should have ten qualities to be agreed on as a judge. |
Katamehi dasahi? |
What ten? |
Idhupāli, bhikkhu sīlavā hoti; pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu; |
It’s when a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. |
bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; |
They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. |
ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso; |
Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material. |
vinaye kho pana ṭhito hoti asaṃhīro; |
They’re firm in the training, not shaky. |
paṭibalo hoti ubho atthapaccatthike saññāpetuṃ paññāpetuṃ nijjhāpetuṃ pekkhetuṃ pasādetuṃ; |
When there are opposing parties, they’re able to persuade, advocate, and convince them, make them see the other side and trust each other. |
adhikaraṇasamuppādavūpasamakusalo hoti— |
They’re skilled in raising and settling disciplinary issues. |
adhikaraṇaṃ jānāti; |
They know what a disciplinary issue is. |
adhikaraṇasamudayaṃ jānāti; |
They know how a disciplinary issue originates. |
adhikaraṇanirodhaṃ jānāti; |
They know how a disciplinary issue ceases. |
adhikaraṇanirodhagāminiṃ paṭipadaṃ jānāti. |
They know the practical way leading to the cessation of a disciplinary issue. |
Imehi kho, upāli, dasahi dhammehi samannāgato bhikkhu ubbāhikāya sammannitabbo”ti. |
A monk should have these ten qualities to be agreed on as a judge.” |
34. Upasampadāsutta |
34. Full Ordination |
“Katihi nu kho, bhante, dhammehi samannāgatena bhikkhunā upasampādetabban”ti? |
“Sir, how many qualities should a monk have to give full ordination?” |
“Dasahi kho, upāli, dhammehi samannāgatena bhikkhunā upasampādetabbaṃ. |
“Upāli, a monk should have ten qualities to give full ordination. |
Katamehi dasahi? |
What ten? |
Idhupāli, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu; |
It’s when a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. |
bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; |
They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. |
pātimokkhaṃ kho panassa vitthārena svāgataṃ hoti suvibhattaṃ suppavattaṃ suvinicchitaṃ suttaso anubyañjanaso; |
Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material. |
paṭibalo hoti gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā; |
They’re able to care for the sick or get someone else to do so. |
paṭibalo hoti anabhiratiṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā; |
They’re able to settle dissatisfaction or get someone else to do so. |
paṭibalo hoti uppannaṃ kukkuccaṃ dhammato vinodetuṃ; |
They’re able to dispel remorse when it has come up. |
paṭibalo hoti uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ; |
They’re able to rationally dissuade someone from misconceptions that come up. |
paṭibalo hoti adhisīle samādapetuṃ; |
They’re able to encourage someone in the higher ethics, |
paṭibalo hoti adhicitte samādapetuṃ; |
the higher mind, |
paṭibalo hoti adhipaññāya samādapetuṃ. |
and the higher wisdom. |
Imehi kho, upāli, dasahi dhammehi samannāgatena bhikkhunā upasampādetabban”ti. |
A monk should have these ten qualities to give full ordination.” |
35. Nissayasutta |
35. Dependence |
“Katihi nu kho, bhante, dhammehi samannāgatena bhikkhunā nissayo dātabbo”ti? |
“Sir, how many qualities should a monk have to give dependence?” |
“Dasahi kho, upāli, dhammehi samannāgatena bhikkhunā nissayo dātabbo. |
“Upāli, a monk should have ten qualities to give dependence. |
Katamehi dasahi? |
What ten? |
Idhupāli, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu; |
It’s when a monk is ethical … |
bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā; |
They’re learned … |
pātimokkhaṃ kho panassa vitthārena svāgataṃ hoti suvibhattaṃ suppavattaṃ suvinicchitaṃ suttaso anubyañjanaso; |
Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material. |
paṭibalo hoti gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā; |
They’re able to care for the sick or get someone else to do so. |
paṭibalo hoti anabhiratiṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā; |
They’re able to settle dissatisfaction or get someone else to do so. |
paṭibalo hoti uppannaṃ kukkuccaṃ dhammato vinodetuṃ; |
They’re able to dispel remorse when it has come up. |
paṭibalo hoti uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ; |
They’re able to rationally dissuade someone from misconceptions that come up. |
paṭibalo hoti adhisīle … pe … |
They’re able to encourage someone in the higher ethics, |
adhicitte … |
the higher mind, |
adhipaññāya samādapetuṃ. |
and the higher wisdom. |
Imehi kho, upāli, dasahi dhammehi samannāgatena bhikkhunā nissayo dātabbo”ti. |
A monk should have these ten qualities to give dependence.” |
36. Sāmaṇerasutta |
36. A Novice |
“Katihi nu kho, bhante, dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo”ti? |
“Sir, how many qualities should a monk have to be attended on by a novice?” |
“Dasahi kho, upāli, dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo. |
“Upāli, a monk should have ten qualities to be attended on by a novice. |
Katamehi dasahi? |
What ten? |
Idhupāli, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu; |
It’s when a monk is ethical … |
bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā; |
They’re learned … |
pātimokkhaṃ kho panassa vitthārena svāgataṃ hoti suvibhattaṃ suppavattaṃ suvinicchitaṃ suttaso anubyañjanaso; |
Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material. |
paṭibalo hoti gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā; |
They’re able to care for the sick or get someone else to do so. |
paṭibalo hoti anabhiratiṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā; |
They’re able to settle dissatisfaction or get someone else to do so. |
paṭibalo hoti uppannaṃ kukkuccaṃ dhammato vinodetuṃ; |
They’re able to dispel remorse when it has come up. |
paṭibalo hoti uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ; |
They’re able to rationally dissuade someone from misconceptions that come up. |
paṭibalo hoti adhisīle samādapetuṃ; |
They’re able to encourage someone in the higher ethics, |
paṭibalo hoti adhicitte samādapetuṃ; |
the higher mind, |
paṭibalo hoti adhipaññāya samādapetuṃ. |
and the higher wisdom. |
Imehi kho, upāli, dasahi dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo”ti. |
A monk should have these ten qualities to be attended on by a novice.” |
37. Saṅghabhedasutta |
37. Schism in the Saṅgha |
“‘Saṃghabhedo, saṃghabhedo’ti, bhante, vuccati. |
“Sir, they speak of ‘schism in the Saṅgha’. |
Kittāvatā nu kho, bhante, saṃgho bhinno hotī”ti? |
How is schism in the Saṅgha defined?” |
“Idhupāli, bhikkhū adhammaṃ dhammoti dīpenti, dhammaṃ adhammoti dīpenti, avinayaṃ vinayoti dīpenti, vinayaṃ avinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti. |
“Upāli, it’s when a monk explains what is not the teaching as the teaching, and what is the teaching as not the teaching. They explain what is not the training as the training, and what is the training as not the training. They explain what was not spoken and stated by the Realized One as spoken and stated by the Realized One, and what was spoken and stated by the Realized One as not spoken and stated by the Realized One. They explain what was not practiced by the Realized One as practiced by the Realized One, and what was practiced by the Realized One as not practiced by the Realized One. They explain what was not prescribed by the Realized One as prescribed by the Realized One, and what was prescribed by the Realized One as not prescribed by the Realized One. |
Te imehi dasahi vatthūhi avakassanti apakassanti āveni kammāni karonti āveni pātimokkhaṃ uddisanti. |
On these ten grounds they split off and go their own way. They perform legal acts autonomously and recite the monastic code autonomously. |
Ettāvatā kho, upāli, saṃgho bhinno hotī”ti. |
That is how schism in the Saṅgha is defined.” |
38. Saṅghasāmaggīsutta |
38. Harmony in the Saṅgha |
“‘Saṃghasāmaggī, saṃghasāmaggī’ti, bhante, vuccati. |
“Sir, they speak of ‘harmony in the Saṅgha’. |
Kittāvatā nu kho, bhante, saṃgho samaggo hotī”ti? |
How is harmony in the Saṅgha defined?” |
“Idhupāli, bhikkhū adhammaṃ adhammoti dīpenti, dhammaṃ dhammoti dīpenti, avinayaṃ avinayoti dīpenti, vinayaṃ vinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti. |
“Upāli, it’s when a monk explains what is not the teaching as not the teaching, and what is the teaching as the teaching. They explain what is not the training as not the training, and what is the training as the training. They explain what was not spoken and stated by the Realized One as not spoken and stated by the Realized One, and what was spoken and stated by the Realized One as spoken and stated by the Realized One. They explain what was not practiced by the Realized One as not practiced by the Realized One, and what was practiced by the Realized One as practiced by the Realized One. They explain what was not prescribed by the Realized One as not prescribed by the Realized One, and what was prescribed by the Realized One as prescribed by the Realized One. |
Te imehi dasahi vatthūhi na avakassanti na apakassanti na āveni kammāni karonti na āveni pātimokkhaṃ uddisanti. |
On these ten grounds they don’t split off and go their own way. They don’t perform legal acts autonomously or recite the monastic code autonomously. |
Ettāvatā kho, upāli, saṃgho samaggo hotī”ti. |
That is how harmony in the Saṅgha is defined.” |
39. Paṭhamaānandasutta |
39. With Ānanda (1st) |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: |
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha: |
“‘saṅghabhedo saṅghabhedo’ti, bhante, vuccati. |
“Sir, they speak of ‘schism in the Saṅgha’. |
Kittāvatā nu kho, bhante, saṅgho bhinno hotī”ti? |
How is schism in the Saṅgha defined?” |
“Idhānanda, bhikkhū adhammaṃ dhammoti dīpenti, dhammaṃ adhammoti dīpenti, avinayaṃ vinayoti dīpenti … pe … |
“Ānanda, it’s when a monk explains what is not the teaching as the teaching … |
paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti. |
and what was prescribed by the Realized One as not prescribed by the Realized One. |
Te imehi dasahi vatthūhi avakassanti apakassanti āveni kammāni karonti āveni pātimokkhaṃ uddisanti. |
On these ten grounds they split off and go their own way. They perform legal acts autonomously and recite the monastic code autonomously. |
Ettāvatā kho, ānanda, saṅgho bhinno hotī”ti. |
That is how schism in the Saṅgha is defined.” |
“Samaggaṃ pana, bhante, saṅghaṃ bhinditvā kiṃ so pasavatī”ti? |
“But sir, what does someone who has caused a schism in a harmonious Saṅgha bring upon themselves?” |
“Kappaṭṭhikaṃ, ānanda, kibbisaṃ pasavatī”ti. |
“They bring upon themselves evil that lasts for an eon.” |
“Kiṃ pana, bhante, kappaṭṭhikaṃ kibbisan”ti? |
“But sir, what is the evil that lasts for an eon?” |
“Kappaṃ, ānanda, nirayamhi paccatīti— |
“They burn in hell for an eon, Ānanda. |
Āpāyiko nerayiko, |
A schismatic remains for the eon |
Kappaṭṭho saṃghabhedako; |
in a place of loss, in hell. |
Vaggarato adhammaṭṭho, |
Basing themselves in what is not the teaching, |
Yogakkhemā padhaṃsati; |
favoring factions, they destroy their sanctuary. |
Saṃghaṃ samaggaṃ bhinditvā, |
After causing schism in a harmonious Saṅgha, |
Kappaṃ nirayamhi paccatī”ti. |
they burn in hell for an eon.” |
40. Dutiyaānandasutta |
40. With Ānanda (2nd) |
“‘Saṅghasāmaggī, saṅghasāmaggī’ti, bhante, vuccati. |
“Sir, they speak of ‘harmony in the Saṅgha’. |
Kittāvatā nu kho, bhante, saṅgho samaggo hotī”ti? |
How is harmony in the Saṅgha defined?” |
“Idhānanda, bhikkhū adhammaṃ adhammoti dīpenti, dhammaṃ dhammoti dīpenti, avinayaṃ avinayoti dīpenti, vinayaṃ vinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti. |
“Ānanda, it’s when a monk explains what is not the teaching as not the teaching, and what is the teaching as the teaching. They explain what is not the training as not the training, and what is the training as the training. They explain what was not spoken and stated by the Realized One as not spoken and stated by the Realized One, and what was spoken and stated by the Realized One as spoken and stated by the Realized One. They explain what was not practiced by the Realized One as not practiced by the Realized One, and what was practiced by the Realized One as practiced by the Realized One. They explain what was not prescribed by the Realized One as not prescribed by the Realized One, and what was prescribed by the Realized One as prescribed by the Realized One. |
Te imehi dasahi vatthūhi na avakassanti na apakassanti na āveni kammāni karonti na āveni pātimokkhaṃ uddisanti. |
On these ten grounds they don’t split off and go their own way. They don’t perform legal acts autonomously or recite the monastic code autonomously. |
Ettāvatā kho, ānanda, saṅgho samaggo hotī”ti. |
That is how harmony in the Saṅgha is defined.” |
“Bhinnaṃ pana, bhante, saṅghaṃ samaggaṃ katvā kiṃ so pasavatī”ti? |
“But sir, what does someone who has created harmony in a schismatic Saṅgha bring upon themselves?” |
“Brahmaṃ, ānanda, puññaṃ pasavatī”ti. |
“They bring divine merit upon themselves.” |
“Kiṃ pana, bhante, brahmaṃ puññan”ti? |
“But what is divine merit?” |
“Kappaṃ, ānanda, saggamhi modatīti— |
“They rejoice in heaven for an eon, Ānanda. |
Sukhā saṃghassa sāmaggī, |
A Saṅgha in harmony is happy, |
samaggānañca anuggaho; |
as is support for those in harmony. |
Samaggarato dhammaṭṭho, |
Basing themselves in the teaching, |
yogakkhemā na dhaṃsati; |
favoring harmony, they destroy no sanctuary. |
Saṃghaṃ samaggaṃ katvāna, |
After creating harmony in the Saṅgha, |
kappaṃ saggamhi modatī”ti. |
they rejoice in heaven for an eon.” |