Other Translations: Deutsch
From:
Aį¹
guttara NikÄya 4.193 Numbered Discourses 4.193
20. MahÄvagga 20. The Great Chapter
Bhaddiyasutta With Bhaddiya
Ekaį¹ samayaį¹ bhagavÄ vesÄliyaį¹ viharati mahÄvane kÅ«į¹ÄgÄrasÄlÄyaį¹. At one time the Buddha was staying near VesÄlÄ«, at the Great Wood, in the hall with the peaked roof.
Atha kho bhaddiyo licchavi yena bhagavÄ tenupasaį¹
kami; upasaį¹
kamitvÄ bhagavantaį¹ abhivÄdetvÄ ekamantaį¹ nisÄ«di. Ekamantaį¹ nisinno kho bhaddiyo licchavi bhagavantaį¹ etadavoca: Then Bhaddiya the Licchavi went up to the Buddha, bowed, sat down to one side, and said to him:
āSutaį¹ metaį¹, bhante: āSir, I have heard this:
āmÄyÄvÄ« samaį¹o gotamo Ävaį¹į¹aniį¹ mÄyaį¹ jÄnÄti yÄya aƱƱatitthiyÄnaį¹ sÄvake Ävaį¹į¹etÄ«āti. āThe ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those of other religions.ā
Ye te, bhante, evamÄhaį¹su:
āmÄyÄvÄ« samaį¹o gotamo Ävaį¹į¹aniį¹ mÄyaį¹ jÄnÄti yÄya aƱƱatitthiyÄnaį¹ sÄvake Ävaį¹į¹etÄ«āti, kacci te, bhante, bhagavato vuttavÄdino, na ca bhagavantaį¹ abhÅ«tena abbhÄcikkhanti, dhammassa ca anudhammaį¹ byÄkaronti, na ca koci sahadhammiko vÄdÄnupÄto gÄrayhaį¹ į¹hÄnaį¹ Ägacchati, anabbhakkhÄtukÄmÄ hi mayaį¹, bhante, bhagavantanāti? I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?ā
āEtha tumhe, bhaddiya, mÄ anussavena, mÄ paramparÄya, mÄ itikirÄya, mÄ piį¹akasampadÄnena, mÄ takkahetu, mÄ nayahetu, mÄ ÄkÄraparivitakkena, mÄ diį¹į¹hinijjhÄnakkhantiyÄ, mÄ bhabbarÅ«patÄya, mÄ āsamaį¹o no garÅ«āti. āPlease, Bhaddiya, donāt go by oral transmission, donāt go by lineage, donāt go by testament, donāt go by canonical authority, donāt rely on logic, donāt rely on inference, donāt go by reasoned train of thought, donāt go by the acceptance of a view after deliberation, donāt go by the appearance of competence, and donāt think āThe ascetic is our respected teacher.ā
YadÄ tumhe, bhaddiya, attanÄva jÄneyyÄtha: But when you know for yourselves:
āime dhammÄ akusalÄ, ime dhammÄ sÄvajjÄ, ime dhammÄ viƱƱugarahitÄ, ime dhammÄ samattÄ samÄdinnÄ ahitÄya dukkhÄya saį¹vattantÄ«āti, atha tumhe, bhaddiya, pajaheyyÄtha. āThese things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and sufferingā, then you should give them up.
Taį¹ kiį¹ maƱƱatha, bhaddiya, What do you think, Bhaddiya?
lobho purisassa ajjhattaį¹ uppajjamÄno uppajjati hitÄya vÄ ahitÄya vÄāti? Does greed come up in a person for their welfare or harm?ā
āAhitÄya, bhanteā. āHarm, sir.ā
āLuddho panÄyaį¹, bhaddiya, purisapuggalo lobhena abhibhÅ«to pariyÄdinnacitto pÄį¹ampi hanati, adinnampi Ädiyati, paradÄrampi gacchati, musÄpi bhaį¹ati, parampi tathattÄya samÄdapeti yaį¹sa hoti dÄ«gharattaį¹ ahitÄya dukkhÄyÄāti. āA greedy individualāovercome by greedākills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?ā
āEvaį¹, bhanteā. āYes, sir.ā
āTaį¹ kiį¹ maƱƱatha, bhaddiya, āWhat do you think, Bhaddiya?
doso purisassa ā¦peā¦ moho purisassa ā¦peā¦ sÄrambho purisassa ajjhattaį¹ uppajjamÄno uppajjati hitÄya vÄ ahitÄya vÄāti? Does hate ā¦ or delusion ā¦ or aggression come up in a person for their welfare or harm?ā
āAhitÄya, bhanteā. āHarm, sir.ā
āSÄraddho panÄyaį¹, bhaddiya, purisapuggalo sÄrambhena abhibhÅ«to pariyÄdinnacitto pÄį¹ampi hanati, adinnampi Ädiyati, paradÄrampi gacchati, musÄpi bhaį¹ati, parampi tathattÄya samÄdapeti yaį¹sa hoti dÄ«gharattaį¹ ahitÄya dukkhÄyÄāti. āAn aggressive individual kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?ā
āEvaį¹, bhanteā. āYes, sir.ā
āTaį¹ kiį¹ maƱƱatha, bhaddiya, ime dhammÄ kusalÄ vÄ akusalÄ vÄāti? āWhat do you think, Bhaddiya, are these things skillful or unskillful?ā
āAkusalÄ, bhanteā. āUnskillful, sir.ā
āSÄvajjÄ vÄ anavajjÄ vÄāti? āBlameworthy or blameless?ā
āSÄvajjÄ, bhanteā. āBlameworthy, sir.ā
āViƱƱugarahitÄ vÄ viƱƱuppasatthÄ vÄāti? āCriticized or praised by sensible people?ā
āViƱƱugarahitÄ, bhanteā. āCriticized by sensible people, sir.ā
āSamattÄ samÄdinnÄ ahitÄya dukkhÄya saį¹vattanti, no vÄ? āWhen you undertake them, do they lead to harm and suffering, or not?
Kathaį¹ vÄ ettha hotÄ«āti? Or how do you see this?ā
āSamattÄ, bhante, samÄdinnÄ ahitÄya dukkhÄya saį¹vattanti. āWhen you undertake them, they lead to harm and suffering.
Evaį¹ no ettha hotÄ«āti. Thatās how we see it.ā
āIti kho, bhaddiya, yaį¹ taį¹ te avocumhÄāāSo, Bhaddiya, when we said:
etha tumhe, bhaddiya, mÄ anussavena, mÄ paramparÄya, mÄ itikirÄya, mÄ piį¹akasampadÄnena, mÄ takkahetu, mÄ nayahetu, mÄ ÄkÄraparivitakkena, mÄ diį¹į¹hinijjhÄnakkhantiyÄ, mÄ bhabbarÅ«patÄya, mÄ āsamaį¹o no garÅ«āti. āPlease, Bhaddiya, donāt go by oral transmission, donāt go by lineage, donāt go by testament, donāt go by canonical authority, donāt rely on logic, donāt rely on inference, donāt go by reasoned train of thought, donāt go by the acceptance of a view after deliberation, donāt go by the appearance of competence, and donāt think āThe ascetic is our respected teacher.ā
YadÄ tumhe, bhaddiya, attanÄva jÄneyyÄtha: But when you know for yourselves:
āime dhammÄ akusalÄ, ime dhammÄ sÄvajjÄ, ime dhammÄ viƱƱugarahitÄ, ime dhammÄ samattÄ samÄdinnÄ ahitÄya dukkhÄya saį¹vattantÄ«ti, atha tumhe, bhaddiya, pajaheyyÄthÄāti, āThese things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and sufferingā, then you should give them up.ā
iti yaį¹ taį¹ vuttaį¹ idametaį¹ paį¹icca vuttaį¹. Thatās what I said, and this is why I said it.
Etha tumhe, bhaddiya, mÄ anussavena, mÄ paramparÄya, mÄ itikirÄya, mÄ piį¹akasampadÄnena, mÄ takkahetu, mÄ nayahetu, mÄ ÄkÄraparivitakkena, mÄ diį¹į¹hinijjhÄnakkhantiyÄ, mÄ bhabbarÅ«patÄya, mÄ āsamaį¹o no garÅ«āti. Please, Bhaddiya, donāt rely on oral transmission ā¦
YadÄ tumhe, bhaddiya, attanÄva jÄneyyÄtha: But when you know for yourselves:
āime dhammÄ kusalÄ, ime dhammÄ anavajjÄ, ime dhammÄ viƱƱuppasatthÄ, ime dhammÄ samattÄ samÄdinnÄ hitÄya sukhÄya saį¹vattantÄ«āti, atha tumhe, bhaddiya, upasampajja vihareyyÄthÄti. āThese things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happinessā, then you should acquire them and keep them.
Taį¹ kiį¹ maƱƱatha, bhaddiya, What do you think, Bhaddiya?
alobho purisassa ajjhattaį¹ uppajjamÄno uppajjati hitÄya vÄ ahitÄya vÄāti? Does contentment ā¦ love ā¦ understanding ā¦ benevolence come up in a person for their welfare or harm?ā
āHitÄya, bhanteā.
āAluddho panÄyaį¹, bhaddiya, purisapuggalo lobhena anabhibhÅ«to apariyÄdinnacitto neva pÄį¹aį¹ hanati, na adinnaį¹ Ädiyati, na paradÄraį¹ gacchati, na musÄ bhaį¹ati, parampi tathattÄya na samÄdapeti yaį¹sa hoti dÄ«gharattaį¹ hitÄya sukhÄyÄāti.
āEvaį¹, bhanteā.
āTaį¹ kiį¹ maƱƱatha, bhaddiya, adoso purisassa ā¦peā¦ amoho purisassa ā¦peā¦ asÄrambho purisassa ajjhattaį¹ uppajjamÄno uppajjati hitÄya vÄ ahitÄya vÄāti?
āHitÄya, bhanteā. āWelfare, sir.ā
āAsÄraddho panÄyaį¹, bhaddiya, purisapuggalo sÄrambhena anabhibhÅ«to apariyÄdinnacitto neva pÄį¹aį¹ hanati, na adinnaį¹ Ädiyati, na paradÄraį¹ gacchati, na musÄ bhaį¹ati, parampi tathattÄya na samÄdapeti yaį¹sa hoti dÄ«gharattaį¹ hitÄya sukhÄyÄāti. āAn individual who is benevolentānot overcome by aggressionādoesnāt kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?ā
āEvaį¹, bhanteā. āYes, sir.ā
āTaį¹ kiį¹ maƱƱatha, bhaddiya, ime dhammÄ kusalÄ vÄ akusalÄ vÄāti? āWhat do you think, Bhaddiya, are these things skillful or unskillful?ā
āKusalÄ, bhanteā. āSkillful, sir.ā
āSÄvajjÄ vÄ anavajjÄ vÄāti? āBlameworthy or blameless?ā
āAnavajjÄ, bhanteā. āBlameless, sir.ā
āViƱƱugarahitÄ vÄ viƱƱuppasatthÄ vÄāti? āCriticized or praised by sensible people?ā
āViƱƱuppasatthÄ, bhanteā. āPraised by sensible people, sir.ā
āSamattÄ samÄdinnÄ hitÄya sukhÄya saį¹vattanti no vÄ? āWhen you undertake them, do they lead to welfare and happiness, or not?
Kathaį¹ vÄ ettha hotÄ«āti? Or how do you see this?ā
āSamattÄ, bhante, samÄdinnÄ hitÄya sukhÄya saį¹vattanti. āWhen you undertake them, they lead to welfare and happiness.
Evaį¹ no ettha hotÄ«āti. Thatās how we see it.ā
āIti kho, bhaddiya, yaį¹ taį¹ te avocumhÄāāSo, Bhaddiya, when we said:
etha tumhe, bhaddiya, mÄ anussavena, mÄ paramparÄya, mÄ itikirÄya, mÄ piį¹akasampadÄnena, mÄ takkahetu, mÄ nayahetu, mÄ ÄkÄraparivitakkena, mÄ diį¹į¹hinijjhÄnakkhantiyÄ, mÄ bhabbarÅ«patÄya, mÄ āsamaį¹o no garÅ«āti. āPlease, Bhaddiya, donāt go by oral transmission, donāt go by lineage, donāt go by testament, donāt go by canonical authority, donāt rely on logic, donāt rely on inference, donāt go by reasoned train of thought, donāt go by the acceptance of a view after deliberation, donāt go by the appearance of competence, and donāt think āThe ascetic is our respected teacher.ā
YadÄ tumhe, bhaddiya, attanÄva jÄneyyÄtha: But when you know for yourselves:
āime dhammÄ kusalÄ, ime dhammÄ anavajjÄ, ime dhammÄ viƱƱuppasatthÄ, ime dhammÄ samattÄ samÄdinnÄ hitÄya sukhÄya saį¹vattantÄ«ti, atha tumhe, bhaddiya, upasampajja vihareyyÄthÄāti, āThese things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happinessā, then you should acquire them and keep them.ā
iti yaį¹ taį¹ vuttaį¹ idametaį¹ paį¹icca vuttaį¹. Thatās what I said, and this is why I said it.
Ye kho te, bhaddiya, loke santo sappurisÄ te sÄvakaį¹ evaį¹ samÄdapenti: The good and true persons in the world encourage their disciples:
āehi tvaį¹, ambho purisa, lobhaį¹ vineyya viharÄhi. āPlease, worthy man, live rid of greed.
Lobhaį¹ vineyya viharanto na lobhajaį¹ kammaį¹ karissasi kÄyena vÄcÄya manasÄ. Then you wonāt act out of greed by way of body, speech, or mind.
Dosaį¹ vineyya viharÄhi. Live rid of hate ā¦ delusion ā¦ aggression.
Dosaį¹ vineyya viharanto na dosajaį¹ kammaį¹ karissasi kÄyena vÄcÄya manasÄ. Then you wonāt act out of hate ā¦ delusion ā¦ aggression by way of body, speech, or mind.ā
Mohaį¹ vineyya viharÄhi.
Mohaį¹ vineyya viharanto na mohajaį¹ kammaį¹ karissasi kÄyena vÄcÄya manasÄ.
SÄrambhaį¹ vineyya viharÄhi.
SÄrambhaį¹ vineyya viharanto na sÄrambhajaį¹ kammaį¹ karissasi kÄyena vÄcÄya manasÄāāti.
Evaį¹ vutte, bhaddiyo licchavi bhagavantaį¹ etadavoca: When he said this, Bhaddiya the Licchavi said to the Buddha,
āabhikkantaį¹, bhante ā¦peā¦ upÄsakaį¹ maį¹, bhante, bhagavÄ dhÄretu ajjatagge pÄį¹upetaį¹ saraį¹aį¹ gatanāti. āExcellent, sir! ā¦ From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.ā
āApi nu tÄhaį¹, bhaddiya, evaį¹ avacaį¹: āWell, Bhaddiya, did I say to you:
āehi me tvaį¹, bhaddiya, sÄvako hohi; āPlease, Bhaddiya, be my disciple,
ahaį¹ satthÄ bhavissÄmÄ«āāti? and I will be your teacherā?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āEvaį¹vÄdiį¹ kho maį¹, bhaddiya, evamakkhÄyiį¹ eke samaį¹abrÄhmaį¹Ä asatÄ tucchÄ musÄ abhÅ«tena abbhÄcikkhanti: āThough I state and assert this, certain ascetics and brahmins misrepresent me with the incorrect, hollow, false, untruthful claim:
āmÄyÄvÄ« samaį¹o gotamo Ävaį¹į¹aniį¹ mÄyaį¹ jÄnÄti yÄya aƱƱatitthiyÄnaį¹ sÄvake Ävaį¹į¹etÄ«āāti. āThe ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those of other religions.āā
āBhaddikÄ, bhante, Ävaį¹į¹anÄ« mÄyÄ. āSir, this conversion magic is excellent.
KalyÄį¹Ä«, bhante, Ävaį¹į¹anÄ« mÄyÄ. This conversion magic is lovely!
PiyÄ me, bhante, ƱÄtisÄlohitÄ imÄya Ävaį¹į¹aniyÄ Ävaį¹į¹eyyuį¹, piyÄnampi me assa ƱÄtisÄlohitÄnaį¹ dÄ«gharattaį¹ hitÄya sukhÄya. If my loved onesārelatives and kināwere to be converted by this, it would be for their lasting welfare and happiness.
Sabbe cepi, bhante, khattiyÄ imÄya Ävaį¹į¹aniyÄ Ävaį¹į¹eyyuį¹, sabbesampissa khattiyÄnaį¹ dÄ«gharattaį¹ hitÄya sukhÄya. If all the aristocrats, brahmins, peasants, and menials were to be converted by this, it would be for their lasting welfare and happiness.ā
Sabbe cepi, bhante, brÄhmaį¹Ä ā¦ vessÄ ā¦ suddÄ imÄya Ävaį¹į¹aniyÄ Ävaį¹į¹eyyuį¹, sabbesampissa suddÄnaį¹ dÄ«gharattaį¹ hitÄya sukhÄyÄāti.
āEvametaį¹, bhaddiya, evametaį¹, bhaddiya. āThatās so true, Bhaddiya! Thatās so true, Bhaddiya!
Sabbe cepi, bhaddiya, khattiyÄ imÄya Ävaį¹į¹aniyÄ Ävaį¹į¹eyyuį¹ akusaladhammappahÄnÄya kusaladhammÅ«pasampadÄya, sabbesampissa khattiyÄnaį¹ dÄ«gharattaį¹ hitÄya sukhÄya. If all the aristocrats, brahmins, peasants, and menials were to be converted by this, it would be for their lasting welfare and happiness.
Sabbe cepi, bhaddiya, brÄhmaį¹Ä ā¦ vessÄ ā¦ suddÄ Ävaį¹į¹eyyuį¹ akusaladhammappahÄnÄya kusaladhammÅ«pasampadÄya, sabbesampissa suddÄnaį¹ dÄ«gharattaį¹ hitÄya sukhÄya.
Sadevako cepi, bhaddiya, loko samÄrako sabrahmako sassamaį¹abrÄhmaį¹Ä« pajÄ sadevamanussÄ imÄya Ävaį¹į¹aniyÄ Ävaį¹į¹eyyuį¹ akusaladhammappahÄnÄya kusaladhammÅ«pasampadÄya, sadevakassapissa lokassa samÄrakassa sabrahmakassa sassamaį¹abrÄhmaį¹iyÄ pajÄya sadevamanussÄya dÄ«gharattaį¹ hitÄya sukhÄya. If the whole worldāwith its gods, MÄras, and divinities, this population with its ascetics and brahmins, gods and humansāwere to be converted by this, for giving up unskillful qualities and embracing skillful qualities, it would be for their lasting welfare and happiness.
Ime cepi, bhaddiya, mahÄsÄlÄ imÄya Ävaį¹į¹aniyÄ Ävaį¹į¹eyyuį¹ akusaladhammappahÄnÄya kusaladhammÅ«pasampadÄya, imesampissa mahÄsÄlÄnaį¹ dÄ«gharattaį¹ hitÄya sukhÄya (ā¦). If these great sal trees were to be converted by this, for giving up unskillful qualities and embracing skillful qualities, it would be for their lasting welfare and happinessāif they were sentient.
Ko pana vÄdo manussabhÅ«tassÄāti. How much more then a human being!ā
Tatiyaį¹.