Other Translations: Deutsch
From:
Aį¹
guttara NikÄya 4.185 Numbered Discourses 4.185
19. BrÄhmaį¹avagga 19. Brahmins
BrÄhmaį¹asaccasutta Truths of the Brahmins
Ekaį¹ samayaį¹ bhagavÄ rÄjagahe viharati gijjhakÅ«į¹e pabbate. Once the Buddha was staying near RÄjagaha, on the Vultureās Peak Mountain.
Tena kho pana samayena sambahulÄ abhiƱƱÄtÄ abhiƱƱÄtÄ paribbÄjakÄ sippinikÄtÄ«re paribbÄjakÄrÄme paį¹ivasanti, seyyathidaį¹ annabhÄro varadharo sakuludÄyÄ« ca paribbÄjako aƱƱe ca abhiƱƱÄtÄ abhiƱƱÄtÄ paribbÄjakÄ. Now at that time several very well-known wanderers were residing in the monastery of the wanderers on the bank of the Serpentine river. They included AnnabhÄra, Varadhara, SakuludÄyÄ«, and other very well-known wanderers.
Atha kho bhagavÄ sÄyanhasamayaį¹ paį¹isallÄnÄ vuį¹į¹hito yena sippinikÄtÄ«re paribbÄjakÄrÄmo tenupasaį¹
kami. Then in the late afternoon, the Buddha came out of retreat and went to the wandererās monastery on the bank of the Serpentine river.
Tena kho pana samayena tesaį¹ aƱƱatitthiyÄnaį¹ paribbÄjakÄnaį¹ sannisinnÄnaį¹ sannipatitÄnaį¹ ayamantarÄ kathÄ udapÄdi: Now at that time this discussion came up while those wanderers of other religions were sitting together,
āitipi brÄhmaį¹asaccÄni, itipi brÄhmaį¹asaccÄnÄ«āti. āThe truths of the brahmins are like this; the truths of the brahmins are like that.ā
Atha kho bhagavÄ yena te paribbÄjakÄ tenupasaį¹
kami; upasaį¹
kamitvÄ paƱƱatte Äsane nisÄ«di. Nisajja kho bhagavÄ te paribbÄjake etadavoca: Then the Buddha went up to those wanderers, sat down on the seat spread out, and said to them,
āKÄya nuttha, paribbÄjakÄ, etarahi kathÄya sannisinnÄ, kÄ ca pana vo antarÄkathÄ vippakatÄāti? āWanderers, what were you sitting talking about just now? What conversation was left unfinished?ā
āIdha, bho gotama, amhÄkaį¹ sannisinnÄnaį¹ sannipatitÄnaį¹ ayamantarÄkathÄ udapÄdi: āWell, worthy Gotama, this discussion came up among us while we were sitting together:
āitipi brÄhmaį¹asaccÄni, itipi brÄhmaį¹asaccÄnÄ«āāti. āThe truths of the brahmins are like this; the truths of the brahmins are like that.āā
āCattÄrimÄni, paribbÄjakÄ, brÄhmaį¹asaccÄni mayÄ sayaį¹ abhiĆ±Ć±Ä sacchikatvÄ paveditÄni. āWanderers, I declare these four truths of the brahmins, having realized them with my own insight.
KatamÄni cattÄri? What four?
Idha, paribbÄjakÄ, brÄhmaį¹o evamÄha: Take a brahmin who says:
āsabbe pÄį¹Ä avajjhÄāti. āNo sentient beings should be killed.ā
Iti vadaį¹ brÄhmaį¹o saccaį¹ Äha, no musÄ. Saying this, a brahmin speaks the truth, not lies.
So tena na samaį¹oti maƱƱati, na brÄhmaį¹oti maƱƱati, na seyyohamasmÄ«ti maƱƱati, na sadisohamasmÄ«ti maƱƱati, na hÄ«nohamasmÄ«ti maƱƱati. But they donāt think of themselves as an āasceticā or ābrahminā because of that. Nor do they think āIām betterā or āIām equalā or āIām worseā.
Api ca yadeva tattha saccaį¹ tadabhiƱƱÄya pÄį¹Änaį¹yeva anuddayÄya anukampÄya paį¹ipanno hoti. Rather, they simply practice out of kindness and sympathy for living creatures, having had insight into the truth of that.
Puna caparaį¹, paribbÄjakÄ, brÄhmaį¹o evamÄha: Take another brahmin who says:
āsabbe kÄmÄ aniccÄ dukkhÄ vipariį¹ÄmadhammÄāti. āAll sensual pleasures are impermanent, suffering, and perishable.ā
Iti vadaį¹ brÄhmaį¹o saccamÄha, no musÄ. Saying this, a brahmin speaks the truth, not lies.
So tena na samaį¹oti maƱƱati, na brÄhmaį¹oti maƱƱati, na seyyohamasmÄ«ti maƱƱati, na sadisohamasmÄ«ti maƱƱati, na hÄ«nohamasmÄ«ti maƱƱati. But they donāt think of themselves as an āasceticā or ābrahminā because of that. Nor do they think āIām betterā or āIām equalā or āIām worseā.
Api ca yadeva tattha saccaį¹ tadabhiƱƱÄya kÄmÄnaį¹yeva nibbidÄya virÄgÄya nirodhÄya paį¹ipanno hoti. Rather, they simply practice for disillusionment, dispassion, and cessation regarding sensual pleasures, having had insight into the truth of that.
Puna caparaį¹, paribbÄjakÄ, brÄhmaį¹o evamÄha: Take another brahmin who says:
āsabbe bhavÄ aniccÄ ā¦peā¦ tadabhiƱƱÄya bhavÄnaį¹yeva nibbidÄya virÄgÄya nirodhÄya paį¹ipanno hoti. āAll states of existence are impermanent, suffering, and perishable.ā ā¦ They simply practice for disillusionment, dispassion, and cessation regarding future lives, having had insight into the truth of that.
Puna caparaį¹, paribbÄjakÄ, brÄhmaį¹o evamÄha: Take another brahmin who says:
ānÄhaį¹ kvacani kassaci kiƱcanatasmiį¹ na ca mama kvacani katthaci kiƱcanatatthÄ«āti. āI donāt belong to anyone anywhere. And nothing belongs to me anywhere.ā
Iti vadaį¹ brÄhmaį¹o saccaį¹ Äha, no musÄ. Saying this, a brahmin speaks the truth, not lies.
So tena na samaį¹oti maƱƱati, na brÄhmaį¹oti maƱƱati, na seyyohamasmÄ«ti maƱƱati, na sadisohamasmÄ«ti maƱƱati, na hÄ«nohamasmÄ«ti maƱƱati. But they donāt think of themselves as an āasceticā or ābrahminā because of that. Nor do they think āIām betterā or āIām equalā or āIām worseā.
Api ca yadeva tattha saccaį¹ tadabhiƱƱÄya ÄkiƱcaƱƱaį¹yeva paį¹ipadaį¹ paį¹ipanno hoti. Rather, they simply practice the path of nothingness, having had insight into the truth of that.
ImÄni kho, paribbÄjakÄ, cattÄri brÄhmaį¹asaccÄni mayÄ sayaį¹ abhiĆ±Ć±Ä sacchikatvÄ paveditÄnÄ«āti. These are the four truths of the brahmins that I declare, having realized them with my own insight.ā
PaƱcamaį¹.