Theravadan

Other Translations: Deutsch , ру́сский язы́к

From: Pali, Bhikkhu Sujato , Ṭhānissaro Bhikkhu

Aṅguttara Nikāya 3.62 Numbered Discourses 3.62Numbered Discourses 3.62

7. Mahāvagga 7. The Great Chapter 7. The Great Chapter

Bhayasutta Dangers Perils

“Tīṇimāni, bhikkhave, amātāputtikāni bhayānīti assutavā puthujjano bhāsati. “Monks, uneducated run-of-the-mill people describe three things as mother-&-child-separating dangers. “Mendicants, an unlearned ordinary person speaks of three perils that tear mothers and children apart.

Katamāni tīṇi? Which three? What three?

Hoti so, bhikkhave, samayo yaṁ mahāaggiḍāho vuṭṭhāti. “There comes a time when a great fire-conflagration breaks out. There comes a time when a great fire flares up,

Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti. When a great fire-conflagration breaks out, it burns villages, towns, & cities. and it burns villages, towns, and cities.

Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu tattha mātāpi puttaṁ nappaṭilabhati, puttopi mātaraṁ nappaṭilabhati. When it is burning villages, towns, & cities, a mother there can’t get to her child, and the child can’t get to its mother. When this happens, a mother can’t find her child, and a child can’t find their mother.

Idaṁ, bhikkhave, paṭhamaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati. This is the first thing that uneducated run-of-the-mill people describe as a mother-&-child-separating danger. This is the first peril that tears mothers and children apart.

Puna caparaṁ, bhikkhave, hoti so samayo yaṁ mahāmegho vuṭṭhāti. “Then again there comes a time when a great cloud arises. Furthermore, there comes a time when a great storm gathers,

Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati. When a great cloud arises, a great flood of water is produced. and it unleashes a mighty flood

Mahāudakavāhake kho pana, bhikkhave, sañjāyante tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti. When a great flood of water is produced, it floods villages, towns, & cities. that sweeps away villages, towns, and cities.

Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu tattha mātāpi puttaṁ nappaṭilabhati, puttopi mātaraṁ nappaṭilabhati. When it is flooding villages, towns, & cities, a mother there can’t get to her child, and the child can’t get to its mother. When this happens, a mother can’t find her child, and a child can’t find their mother.

Idaṁ, bhikkhave, dutiyaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati. This is the second thing that uneducated run-of-the-mill people describe as a mother-&-child-separating danger. This is the second peril that tears mothers and children apart.

Puna caparaṁ, bhikkhave, hoti so samayo yaṁ bhayaṁ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti. “Then again there comes a time when there is danger and an invasion of savage tribes. Taking power, they surround the countryside. Furthermore, there comes a time of peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere.

Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu tattha mātāpi puttaṁ nappaṭilabhati, puttopi mātaraṁ nappaṭilabhati. When this happens, a mother there can’t get to her child, and the child can’t get to its mother. When this happens, a mother can’t find her child, and a child can’t find their mother.

Idaṁ, bhikkhave, tatiyaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati. This is the third thing that uneducated run-of-the-mill people describe as a mother-&-child-separating danger. This is the third peril that tears mothers and children apart.

Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānīti assutavā puthujjano bhāsati. “These are the three things that uneducated run-of-the-mill people describe as mother-&-child-separating dangers. These are the three perils an unlearned ordinary person speaks of that tear mothers and children apart.

Tāni kho panimāni, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati. “But there are these three things that are mother-&-child-uniting dangers, yet run-of-the-mill people describe them as mother-&-child-separating dangers. Mendicants, an unlearned ordinary person speaks of three perils that don’t tear mothers and children apart.

Katamāni tīṇi? Which three? What three?

Hoti so, bhikkhave, samayo yaṁ mahāaggiḍāho vuṭṭhāti. “There comes a time when a great fire-conflagration breaks out. There comes a time when a great fire flares up,

Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati. When it is burning villages, towns, & cities, there are times when it so happens that a mother can get to her child, and the child can get to its mother. When this happens, sometimes a mother can find her child, and a child can find their mother.

Idaṁ, bhikkhave, paṭhamaṁ samātāputtikaṁyeva bhayaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati. This is the first thing that is a mother-&-child-uniting danger, yet run-of-the-mill people describe it as a mother-&-child-separating danger. This is the first peril that doesn’t tear mothers and children apart.

Puna caparaṁ, bhikkhave, hoti so samayo yaṁ mahāmegho vuṭṭhāti. “Then again there comes a time when a great cloud arises. Furthermore, there comes a time when a great storm gathers,

Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati. When a great cloud arises, a great flood of water is produced. and it unleashes a mighty flood

Mahāudakavāhake kho pana, bhikkhave, sañjāte tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti. When a great flood of water is produced, it floods villages, towns, & cities. that sweeps away villages, towns, and cities.

Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati. When it is flooding villages, towns, & cities, there are times when it so happens that a mother can get to her child, and the child can get to its mother. When this happens, sometimes a mother can find her child, and a child can find their mother.

Idaṁ, bhikkhave, dutiyaṁ samātāputtikaṁyeva bhayaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati. This is the second thing that is a mother-&-child-uniting danger, yet run-of-the-mill people describe it as a mother-&-child-separating danger. This is the second peril that doesn’t tear mothers and children apart.

Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati. When this happens, there are times when it so happens that a mother can get to her child, and the child can get to its mother. When this happens, sometimes a mother can find her child, and a child can find their mother.

Idaṁ, bhikkhave, tatiyaṁ samātāputtikaṁyeva bhayaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati. This is the third thing that is a mother-&-child-uniting danger, yet run-of-the-mill people describe it as a mother-&-child-separating danger. This is the third peril that doesn’t tear mothers and children apart.

Imāni kho, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati. “These are the three things that are mother-&-child-uniting dangers, yet run-of-the-mill people describe them as mother-&-child-separating dangers. These are the three perils an unlearned ordinary person speaks of that don’t tear mothers and children apart.

Tīṇimāni, bhikkhave, amātāputtikāni bhayāni. “There are these three things that are (genuine) mother-&-child-separating dangers. There are three perils that tear mothers and children apart.

Katamāni tīṇi? Which three? What three?

Jarābhayaṁ, byādhibhayaṁ, maraṇabhayanti. The danger of aging, the danger of illness, the danger of death. The perils of old age, sickness, and death.

Na, bhikkhave, mātā puttaṁ jīramānaṁ evaṁ labhati: “A mother can’t get (her wish) with regard to her child who is aging, When a child is growing old, a mother doesn’t get her wish:

‘ahaṁ jīrāmi, mā me putto jīrī’ti; ‘I am aging, but may my child not age.’ ‘Let me grow old, may my child not grow old!’

putto vā pana mātaraṁ jīramānaṁ na evaṁ labhati: A child can’t get (its wish) with regard to its mother who is aging, When a mother is growing old, a child doesn’t get their wish:

‘ahaṁ jīrāmi, mā me mātā jīrī’ti. ‘I am aging, but may my mother not age.’ ‘Let me grow old, may my mother not grow old!’

Na, bhikkhave, mātā puttaṁ byādhiyamānaṁ evaṁ labhati: “A mother can’t get (her wish) with regard to her child who is growing ill, When a child is sick, a mother doesn’t get her wish:

‘ahaṁ byādhiyāmi, mā me putto byādhiyī’ti; ‘I am growing ill, but may my child not grow ill.’ ‘Let me be sick, may my child not be sick!’

putto vā pana mātaraṁ byādhiyamānaṁ na evaṁ labhati: A child can’t get (its wish) with regard to its mother who is growing ill, When a mother is sick, a child doesn’t get their wish:

‘ahaṁ byādhiyāmi, mā me mātā byādhiyī’ti. ‘I am growing ill, but may my mother not grow ill.’ ‘Let me be sick, may my mother not be sick!’

Na, bhikkhave, mātā puttaṁ mīyamānaṁ evaṁ labhati: “A mother can’t get (her wish) with regard to her child who is dying, When a child is dying, a mother doesn’t get her wish:

‘ahaṁ mīyāmi, mā me putto mīyī’ti; ‘I am dying, but may my child not die.’ ‘Let me die, may my child not die!’

putto vā pana mātaraṁ mīyamānaṁ na evaṁ labhati: A child can’t get (its wish) with regard to its mother who is dying, When a mother is dying, a child doesn’t get their wish:

‘ahaṁ mīyāmi, mā me mātā mīyī’ti. ‘I am dying, but may my mother not die.’ ‘Let me die, may my mother not die!’

Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānīti. “These are the three things that are (genuine) mother-&-child-separating dangers. These are the three perils that tear mothers and children apart.

Atthi, bhikkhave, maggo atthi paṭipadā imesañca tiṇṇaṁ samātāputtikānaṁ bhayānaṁ imesañca tiṇṇaṁ amātāputtikānaṁ bhayānaṁ pahānāya samatikkamāya saṁvattati. “There is a path, there is a practice, that leads to the abandoning and overcoming of these three mother-&-child-uniting dangers and these three mother-&-child-separating dangers. There is a path and a practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart.

Katamo ca, bhikkhave, maggo katamā ca paṭipadā imesañca tiṇṇaṁ samātāputtikānaṁ bhayānaṁ imesañca tiṇṇaṁ amātāputtikānaṁ bhayānaṁ pahānāya samatikkamāya saṁvattati? “And which is that path, which is that practice…? What is that path and practice?

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—Just this very noble eightfold path, i.e., It is simply this noble eightfold path, that is:

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

Ayaṁ kho, bhikkhave, maggo ayaṁ paṭipadā imesañca tiṇṇaṁ samātāputtikānaṁ bhayānaṁ imesañca tiṇṇaṁ amātāputtikānaṁ bhayānaṁ pahānāya samatikkamāya saṁvattatī”ti. This is the path, this the practice, that leads to the abandoning and overcoming of these three mother-&-child-uniting dangers and these three mother-&-child-separating dangers.” This is the path, this is the practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart.”

Dutiyaṁ.

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