| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय १२।१७
Saṁyutta Nikāya 12.17
The Related Suttas Collection 12.17
२। आहारवग्ग
2. Āhāravagga
2. Fuel
अचेलकस्सपसुत्त
Acelakassapasutta
With Kassapa, the Naked Ascetic
एवं मे सुतं—एकं समयं भगवा राजगहे विहरति वेळुवने कलन्दकनिवापे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय राजगहं पिण्डाय पाविसि। अद्दसा खो अचेलो कस्सपो भगवन्तं दूरतोव आगच्छन्तं। दिस्वान येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि।
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. Addasā kho acelo kassapo bhagavantaṁ dūratova āgacchantaṁ. Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. The naked ascetic Kassapa saw the Buddha coming off in the distance. He went up to the Buddha, and exchanged greetings with him.
सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं अट्ठासि। एकमन्तं ठितो खो अचेलो कस्सपो भगवन्तं एतदवोच:
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho acelo kassapo bhagavantaṁ etadavoca:
When the greetings and polite conversation were over, he stood to one side, and said to the Buddha,
“पुच्छेय्याम मयं भवन्तं गोतमं कञ्चिदेव देसं, सचे नो भवं गोतमो ओकासं करोति पञ्हस्स वेय्याकरणाया”ति।
“puccheyyāma mayaṁ bhavantaṁ gotamaṁ kañcideva1 desaṁ, sace no bhavaṁ gotamo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.
“I’d like to ask Master Gotama about a certain point, if you’d take the time to answer.”
“अकालो खो ताव, कस्सप, पञ्हस्स; अन्तरघरं पविट्ठम्हा”ति।
“Akālo kho tāva, kassapa, pañhassa; antaragharaṁ paviṭṭhamhā”ti.
“Kassapa, it’s the wrong time for questions. We’ve entered an inhabited area.”
दुतियम्पि खो अचेलो कस्सपो भगवन्तं एतदवोच: “पुच्छेय्याम मयं भवन्तं गोतमं कञ्चिदेव देसं, सचे नो भवं गोतमो ओकासं करोति पञ्हस्स वेय्याकरणाया”ति। “अकालो खो ताव, कस्सप, पञ्हस्स; अन्तरघरं पविट्ठम्हा”ति। ततियम्पि खो अचेलो कस्सपो …पे… अन्तरघरं पविट्ठम्हाति। एवं वुत्ते, अचेलो कस्सपो भगवन्तं एतदवोच:
Dutiyampi kho acelo kassapo bhagavantaṁ etadavoca: “puccheyyāma mayaṁ bhavantaṁ gotamaṁ kañcideva desaṁ, sace no bhavaṁ gotamo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti. “Akālo kho tāva, kassapa, pañhassa; antaragharaṁ paviṭṭhamhā”ti. Tatiyampi kho acelo kassapo …pe… antaragharaṁ paviṭṭhamhāti. Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca:
A second time, and a third time, Kassapa spoke to the Buddha and the Buddha replied. When this was said, Kassapa said to the Buddha,
“न खो पन मयं भवन्तं गोतमं बहुदेव पुच्छितुकामा”ति।
“na kho pana mayaṁ bhavantaṁ gotamaṁ bahudeva pucchitukāmā”ti.
“I don’t want to ask much.”
“पुच्छ, कस्सप, यदाकङ्खसी”ति।
“Puccha, kassapa, yadākaṅkhasī”ti.
“Ask what you wish, Kassapa.”
“किं नु खो, भो गोतम, ‘सयङ्कतं दुक्खन्ऽति?
“Kiṁ nu kho, bho gotama, ‘sayaṅkataṁ dukkhan’ti?
“Well, Master Gotama, is suffering made by oneself?”
‘मा हेवं, कस्सपाऽति भगवा अवोच।
‘Mā hevaṁ, kassapā’ti bhagavā avoca.
“Not so, Kassapa,” said the Buddha.
‘किं पन, भो गोतम, परङ्कतं दुक्खन्ऽति?
‘Kiṁ pana, bho gotama, paraṅkataṁ dukkhan’ti?
“Then is suffering made by another?”
‘मा हेवं, कस्सपाऽति भगवा अवोच।
‘Mā hevaṁ, kassapā’ti bhagavā avoca.
“Not so, Kassapa,” said the Buddha.
‘किं नु खो, भो गोतम, सयङ्कतञ्च परङ्कतञ्च दुक्खन्ऽति?
‘Kiṁ nu kho, bho gotama, sayaṅkatañca paraṅkatañca dukkhan’ti?
“Well, is suffering made by both oneself and another?”
‘मा हेवं, कस्सपाऽति भगवा अवोच।
‘Mā hevaṁ, kassapā’ti bhagavā avoca.
“Not so, Kassapa,” said the Buddha.
‘किं पन, भो गोतम, असयङ्कारं अपरङ्कारं अधिच्चसमुप्पन्नं दुक्खन्ऽति?
‘Kiṁ pana, bho gotama, asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhan’ti?
“Then does suffering arise by chance, not made by oneself or another?”
‘मा हेवं, कस्सपाऽति भगवा अवोच।
‘Mā hevaṁ, kassapā’ti bhagavā avoca.
“Not so, Kassapa,” said the Buddha.
‘किं नु खो, भो गोतम, नत्थि दुक्खन्ऽति?
‘Kiṁ nu kho, bho gotama, natthi dukkhan’ti?
“Well, is there no such thing as suffering?”
‘न खो, कस्सप, नत्थि दुक्खं। अत्थि खो, कस्सप, दुक्खन्ऽति।
‘Na kho, kassapa, natthi dukkhaṁ. Atthi kho, kassapa, dukkhan’ti.
“It’s not that there’s no such thing as suffering. Suffering is real.”
‘तेन हि भवं गोतमो दुक्खं न जानाति, न पस्सतीऽति।
‘Tena hi bhavaṁ gotamo dukkhaṁ na jānāti, na passatī’ti.
“Then Master Gotama doesn’t know nor see suffering.”
‘न ख्वाहं, कस्सप, दुक्खं न जानामि, न पस्सामि। जानामि ख्वाहं, कस्सप, दुक्खं; पस्सामि ख्वाहं, कस्सप, दुक्खन्ऽ”ति।
‘Na khvāhaṁ, kassapa, dukkhaṁ na jānāmi, na passāmi. Jānāmi khvāhaṁ, kassapa, dukkhaṁ; passāmi khvāhaṁ, kassapa, dukkhan’”ti.
“It’s not that I don’t know or see suffering. I do know suffering, I do see suffering.”
“किं नु खो, भो गोतम, ‘सयङ्कतं दुक्खन्ऽति इति पुट्ठो समानो ‘मा हेवं, कस्सपाऽति वदेसि। ‘किं पन, भो गोतम, परङ्कतं दुक्खन्ऽति इति पुट्ठो समानो ‘मा हेवं, कस्सपाऽति वदेसि। ‘किं नु खो, भो गोतम, सयङ्कतञ्च परङ्कतञ्च दुक्खन्ऽति इति पुट्ठो समानो ‘मा हेवं, कस्सपाऽति वदेसि। ‘किं पन, भो गोतम, असयङ्कारं अपरङ्कारं अधिच्चसमुप्पन्नं दुक्खन्ऽति इति पुट्ठो समानो ‘मा हेवं, कस्सपाऽति वदेसि। ‘किं नु खो, भो गोतम, नत्थि दुक्खन्ऽति इति पुट्ठो समानो ‘न खो, कस्सप, नत्थि दुक्खं, अत्थि खो, कस्सप, दुक्खन्ऽति वदेसि। ‘तेन हि भवं गोतमो दुक्खं न जानाति न पस्सतीऽति इति पुट्ठो समानो ‘न ख्वाहं, कस्सप, दुक्खं न जानामि न पस्सामि। जानामि ख्वाहं, कस्सप, दुक्खं; पस्सामि ख्वाहं, कस्सप, दुक्खन्ऽति वदेसि। आचिक्खतु च मे, भन्ते, भगवा दुक्खं। देसेतु च मे, भन्ते, भगवा दुक्खन्”ति।
“Kiṁ nu kho, bho gotama, ‘sayaṅkataṁ dukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, kassapā’ti vadesi. ‘Kiṁ pana, bho gotama, paraṅkataṁ dukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, kassapā’ti vadesi. ‘Kiṁ nu kho, bho gotama, sayaṅkatañca paraṅkatañca dukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, kassapā’ti vadesi. ‘Kiṁ pana, bho gotama, asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, kassapā’ti vadesi. ‘Kiṁ nu kho, bho gotama, natthi dukkhan’ti iti puṭṭho samāno ‘na kho, kassapa, natthi dukkhaṁ, atthi kho, kassapa, dukkhan’ti vadesi. ‘Tena hi bhavaṁ gotamo dukkhaṁ na jānāti na passatī’ti iti puṭṭho samāno ‘na khvāhaṁ, kassapa, dukkhaṁ na jānāmi na passāmi. Jānāmi khvāhaṁ, kassapa, dukkhaṁ; passāmi khvāhaṁ, kassapa, dukkhan’ti vadesi. Ācikkhatu ca2 me, bhante, bhagavā dukkhaṁ. Desetu ca3 me, bhante, bhagavā dukkhan”ti.
“Master Gotama, when asked these questions, you say ‘not so’. Yet you say that there is such a thing as suffering. And you say that you do know suffering, and you do see suffering. Sir, explain suffering to me! Teach me about suffering!”
“‘सो करोति सो पटिसंवेदयतीऽति खो, कस्सप, आदितो सतो ‘सयङ्कतं दुक्खन्ऽति इति वदं सस्सतं एतं परेति। ‘अञ्ञो करोति अञ्ञो पटिसंवेदयतीऽति खो, कस्सप, वेदनाभितुन्नस्स सतो ‘परङ्कतं दुक्खन्ऽति इति वदं उच्छेदं एतं परेति। एते ते, कस्सप, उभो अन्ते अनुपगम्म मज्झेन तथागतो धम्मं देसेति: ‘अविज्जापच्चया सङ्खारा;
“‘So karoti so paṭisaṁvedayatī’ti4 kho, kassapa, ādito sato ‘sayaṅkataṁ dukkhan’ti iti vadaṁ sassataṁ etaṁ pareti. ‘Añño karoti añño paṭisaṁvedayatī’ti kho, kassapa, vedanābhitunnassa sato ‘paraṅkataṁ dukkhan’ti iti vadaṁ ucchedaṁ etaṁ pareti. Ete te, kassapa, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: ‘avijjāpaccayā saṅkhārā;
“Suppose that the person who does the deed experiences the result. Then for one who has existed since the beginning, suffering is made by oneself. This statement leans toward eternalism. Suppose that one person does the deed and another experiences the result. Then for one stricken by feeling, suffering is made by another. This statement leans toward annihilationism. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a condition for choices.
सङ्खारपच्चया विञ्ञाणं …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स समुदयो होति। अविज्जाय त्वेव असेसविरागनिरोधा सङ्खारनिरोधो; सङ्खारनिरोधा विञ्ञाणनिरोधो …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स निरोधो होतीऽ”ति।
saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.
Choices are a condition for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”
एवं वुत्ते, अचेलो कस्सपो भगवन्तं एतदवोच: “अभिक्कन्तं, भन्ते, अभिक्कन्तं, भन्ते। सेय्यथापि, भन्ते, निक्कुज्जितं वा उक्कुज्जेय्य …पे… ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं भगवता अनेकपरियायेन धम्मो पकासितो। एसाहं, भन्ते, भगवन्तं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च। लभेय्याहं, भन्ते, भगवतो सन्तिके पब्बज्जं, लभेय्यं उपसम्पदन्”ति।
Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya …pe… ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
When this was said, Kassapa said to the Buddha, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the bhikkhu Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
“यो खो, कस्सप, अञ्ञतित्थियपुब्बो इमस्मिं धम्मविनये आकङ्खति पब्बज्जं, आकङ्खति उपसम्पदं, सो चत्तारो मासे परिवसति। चतुन्नं मासानं अच्चयेन आरद्धचित्ता भिक्खू पब्बाजेन्ति उपसम्पादेन्ति भिक्खुभावाय। अपि च मया पुग्गलवेमत्तता विदिता”ति।
“Yo kho, kassapa, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Api ca mayā puggalavemattatā viditā”ti.
“Kassapa, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the bhikkhus are satisfied, they’ll give the going forth, the ordination into monkhood. However, I have recognized individual differences.”
“सचे, भन्ते, अञ्ञतित्थियपुब्बो इमस्मिं धम्मविनये आकङ्खति पब्बज्जं, आकङ्खति उपसम्पदं, चत्तारो मासे परिवसति। चतुन्नं मासानं अच्चयेन आरद्धचित्ता भिक्खू पब्बाजेन्ति उपसम्पादेन्ति भिक्खुभावाय। अहं चत्तारि वस्सानि परिवसिस्सामि, चतुन्नं वस्सानं अच्चयेन आरद्धचित्ता भिक्खू पब्बाजेन्तु उपसम्पादेन्तु भिक्खुभावाया”ति।
“Sace, bhante, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṁ cattāri vassāni parivasissāmi, catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti.
“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the bhikkhus are satisfied, let them give me the going forth, the ordination into monkhood.”
अलत्थ खो अचेलो कस्सपो भगवतो सन्तिके पब्बज्जं, अलत्थ उपसम्पदं। अचिरूपसम्पन्नो च पनायस्मा कस्सपो एको वूपकट्ठो अप्पमत्तो आतापी पहितत्तो विहरन्तो नचिरस्सेव—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहासि।
Alattha kho acelo kassapo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Acirūpasampanno ca panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
And the naked ascetic Kassapa received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Kassapa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
“खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्ताया”ति अब्भञ्ञासि। अञ्ञतरो च पनायस्मा कस्सपो अरहतं अहोसीति।
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā kassapo arahataṁ ahosīti.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Kassapa became one of the perfected.
सत्तमं।
Sattamaṁ.
The authoritative text of the Saṁyutta Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
Footnotes:
