| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय ४१।९
Saṁyutta Nikāya 41.9
The Related Suttas Collection 41.9
१। चित्तवग्ग
1. Cittavagga
1. With Citta
अचेलकस्सपसुत्त
Acelakassapasutta
With Kassapa, the Naked Ascetic
तेन खो पन समयेन अचेलो कस्सपो मच्छिकासण्डं अनुप्पत्तो होति चित्तस्स गहपतिनो पुराणगिहिसहायो।
Tena kho pana samayena acelo kassapo macchikāsaṇḍaṁ anuppatto hoti cittassa gahapatino purāṇagihisahāyo.
Now at that time the naked ascetic Kassapa, an old friend of Citta in the lay life, had arrived at Macchikāsaṇḍa.
अस्सोसि खो चित्तो गहपति: “अचेलो किर कस्सपो मच्छिकासण्डं अनुप्पत्तो अम्हाकं पुराणगिहिसहायो”ति। अथ खो चित्तो गहपति येन अचेलो कस्सपो तेनुपसङ्कमि; उपसङ्कमित्वा अचेलेन कस्सपेन सद्धिं सम्मोदि।
Assosi kho citto gahapati: “acelo kira kassapo macchikāsaṇḍaṁ anuppatto amhākaṁ purāṇagihisahāyo”ti. Atha kho citto gahapati yena acelo kassapo tenupasaṅkami; upasaṅkamitvā acelena kassapena saddhiṁ sammodi.
Citta the householder heard that he had arrived. So he went up to him, and they exchanged greetings.
सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो चित्तो गहपति अचेलं कस्सपं एतदवोच: “कीवचिरं पब्बजितस्स, भन्ते कस्सपा”ति?
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati acelaṁ kassapaṁ etadavoca: “kīvaciraṁ pabbajitassa, bhante kassapā”ti?
When the greetings and polite conversation were over, he sat down to one side and said to the naked ascetic Kassapa, “Honorable Kassapa, how long has it been since you went forth?”
“तिंसमत्तानि खो मे, गहपति, वस्सानि पब्बजितस्सा”ति।
“Tiṁsamattāni kho me, gahapati, vassāni pabbajitassā”ti.
“It’s been thirty years, householder.”
“इमेहि पन ते, भन्ते, तिंसमत्तेहि वस्सेहि अत्थि कोचि उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो अधिगतो फासुविहारो”ति?
“Imehi pana te, bhante, tiṁsamattehi vassehi atthi koci uttari manussadhammā1 alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
“But sir, in these thirty years have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a meditation at ease?”
“इमेहि खो मे, गहपति, तिंसमत्तेहि वस्सेहि पब्बजितस्स नत्थि कोचि उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो अधिगतो फासुविहारो, अञ्ञत्र नग्गेय्या च मुण्डेय्या च पावळनिप्फोटनाय चा”ति।
“Imehi kho me, gahapati, tiṁsamattehi vassehi pabbajitassa natthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā”ti.
“I have no such achievement, householder, only nakedness, baldness, and pokes in the buttocks.”
एवं वुत्ते, चित्तो गहपति अचेलं कस्सपं एतदवोच: “अच्छरियं वत, भो, अब्भुतं वत, भो। धम्मस्स स्वाक्खातता यत्र हि नाम तिंसमत्तेहि वस्सेहि न कोचि उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो अधिगतो अभविस्स फासुविहारो, अञ्ञत्र नग्गेय्या च मुण्डेय्या च पावळनिप्फोटनाय चा”ति।
Evaṁ vutte, citto gahapati acelaṁ kassapaṁ etadavoca: “acchariyaṁ vata, bho, abbhutaṁ vata, bho. Dhammassa svākkhātatā2 yatra hi nāma tiṁsamattehi vassehi na koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato abhavissa phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā”ti.
Citta said to him, “Oh, how incredible, how amazing, how well explained the teaching is. For in thirty years you have achieved no superhuman distinction in knowledge and vision worthy of the noble ones, no meditation at ease, only nakedness, baldness, and pokes in the buttocks.”
“तुय्हं पन, गहपति, कीवचिरं उपासकत्तं उपगतस्सा”ति?
“Tuyhaṁ pana, gahapati, kīvaciraṁ upāsakattaṁ upagatassā”ti?
“But householder, how long have you been a lay follower?”
“मय्हम्पि खो पन, भन्ते, तिंसमत्तानि वस्सानि उपासकत्तं उपगतस्सा”ति।
“Mayhampi kho pana, bhante, tiṁsamattāni vassāni upāsakattaṁ upagatassā”ti.
“It’s been thirty years, sir.”
“इमेहि पन ते, गहपति, तिंसमत्तेहि वस्सेहि अत्थि कोचि उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो अधिगतो फासुविहारो”ति?
“Imehi pana te, gahapati, tiṁsamattehi vassehi atthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
“But householder, in these thirty years have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a meditation at ease?”
“गिहिनोपि सिया, भन्ते। अहञ्हि, भन्ते, यावदेव आकङ्खामि, विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरामि। अहञ्हि, भन्ते, यावदेव आकङ्खामि, वितक्कविचारानं वूपसमा … दुतियं झानं उपसम्पज्ज विहरामि। अहञ्हि, भन्ते, यावदेव आकङ्खामि, पीतिया च विरागा …पे… ततियं झानं उपसम्पज्ज विहरामि। अहञ्हि, भन्ते, यावदेव आकङ्खामि, सुखस्स च पहाना …पे… चतुत्थं झानं उपसम्पज्ज विहरामि।
“Gihinopi siyā, bhante. Ahañhi, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. Ahañhi, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ upasampajja viharāmi. Ahañhi, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharāmi. Ahañhi, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharāmi.
“How, sir, could I not? For whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And whenever I want, as the placing of the mind and keeping it connected are stilled … I enter and remain in the second jhāna. And whenever I want, with the fading away of rapture … I enter and remain in the third jhāna. And whenever I want, giving up pleasure and pain … I enter and remain in the fourth jhāna.
सचे खो पनाहं, भन्ते, भगवतो पठमतरं कालं करेय्यं, अनच्छरियं खो पनेतं यं मं भगवा एवं ब्याकरेय्य: ‘नत्थि तं संयोजनं येन संयोजनेन संयुत्तो चित्तो गहपति पुन इमं लोकं आगच्छेय्याऽ”ति।
Sace kho panāhaṁ, bhante, bhagavato3 paṭhamataraṁ kālaṁ kareyyaṁ, anacchariyaṁ kho panetaṁ yaṁ maṁ bhagavā evaṁ byākareyya: ‘natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto citto gahapati puna imaṁ lokaṁ āgaccheyyā’”ti.
If I pass away before the Buddha, it wouldn’t be surprising if the Buddha declares of me: ‘The householder Citta is bound by no fetter that might return him to this world.’”
एवं वुत्ते, अचेलो कस्सपो चित्तं गहपतिं एतदवोच: “अच्छरियं वत भो, अब्भुतं वत भो। धम्मस्स स्वाक्खातता, यत्र हि नाम गिही ओदातवसनो एवरूपं उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसं अधिगमिस्सति फासुविहारं। लभेय्याहं, गहपति, इमस्मिं धम्मविनये पब्बज्जं, लभेय्यं उपसम्पदन्”ति।
Evaṁ vutte, acelo kassapo cittaṁ gahapatiṁ etadavoca: “acchariyaṁ vata bho, abbhutaṁ vata bho. Dhammassa svākkhātatā, yatra hi nāma gihī odātavasano4 evarūpaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ adhigamissati phāsuvihāraṁ. Labheyyāhaṁ, gahapati, imasmiṁ dhammavinaye pabbajjaṁ, labheyyaṁ upasampadan”ti.
When this was said, Kassapa said to Citta, “Oh, how incredible, how amazing, how well explained the teaching is. For a white-clothed layperson can achieve such a superhuman distinction in knowledge and vision worthy of the noble ones, a meditation at ease. Householder, may I receive the going forth, the ordination in this teaching and training?”
अथ खो चित्तो गहपति अचेलं कस्सपं आदाय येन थेरा भिक्खू तेनुपसङ्कमि; उपसङ्कमित्वा थेरे भिक्खू एतदवोच:
Atha kho citto gahapati acelaṁ kassapaṁ ādāya yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca:
Then Citta the householder took the naked ascetic Kassapa to see the senior bhikkhus, and said to them:
“अयं, भन्ते, अचेलो कस्सपो अम्हाकं पुराणगिहिसहायो। इमं थेरा पब्बाजेन्तु उपसम्पादेन्तु। अहमस्स उस्सुक्कं करिस्सामि चीवरपिण्डपातसेनासनगिलानप्पच्चयभेसज्जपरिक्खारानन्”ति।
“ayaṁ, bhante, acelo kassapo amhākaṁ purāṇagihisahāyo. Imaṁ therā pabbājentu upasampādentu. Ahamassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti.
“Sirs, this is the naked ascetic Kassapa, who in lay life was an old friend of mine. May the senior monks give him the going forth, the ordination. I’ll make sure that he’s provided with robes, almsfood, lodgings, and medicines and supplies for the sick.”
अलत्थ खो अचेलो कस्सपो इमस्मिं धम्मविनये 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 imasmiṁ dhammavinaye 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 this teaching and training. Not long after his ordination, Venerable Kassapa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end 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.
नवमं।
Navamaṁ.
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:
