| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय १२।१९
Saṁyutta Nikāya 12.19
The Related Suttas Collection 12.19
२। आहारवग्ग
2. Āhāravagga
2. Fuel
बालपण्डितसुत्त
Bālapaṇḍitasutta
The Astute and the Foolish
सावत्थियं विहरति।
Sāvatthiyaṁ viharati.
At Sāvatthī.
“अविज्जानीवरणस्स, भिक्खवे, बालस्स तण्हाय सम्पयुत्तस्स एवमयं कायो समुदागतो। इति अयञ्चेव कायो बहिद्धा च नामरूपं, इत्थेतं द्वयं, द्वयं पटिच्च फस्सो सळेवायतनानि, येहि फुट्ठो बालो सुखदुक्खं पटिसंवेदयति एतेसं वा अञ्ञतरेन।
“Avijjānīvaraṇassa, bhikkhave, bālassa taṇhāya sampayuttassa evamayaṁ kāyo samudāgato. Iti ayañceva kāyo bahiddhā ca nāmarūpaṁ, itthetaṁ dvayaṁ, dvayaṁ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho bālo sukhadukkhaṁ paṭisaṁvedayati etesaṁ vā aññatarena.
“Bhikkhus, for a fool shrouded by ignorance and fettered by craving, this body has been produced. So there is the duality of this body and external name and form. Contact depends on this duality. When contacted through one or other of the six sense fields, the fool experiences pleasure and pain.
अविज्जानीवरणस्स, भिक्खवे, पण्डितस्स तण्हाय सम्पयुत्तस्स एवमयं कायो समुदागतो। इति अयञ्चेव कायो बहिद्धा च नामरूपं, इत्थेतं द्वयं, द्वयं पटिच्च फस्सो सळेवायतनानि, येहि फुट्ठो पण्डितो सुखदुक्खं पटिसंवेदयति एतेसं वा अञ्ञतरेन।
Avijjānīvaraṇassa, bhikkhave, paṇḍitassa taṇhāya sampayuttassa evamayaṁ kāyo samudāgato. Iti ayañceva kāyo bahiddhā ca nāmarūpaṁ, itthetaṁ dvayaṁ, dvayaṁ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho paṇḍito sukhadukkhaṁ paṭisaṁvedayati etesaṁ vā aññatarena.
For an astute person shrouded by ignorance and fettered by craving, this body has been produced. So there is the duality of this body and external name and form. Contact depends on this duality. When contacted through one or other of the six sense fields, the astute person experiences pleasure and pain.
तत्र, भिक्खवे, को विसेसो को अधिप्पयासो किं नानाकरणं पण्डितस्स बालेना”ति?
Tatra, bhikkhave, ko viseso ko adhippayāso1 kiṁ nānākaraṇaṁ paṇḍitassa bālenā”ti?
What, then, is the difference between the foolish and the astute?”
“भगवंमूलका नो, भन्ते, धम्मा, भगवंनेत्तिका, भगवंपटिसरणा। साधु वत, भन्ते, भगवन्तंयेव पटिभातु एतस्स भासितस्स अत्थो। भगवतो सुत्वा भिक्खू धारेस्सन्ती”ति।
“Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā, bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The bhikkhus will listen and remember it.”
“तेन हि, भिक्खवे, सुणाथ, साधुकं मनसि करोथ, भासिस्सामी”ति।
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Well then, bhikkhus, listen and apply your mind well, I will speak.”
“एवं, भन्ते”ति खो ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, sir,” they replied. The Buddha said this:
“याय च, भिक्खवे, अविज्जाय निवुतस्स बालस्स याय च तण्हाय सम्पयुत्तस्स अयं कायो समुदागतो, सा चेव अविज्जा बालस्स अप्पहीना सा च तण्हा अपरिक्खीणा। तं किस्स हेतु? न, भिक्खवे, बालो अचरि ब्रह्मचरियं सम्मा दुक्खक्खयाय। तस्मा बालो कायस्स भेदा कायूपगो होति, सो कायूपगो समानो न परिमुच्चति जातिया जरामरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि। न परिमुच्चति दुक्खस्माति वदामि।
“Yāya ca, bhikkhave, avijjāya nivutassa bālassa yāya ca taṇhāya sampayuttassa ayaṁ kāyo samudāgato, sā ceva avijjā bālassa appahīnā sā ca taṇhā aparikkhīṇā. Taṁ kissa hetu? Na, bhikkhave, bālo acari brahmacariyaṁ sammā dukkhakkhayāya. Tasmā bālo kāyassa bhedā kāyūpago hoti, so kāyūpago samāno na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. Na parimuccati dukkhasmāti vadāmi.
“For a fool shrouded by ignorance and fettered by craving, this body has been produced. But the fool has not given up that ignorance or finished that craving. Why is that? The fool has not completed the spiritual journey for the complete ending of suffering. Therefore, when their body breaks up, the fool is reborn in another body. When reborn in another body, they’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.
याय च, भिक्खवे, अविज्जाय निवुतस्स पण्डितस्स याय च तण्हाय सम्पयुत्तस्स अयं कायो समुदागतो, सा चेव अविज्जा पण्डितस्स पहीना, सा च तण्हा परिक्खीणा। तं किस्स हेतु? अचरि, भिक्खवे, पण्डितो ब्रह्मचरियं सम्मा दुक्खक्खयाय। तस्मा पण्डितो कायस्स भेदा न कायूपगो होति। सो अकायूपगो समानो परिमुच्चति जातिया जरामरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि। परिमुच्चति दुक्खस्माति वदामि। अयं खो, भिक्खवे, विसेसो, अयं अधिप्पयासो, इदं नानाकरणं पण्डितस्स बालेन यदिदं ब्रह्मचरियवासो”ति।
Yāya ca, bhikkhave, avijjāya nivutassa paṇḍitassa yāya ca taṇhāya sampayuttassa ayaṁ kāyo samudāgato, sā ceva avijjā paṇḍitassa pahīnā, sā ca taṇhā parikkhīṇā. Taṁ kissa hetu? Acari, bhikkhave, paṇḍito brahmacariyaṁ sammā dukkhakkhayāya. Tasmā paṇḍito kāyassa bhedā na kāyūpago hoti. So akāyūpago samāno parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. Parimuccati dukkhasmāti vadāmi. Ayaṁ kho, bhikkhave, viseso, ayaṁ adhippayāso, idaṁ nānākaraṇaṁ paṇḍitassa bālena yadidaṁ brahmacariyavāso”ti.
For an astute person shrouded by ignorance and fettered by craving, this body has been produced. But the astute person has given up that ignorance and finished that craving. Why is that? The astute person has completed the spiritual journey for the complete ending of suffering. Therefore, when their body breaks up, the astute person is not reborn in another body. Not being reborn in another body, they’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say. This is the difference here between the foolish and the astute, that is, leading the spiritual life.”
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:
