| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय ४२।११
Saṁyutta Nikāya 42.11
The Related Suttas Collection 42.11
१। गामणिवग्ग
1. Gāmaṇivagga
1. Chiefs
भद्रकसुत्त
Bhadrakasutta
With Bhadraka
एकं समयं भगवा मल्लेसु विहरति उरुवेलकप्पं नाम मल्लानं निगमो। अथ खो भद्रको गामणि येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो भद्रको गामणि भगवन्तं एतदवोच:
Ekaṁ samayaṁ bhagavā mallesu viharati uruvelakappaṁ nāma mallānaṁ nigamo. Atha kho bhadrako gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho bhadrako gāmaṇi bhagavantaṁ etadavoca:
At one time the Buddha was staying in the land of the Mallas, near the Mallian town called Uruvelakappa. Then Bhadraka the village chief went up to the Buddha, bowed, sat down to one side, and said to him:
“साधु मे, भन्ते, भगवा दुक्खस्स समुदयञ्च अत्थङ्गमञ्च देसेतू”ति।
“sādhu me, bhante, bhagavā dukkhassa samudayañca atthaṅgamañca desetū”ti.
“Please, sir, teach me the origin and cessation of suffering.”
“अहञ्चे ते, गामणि, अतीतमद्धानं आरब्भ दुक्खस्स समुदयञ्च अत्थङ्गमञ्च देसेय्यं: ‘एवं अहोसि अतीतमद्धानन्ऽति, तत्र ते सिया कङ्खा, सिया विमति। अहञ्चे ते, गामणि, अनागतमद्धानं आरब्भ दुक्खस्स समुदयञ्च अत्थङ्गमञ्च देसेय्यं: ‘एवं भविस्सति अनागतमद्धानन्ऽति, तत्रापि ते सिया कङ्खा, सिया विमति। अपि चाहं, गामणि, इधेव निसिन्नो एत्थेव ते निसिन्नस्स दुक्खस्स समुदयञ्च अत्थङ्गमञ्च देसेस्सामि। तं सुणाहि, साधुकं मनसि करोहि; भासिस्सामी”ति।
“Ahañce1 te, gāmaṇi, atītamaddhānaṁ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṁ: ‘evaṁ ahosi atītamaddhānan’ti, tatra te siyā kaṅkhā, siyā vimati. Ahañce2 te, gāmaṇi, anāgatamaddhānaṁ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṁ: ‘evaṁ bhavissati anāgatamaddhānan’ti, tatrāpi te siyā kaṅkhā, siyā vimati. Api cāhaṁ, gāmaṇi, idheva nisinno ettheva te nisinnassa dukkhassa samudayañca atthaṅgamañca desessāmi. Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
“Chief, if I were to teach you about the origin and ending of suffering in the past, saying ‘this is how it was in the past,’ you might have doubts or uncertainties about that. If I were to teach you about the origin and ending of suffering in the future, saying ‘this is how it will be in the future,’ you might have doubts or uncertainties about that. Rather, chief, I will teach you about the origin and ending of suffering as I am sitting right here and you are sitting right there. Listen and apply your mind well, I will speak.”
“एवं, भन्ते”ति खो भद्रको गामणि भगवतो पच्चस्सोसि। भगवा एतदवोच:
“Evaṁ, bhante”ti kho bhadrako gāmaṇi bhagavato paccassosi. Bhagavā etadavoca:
“Yes, sir,” Bhadraka replied. The Buddha said this:
“तं किं मञ्ञसि, गामणि, अत्थि ते उरुवेलकप्पे मनुस्सा येसं ते वधेन वा बन्धेन वा जानिया वा गरहाय वा उप्पज्जेय्युं सोकपरिदेवदुक्खदोमनस्सुपायासा”ति?
“Taṁ kiṁ maññasi, gāmaṇi, atthi te uruvelakappe manussā yesaṁ te vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
“What do you think, chief? Are there any people here in Uruvelakappa who, if they were executed, imprisoned, fined, or condemned, it would cause you sorrow, lamentation, pain, sadness, and distress?”
“अत्थि मे, भन्ते, उरुवेलकप्पे मनुस्सा येसं मे वधेन वा बन्धेन वा जानिया वा गरहाय वा उप्पज्जेय्युं सोकपरिदेवदुक्खदोमनस्सुपायासा”ति।
“Atthi me, bhante, uruvelakappe manussā yesaṁ me vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti.
“There are, sir.”
“अत्थि पन ते, गामणि, उरुवेलकप्पे मनुस्सा येसं ते वधेन वा बन्धेन वा जानिया वा गरहाय वा नुप्पज्जेय्युं सोकपरिदेवदुक्खदोमनस्सुपायासा”ति?
“Atthi pana te, gāmaṇi, uruvelakappe manussā yesaṁ te vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
“But are there any people here in Uruvelakappa who, if they were executed, imprisoned, fined, or condemned, it would not cause you sorrow, lamentation, pain, sadness, and distress?”
“अत्थि मे, भन्ते, उरुवेलकप्पे मनुस्सा येसं मे वधेन वा बन्धेन वा जानिया वा गरहाय वा नुप्पज्जेय्युं सोकपरिदेवदुक्खदोमनस्सुपायासा”ति।
“Atthi me, bhante, uruvelakappe manussā yesaṁ me vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti.
“There are, sir.”
“को नु खो, गामणि, हेतु, को पच्चयो येन ते एकच्चानं उरुवेलकप्पियानं मनुस्सानं वधेन वा बन्धेन वा जानिया वा गरहाय वा उप्पज्जेय्युं सोकपरिदेवदुक्खदोमनस्सुपायासा”ति?
“Ko nu kho, gāmaṇi, hetu, ko paccayo yena te ekaccānaṁ uruvelakappiyānaṁ manussānaṁ vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
“What’s the cause, chief, what’s the reason why, if this was to happen to some people it could cause you sorrow, while if it happens to others it does not?”
“येसं मे, भन्ते, उरुवेलकप्पियानं मनुस्सानं वधेन वा बन्धेन वा जानिया वा गरहाय वा उप्पज्जेय्युं सोकपरिदेवदुक्खदोमनस्सुपायासा, अत्थि मे तेसु छन्दरागो। येसं पन, भन्ते, उरुवेलकप्पियानं मनुस्सानं वधेन वा बन्धेन वा जानिया वा गरहाय वा नुप्पज्जेय्युं सोकपरिदेवदुक्खदोमनस्सुपायासा, नत्थि मे तेसु छन्दरागो”ति।
“Yesaṁ me, bhante, uruvelakappiyānaṁ manussānaṁ vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā, atthi me tesu chandarāgo. Yesaṁ pana, bhante, uruvelakappiyānaṁ manussānaṁ vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā, natthi me tesu chandarāgo”ti.
“The people regarding whom this would give rise to sorrow are those I desire and love. The people regarding whom this would not give rise to sorrow are those I don’t desire and love.”
“इमिना त्वं, गामणि, धम्मेन दिट्ठेन विदितेन अकालिकेन पत्तेन परियोगाळ्हेन अतीतानागते नयं नेहि: ‘यं खो किञ्चि अतीतमद्धानं दुक्खं उप्पज्जमानं उप्पज्जि सब्बं तं छन्दमूलकं छन्दनिदानं। छन्दो हि मूलं दुक्खस्स। यम्पि हि किञ्चि अनागतमद्धानं दुक्खं उप्पज्जमानं उप्पज्जिस्सति, सब्बं तं छन्दमूलकं छन्दनिदानं। छन्दो हि मूलं दुक्खस्साऽ”ति।
“Iminā tvaṁ, gāmaṇi, dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgate nayaṁ nehi: ‘yaṁ kho kiñci atītamaddhānaṁ dukkhaṁ uppajjamānaṁ uppajji3 sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. Chando hi mūlaṁ dukkhassa. Yampi hi kiñci anāgatamaddhānaṁ dukkhaṁ uppajjamānaṁ uppajjissati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. Chando hi mūlaṁ dukkhassā’”ti.
“With this present phenomenon that is seen, known, immediate, attained, and fathomed, you may infer to the past and future: ‘All the suffering that arose in the past was rooted and sourced in desire. For desire is the root of suffering. All the suffering that will arise in the future will be rooted and sourced in desire. For desire is the root of suffering.’”
“अच्छरियं, भन्ते, अब्भुतं, भन्ते। याव सुभासितञ्चिदं, भन्ते, भगवता: ‘यं किञ्चि दुक्खं उप्पज्जमानं उप्पज्जति, सब्बं तं छन्दमूलकं छन्दनिदानं। छन्दो हि मूलं दुक्खस्साऽति।
“Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva subhāsitañcidaṁ, bhante, bhagavatā: ‘yaṁ kiñci dukkhaṁ uppajjamānaṁ uppajjati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. Chando hi mūlaṁ dukkhassā’ti.
“It’s incredible, sir, it’s amazing! How well said this was by the Buddha! ‘All the suffering that arises is rooted and sourced in desire. For desire is the root of suffering.’
अत्थि मे, भन्ते, चिरवासी नाम कुमारो बहि आवसथे पटिवसति। सो ख्वाहं, भन्ते, कालस्सेव वुट्ठाय पुरिसं उय्योजेमि: ‘गच्छ, भणे, चिरवासिं कुमारं जानाहीऽति। यावकीवञ्च, भन्ते, सो पुरिसो नागच्छति, तस्स मे होतेव अञ्ञथत्तं: ‘मा हेव चिरवासिस्स कुमारस्स किञ्चि आबाधयित्थाऽ”ति।
Atthi me, bhante, ciravāsī nāma kumāro bahi āvasathe paṭivasati. So khvāhaṁ, bhante, kālasseva vuṭṭhāya purisaṁ uyyojemi: ‘gaccha, bhaṇe, ciravāsiṁ kumāraṁ jānāhī’ti. Yāvakīvañca, bhante, so puriso nāgacchati, tassa me hoteva aññathattaṁ: ‘mā heva ciravāsissa kumārassa kiñci ābādhayitthā’”ti.
I have a boy called Ciravāsi, who resides in a house away from here. I rise early and send someone, saying: ‘Go, my man, and check on my boy Ciravāsi.’ Until they get back I worry: ‘I hope nothing’s wrong with Ciravāsi!’”
“तं किं मञ्ञसि, गामणि, चिरवासिस्स कुमारस्स वधेन वा बन्धेन वा जानिया वा गरहाय वा उप्पज्जेय्युं सोकपरिदेवदुक्खदोमनस्सुपायासा”ति?
“Taṁ kiṁ maññasi, gāmaṇi, ciravāsissa kumārassa vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
“What do you think, chief? If Ciravāsi was executed, imprisoned, fined, or condemned, would it cause you sorrow, lamentation, pain, sadness, and distress?”
“चिरवासिस्स मे, भन्ते, कुमारस्स वधेन वा बन्धेन वा जानिया वा गरहाय वा जीवितस्सपि सिया अञ्ञथत्तं, किं पन मे नुप्पज्जिस्सन्ति सोकपरिदेवदुक्खदोमनस्सुपायासा”ति।
“Ciravāsissa me, bhante, kumārassa vadhena vā bandhena vā jāniyā vā garahāya vā jīvitassapi siyā aññathattaṁ, kiṁ pana me nuppajjissanti sokaparidevadukkhadomanassupāyāsā”ti.
“How could it not, sir?”
“इमिनापि खो एतं, गामणि, परियायेन वेदितब्बं: ‘यं किञ्चि दुक्खं उप्पज्जमानं उप्पज्जति, सब्बं तं छन्दमूलकं छन्दनिदानं। छन्दो हि मूलं दुक्खस्साऽति।
“Imināpi kho etaṁ, gāmaṇi, pariyāyena veditabbaṁ: ‘yaṁ kiñci dukkhaṁ uppajjamānaṁ uppajjati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. Chando hi mūlaṁ dukkhassā’ti.
“This too is a way to understand: ‘All the suffering that arises is rooted and sourced in desire. For desire is the root of suffering.’
तं किं मञ्ञसि, गामणि, यदा ते चिरवासिमाता अदिट्ठा अहोसि, अस्सुता अहोसि, ते चिरवासिमातुया छन्दो वा रागो वा पेमं वा”ति?
Taṁ kiṁ maññasi, gāmaṇi, yadā te ciravāsimātā4 adiṭṭhā ahosi, assutā ahosi, te ciravāsimātuyā chando vā rāgo vā pemaṁ vā”ti?
What do you think, chief? Before you’d seen or heard of Ciravāsi’s mother, did you have any desire or love or fondness for her?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“दस्सनं वा ते, गामणि, आगम्म सवनं वा एवं ते अहोसि: ‘चिरवासिमातुया छन्दो वा रागो वा पेमं वाऽ”ति?
“Dassanaṁ vā te, gāmaṇi, āgamma savanaṁ vā evaṁ te ahosi: ‘ciravāsimātuyā chando vā rāgo vā pemaṁ vā’”ti?
“Then was it because you saw or heard of her that you had desire or love or fondness for her?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“तं किं मञ्ञसि, गामणि, चिरवासिमातुया ते वधेन वा बन्धेन वा जानिया वा गरहाय वा उप्पज्जेय्युं सोकपरिदेवदुक्खदोमनस्सुपायासा”ति?
“Taṁ kiṁ maññasi, gāmaṇi, ciravāsimātuyā te vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
“What do you think, chief? If Ciravāsi’s mother was executed, imprisoned, fined, or condemned, would it cause you sorrow, lamentation, pain, sadness, and distress?”
“चिरवासिमातुया मे, भन्ते, वधेन वा बन्धेन वा जानिया वा गरहाय वा जीवितस्सपि सिया अञ्ञथत्तं, किं पन मे नुप्पज्जिस्सन्ति सोकपरिदेवदुक्खदोमनस्सुपायासा”ति।
“Ciravāsimātuyā me, bhante, vadhena vā bandhena vā jāniyā vā garahāya vā jīvitassapi siyā aññathattaṁ, kiṁ pana me nuppajjissanti sokaparidevadukkhadomanassupāyāsā”ti.
“How could it not, sir?”
“इमिनापि खो एतं, गामणि, परियायेन वेदितब्बं: ‘यं किञ्चि दुक्खं उप्पज्जमानं उप्पज्जति, सब्बं तं छन्दमूलकं छन्दनिदानं। छन्दो हि मूलं दुक्खस्साऽ”ति।
“Imināpi kho etaṁ, gāmaṇi, pariyāyena veditabbaṁ: ‘yaṁ kiñci dukkhaṁ uppajjamānaṁ uppajjati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. Chando hi mūlaṁ dukkhassā’”ti.
“This too is a way to understand: ‘All the suffering that arises is rooted and sourced in desire. For desire is the root of suffering.’”
एकादसमं।
Ekādasamaṁ.
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:
