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संयुत्त निकाय १६।३
Saṁyutta Nikāya 16.3
The Related Suttas Collection 16.3
१। कस्सपवग्ग
1. Kassapavagga
1. Kassapa
चन्दूपमासुत्त
Candūpamāsutta
Like the Moon
सावत्थियं विहरति।
Sāvatthiyaṁ viharati.
At Sāvatthī.
“चन्दूपमा, भिक्खवे, कुलानि उपसङ्कमथ—अपकस्सेव कायं, अपकस्स चित्तं, निच्चनवका कुलेसु अप्पगब्भा। सेय्यथापि, भिक्खवे, पुरिसो जरुदपानं वा ओलोकेय्य पब्बतविसमं वा नदीविदुग्गं वा—अपकस्सेव कायं, अपकस्स चित्तं; एवमेव खो, भिक्खवे, चन्दूपमा कुलानि उपसङ्कमथ—अपकस्सेव कायं, अपकस्स चित्तं, निच्चनवका कुलेसु अप्पगब्भा।
“Candūpamā, bhikkhave, kulāni upasaṅkamatha—apakasseva kāyaṁ, apakassa cittaṁ, niccanavakā kulesu appagabbhā. Seyyathāpi, bhikkhave, puriso jarudapānaṁ vā olokeyya pabbatavisamaṁ vā nadīviduggaṁ vā—apakasseva kāyaṁ, apakassa cittaṁ; evameva kho, bhikkhave, candūpamā kulāni upasaṅkamatha—apakasseva kāyaṁ, apakassa cittaṁ, niccanavakā kulesu appagabbhā.
“Bhikkhus, you should approach families like the moon: withdrawn in body and mind, always the newcomer, and never rude. Suppose a person were to look down at an old well, a rugged cliff, or an inaccessible riverland. They’d withdraw their body and mind. In the same way, you should approach families like the moon: withdrawn in body and mind, always the newcomer, and never rude.
कस्सपो, भिक्खवे, चन्दूपमो कुलानि उपसङ्कमति—अपकस्सेव कायं, अपकस्स चित्तं, निच्चनवको कुलेसु अप्पगब्भो।
Kassapo, bhikkhave, candūpamo kulāni upasaṅkamati—apakasseva kāyaṁ, apakassa cittaṁ, niccanavako kulesu appagabbho.
Kassapa approaches families like the moon: withdrawn in body and mind, always the newcomer, and never rude.
तं किं मञ्ञथ, भिक्खवे, कथंरूपो भिक्खु अरहति कुलानि उपसङ्कमितुन्”ति?
Taṁ kiṁ maññatha, bhikkhave, kathaṁrūpo bhikkhu arahati kulāni upasaṅkamitun”ti?
What do you think, bhikkhus? What kind of bhikkhu is worthy of approaching families?”
“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.”
अथ खो भगवा आकासे पाणिं चालेसि।
Atha kho bhagavā ākāse pāṇiṁ cālesi.
Then the Buddha waved his hand in space.
“सेय्यथापि, भिक्खवे, अयं आकासे पाणि न सज्जति न गय्हति न बज्झति; एवमेव खो, भिक्खवे, यस्स कस्सचि भिक्खुनो कुलानि उपसङ्कमतो कुलेसु चित्तं न सज्जति न गय्हति न बज्झति: ‘लभन्तु लाभकामा, पुञ्ञकामा करोन्तु पुञ्ञानीऽति; यथासकेन लाभेन अत्तमनो होति सुमनो, एवं परेसं लाभेन अत्तमनो होति सुमनो; एवरूपो खो, भिक्खवे, भिक्खु अरहति कुलानि उपसङ्कमितुं।
“Seyyathāpi, bhikkhave, ayaṁ ākāse pāṇi na sajjati na gayhati na bajjhati; evameva kho, bhikkhave, yassa kassaci bhikkhuno kulāni upasaṅkamato kulesu cittaṁ na sajjati na gayhati na bajjhati: ‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti; yathāsakena lābhena attamano hoti sumano, evaṁ paresaṁ lābhena attamano hoti sumano; evarūpo kho, bhikkhave, bhikkhu arahati kulāni upasaṅkamituṁ.
“Bhikkhus, this hand is not stuck or held or caught in space. In the same way, when approaching families, a bhikkhu’s mind is not stuck or held or caught, thinking: ‘May those who want material possessions get them, and may those who want merit make merits!’ They’re just as pleased and happy when others get something as they are when they get something. This kind of bhikkhu is worthy of approaching families.
कस्सपस्स, भिक्खवे, कुलानि उपसङ्कमतो कुलेसु चित्तं न सज्जति न गय्हति न बज्झति: ‘लभन्तु लाभकामा, पुञ्ञकामा करोन्तु पुञ्ञानीऽति; यथासकेन लाभेन अत्तमनो होति सुमनो; एवं परेसं लाभेन अत्तमनो होति सुमनो।
Kassapassa, bhikkhave, kulāni upasaṅkamato kulesu cittaṁ na sajjati na gayhati na bajjhati: ‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti; yathāsakena lābhena attamano hoti sumano; evaṁ paresaṁ lābhena attamano hoti sumano.
When Kassapa approaches families, his mind is not stuck or held or caught, thinking: ‘May those who want material possessions get them, and may those who want merit make merits!’ He’s just as pleased and happy when others get something as he is when he gets something.
तं किं मञ्ञथ, भिक्खवे, कथंरूपस्स भिक्खुनो अपरिसुद्धा धम्मदेसना होति, कथंरूपस्स भिक्खुनो परिसुद्धा धम्मदेसना होती”ति?
Taṁ kiṁ maññatha, bhikkhave, kathaṁrūpassa bhikkhuno aparisuddhā dhammadesanā hoti, kathaṁrūpassa bhikkhuno parisuddhā dhammadesanā hotī”ti?
What do you think, bhikkhus? What kind of bhikkhu’s teaching is pure, and what kind is impure?”
“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:
“यो हि कोचि, भिक्खवे, भिक्खु एवंचित्तो परेसं धम्मं देसेति: ‘अहो वत मे धम्मं सुणेय्युं, सुत्वा च पन धम्मं पसीदेय्युं, पसन्ना च मे पसन्नाकारं करेय्युन्ऽति; एवरूपस्स खो, भिक्खवे, भिक्खुनो अपरिसुद्धा धम्मदेसना होति।
“Yo hi koci, bhikkhave, bhikkhu evaṁcitto paresaṁ dhammaṁ deseti: ‘aho vata me dhammaṁ suṇeyyuṁ, sutvā ca pana dhammaṁ pasīdeyyuṁ, pasannā ca me pasannākāraṁ kareyyun’ti; evarūpassa kho, bhikkhave, bhikkhuno aparisuddhā dhammadesanā hoti.
“Whoever teaches Dhamma to others with the thought: ‘Oh! May they listen to the teaching from me. When they’ve heard it, may they gain confidence in the teaching and demonstrate their confidence to me.’ Such a bhikkhu’s teaching is impure.
यो च खो, भिक्खवे, भिक्खु एवंचित्तो परेसं धम्मं देसेति: ‘स्वाक्खातो भगवता धम्मो सन्दिट्ठिको अकालिको एहिपस्सिको ओपनेय्यिको पच्चत्तं वेदितब्बो विञ्ञूहीति। अहो वत मे धम्मं सुणेय्युं, सुत्वा च पन धम्मं आजानेय्युं, आजानित्वा च पन तथत्ताय पटिपज्जेय्युन्ऽति। इति धम्मसुधम्मतं पटिच्च परेसं धम्मं देसेति, कारुञ्ञं पटिच्च अनुद्दयं पटिच्च अनुकम्पं उपादाय परेसं धम्मं देसेति। एवरूपस्स खो, भिक्खवे, भिक्खुनो परिसुद्धा धम्मदेसना होति।
Yo ca kho, bhikkhave, bhikkhu evaṁcitto paresaṁ dhammaṁ deseti: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti. Aho vata me dhammaṁ suṇeyyuṁ, sutvā ca pana dhammaṁ ājāneyyuṁ, ājānitvā ca pana tathattāya paṭipajjeyyun’ti. Iti dhammasudhammataṁ paṭicca paresaṁ dhammaṁ deseti, kāruññaṁ paṭicca anuddayaṁ1 paṭicca anukampaṁ upādāya paresaṁ dhammaṁ deseti. Evarūpassa kho, bhikkhave, bhikkhuno parisuddhā dhammadesanā hoti.
Whoever teaches Dhamma to others with the thought: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Oh! May they listen to the teaching from me. When they’ve heard it, may they understand the teaching and practice accordingly.’ So they teach others because of the natural excellence of the teaching, out of compassion, kindness, and sympathy. Such a bhikkhu’s teaching is pure.
कस्सपो, भिक्खवे, एवंचित्तो परेसं धम्मं देसेति: ‘स्वाक्खातो भगवता धम्मो सन्दिट्ठिको अकालिको एहिपस्सिको ओपनेय्यिको पच्चत्तं वेदितब्बो विञ्ञूहीति। अहो वत मे धम्मं सुणेय्युं, सुत्वा च पन धम्मं आजानेय्युं, आजानित्वा च पन तथत्ताय पटिपज्जेय्युन्ऽति।
Kassapo, bhikkhave, evaṁcitto paresaṁ dhammaṁ deseti: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti. Aho vata me dhammaṁ suṇeyyuṁ, sutvā ca pana dhammaṁ ājāneyyuṁ, ājānitvā ca pana tathattāya paṭipajjeyyun’ti.
Kassapa teaches Dhamma to others with the thought: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Oh! May they listen to the teaching from me. When they’ve heard it, may they understand the teaching and practice accordingly.’
इति धम्मसुधम्मतं पटिच्च परेसं धम्मं देसेति, कारुञ्ञं पटिच्च अनुद्दयं पटिच्च अनुकम्पं उपादाय परेसं धम्मं देसेति। कस्सपेन वा हि वो, भिक्खवे, ओवदिस्सामि यो वा पनस्स कस्सपसदिसो, ओवदितेहि च पन वो तथत्ताय पटिपज्जितब्बन्”ति।
Iti dhammasudhammataṁ paṭicca paresaṁ dhammaṁ deseti, kāruññaṁ paṭicca anuddayaṁ paṭicca anukampaṁ upādāya paresaṁ dhammaṁ deseti. Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabban”ti.
Thus he teaches others because of the natural excellence of the teaching, out of compassion, kindness, and sympathy. I will exhort you with the example of Kassapa or someone like him. You should practice accordingly.”
ततियं।
Tatiyaṁ.
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 »]
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