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संयुत्त निकाय ३५।२४७
Saṁyutta Nikāya 35.247
The Related Suttas Collection 35.247
१९। आसीविसवग्ग
19. Āsīvisavagga
19. The Simile of the Vipers
छप्पाणकोपमसुत्त
Chappāṇakopamasutta
The Simile of Six Animals
“सेय्यथापि, भिक्खवे, पुरिसो अरुगत्तो पक्कगत्तो सरवनं पविसेय्य। तस्स कुसकण्टका चेव पादे विज्झेय्युं, सरपत्तानि च गत्तानि विलेखेय्युं। एवञ्हि सो, भिक्खवे, पुरिसो भिय्योसो मत्ताय ततोनिदानं दुक्खं दोमनस्सं पटिसंवेदियेथ।
“Seyyathāpi, bhikkhave, puriso arugatto pakkagatto saravanaṁ paviseyya. Tassa kusakaṇṭakā ceva pāde vijjheyyuṁ, sarapattāni ca gattāni1 vilekheyyuṁ. Evañhi so, bhikkhave, puriso bhiyyoso mattāya tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha.
“Bhikkhus, suppose a person with wounded and festering limbs was to enter a thicket of thorny reeds. The kusa thorns would pierce their feet, and the reed leaves would scratch their limbs. And that would cause that person to experience even more pain and distress.
एवमेव खो, भिक्खवे, इधेकच्चो भिक्खु गामगतो वा अरञ्ञगतो वा लभति वत्तारं: ‘अयञ्च सो आयस्मा एवङ्कारी एवंसमाचारो असुचिगामकण्टकोऽति। तं कण्टकोति इति विदित्वा संवरो च असंवरो च वेदितब्बो।
Evameva kho, bhikkhave, idhekacco bhikkhu gāmagato vā araññagato vā labhati vattāraṁ: ‘ayañca so āyasmā evaṅkārī evaṁsamācāro asucigāmakaṇṭako’ti. Taṁ kaṇṭakoti iti viditvā saṁvaro ca asaṁvaro ca veditabbo.
In the same way, some bhikkhu goes to a village or a wilderness and gets scolded, ‘This venerable, acting like this, behaving like this, is a filthy village thorn.’ Understanding that they’re a thorn, they should understand restraint and lack of restraint.
कथञ्च, भिक्खवे, असंवरो होति?
Kathañca, bhikkhave, asaṁvaro hoti?
And how is someone unrestrained?
इध, भिक्खवे, भिक्खु चक्खुना रूपं दिस्वा पियरूपे रूपे अधिमुच्चति, अप्पियरूपे रूपे ब्यापज्जति, अनुपट्ठितकायस्सति च विहरति परित्तचेतसो। तञ्च चेतोविमुत्तिं पञ्ञाविमुत्तिं यथाभूतं नप्पजानाति, यत्थस्स ते उप्पन्ना पापका अकुसला धम्मा अपरिसेसा निरुज्झन्ति।
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
Take a bhikkhu who sees a sight with their eyes. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart restricted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
सोतेन सद्दं सुत्वा …
Sotena saddaṁ sutvā …
When they hear a sound with their ears …
घानेन गन्धं घायित्वा …
ghānena gandhaṁ ghāyitvā …
When they smell an odor with their nose …
जिव्हाय रसं सायित्वा …
jivhāya rasaṁ sāyitvā …
When they taste a flavor with their tongue …
कायेन फोट्ठब्बं फुसित्वा …
kāyena phoṭṭhabbaṁ phusitvā …
When they feel a touch with their body …
मनसा धम्मं विञ्ञाय पियरूपे धम्मे अधिमुच्चति, अप्पियरूपे धम्मे ब्यापज्जति, अनुपट्ठितकायस्सति च विहरति परित्तचेतसो, तञ्च चेतोविमुत्तिं पञ्ञाविमुत्तिं यथाभूतं नप्पजानाति, यत्थस्स ते उप्पन्ना पापका अकुसला धम्मा अपरिसेसा निरुज्झन्ति।
manasā dhammaṁ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
When they know a thought with their mind, if it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and a limited heart. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
सेय्यथापि, भिक्खवे, पुरिसो छप्पाणके गहेत्वा नानाविसये नानागोचरे दळ्हाय रज्जुया बन्धेय्य। अहिं गहेत्वा दळ्हाय रज्जुया बन्धेय्य। सुसुमारं गहेत्वा दळ्हाय रज्जुया बन्धेय्य। पक्खिं गहेत्वा दळ्हाय रज्जुया बन्धेय्य। कुक्कुरं गहेत्वा दळ्हाय रज्जुया बन्धेय्य। सिङ्गालं गहेत्वा दळ्हाय रज्जुया बन्धेय्य। मक्कटं गहेत्वा दळ्हाय रज्जुया बन्धेय्य। दळ्हाय रज्जुया बन्धित्वा मज्झे गण्ठिं करित्वा ओस्सज्जेय्य।
Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. Ahiṁ gahetvā daḷhāya rajjuyā bandheyya. Susumāraṁ2 gahetvā daḷhāya rajjuyā bandheyya. Pakkhiṁ gahetvā daḷhāya rajjuyā bandheyya. Kukkuraṁ gahetvā daḷhāya rajjuyā bandheyya. Siṅgālaṁ gahetvā daḷhāya rajjuyā bandheyya. Makkaṭaṁ gahetvā daḷhāya rajjuyā bandheyya. Daḷhāya rajjuyā bandhitvā majjhe gaṇṭhiṁ karitvā ossajjeyya.
Suppose a person was to catch six animals, with diverse territories and feeding grounds, and tie them up with a strong rope. They’d catch a snake, a crocodile, a bird, a dog, a jackal, and a monkey, tie each up with a strong rope, then tie a knot in the middle and let them loose.
अथ खो, ते, भिक्खवे, छप्पाणका नानाविसया नानागोचरा सकं सकं गोचरविसयं आविञ्छेय्युं—अहि आविञ्छेय्य ‘वम्मिकं पवेक्खामीऽति, सुसुमारो आविञ्छेय्य ‘उदकं पवेक्खामीऽति, पक्खी आविञ्छेय्य ‘आकासं डेस्सामीऽति, कुक्कुरो आविञ्छेय्य ‘गामं पवेक्खामीऽति, सिङ्गालो आविञ्छेय्य ‘सीवथिकं पवेक्खामीऽति, मक्कटो आविञ्छेय्य ‘वनं पवेक्खामीऽति। यदा खो ते, भिक्खवे, छप्पाणका झत्ता अस्सु किलन्ता, अथ खो यो नेसं पाणकानं बलवतरो अस्स तस्स ते अनुवत्तेय्युं, अनुविधायेय्युं वसं गच्छेय्युं।
Atha kho, te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṁ sakaṁ gocaravisayaṁ āviñcheyyuṁ—ahi āviñcheyya ‘vammikaṁ pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṁ pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṁ ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṁ pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṁ3 pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṁ pavekkhāmī’ti. Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā, atha kho yo nesaṁ pāṇakānaṁ4 balavataro assa tassa te anuvatteyyuṁ, anuvidhāyeyyuṁ vasaṁ gaccheyyuṁ.
Then those six animals with diverse territories and feeding grounds would each pull towards their own domain and territory. The snake would pull one way, thinking ‘I’m going into an anthill!’ The crocodile would pull another way, thinking ‘I’m going into the water!’ The bird would pull another way, thinking ‘I’m flying into the sky!’ The dog would pull another way, thinking ‘I’m going into the village!’ The jackal would pull another way, thinking ‘I’m going into the charnel ground!’ The monkey would pull another way, thinking ‘I’m going into the jungle!’ When those six animals became exhausted and worn out, the strongest of them would get their way, and they’d all have to submit to their control.
एवमेव खो, भिक्खवे, यस्स कस्सचि भिक्खुनो कायगतासति अभाविता अबहुलीकता, तं चक्खु आविञ्छति मनापियेसु रूपेसु, अमनापिया रूपा पटिकूला होन्ति …पे… मनो आविञ्छति मनापियेसु धम्मेसु, अमनापिया धम्मा पटिकूला होन्ति।
Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati abhāvitā abahulīkatā, taṁ cakkhu āviñchati manāpiyesu rūpesu, amanāpiyā rūpā paṭikūlā honti …pe… mano āviñchati manāpiyesu dhammesu, amanāpiyā dhammā paṭikūlā honti.
In the same way, when a bhikkhu has not developed or cultivated mindfulness of the body, their eye pulls towards pleasant sights, but is put off by unpleasant sights. Their ear … nose … tongue … body … mind pulls towards pleasant thoughts, but is put off by unpleasant thoughts.
एवं खो, भिक्खवे, असंवरो होति।
Evaṁ kho, bhikkhave, asaṁvaro hoti.
This is how someone is unrestrained.
कथञ्च, भिक्खवे, संवरो होति?
Kathañca, bhikkhave, saṁvaro hoti?
And how is someone restrained?
इध, भिक्खवे, भिक्खु चक्खुना रूपं दिस्वा पियरूपे रूपे नाधिमुच्चति, अप्पियरूपे रूपे न ब्यापज्जति, उपट्ठितकायस्सति च विहरति अप्पमाणचेतसो, तञ्च चेतोविमुत्तिं पञ्ञाविमुत्तिं यथाभूतं पजानाति, यत्थस्स ते उप्पन्ना पापका अकुसला धम्मा अपरिसेसा निरुज्झन्ति …पे…
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe…
Take a bhikkhu who sees a sight with their eyes. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
जिव्हाय रसं सायित्वा …पे… मनसा धम्मं विञ्ञाय पियरूपे धम्मे नाधिमुच्चति, अप्पियरूपे धम्मे न ब्यापज्जति, उपट्ठितकायस्सति च विहरति अप्पमाणचेतसो, तञ्च चेतोविमुत्तिं पञ्ञाविमुत्तिं यथाभूतं पजानाति यत्थस्स ते उप्पन्ना पापका अकुसला धम्मा अपरिसेसा निरुज्झन्ति।
jivhāya rasaṁ sāyitvā …pe… manasā dhammaṁ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
They hear a sound … smell an odor … taste a flavor … feel a touch … know a thought with their mind. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
सेय्यथापि, भिक्खवे, पुरिसो छप्पाणके गहेत्वा नानाविसये नानागोचरे दळ्हाय रज्जुया बन्धेय्य। अहिं गहेत्वा दळ्हाय रज्जुया बन्धेय्य। सुसुमारं गहेत्वा दळ्हाय रज्जुया बन्धेय्य। पक्खिं गहेत्वा …पे… कुक्कुरं गहेत्वा … सिङ्गालं गहेत्वा … मक्कटं गहेत्वा दळ्हाय रज्जुया बन्धेय्य। दळ्हाय रज्जुया बन्धित्वा दळ्हे खीले वा थम्भे वा उपनिबन्धेय्य।
Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. Ahiṁ gahetvā daḷhāya rajjuyā bandheyya. Susumāraṁ gahetvā daḷhāya rajjuyā bandheyya. Pakkhiṁ gahetvā …pe… kukkuraṁ gahetvā … siṅgālaṁ gahetvā … makkaṭaṁ gahetvā daḷhāya rajjuyā bandheyya. Daḷhāya rajjuyā bandhitvā daḷhe khīle vā thambhe vā upanibandheyya.
Suppose a person was to catch six animals, with diverse territories and feeding grounds, and tie them up with a strong rope. They’d catch a snake, a crocodile, a bird, a dog, a jackal, and a monkey, tie each up with a strong rope, then tether them to a strong post or pillar.
अथ खो ते, भिक्खवे, छप्पाणका नानाविसया नानागोचरा सकं सकं गोचरविसयं आविञ्छेय्युं—अहि आविञ्छेय्य ‘वम्मिकं पवेक्खामीऽति, सुसुमारो आविञ्छेय्य ‘उदकं पवेक्खामीऽति, पक्खी आविञ्छेय्य ‘आकासं डेस्सामीऽति, कुक्कुरो आविञ्छेय्य ‘गामं पवेक्खामीऽति, सिङ्गालो आविञ्छेय्य ‘सीवथिकं पवेक्खामीऽति, मक्कटो आविञ्छेय्य ‘वनं पवेक्खामीऽति। यदा खो ते, भिक्खवे, छप्पाणका झत्ता अस्सु किलन्ता, अथ तमेव खीलं वा थम्भं वा उपतिट्ठेय्युं, उपनिसीदेय्युं, उपनिपज्जेय्युं।
Atha kho te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṁ sakaṁ gocaravisayaṁ āviñcheyyuṁ—ahi āviñcheyya ‘vammikaṁ pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṁ pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṁ ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṁ pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṁ pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṁ pavekkhāmī’ti. Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā, atha tameva khīlaṁ vā thambhaṁ vā upatiṭṭheyyuṁ, upanisīdeyyuṁ, upanipajjeyyuṁ.
Then those six animals with diverse territories and feeding grounds would each pull towards their own domain and territory. The snake would pull one way, thinking ‘I’m going into an anthill!’ The crocodile would pull another way, thinking ‘I’m going into the water!’ The bird would pull another way, thinking ‘I’m flying into the sky!’ The dog would pull another way, thinking ‘I’m going into the village!’ The jackal would pull another way, thinking ‘I’m going into the charnel ground!’ The monkey would pull another way, thinking ‘I’m going into the jungle!’ When those six animals became exhausted and worn out, they’d stand or sit or lie down right by that post or pillar.
एवमेव खो, भिक्खवे, यस्स कस्सचि भिक्खुनो कायगतासति भाविता बहुलीकता, तं चक्खु नाविञ्छति मनापियेसु रूपेसु, अमनापिया रूपा नप्पटिकूला होन्ति …पे… जिव्हा नाविञ्छति मनापियेसु रसेसु …पे… मनो नाविञ्छति मनापियेसु धम्मेसु, अमनापिया धम्मा नप्पटिकूला होन्ति। एवं खो, भिक्खवे, संवरो होति।
Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati bhāvitā bahulīkatā, taṁ cakkhu nāviñchati manāpiyesu rūpesu, amanāpiyā rūpā nappaṭikūlā honti …pe… jivhā nāviñchati manāpiyesu rasesu …pe… mano nāviñchati manāpiyesu dhammesu, amanāpiyā dhammā nappaṭikūlā honti. Evaṁ kho, bhikkhave, saṁvaro hoti.
In the same way, when a bhikkhu has developed and cultivated mindfulness of the body, their eye doesn’t pull towards pleasant sights, and isn’t put off by unpleasant sights. Their ear … nose … tongue … body … mind doesn’t pull towards pleasant thoughts, and isn’t put off by unpleasant thoughts. This is how someone is restrained.
‘दळ्हे खीले वा थम्भे वाऽति खो, भिक्खवे, कायगताय सतिया एतं अधिवचनं।
‘Daḷhe khīle vā thambhe vā’ti kho, bhikkhave, kāyagatāya satiyā etaṁ adhivacanaṁ.
‘A strong post or pillar’ is a term for mindfulness of the body.
तस्मातिह वो, भिक्खवे, एवं सिक्खितब्बं: ‘कायगता नो सति भाविता भविस्सति बहुलीकता यानीकता वत्थुकता अनुट्ठिता परिचिता सुसमारद्धाऽति। एवञ्हि खो, भिक्खवे, सिक्खितब्बन्”ति।
Tasmātiha vo, bhikkhave, evaṁ sikkhitabbaṁ: ‘kāyagatā no sati bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi kho, bhikkhave, sikkhitabban”ti.
So you should train like this: ‘We will develop mindfulness of the body. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’ That’s how you should train.”
दसमं।
Dasamaṁ.
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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