| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ३५
Majjhima Nikāya 35
The Middle-Length Suttas Collection 35
चूळसच्चकसुत्त
Cūḷasaccakasutta
The Shorter Discourse With Saccaka
एवं मे सुतं—एकं समयं भगवा वेसालियं विहरति महावने कूटागारसालायं।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
तेन खो पन समयेन सच्चको निगण्ठपुत्तो वेसालियं पटिवसति भस्सप्पवादको पण्डितवादो साधुसम्मतो बहुजनस्स। सो वेसालियं परिसति एवं वाचं भासति: “नाहं तं पस्सामि समणं वा ब्राह्मणं वा, सङ्घिं गणिं गणाचरियं, अपि अरहन्तं सम्मासम्बुद्धं पटिजानमानं, यो मया वादेन वादं समारद्धो न सङ्कम्पेय्य न सम्पकम्पेय्य न सम्पवेधेय्य, यस्स न कच्छेहि सेदा मुच्चेय्युं। थूणं चेपाहं अचेतनं वादेन वादं समारभेय्यं, सापि मया वादेन वादं समारद्धा सङ्कम्पेय्य सम्पकम्पेय्य सम्पवेधेय्य। को पन वादो मनुस्सभूतस्सा”ति?
Tena kho pana samayena saccako nigaṇṭhaputto vesāliyaṁ paṭivasati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: “nāhaṁ taṁ passāmi samaṇaṁ vā brāhmaṇaṁ vā, saṅghiṁ gaṇiṁ gaṇācariyaṁ, api arahantaṁ sammāsambuddhaṁ paṭijānamānaṁ, yo mayā vādena vādaṁ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṁ. Thūṇaṁ cepāhaṁ acetanaṁ vādena vādaṁ samārabheyyaṁ, sāpi mayā vādena vādaṁ samāraddhā saṅkampeyya sampakampeyya sampavedheyya. Ko pana vādo manussabhūtassā”ti?
Now at that time Saccaka, the son of Jain parents, was staying in Vesālī. He was a debater and clever speaker deemed holy by many people. He was telling a crowd in Vesālī, “If I was to take them on in debate, I don’t see any ascetic or brahmin—leader of an order or a community, or the teacher of a community, even one who claims to be a perfected one, a fully awakened Buddha—who would not shake and rock and tremble, sweating from the armpits. Even if I took on an insentient post in debate, it would shake and rock and tremble. How much more then a human being!”
अथ खो आयस्मा अस्सजि पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय वेसालिं पिण्डाय पाविसि। अद्दसा खो सच्चको निगण्ठपुत्तो वेसालियं जङ्घाविहारं अनुचङ्कममानो अनुविचरमानो आयस्मन्तं अस्सजिं दूरतोव आगच्छन्तं। दिस्वान येनायस्मा अस्सजि तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मता अस्सजिना सद्धिं सम्मोदि।
Atha kho āyasmā assaji pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. Addasā kho saccako nigaṇṭhaputto vesāliyaṁ jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno āyasmantaṁ assajiṁ dūratova āgacchantaṁ. Disvāna yenāyasmā assaji tenupasaṅkami; upasaṅkamitvā āyasmatā assajinā saddhiṁ sammodi.
Then Venerable Assaji robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. As Saccaka was going for a walk he saw Assaji coming off in the distance. He approached him and exchanged greetings with him.
सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं अट्ठासि। एकमन्तं ठितो खो सच्चको निगण्ठपुत्तो आयस्मन्तं अस्सजिं एतदवोच: “कथं पन, भो अस्सजि, समणो गोतमो सावके विनेति, कथंभागा च पन समणस्स गोतमस्स सावकेसु अनुसासनी बहुला पवत्तती”ति?
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho saccako nigaṇṭhaputto āyasmantaṁ assajiṁ etadavoca: “kathaṁ pana, bho assaji, samaṇo gotamo sāvake vineti, kathaṁbhāgā ca pana samaṇassa gotamassa sāvakesu anusāsanī bahulā pavattatī”ti?
When the greetings and polite conversation were over, Saccaka stood to one side and said to Assaji, “Master Assaji, how does the ascetic Gotama guide his disciples? And how does instruction to his disciples generally proceed?”
“एवं खो, अग्गिवेस्सन, भगवा सावके विनेति, एवंभागा च पन भगवतो सावकेसु अनुसासनी बहुला पवत्तति: ‘रूपं, भिक्खवे, अनिच्चं, वेदना अनिच्चा, सञ्ञा अनिच्चा, सङ्खारा अनिच्चा, विञ्ञाणं अनिच्चं। रूपं, भिक्खवे, अनत्ता, वेदना अनत्ता, सञ्ञा अनत्ता, सङ्खारा अनत्ता, विञ्ञाणं अनत्ता। सब्बे सङ्खारा अनिच्चा, सब्बे धम्मा अनत्ताऽति। एवं खो, अग्गिवेस्सन, भगवा सावके विनेति, एवंभागा च पन भगवतो सावकेसु अनुसासनी बहुला पवत्तती”ति।
“Evaṁ kho, aggivessana, bhagavā sāvake vineti, evaṁbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattati: ‘rūpaṁ, bhikkhave, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ. Rūpaṁ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. Evaṁ kho, aggivessana, bhagavā sāvake vineti, evaṁbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattatī”ti.
“Aggivessana, this is how the ascetic Gotama guides his disciples, and how instruction to his disciples generally proceeds: ‘Form, feeling, perception, choices, and consciousness are impermanent. Form, feeling, perception, choices, and consciousness are not-self. All conditions are impermanent. All things are not-self.’ This is how the ascetic Gotama guides his disciples, and how instruction to his disciples generally proceeds.”
“दुस्सुतं वत, भो अस्सजि, अस्सुम्ह ये मयं एवंवादिं समणं गोतमं अस्सुम्ह। अप्पेव नाम मयं कदाचि करहचि तेन भोता गोतमेन सद्धिं समागच्छेय्याम, अप्पेव नाम सिया कोचिदेव कथासल्लापो, अप्पेव नाम तस्मा पापका दिट्ठिगता विवेचेय्यामा”ति।
“Dussutaṁ vata, bho assaji, assumha ye mayaṁ evaṁvādiṁ samaṇaṁ gotamaṁ assumha. Appeva nāma mayaṁ kadāci karahaci tena bhotā gotamena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo, appeva nāma tasmā pāpakā diṭṭhigatā viveceyyāmā”ti.
“It’s sad to hear, Master Assaji, that the ascetic Gotama has such a doctrine. Hopefully, some time or other I’ll get to meet Master Gotama, and we can have a discussion. And hopefully I can dissuade him from this harmful misconception.”
तेन खो पन समयेन पञ्चमत्तानि लिच्छविसतानि सन्थागारे सन्निपतितानि होन्ति केनचिदेव करणीयेन। अथ खो सच्चको निगण्ठपुत्तो येन ते लिच्छवी तेनुपसङ्कमि; उपसङ्कमित्वा ते लिच्छवी एतदवोच: “अभिक्कमन्तु भोन्तो लिच्छवी, अभिक्कमन्तु भोन्तो लिच्छवी, अज्ज मे समणेन गोतमेन सद्धिं कथासल्लापो भविस्सति। सचे मे समणो गोतमो तथा पतिट्ठिस्सति यथा च मे ञातञ्ञतरेन सावकेन अस्सजिना नाम भिक्खुना पतिट्ठितं, सेय्यथापि नाम बलवा पुरिसो दीघलोमिकं एळकं लोमेसु गहेत्वा आकड्ढेय्य परिकड्ढेय्य सम्परिकड्ढेय्य; एवमेवाहं समणं गोतमं वादेन वादं आकड्ढिस्सामि परिकड्ढिस्सामि सम्परिकड्ढिस्सामि। सेय्यथापि नाम बलवा सोण्डिकाकम्मकारो महन्तं सोण्डिकाकिळञ्जं गम्भीरे उदकरहदे पक्खिपित्वा कण्णे गहेत्वा आकड्ढेय्य परिकड्ढेय्य सम्परिकड्ढेय्य; एवमेवाहं समणं गोतमं वादेन वादं आकड्ढिस्सामि परिकड्ढिस्सामि सम्परिकड्ढिस्सामि। सेय्यथापि नाम बलवा सोण्डिकाधुत्तो वालं कण्णे गहेत्वा ओधुनेय्य निद्धुनेय्य निप्फोटेय्य; एवमेवाहं समणं गोतमं वादेन वादं ओधुनिस्सामि निद्धुनिस्सामि निप्फोटेस्सामि। सेय्यथापि नाम कुञ्जरो सट्ठिहायनो गम्भीरं पोक्खरणिं ओगाहेत्वा साणधोविकं नाम कीळितजातं कीळति; एवमेवाहं समणं गोतमं साणधोविकं मञ्ञे कीळितजातं कीळिस्सामि। अभिक्कमन्तु भोन्तो लिच्छवी, अभिक्कमन्तु भोन्तो लिच्छवी, अज्ज मे समणेन गोतमेन सद्धिं कथासल्लापो भविस्सती”ति।
Tena kho pana samayena pañcamattāni licchavisatāni santhāgāre1 sannipatitāni honti kenacideva karaṇīyena. Atha kho saccako nigaṇṭhaputto yena te licchavī tenupasaṅkami; upasaṅkamitvā te licchavī etadavoca: “abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṁ kathāsallāpo bhavissati. Sace me samaṇo gotamo tathā patiṭṭhissati yathā ca me ñātaññatarena sāvakena assajinā nāma bhikkhunā patiṭṭhitaṁ, seyyathāpi nāma balavā puriso dīghalomikaṁ eḷakaṁ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṁ soṇḍikākiḷañjaṁ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikādhutto vālaṁ2 kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya; evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ odhunissāmi niddhunissāmi nipphoṭessāmi. Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṁ pokkharaṇiṁ ogāhetvā sāṇadhovikaṁ nāma kīḷitajātaṁ kīḷati; evamevāhaṁ samaṇaṁ gotamaṁ sāṇadhovikaṁ maññe kīḷitajātaṁ kīḷissāmi. Abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṁ kathāsallāpo bhavissatī”ti.
Now at that time around five hundred Licchavis were sitting together at the town hall on some business. Then Saccaka went up to them and said, “Come forth, good Licchavīs, come forth! Today I am going to have a discussion with the ascetic Gotama. If he stands by the position stated to me by one of his well-known disciples—a bhikkhu named Assaji—I’ll take him on in debate and drag him to and fro and round about, like a strong man would drag a fleecy sheep to and fro and round about! Taking him on in debate, I’ll drag him to and fro and round about, like a strong brewer’s worker would toss a large brewer’s sieve into a deep lake, grab it by the corners, and drag it to and fro and round about! Taking him on in debate, I’ll shake him down and about, and give him a beating, like a strong brewer’s mixer would grab a strainer by the corners and shake it down and about, and give it a beating! I’ll play a game of ear-washing with the ascetic Gotama, like a sixty-year-old elephant would plunge into a deep lotus pond and play a game of ear-washing! Come forth, good Licchavīs, come forth! Today I am going to have a discussion with the ascetic Gotama.”
तत्रेकच्चे लिच्छवी एवमाहंसु: “किं समणो गोतमो सच्चकस्स निगण्ठपुत्तस्स वादं आरोपेस्सति, अथ खो सच्चको निगण्ठपुत्तो समणस्स गोतमस्स वादं आरोपेस्सती”ति?
Tatrekacce licchavī evamāhaṁsu: “kiṁ samaṇo gotamo saccakassa nigaṇṭhaputtassa vādaṁ āropessati, atha kho saccako nigaṇṭhaputto samaṇassa gotamassa vādaṁ āropessatī”ti?
At that, some of the Licchavis said, “How can the ascetic Gotama refute Saccaka’s doctrine, when it is Saccaka who will refute Gotama’s doctrine?”
एकच्चे लिच्छवी एवमाहंसु: “किं सो भवमानो सच्चको निगण्ठपुत्तो यो भगवतो वादं आरोपेस्सति, अथ खो भगवा सच्चकस्स निगण्ठपुत्तस्स वादं आरोपेस्सती”ति?
Ekacce licchavī evamāhaṁsu: “kiṁ so bhavamāno saccako nigaṇṭhaputto yo bhagavato vādaṁ āropessati, atha kho bhagavā saccakassa nigaṇṭhaputtassa vādaṁ āropessatī”ti?
But some of the Licchavis said, “Who is Saccaka to refute the Buddha’s doctrine, when it is the Buddha who will refute Saccaka’s doctrine?”
अथ खो सच्चको निगण्ठपुत्तो पञ्चमत्तेहि लिच्छविसतेहि परिवुतो येन महावनं कूटागारसाला तेनुपसङ्कमि।
Atha kho saccako nigaṇṭhaputto pañcamattehi licchavisatehi parivuto yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami.
Then Saccaka, escorted by the five hundred Licchavis, went to the hall with the peaked roof in the Great Wood.
तेन खो पन समयेन सम्बहुला भिक्खू अब्भोकासे चङ्कमन्ति। अथ खो सच्चको निगण्ठपुत्तो येन ते भिक्खू तेनुपसङ्कमि; उपसङ्कमित्वा ते भिक्खू एतदवोच: “कहं नु खो, भो, एतरहि सो भवं गोतमो विहरति? दस्सनकामा हि मयं तं भवन्तं गोतमन्”ति।
Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho saccako nigaṇṭhaputto yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “kahaṁ nu kho, bho, etarahi so bhavaṁ gotamo viharati? Dassanakāmā hi mayaṁ taṁ bhavantaṁ gotaman”ti.
At that time several bhikkhus were walking mindfully in the open air. Then Saccaka went up to them and said, “Good sirs, where is Master Gotama at present? For we want to see him.”
“एस, अग्गिवेस्सन, भगवा महावनं अज्झोगाहेत्वा अञ्ञतरस्मिं रुक्खमूले दिवाविहारं निसिन्नो”ति।
“Esa, aggivessana, bhagavā mahāvanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisinno”ti.
“Aggivessana, the Buddha has plunged deep into the Great Wood and is sitting at the root of a tree for the day’s meditation.”
अथ खो सच्चको निगण्ठपुत्तो महतिया लिच्छविपरिसाय सद्धिं महावनं अज्झोगाहेत्वा येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। तेपि खो लिच्छवी अप्पेकच्चे भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु, अप्पेकच्चे भगवता सद्धिं सम्मोदिंसु, सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिंसु। अप्पेकच्चे येन भगवा तेनञ्जलिं पणामेत्वा एकमन्तं निसीदिंसु, अप्पेकच्चे भगवतो सन्तिके नामगोत्तं सावेत्वा एकमन्तं निसीदिंसु, अप्पेकच्चे तुण्हीभूता एकमन्तं निसीदिंसु।
Atha kho saccako nigaṇṭhaputto mahatiyā licchaviparisāya saddhiṁ mahāvanaṁ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Tepi kho licchavī appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu, appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu, appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu, appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.
Then Saccaka, together with a large group of Licchavis, went to see the Buddha in the Great Wood, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Before sitting down to one side, some of the Licchavīs bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent.
एकमन्तं निसिन्नो खो सच्चको निगण्ठपुत्तो भगवन्तं एतदवोच: “पुच्छेय्याहं भवन्तं गोतमं किञ्चिदेव देसं, सचे मे भवं गोतमो ओकासं करोति पञ्हस्स वेय्याकरणाया”ति।
Ekamantaṁ nisinno kho saccako nigaṇṭhaputto bhagavantaṁ etadavoca: “puccheyyāhaṁ bhavantaṁ gotamaṁ kiñcideva desaṁ, sace me bhavaṁ gotamo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.
Then Saccaka said to the Buddha, “I’d like to ask Master Gotama about a certain point, if you’d take the time to answer.”
“पुच्छ, अग्गिवेस्सन, यदाकङ्खसी”ति।
“Puccha, aggivessana, yadākaṅkhasī”ti.
“Ask what you wish, Aggivessana.”
“कथं पन भवं गोतमो सावके विनेति, कथंभागा च पन भोतो गोतमस्स सावकेसु अनुसासनी बहुला पवत्तती”ति?
“Kathaṁ pana bhavaṁ gotamo sāvake vineti, kathaṁbhāgā ca pana bhoto gotamassa sāvakesu anusāsanī bahulā pavattatī”ti?
“How does the ascetic Gotama guide his disciples? And how does instruction to his disciples generally proceed?”
“एवं खो अहं, अग्गिवेस्सन, सावके विनेमि, एवंभागा च पन मे सावकेसु अनुसासनी बहुला पवत्तति: ‘रूपं, भिक्खवे, अनिच्चं, वेदना अनिच्चा, सञ्ञा अनिच्चा, सङ्खारा अनिच्चा, विञ्ञाणं अनिच्चं। रूपं, भिक्खवे, अनत्ता, वेदना अनत्ता, सञ्ञा अनत्ता, सङ्खारा अनत्ता, विञ्ञाणं अनत्ता। सब्बे सङ्खारा अनिच्चा, सब्बे धम्मा अनत्ताऽति। एवं खो अहं, अग्गिवेस्सन, सावके विनेमि, एवंभागा च पन मे सावकेसु अनुसासनी बहुला पवत्तती”ति।
“Evaṁ kho ahaṁ, aggivessana, sāvake vinemi, evaṁbhāgā ca pana me sāvakesu anusāsanī bahulā pavattati: ‘rūpaṁ, bhikkhave, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ. Rūpaṁ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. Evaṁ kho ahaṁ, aggivessana, sāvake vinemi, evaṁbhāgā ca pana me sāvakesu anusāsanī bahulā pavattatī”ti.
“This is how I guide my disciples, and how instruction to my disciples generally proceeds: ‘Form, feeling, perception, choices, and consciousness are impermanent. Form, feeling, perception, choices, and consciousness are not-self. All conditions are impermanent. All things are not-self.’ This is how I guide my disciples, and how instruction to my disciples generally proceeds.”
“उपमा मं, भो गोतम, पटिभाती”ति।
“Upamā maṁ, bho gotama, paṭibhātī”ti.
“A simile strikes me, Master Gotama.”
“पटिभातु तं, अग्गिवेस्सना”ति भगवा अवोच।
“Paṭibhātu taṁ, aggivessanā”ti bhagavā avoca.
“Then speak as you feel inspired,” said the Buddha.
“सेय्यथापि, भो गोतम, ये केचिमे बीजगामभूतगामा वुद्धिं विरूळ्हिं वेपुल्लं आपज्जन्ति, सब्बे ते पथविं निस्साय पथवियं पतिट्ठाय। एवमेते बीजगामभूतगामा वुद्धिं विरूळ्हिं वेपुल्लं आपज्जन्ति। सेय्यथापि वा पन, भो गोतम, ये केचिमे बलकरणीया कम्मन्ता करीयन्ति, सब्बे ते पथविं निस्साय पथवियं पतिट्ठाय। एवमेते बलकरणीया कम्मन्ता करीयन्ति।
“Seyyathāpi, bho gotama, ye kecime bījagāmabhūtagāmā vuddhiṁ virūḷhiṁ vepullaṁ āpajjanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya. Evamete bījagāmabhūtagāmā vuddhiṁ virūḷhiṁ vepullaṁ āpajjanti. Seyyathāpi vā pana, bho gotama, ye kecime balakaraṇīyā kammantā karīyanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya. Evamete balakaraṇīyā kammantā karīyanti.
“All the plants and seeds that achieve growth, increase, and maturity do so depending on the earth and grounded on the earth. All the hard work that gets done depends on the earth and is grounded on the earth.
एवमेव खो, भो गोतम, रूपत्तायं पुरिसपुग्गलो रूपे पतिट्ठाय पुञ्ञं वा अपुञ्ञं वा पसवति, वेदनत्तायं पुरिसपुग्गलो वेदनायं पतिट्ठाय पुञ्ञं वा अपुञ्ञं वा पसवति, सञ्ञत्तायं पुरिसपुग्गलो सञ्ञायं पतिट्ठाय पुञ्ञं वा अपुञ्ञं वा पसवति, सङ्खारत्तायं पुरिसपुग्गलो सङ्खारेसु पतिट्ठाय पुञ्ञं वा अपुञ्ञं वा पसवति, विञ्ञाणत्तायं पुरिसपुग्गलो विञ्ञाणे पतिट्ठाय पुञ्ञं वा अपुञ्ञं वा पसवती”ति।
Evameva kho, bho gotama, rūpattāyaṁ purisapuggalo rūpe patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, vedanattāyaṁ purisapuggalo vedanāyaṁ patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, saññattāyaṁ purisapuggalo saññāyaṁ patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, saṅkhārattāyaṁ purisapuggalo saṅkhāresu patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, viññāṇattāyaṁ purisapuggalo viññāṇe patiṭṭhāya puññaṁ vā apuññaṁ vā pasavatī”ti.
In the same way, an individual’s self is form. Grounded on form they make good and bad choices. An individual’s self is feeling … perception … choices … consciousness. Grounded on consciousness they make good and bad choices.”
“ननु त्वं, अग्गिवेस्सन, एवं वदेसि: ‘रूपं मे अत्ता, वेदना मे अत्ता, सञ्ञा मे अत्ता, सङ्खारा मे अत्ता, विञ्ञाणं मे अत्ताऽ”ति?
“Nanu tvaṁ, aggivessana, evaṁ vadesi: ‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’”ti?
“Aggivessana, are you not saying this: ‘Form is my self, feeling is my self, perception is my self, choices are my self, consciousness is my self’?”
“अहञ्हि, भो गोतम, एवं वदामि: ‘रूपं मे अत्ता, वेदना मे अत्ता, सञ्ञा मे अत्ता, सङ्खारा मे अत्ता, विञ्ञाणं मे अत्ताऽति, अयञ्च महती जनता”ति।
“Ahañhi, bho gotama, evaṁ vadāmi: ‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’ti, ayañca mahatī janatā”ti.
“Indeed, Master Gotama, that is what I am saying. And this big crowd agrees with me!”
“किञ्हि ते, अग्गिवेस्सन, महती जनता करिस्सति? इङ्घ त्वं, अग्गिवेस्सन, सकञ्ञेव वादं निब्बेठेही”ति।
“Kiñhi te, aggivessana, mahatī janatā karissati? Iṅgha tvaṁ, aggivessana, sakaññeva vādaṁ nibbeṭhehī”ti.
“What has this big crowd to do with you? Please just explain your own statement.”
“अहञ्हि, भो गोतम, एवं वदामि: ‘रूपं मे अत्ता, वेदना मे अत्ता, सञ्ञा मे अत्ता, सङ्खारा मे अत्ता, विञ्ञाणं मे अत्ताऽ”ति।
“Ahañhi, bho gotama, evaṁ vadāmi: ‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’”ti.
“Then, Master Gotama, what I am saying is this: ‘Form is my self, feeling is my self, perception is my self, choices are my self, consciousness is my self’.”
“तेन हि, अग्गिवेस्सन, तञ्ञेवेत्थ पटिपुच्छिस्सामि, यथा ते खमेय्य तथा नं ब्याकरेय्यासि। तं किं मञ्ञसि, अग्गिवेस्सन, वत्तेय्य रञ्ञो खत्तियस्स मुद्धावसित्तस्स सकस्मिं विजिते वसो—घातेतायं वा घातेतुं, जापेतायं वा जापेतुं, पब्बाजेतायं वा पब्बाजेतुं, सेय्यथापि रञ्ञो पसेनदिस्स कोसलस्स, सेय्यथापि वा पन रञ्ञो मागधस्स अजातसत्तुस्स वेदेहिपुत्तस्सा”ति?
“Tena hi, aggivessana, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṁ3 byākareyyāsi. Taṁ kiṁ maññasi, aggivessana, vatteyya rañño khattiyassa muddhāvasittassa sakasmiṁ vijite vaso—ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassā”ti?
“Well then, Aggivessana, I’ll ask you about this in return, and you can answer as you like. What do you think, Aggivessana? Consider an anointed aristocratic king such as Pasenadi of Kosala or Ajātasattu of Magadha, son of the princess of Videha. Would they have the power in their own realm to execute, fine, or banish those who are guilty?”
“वत्तेय्य, भो गोतम, रञ्ञो खत्तियस्स मुद्धावसित्तस्स सकस्मिं विजिते वसो—घातेतायं वा घातेतुं, जापेतायं वा जापेतुं, पब्बाजेतायं वा पब्बाजेतुं, सेय्यथापि रञ्ञो पसेनदिस्स कोसलस्स, सेय्यथापि वा पन रञ्ञो मागधस्स अजातसत्तुस्स वेदेहिपुत्तस्स। इमेसम्पि हि, भो गोतम, सङ्घानं गणानं—सेय्यथिदं—वज्जीनं मल्लानं—वत्तति सकस्मिं विजिते वसो—घातेतायं वा घातेतुं, जापेतायं वा जापेतुं, पब्बाजेतायं वा पब्बाजेतुं। किं पन रञ्ञो खत्तियस्स मुद्धावसित्तस्स, सेय्यथापि रञ्ञो पसेनदिस्स कोसलस्स, सेय्यथापि वा पन रञ्ञो मागधस्स अजातसत्तुस्स वेदेहिपुत्तस्स? वत्तेय्य, भो गोतम, वत्तितुञ्च मरहती”ति।
“Vatteyya, bho gotama, rañño khattiyassa muddhāvasittassa sakasmiṁ vijite vaso—ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa. Imesampi hi, bho gotama, saṅghānaṁ gaṇānaṁ—Seyyathidaṁ—vajjīnaṁ mallānaṁ—vattati sakasmiṁ vijite vaso—ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ. Kiṁ pana rañño khattiyassa muddhāvasittassa, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa? Vatteyya, bho gotama, vattituñca marahatī”ti.
“An anointed king would have such power, Master Gotama. Even federations such as the Vajjis and Mallas have such power in their own realm. So of course an anointed king such as Pasenadi or Ajātasattu would wield such power, as is their right.”
“तं किं मञ्ञसि, अग्गिवेस्सन, यं त्वं एवं वदेसि: ‘रूपं मे अत्ताऽति, वत्तति ते तस्मिं रूपे वसो—एवं मे रूपं होतु, एवं मे रूपं मा अहोसी”ति? एवं वुत्ते, सच्चको निगण्ठपुत्तो तुण्ही अहोसि। दुतियम्पि खो भगवा सच्चकं निगण्ठपुत्तं एतदवोच: “तं किं मञ्ञसि, अग्गिवेस्सन, यं त्वं एवं वदेसि: ‘रूपं मे अत्ताऽति, वत्तति ते तस्मिं रूपे वसो—एवं मे रूपं होतु, एवं मे रूपं मा अहोसी”ति? दुतियम्पि खो सच्चको निगण्ठपुत्तो तुण्ही अहोसि। अथ खो भगवा सच्चकं निगण्ठपुत्तं एतदवोच: “ब्याकरोहि दानि, अग्गिवेस्सन, न दानि ते तुण्हीभावस्स कालो। यो कोचि, अग्गिवेस्सन तथागतेन यावततियं सहधम्मिकं पञ्हं पुट्ठो न ब्याकरोति, एत्थेवस्स सत्तधा मुद्धा फलती”ति।
“Taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: ‘rūpaṁ me attā’ti, vattati te tasmiṁ rūpe vaso—evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī”ti? Evaṁ vutte, saccako nigaṇṭhaputto tuṇhī ahosi. Dutiyampi kho bhagavā saccakaṁ nigaṇṭhaputtaṁ etadavoca: “taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: ‘rūpaṁ me attā’ti, vattati te tasmiṁ rūpe vaso—evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī”ti? Dutiyampi kho saccako nigaṇṭhaputto tuṇhī ahosi. Atha kho bhagavā saccakaṁ nigaṇṭhaputtaṁ etadavoca: “byākarohi dāni, aggivessana, na dāni te tuṇhībhāvassa kālo. Yo koci, aggivessana tathāgatena yāvatatiyaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalatī”ti.
“What do you think, Aggivessana? When you say, ‘Form is my self,’ do you have power over that form to say: ‘May my form be like this! May it not be like that’?” When he said this, Saccaka kept silent. The Buddha asked the question a second time, but Saccaka still kept silent. So the Buddha said to Saccaka, “Answer now, Aggivessana. Now is not the time for silence. If someone fails to answer a legitimate question when asked three times by the Buddha, their head explodes into seven pieces there and then.”
तेन खो पन समयेन वजिरपाणि यक्खो आयसं वजिरं आदाय आदित्तं सम्पज्जलितं सजोतिभूतं सच्चकस्स निगण्ठपुत्तस्स उपरिवेहासं ठितो होति: “सचायं सच्चको निगण्ठपुत्तो भगवता यावततियं सहधम्मिकं पञ्हं पुट्ठो न ब्याकरिस्सति एत्थेवस्स सत्तधा मुद्धं फालेस्सामी”ति। तं खो पन वजिरपाणिं यक्खं भगवा चेव पस्सति सच्चको च निगण्ठपुत्तो।
Tena kho pana samayena vajirapāṇi yakkho āyasaṁ vajiraṁ ādāya ādittaṁ sampajjalitaṁ sajotibhūtaṁ saccakassa nigaṇṭhaputtassa uparivehāsaṁ ṭhito hoti: “sacāyaṁ saccako nigaṇṭhaputto bhagavatā yāvatatiyaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākarissati etthevassa sattadhā muddhaṁ phālessāmī”ti. Taṁ kho pana vajirapāṇiṁ yakkhaṁ bhagavā ceva passati saccako ca nigaṇṭhaputto.
Now at that time the spirit Vajirapāṇī, taking up a burning iron thunderbolt, blazing and glowing, stood in the sky above Saccaka, thinking, “If this Saccaka doesn’t answer when asked a third time, I’ll blow his head into seven pieces there and then!” And both the Buddha and Saccaka could see Vajirapāṇī.
अथ खो सच्चको निगण्ठपुत्तो भीतो संविग्गो लोमहट्ठजातो भगवन्तंयेव ताणं गवेसी भगवन्तंयेव लेणं गवेसी भगवन्तंयेव सरणं गवेसी भगवन्तं एतदवोच: “पुच्छतु मं भवं गोतमो, ब्याकरिस्सामी”ति।
Atha kho saccako nigaṇṭhaputto bhīto saṁviggo lomahaṭṭhajāto bhagavantaṁyeva tāṇaṁ gavesī bhagavantaṁyeva leṇaṁ gavesī bhagavantaṁyeva saraṇaṁ gavesī bhagavantaṁ etadavoca: “pucchatu maṁ bhavaṁ gotamo, byākarissāmī”ti.
Saccaka was terrified, shocked, and awestruck. Looking to the Buddha for shelter, protection, and refuge, he said, “Ask me, Master Gotama. I will answer.”
“तं किं मञ्ञसि, अग्गिवेस्सन, यं त्वं एवं वदेसि: ‘रूपं मे अत्ताऽति, वत्तति ते तस्मिं रूपे वसो—एवं मे रूपं होतु, एवं मे रूपं मा अहोसी”ति?
“Taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: ‘rūpaṁ me attā’ti, vattati te tasmiṁ rūpe vaso—evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī”ti?
“What do you think, Aggivessana? When you say, ‘Form is my self,’ do you have power over that form to say: ‘May my form be like this! May it not be like that’?”
“नो हिदं, भो गोतम”।
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“मनसि करोहि, अग्गिवेस्सन; मनसि करित्वा खो, अग्गिवेस्सन, ब्याकरोहि। न खो ते सन्धियति पुरिमेन वा पच्छिमं पच्छिमेन वा पुरिमं। तं किं मञ्ञसि, अग्गिवेस्सन, यं त्वं एवं वदेसि: ‘वेदना मे अत्ताऽति, वत्तति ते तिस्सं वेदनायं वसो—एवं मे वेदना होतु, एवं मे वेदना मा अहोसी”ति?
“Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṁ pacchimena vā purimaṁ. Taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: ‘vedanā me attā’ti, vattati te tissaṁ vedanāyaṁ4 vaso—evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī”ti?
“Think about it, Aggivessana! You should think before answering. What you said before and what you said after don’t match up. What do you think, Aggivessana? When you say, ‘Feeling is my self,’ do you have power over that feeling to say: ‘May my feeling be like this! May it not be like that’?”
“नो हिदं, भो गोतम”।
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“मनसि करोहि, अग्गिवेस्सन; मनसि करित्वा खो, अग्गिवेस्सन, ब्याकरोहि। न खो ते सन्धियति पुरिमेन वा पच्छिमं, पच्छिमेन वा पुरिमं। तं किं मञ्ञसि, अग्गिवेस्सन, यं त्वं एवं वदेसि: ‘सञ्ञा मे अत्ताऽति, वत्तति ते तिस्सं सञ्ञायं वसो—एवं मे सञ्ञा होतु, एवं मे सञ्ञा मा अहोसी”ति?
“Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. Taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: ‘saññā me attā’ti, vattati te tissaṁ saññāyaṁ vaso—evaṁ me saññā hotu, evaṁ me saññā mā ahosī”ti?
“Think about it, Aggivessana! You should think before answering. What you said before and what you said after don’t match up. What do you think, Aggivessana? When you say, ‘Perception is my self,’ do you have power over that perception to say: ‘May my perception be like this! May it not be like that’?”
“नो हिदं, भो गोतम”।
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“मनसि करोहि, अग्गिवेस्सन; मनसि करित्वा खो, अग्गिवेस्सन, ब्याकरोहि। न खो ते सन्धियति पुरिमेन वा पच्छिमं, पच्छिमेन वा पुरिमं। तं किं मञ्ञसि, अग्गिवेस्सन, यं त्वं एवं वदेसि: ‘सङ्खारा मे अत्ताऽति, वत्तति ते तेसु सङ्खारेसु वसो—एवं मे सङ्खारा होन्तु, एवं मे सङ्खारा मा अहेसुन्”ति?
“Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. Taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: ‘saṅkhārā me attā’ti, vattati te tesu saṅkhāresu vaso—evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun”ti?
“Think about it, Aggivessana! You should think before answering. What you said before and what you said after don’t match up. What do you think, Aggivessana? When you say, ‘Choices are my self,’ do you have power over those choices to say: ‘May my choices be like this! May they not be like that’?”
“नो हिदं, भो गोतम”।
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“मनसि करोहि, अग्गिवेस्सन; मनसि करित्वा खो, अग्गिवेस्सन, ब्याकरोहि। न खो ते सन्धियति पुरिमेन वा पच्छिमं, पच्छिमेन वा पुरिमं। तं किं मञ्ञसि, अग्गिवेस्सन, यं त्वं एवं वदेसि: ‘विञ्ञाणं मे अत्ताऽति, वत्तति ते तस्मिं विञ्ञाणे वसो—एवं मे विञ्ञाणं होतु, एवं मे विञ्ञाणं मा अहोसी”ति?
“Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. Taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: ‘viññāṇaṁ me attā’ti, vattati te tasmiṁ viññāṇe vaso—evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī”ti?
“Think about it, Aggivessana! You should think before answering. What you said before and what you said after don’t match up. What do you think, Aggivessana? When you say, ‘Consciousness is my self,’ do you have power over that consciousness to say: ‘May my consciousness be like this! May it not be like that’?”
“नो हिदं, भो गोतम”।
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“मनसि करोहि, अग्गिवेस्सन; मनसि करित्वा खो, अग्गिवेस्सन, ब्याकरोहि। न खो ते सन्धियति पुरिमेन वा पच्छिमं, पच्छिमेन वा पुरिमं। तं किं मञ्ञसि, अग्गिवेस्सन, रूपं निच्चं वा अनिच्चं वा”ति?
“Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. Taṁ kiṁ maññasi, aggivessana, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“Think about it, Aggivessana! You should think before answering. What you said before and what you said after don’t match up. What do you think, Aggivessana? Is form permanent or impermanent?”
“अनिच्चं, भो गोतम”।
“Aniccaṁ, bho gotama”.
“Impermanent.”
“यं पनानिच्चं दुक्खं वा तं सुखं वा”ति?
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“दुक्खं, भो गोतम”।
“Dukkhaṁ, bho gotama”.
“Suffering.”
“यं पनानिच्चं दुक्खं विपरिणामधम्मं, कल्लं नु तं समनुपस्सितुं: ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽ”ति?
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“नो हिदं, भो गोतम”।
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“तं किं मञ्ञसि, अग्गिवेस्सन, वेदना …पे… सञ्ञा …पे… सङ्खारा …पे… तं किं मञ्ञसि, अग्गिवेस्सन, विञ्ञाणं निच्चं वा अनिच्चं वा”ति?
“Taṁ kiṁ maññasi, aggivessana, vedanā …pe… saññā …pe… saṅkhārā …pe… taṁ kiṁ maññasi, aggivessana, viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“What do you think, Aggivessana? Is feeling … perception … choices … consciousness permanent or impermanent?”
“अनिच्चं, भो गोतम”।
“Aniccaṁ, bho gotama”.
“Impermanent.”
“यं पनानिच्चं दुक्खं वा तं सुखं वा”ति?
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“दुक्खं, भो गोतम”।
“Dukkhaṁ, bho gotama”.
“Suffering.”
“यं पनानिच्चं दुक्खं विपरिणामधम्मं, कल्लं नु तं समनुपस्सितुं: ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽ”ति?
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“नो हिदं, भो गोतम”।
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“तं किं मञ्ञसि, अग्गिवेस्सन, यो नु खो दुक्खं अल्लीनो दुक्खं उपगतो दुक्खं अज्झोसितो, दुक्खं ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽति समनुपस्सति, अपि नु खो सो सामं वा दुक्खं परिजानेय्य, दुक्खं वा परिक्खेपेत्वा विहरेय्या”ति?
“Taṁ kiṁ maññasi, aggivessana, yo nu kho dukkhaṁ allīno dukkhaṁ upagato dukkhaṁ ajjhosito, dukkhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, api nu kho so sāmaṁ vā dukkhaṁ parijāneyya, dukkhaṁ vā parikkhepetvā vihareyyā”ti?
“What do you think, Aggivessana? Consider someone who clings, holds, and attaches to suffering, regarding it thus: ‘This is mine, I am this, this is my self.’ Would such a person be able to completely understand suffering themselves, or live having wiped out suffering?”
“किञ्हि सिया, भो गोतम? नो हिदं, भो गोतमा”ति।
“Kiñhi siyā, bho gotama? No hidaṁ, bho gotamā”ti.
“How could they? No, Master Gotama.”
“तं किं मञ्ञसि, अग्गिवेस्सन, ननु त्वं एवं सन्ते दुक्खं अल्लीनो दुक्खं उपगतो दुक्खं अज्झोसितो, दुक्खं: ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽति समनुपस्ससी”ति?
“Taṁ kiṁ maññasi, aggivessana, nanu tvaṁ evaṁ sante dukkhaṁ allīno dukkhaṁ upagato dukkhaṁ ajjhosito, dukkhaṁ: ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti?
“What do you think, Aggivessana? This being so, aren’t you someone who clings, holds, and attaches to suffering, regarding it thus: ‘This is mine, I am this, this is my self’?”
“किञ्हि नो सिया, भो गोतम? एवमेतं, भो गोतमा”ति।
“Kiñhi no siyā, bho gotama? Evametaṁ, bho gotamā”ti.
“How could I not? Yes, Master Gotama.”
“सेय्यथापि, अग्गिवेस्सन, पुरिसो सारत्थिको सारगवेसी सारपरियेसनं चरमानो तिण्हं कुठारिं आदाय वनं पविसेय्य। सो तत्थ पस्सेय्य महन्तं कदलिक्खन्धं उजुं नवं अकुक्कुकजातं। तमेनं मूले छिन्देय्य, मूले छेत्वा अग्गे छिन्देय्य, अग्गे छेत्वा पत्तवट्टिं विनिब्भुजेय्य। सो तत्थ पत्तवट्टिं विनिब्भुजन्तो फेग्गुम्पि नाधिगच्छेय्य, कुतो सारं?
“Seyyathāpi, aggivessana, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. So tattha passeyya mahantaṁ kadalikkhandhaṁ ujuṁ navaṁ akukkukajātaṁ. Tamenaṁ mūle chindeyya, mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṁ vinibbhujeyya. So tattha pattavaṭṭiṁ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṁ?
“Suppose, Aggivessana, there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. There they’d see a big banana tree, straight and young and grown free of defects. They’d cut it down at the base, cut off the top, and unroll the coiled sheaths. But they wouldn’t even find sapwood, much less heartwood.
एवमेव खो त्वं, अग्गिवेस्सन, मया सकस्मिं वादे समनुयुञ्जियमानो समनुगाहियमानो समनुभासियमानो रित्तो तुच्छो अपरद्धो। भासिता खो पन ते एसा, अग्गिवेस्सन, वेसालियं परिसति वाचा: ‘नाहं तं पस्सामि समणं वा ब्राह्मणं वा, सङ्घिं गणिं गणाचरियं, अपि अरहन्तं सम्मासम्बुद्धं पटिजानमानं, यो मया वादेन वादं समारद्धो न सङ्कम्पेय्य न सम्पकम्पेय्य न सम्पवेधेय्य, यस्स न कच्छेहि सेदा मुच्चेय्युं। थूणं चेपाहं अचेतनं वादेन वादं समारभेय्यं सापि मया वादेन वादं समारद्धा सङ्कम्पेय्य सम्पकम्पेय्य सम्पवेधेय्य। को पन वादो मनुस्सभूतस्साऽति? तुय्हं खो पन, अग्गिवेस्सन, अप्पेकच्चानि सेदफुसितानि नलाटा मुत्तानि, उत्तरासङ्गं विनिभिन्दित्वा भूमियं पतिट्ठितानि। मय्हं खो पन, अग्गिवेस्सन, नत्थि एतरहि कायस्मिं सेदो”ति। इति भगवा तस्मिं परिसति सुवण्णवण्णं कायं विवरि। एवं वुत्ते, सच्चको निगण्ठपुत्तो तुण्हीभूतो मङ्कुभूतो पत्तक्खन्धो अधोमुखो पज्झायन्तो अप्पटिभानो निसीदि।
Evameva kho tvaṁ, aggivessana, mayā sakasmiṁ vāde samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno ritto tuccho aparaddho. Bhāsitā kho pana te esā, aggivessana, vesāliyaṁ parisati vācā: ‘nāhaṁ taṁ passāmi samaṇaṁ vā brāhmaṇaṁ vā, saṅghiṁ gaṇiṁ gaṇācariyaṁ, api arahantaṁ sammāsambuddhaṁ paṭijānamānaṁ, yo mayā vādena vādaṁ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṁ. Thūṇaṁ cepāhaṁ acetanaṁ vādena vādaṁ samārabheyyaṁ sāpi mayā vādena vādaṁ samāraddhā saṅkampeyya sampakampeyya sampavedheyya. Ko pana vādo manussabhūtassā’ti? Tuyhaṁ kho pana, aggivessana, appekaccāni sedaphusitāni nalāṭā muttāni, uttarāsaṅgaṁ vinibhinditvā bhūmiyaṁ patiṭṭhitāni. Mayhaṁ kho pana, aggivessana, natthi etarahi kāyasmiṁ sedo”ti. Iti bhagavā tasmiṁ5 parisati suvaṇṇavaṇṇaṁ kāyaṁ vivari. Evaṁ vutte, saccako nigaṇṭhaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
In the same way, when pursued, pressed, and grilled by me on your own doctrine, you turn out to be void, hollow, and mistaken. But it was you who stated before the assembly of Vesālī: ‘If I was to take them on in debate, I don’t see any ascetic or brahmin—leader of an order or a community, or the teacher of a community, even one who claims to be a perfected one, a fully awakened Buddha—who would not shake and rock and tremble, sweating from the armpits. Even if I took on an insentient post in debate, it would shake and rock and tremble. How much more then a human being!’ But sweat is pouring from your forehead; it’s soaked through your robe and drips on the ground. While I now have no sweat on my body.” So the Buddha revealed his golden body to the assembly. When this was said, Saccaka sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.
अथ खो दुम्मुखो लिच्छविपुत्तो सच्चकं निगण्ठपुत्तं तुण्हीभूतं मङ्कुभूतं पत्तक्खन्धं अधोमुखं पज्झायन्तं अप्पटिभानं विदित्वा भगवन्तं एतदवोच: “उपमा मं, भगवा, पटिभाती”ति।
Atha kho dummukho licchaviputto saccakaṁ nigaṇṭhaputtaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā bhagavantaṁ etadavoca: “upamā maṁ, bhagavā, paṭibhātī”ti.
Knowing this, the Licchavi Dummukha said to the Buddha, “A simile strikes me, Blessed One.”
“पटिभातु तं, दुम्मुखा”ति भगवा अवोच।
“Paṭibhātu taṁ, dummukhā”ti bhagavā avoca.
“Then speak as you feel inspired,” said the Buddha.
“सेय्यथापि, भन्ते, गामस्स वा निगमस्स वा अविदूरे पोक्खरणी। तत्रास्स कक्कटको। अथ खो, भन्ते, सम्बहुला कुमारका वा कुमारिका वा तम्हा गामा वा निगमा वा निक्खमित्वा येन सा पोक्खरणी तेनुपसङ्कमेय्युं; उपसङ्कमित्वा तं पोक्खरणिं ओगाहेत्वा तं कक्कटकं उदका उद्धरित्वा थले पतिट्ठापेय्युं। यञ्ञदेव हि सो, भन्ते, कक्कटको अळं अभिनिन्नामेय्य तं तदेव ते कुमारका वा कुमारिका वा कट्ठेन वा कथलेन वा सञ्छिन्देय्युं सम्भञ्जेय्युं सम्पलिभञ्जेय्युं। एवञ्हि सो, भन्ते, कक्कटको सब्बेहि अळेहि सञ्छिन्नेहि सम्भग्गेहि सम्पलिभग्गेहि अभब्बो तं पोक्खरणिं पुन ओतरितुं, सेय्यथापि पुब्बे। एवमेव खो, भन्ते, यानि सच्चकस्स निगण्ठपुत्तस्स विसूकायितानि विसेवितानि विप्फन्दितानि तानिपि सब्बानि भगवता सञ्छिन्नानि सम्भग्गानि सम्पलिभग्गानि; अभब्बो च दानि, भन्ते, सच्चको निगण्ठपुत्तो पुन भगवन्तं उपसङ्कमितुं यदिदं वादाधिप्पायो”ति।
“Seyyathāpi, bhante, gāmassa vā nigamassa vā avidūre pokkharaṇī. Tatrāssa kakkaṭako. Atha kho, bhante, sambahulā kumārakā vā kumārikā vā tamhā gāmā vā nigamā vā nikkhamitvā yena sā pokkharaṇī tenupasaṅkameyyuṁ; upasaṅkamitvā taṁ pokkharaṇiṁ ogāhetvā taṁ kakkaṭakaṁ udakā uddharitvā thale patiṭṭhāpeyyuṁ. Yaññadeva hi so, bhante, kakkaṭako aḷaṁ abhininnāmeyya taṁ tadeva te kumārakā vā kumārikā vā kaṭṭhena vā kathalena vā sañchindeyyuṁ sambhañjeyyuṁ sampalibhañjeyyuṁ. Evañhi so, bhante, kakkaṭako sabbehi aḷehi sañchinnehi sambhaggehi sampalibhaggehi abhabbo taṁ pokkharaṇiṁ puna otarituṁ, seyyathāpi pubbe. Evameva kho, bhante, yāni saccakassa nigaṇṭhaputtassa visūkāyitāni visevitāni vipphanditāni tānipi sabbāni6 bhagavatā sañchinnāni sambhaggāni sampalibhaggāni; abhabbo ca dāni, bhante, saccako nigaṇṭhaputto puna bhagavantaṁ upasaṅkamituṁ yadidaṁ vādādhippāyo”ti.
“Sir, suppose there was a lotus pond not far from a town or village, and a crab lived there. Then several boys or girls would leave the town or village and go to the pond, where they’d pull out the crab and put it on dry land. Whenever that crab extended a claw, those boys or girls would snap, crack, and break it off with a stick or a stone. And when that crab’s claws had all been snapped, cracked, and broken off it wouldn’t be able to return down into that lotus pond. In the same way, sir, the Buddha has snapped, cracked, and broken off all Saccaka’s twists, ducks, and dodges. Now he can’t get near the Buddha again looking for a debate.”
एवं वुत्ते, सच्चको निगण्ठपुत्तो दुम्मुखं लिच्छविपुत्तं एतदवोच: “आगमेहि त्वं, दुम्मुख, आगमेहि त्वं, दुम्मुख, (…) न मयं तया सद्धिं मन्तेम, इध मयं भोता गोतमेन सद्धिं मन्तेम।
Evaṁ vutte, saccako nigaṇṭhaputto dummukhaṁ licchaviputtaṁ etadavoca: “āgamehi tvaṁ, dummukha, āgamehi tvaṁ, dummukha, (…) na mayaṁ tayā saddhiṁ mantema, idha mayaṁ bhotā gotamena saddhiṁ mantema.
But Saccaka said to him, “Hold on, Dummukha, hold on! I wasn’t talking with you, I was talking with Master Gotama.
तिट्ठतेसा, भो गोतम, अम्हाकञ्चेव अञ्ञेसञ्च पुथुसमणब्राह्मणानं वाचा। विलापं विलपितं मञ्ञे। कित्तावता च नु खो भोतो गोतमस्स सावको सासनकरो होति ओवादपतिकरो तिण्णविचिकिच्छो विगतकथङ्कथो वेसारज्जप्पत्तो अपरप्पच्चयो सत्थुसासने विहरती”ति?
Tiṭṭhatesā, bho gotama, amhākañceva aññesañca puthusamaṇabrāhmaṇānaṁ vācā. Vilāpaṁ vilapitaṁ maññe. Kittāvatā ca nu kho bhoto gotamassa sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti?
Master Gotama, leave aside that statement I made—as did various other ascetics and brahmins—it was, like, just a bit of nonsense. How do you define a disciple of Master Gotama who follows instructions and responds to advice; who has gone beyond doubt, got rid of indecision, gained assurance, and is independent of others in the Teacher’s instructions?”
“इध, अग्गिवेस्सन, मम सावको यं किञ्चि रूपं अतीतानागतपच्चुप्पन्नं अज्झत्तं वा बहिद्धा वा ओळारिकं वा सुखुमं वा हीनं वा पणीतं वा यं दूरे सन्तिके वा, सब्बं रूपं ‘नेतं मम, नेसोहमस्मि, न मेसो अत्ताऽति एवमेतं यथाभूतं सम्मप्पञ्ञाय पस्सति; या काचि वेदना …पे… या काचि सञ्ञा …पे… ये केचि सङ्खारा …पे… यं किञ्चि विञ्ञाणं अतीतानागतपच्चुप्पन्नं अज्झत्तं वा बहिद्धा वा ओळारिकं वा सुखुमं वा हीनं वा पणीतं वा, यं दूरे सन्तिके वा, सब्बं विञ्ञाणं ‘नेतं मम, नेसोहमस्मि, न मेसो अत्ताऽति एवमेतं यथाभूतं सम्मप्पञ्ञाय पस्सति। एत्तावता खो, अग्गिवेस्सन, मम सावको सासनकरो होति ओवादपतिकरो तिण्णविचिकिच्छो विगतकथङ्कथो वेसारज्जप्पत्तो अपरप्पच्चयो सत्थुसासने विहरती”ति।
“Idha, aggivessana, mama sāvako yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati; yā kāci vedanā …pe… yā kāci saññā …pe… ye keci saṅkhārā …pe… yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. Ettāvatā kho, aggivessana, mama sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti.
“It’s when one of my disciples truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ That’s how to define one of my disciples who follows instructions and responds to advice; who has gone beyond doubt, got rid of indecision, gained assurance, and is independent of others in the Teacher’s instructions.”
“कित्तावता पन, भो गोतम, भिक्खु अरहं होति खीणासवो वुसितवा कतकरणीयो ओहितभारो अनुप्पत्तसदत्थो परिक्खीणभवसंयोजनो सम्मदञ्ञाविमुत्तो”ति?
“Kittāvatā pana, bho gotama, bhikkhu arahaṁ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti?
“But how do you define a bhikkhu who is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment?”
“इध, अग्गिवेस्सन, भिक्खु यं किञ्चि रूपं अतीतानागतपच्चुप्पन्नं अज्झत्तं वा बहिद्धा वा ओळारिकं वा सुखुमं वा हीनं वा पणीतं वा यं दूरे सन्तिके वा सब्बं रूपं ‘नेतं मम, नेसोहमस्मि, न मेसो अत्ताऽति एवमेतं यथाभूतं सम्मप्पञ्ञाय दिस्वा अनुपादा विमुत्तो होति; या काचि वेदना …पे… या काचि सञ्ञा …पे… ये केचि सङ्खारा …पे… यं किञ्चि विञ्ञाणं अतीतानागतपच्चुप्पन्नं अज्झत्तं वा बहिद्धा वा ओळारिकं वा सुखुमं वा हीनं वा पणीतं वा यं दूरे सन्तिके वा सब्बं विञ्ञाणं ‘नेतं मम, नेसोहमस्मि, न मेसो अत्ताऽति एवमेतं यथाभूतं सम्मप्पञ्ञाय दिस्वा अनुपादा विमुत्तो होति। एत्तावता खो, अग्गिवेस्सन, भिक्खु अरहं होति खीणासवो वुसितवा कतकरणीयो ओहितभारो अनुप्पत्तसदत्थो परिक्खीणभवसंयोजनो सम्मदञ्ञाविमुत्तो।
“Idha, aggivessana, bhikkhu yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti; yā kāci vedanā …pe… yā kāci saññā …pe… ye keci saṅkhārā …pe… yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti. Ettāvatā kho, aggivessana, bhikkhu arahaṁ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto.
“It’s when one of my disciples truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping. They truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping. That’s how to define a bhikkhu who is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment.
एवं विमुत्तचित्तो खो, अग्गिवेस्सन, भिक्खु तीहि अनुत्तरियेहि समन्नागतो होति—दस्सनानुत्तरियेन, पटिपदानुत्तरियेन, विमुत्तानुत्तरियेन। एवं विमुत्तचित्तो खो, अग्गिवेस्सन, भिक्खु तथागतञ्ञेव सक्करोति गरुं करोति मानेति पूजेति—बुद्धो सो भगवा बोधाय धम्मं देसेति, दन्तो सो भगवा दमथाय धम्मं देसेति, सन्तो सो भगवा समथाय धम्मं देसेति, तिण्णो सो भगवा तरणाय धम्मं देसेति, परिनिब्बुतो सो भगवा परिनिब्बानाय धम्मं देसेती”ति।
Evaṁ vimuttacitto kho, aggivessana, bhikkhu tīhi anuttariyehi samannāgato hoti—dassanānuttariyena, paṭipadānuttariyena, vimuttānuttariyena. Evaṁ vimuttacitto kho, aggivessana, bhikkhu tathāgataññeva sakkaroti garuṁ karoti māneti pūjeti—buddho so bhagavā bodhāya dhammaṁ deseti, danto so bhagavā damathāya dhammaṁ deseti, santo so bhagavā samathāya dhammaṁ deseti, tiṇṇo so bhagavā taraṇāya dhammaṁ deseti, parinibbuto so bhagavā parinibbānāya dhammaṁ desetī”ti.
A bhikkhu whose mind is freed like this has three unsurpassable qualities: unsurpassable vision, practice, and freedom. They honor, respect, esteem, and venerate only the Realized One: ‘The Blessed One is awakened, tamed, serene, crossed over, and extinguished. And he teaches Dhamma for awakening, self-control, serenity, crossing over, and Nibbana.’”
एवं वुत्ते, सच्चको निगण्ठपुत्तो भगवन्तं एतदवोच: “मयमेव, भो गोतम, धंसी, मयं पगब्बा, ये मयं भवन्तं गोतमं वादेन वादं आसादेतब्बं अमञ्ञिम्ह। सिया हि, भो गोतम, हत्थिं पभिन्नं आसज्ज पुरिसस्स सोत्थिभावो, न त्वेव भवन्तं गोतमं आसज्ज सिया पुरिसस्स सोत्थिभावो। सिया हि, भो गोतम, पज्जलितं अग्गिक्खन्धं आसज्ज पुरिसस्स सोत्थिभावो, न त्वेव भवन्तं गोतमं आसज्ज सिया पुरिसस्स सोत्थिभावो। सिया हि, भो गोतम, आसीविसं घोरविसं आसज्ज पुरिसस्स सोत्थिभावो, न त्वेव भवन्तं गोतमं आसज्ज सिया पुरिसस्स सोत्थिभावो। मयमेव, भो गोतम, धंसी, मयं पगब्बा, ये मयं भवन्तं गोतमं वादेन वादं आसादेतब्बं अमञ्ञिम्ह। अधिवासेतु मे भवं गोतमो स्वातनाय भत्तं सद्धिं भिक्खुसङ्घेना”ति। अधिवासेसि भगवा तुण्हीभावेन।
Evaṁ vutte, saccako nigaṇṭhaputto bhagavantaṁ etadavoca: “mayameva, bho gotama, dhaṁsī, mayaṁ pagabbā, ye mayaṁ bhavantaṁ gotamaṁ vādena vādaṁ āsādetabbaṁ amaññimha. Siyā hi, bho gotama, hatthiṁ pabhinnaṁ āsajja purisassa sotthibhāvo, na tveva bhavantaṁ gotamaṁ āsajja siyā purisassa sotthibhāvo. Siyā hi, bho gotama, pajjalitaṁ aggikkhandhaṁ āsajja purisassa sotthibhāvo, na tveva bhavantaṁ gotamaṁ āsajja siyā purisassa sotthibhāvo. Siyā hi, bho gotama, āsīvisaṁ ghoravisaṁ āsajja purisassa sotthibhāvo, na tveva bhavantaṁ gotamaṁ āsajja siyā purisassa sotthibhāvo. Mayameva, bho gotama, dhaṁsī, mayaṁ pagabbā, ye mayaṁ bhavantaṁ gotamaṁ vādena vādaṁ āsādetabbaṁ amaññimha. Adhivāsetu7 me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.
When he had spoken, Saccaka said to him, “Master Gotama, it was rude and impudent of me to imagine I could attack you in debate. For a person might find safety after attacking a rutting elephant, but not after attacking Master Gotama. A person might find safety after attacking a blazing mass of fire, but not after attacking Master Gotama. They might find safety after attacking a poisonous viper, but not after attacking Master Gotama. It was rude and impudent of me to imagine I could attack you in debate. Would Master Gotama together with the bhikkhu Saṅgha please accept tomorrow’s meal from me?” The Buddha consented with silence.
अथ खो सच्चको निगण्ठपुत्तो भगवतो अधिवासनं विदित्वा ते लिच्छवी आमन्तेसि: “सुणन्तु मे भोन्तो लिच्छवी, समणो मे गोतमो निमन्तितो स्वातनाय सद्धिं भिक्खुसङ्घेन। तेन मे अभिहरेय्याथ यमस्स पतिरूपं मञ्ञेय्याथा”ति।
Atha kho saccako nigaṇṭhaputto bhagavato adhivāsanaṁ viditvā te licchavī āmantesi: “suṇantu me bhonto licchavī, samaṇo me gotamo nimantito svātanāya saddhiṁ bhikkhusaṅghena. Tena me abhihareyyātha yamassa patirūpaṁ maññeyyāthā”ti.
Then, knowing that the Buddha had consented, Saccaka addressed those Licchavis, “Listen, gentlemen. I have invited the ascetic Gotama together with the Saṅgha of bhikkhus for tomorrow’s meal. You may all bring me what you think is suitable.”
अथ खो ते लिच्छवी तस्सा रत्तिया अच्चयेन सच्चकस्स निगण्ठपुत्तस्स पञ्चमत्तानि थालिपाकसतानि भत्ताभिहारं अभिहरिंसु। अथ खो निगण्ठपुत्तो सके आरामे पणीतं खादनीयं भोजनीयं पटियादापेत्वा भगवतो कालं आरोचापेसि: “कालो, भो गोतम, निट्ठितं भत्तन्”ति।
Atha kho te licchavī tassā rattiyā accayena saccakassa nigaṇṭhaputtassa pañcamattāni thālipākasatāni bhattābhihāraṁ abhihariṁsu. Atha kho nigaṇṭhaputto sake ārāme paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: “kālo, bho gotama, niṭṭhitaṁ bhattan”ti.
Then, when the night had passed, those Licchavis presented Saccaka with an offering of five hundred servings of food. And Saccaka had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying, “It’s time, Master Gotama, the meal is ready.”
अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय येन सच्चकस्स निगण्ठपुत्तस्स आरामो तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि सद्धिं भिक्खुसङ्घेन। अथ खो सच्चको निगण्ठपुत्तो बुद्धप्पमुखं भिक्खुसङ्घं पणीतेन खादनीयेन भोजनीयेन सहत्था सन्तप्पेसि सम्पवारेसि। अथ खो सच्चको निगण्ठपुत्तो भगवन्तं भुत्ताविं ओनीतपत्तपाणिं अञ्ञतरं नीचं आसनं गहेत्वा एकमन्तं निसीदि।
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena saccakassa nigaṇṭhaputtassa ārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Atha kho saccako nigaṇṭhaputto buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho saccako nigaṇṭhaputto bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to Saccaka’s park, where he sat on the seat spread out, together with the Saṅgha of bhikkhus. Then Saccaka served and satisfied the bhikkhu Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, Saccaka took a low seat and sat to one side.
एकमन्तं निसिन्नो खो सच्चको निगण्ठपुत्तो भगवन्तं एतदवोच: “यमिदं, भो गोतम, दाने पुञ्ञञ्च पुञ्ञमही च तं दायकानं सुखाय होतू”ति।
Ekamantaṁ nisinno kho saccako nigaṇṭhaputto bhagavantaṁ etadavoca: “yamidaṁ, bho gotama, dāne puññañca puññamahī ca taṁ dāyakānaṁ sukhāya hotū”ti.
Then Saccaka said to the Buddha, “Master Gotama, may the merit and the growth of merit in this gift be for the happiness of the donors.”
“यं खो, अग्गिवेस्सन, तादिसं दक्खिणेय्यं आगम्म अवीतरागं अवीतदोसं अवीतमोहं, तं दायकानं भविस्सति। यं खो, अग्गिवेस्सन, मादिसं दक्खिणेय्यं आगम्म वीतरागं वीतदोसं वीतमोहं, तं तुय्हं भविस्सती”ति।
“Yaṁ kho, aggivessana, tādisaṁ dakkhiṇeyyaṁ āgamma avītarāgaṁ avītadosaṁ avītamohaṁ, taṁ dāyakānaṁ bhavissati. Yaṁ kho, aggivessana, mādisaṁ dakkhiṇeyyaṁ āgamma vītarāgaṁ vītadosaṁ vītamohaṁ, taṁ tuyhaṁ bhavissatī”ti.
“Aggivessana, whatever comes from giving to a recipient of a religious donation such as yourself—who is not free of greed, hate, and delusion—will accrue to the donors. Whatever comes from giving to a recipient of a religious donation such as myself—who is free of greed, hate, and delusion—will accrue to you.”
चूळसच्चकसुत्तं निट्ठितं पञ्चमं।
Cūḷasaccakasuttaṁ niṭṭhitaṁ pañcamaṁ.
The authoritative text of the Majjhima 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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