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संयुत्त निकाय ४७।१३
Saṁyutta Nikāya 47.13
The Related Suttas Collection 47.13
२। नालन्दवग्ग
2. Nālandavagga
2. At Nāḷandā
चुन्दसुत्त
Cundasutta
With Cunda
एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे। तेन खो पन समयेन आयस्मा सारिपुत्तो मगधेसु विहरति नालकगामके आबाधिको दुक्खितो बाळ्हगिलानो। चुन्दो च समणुद्देसो आयस्मतो सारिपुत्तस्स उपट्ठाको होति।
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto magadhesu viharati nālakagāmake ābādhiko dukkhito bāḷhagilāno. Cundo ca samaṇuddeso āyasmato sāriputtassa upaṭṭhāko hoti.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. At that time Venerable Sāriputta was staying in the Magadhan lands near the little village of Nālaka, and he was sick, suffering, gravely ill. And the novice Cunda was his carer.
अथ खो आयस्मा सारिपुत्तो तेनेव आबाधेन परिनिब्बायि। अथ खो चुन्दो समणुद्देसो आयस्मतो सारिपुत्तस्स पत्तचीवरमादाय येन सावत्थि जेतवनं अनाथपिण्डिकस्स आरामो येनायस्मा आनन्दो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं आनन्दं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो चुन्दो समणुद्देसो आयस्मन्तं आनन्दं एतदवोच:
Atha kho āyasmā sāriputto teneva ābādhena parinibbāyi. Atha kho cundo samaṇuddeso āyasmato sāriputtassa pattacīvaramādāya yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho cundo samaṇuddeso āyasmantaṁ ānandaṁ etadavoca:
Then Venerable Sāriputta became fully extinguished because of that sickness. Then Cunda took Sāriputta’s bowl and robes and set out for Sāvatthī. He went to see Venerable Ānanda at Jeta’s grove, Anāthapiṇḍika’s monastery, bowed, sat down to one side, and said to him:
“आयस्मा, भन्ते, सारिपुत्तो परिनिब्बुतो। इदमस्स पत्तचीवरन्”ति।
“āyasmā, bhante, sāriputto parinibbuto. Idamassa pattacīvaran”ti.
“Sir, Venerable Sāriputta has become fully extinguished. This is his bowl and robe.”
“अत्थि खो इदं, आवुसो चुन्द, कथापाभतं भगवन्तं दस्सनाय। आयामावुसो चुन्द, येन भगवा तेनुपसङ्कमिस्साम; उपसङ्कमित्वा भगवतो एतमत्थं आरोचेस्सामा”ति।
“Atthi kho idaṁ, āvuso cunda, kathāpābhataṁ bhagavantaṁ dassanāya. Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṁ ārocessāmā”ti.
“Friend Cunda, we should see the Buddha about this matter. Come, let’s go to the Buddha and inform him about this.”
“एवं, भन्ते”ति खो चुन्दो समणुद्देसो आयस्मतो आनन्दस्स पच्चस्सोसि।
“Evaṁ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.
“Yes, sir,” replied Cunda.
अथ खो आयस्मा च आनन्दो चुन्दो च समणुद्देसो येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्नो खो आयस्मा आनन्दो भगवन्तं एतदवोच:
Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and said to him:
“अयं, भन्ते, चुन्दो समणुद्देसो एवमाह: ‘आयस्मा, भन्ते, सारिपुत्तो परिनिब्बुतो; इदमस्स पत्तचीवरन्ऽति। अपि च मे, भन्ते, मधुरकजातो विय कायो, दिसापि मे न पक्खायन्ति, धम्मापि मं नप्पटिभन्ति ‘आयस्मा सारिपुत्तो परिनिब्बुतोऽति सुत्वा”।
“ayaṁ, bhante, cundo samaṇuddeso evamāha: ‘āyasmā, bhante, sāriputto parinibbuto; idamassa pattacīvaran’ti. Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṁ nappaṭibhanti ‘āyasmā sāriputto parinibbuto’ti sutvā”.
“Sir, this novice Cunda says that Venerable Sāriputta has become fully extinguished. This is his bowl and robe. Since I heard this, my body feels like it’s drugged. I’m disorientated, and the teachings don’t spring to mind.”
“किं नु खो ते, आनन्द, सारिपुत्तो सीलक्खन्धं वा आदाय परिनिब्बुतो, समाधिक्खन्धं वा आदाय परिनिब्बुतो, पञ्ञाक्खन्धं वा आदाय परिनिब्बुतो, विमुत्तिक्खन्धं वा आदाय परिनिब्बुतो, विमुत्तिञाणदस्सनक्खन्धं वा आदाय परिनिब्बुतो”ति?
“Kiṁ nu kho te, ānanda, sāriputto sīlakkhandhaṁ vā ādāya parinibbuto, samādhikkhandhaṁ vā ādāya parinibbuto, paññākkhandhaṁ vā ādāya parinibbuto, vimuttikkhandhaṁ vā ādāya parinibbuto, vimuttiñāṇadassanakkhandhaṁ vā ādāya parinibbuto”ti?
“Well, Ānanda, when Sāriputta became fully extinguished, did he take away your entire spectrum of ethical conduct, of immersion, of wisdom, of freedom, or of the knowledge and vision of freedom?”
“न च खो मे, भन्ते, आयस्मा सारिपुत्तो सीलक्खन्धं वा आदाय परिनिब्बुतो, समाधिक्खन्धं वा …पे… पञ्ञाक्खन्धं वा …पे… विमुत्तिक्खन्धं वा …पे… विमुत्तिञाणदस्सनक्खन्धं वा आदाय परिनिब्बुतो। अपि च मे, भन्ते, आयस्मा सारिपुत्तो ओवादको अहोसि ओतिण्णो विञ्ञापको सन्दस्सको समादपको समुत्तेजको सम्पहंसको, अकिलासु धम्मदेसनाय, अनुग्गाहको सब्रह्मचारीनं। तं मयं आयस्मतो सारिपुत्तस्स धम्मोजं धम्मभोगं धम्मानुग्गहं अनुस्सरामा”ति।
“Na ca kho me, bhante, āyasmā sāriputto sīlakkhandhaṁ vā ādāya parinibbuto, samādhikkhandhaṁ vā …pe… paññākkhandhaṁ vā …pe… vimuttikkhandhaṁ vā …pe… vimuttiñāṇadassanakkhandhaṁ vā ādāya parinibbuto. Api ca me, bhante, āyasmā sāriputto ovādako ahosi otiṇṇo viññāpako sandassako samādapako samuttejako sampahaṁsako, akilāsu dhammadesanāya, anuggāhako sabrahmacārīnaṁ. Taṁ mayaṁ āyasmato sāriputtassa dhammojaṁ dhammabhogaṁ dhammānuggahaṁ anussarāmā”ti.
“No, sir, he did not. But Venerable Sāriputta was my adviser and counselor. He educated, encouraged, fired up, and inspired me. He never tired of teaching the Dhamma, and he supported his spiritual companions. I remember the nectar of the teaching, the riches of the teaching, the support of the teaching given by Venerable Sāriputta.”
“ननु तं, आनन्द, मया पटिकच्चेव अक्खातं: ‘सब्बेहि पियेहि मनापेहि नानाभावो विनाभावो अञ्ञथाभावो। तं कुतेत्थ, आनन्द, लब्भा। यं तं जातं भूतं सङ्खतं पलोकधम्मं, तं वत मा पलुज्जीति—नेतं ठानं विज्जति।
“Nanu taṁ, ānanda, mayā paṭikacceva1 akkhātaṁ: ‘sabbehi piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo. Taṁ kutettha, ānanda, labbhā. Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjīti—netaṁ ṭhānaṁ vijjati.
“Ānanda, did I not prepare for this when I explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? That is not possible.
सेय्यथापि, आनन्द, महतो रुक्खस्स तिट्ठतो सारवतो यो महन्ततरो खन्धो सो पलुज्जेय्य; एवमेव खो आनन्द, महतो भिक्खुसङ्घस्स तिट्ठतो सारवतो सारिपुत्तो परिनिब्बुतो।
Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato yo mahantataro khandho so palujjeyya; evameva kho ānanda, mahato bhikkhusaṅghassa tiṭṭhato sāravato sāriputto parinibbuto.
Suppose there was a large tree standing with heartwood, and the largest branch fell off. In the same way, in the great Saṅgha that stands with heartwood, Sāriputta has become fully extinguished.
तं कुतेत्थ, आनन्द, लब्भा। यं तं जातं भूतं सङ्खतं पलोकधम्मं, तं वत मा पलुज्जीऽति—नेतं ठानं विज्जति।
Taṁ kutettha, ānanda, labbhā. Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjī’ti—netaṁ ṭhānaṁ vijjati.
How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? That is not possible.
तस्मातिहानन्द, अत्तदीपा विहरथ अत्तसरणा अनञ्ञसरणा, धम्मदीपा धम्मसरणा अनञ्ञसरणा।
Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.
So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.
कथञ्चानन्द, भिक्खु अत्तदीपो विहरति अत्तसरणो अनञ्ञसरणो, धम्मदीपो धम्मसरणो अनञ्ञसरणो? इधानन्द, भिक्खु काये कायानुपस्सी विहरति आतापी सम्पजानो सतिमा, विनेय्य लोके अभिज्झादोमनस्सं; वेदनासु …पे… चित्ते …पे… धम्मेसु धम्मानुपस्सी विहरति आतापी सम्पजानो सतिमा, विनेय्य लोके अभिज्झादोमनस्सं।
Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
And how does a bhikkhu do this? It’s when a bhikkhu meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
एवं खो, आनन्द, भिक्खु अत्तदीपो विहरति अत्तसरणो अनञ्ञसरणो, धम्मदीपो धम्मसरणो अनञ्ञसरणो।
Evaṁ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.
That’s how a bhikkhu lives as their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge.
ये हि केचि, आनन्द, एतरहि वा ममच्चये वा अत्तदीपा विहरिस्सन्ति अत्तसरणा अनञ्ञसरणा, धम्मदीपा धम्मसरणा अनञ्ञसरणा; तमतग्गे मेते, आनन्द, भिक्खू भविस्सन्ति ये केचि सिक्खाकामा”ति।
Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.
Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those bhikkhus of mine who want to train shall be among the best of the best.”
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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