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संयुत्त निकाय २२।१००
Saṁyutta Nikāya 22.100
The Related Suttas Collection 22.100
१०। पुप्फवग्ग
10. Pupphavagga
10. Flowers
दुतियगद्दुलबद्धसुत्त
Dutiyagaddulabaddhasutta
A Leash (2nd)
सावत्थिनिदानं।
Sāvatthinidānaṁ.
At Sāvatthī.
“अनमतग्गोयं, भिक्खवे, संसारो। पुब्बा कोटि न पञ्ञायति अविज्जानीवरणानं सत्तानं तण्हासंयोजनानं सन्धावतं संसरतं। सेय्यथापि, भिक्खवे, सा गद्दुलबद्धो दळ्हे खीले वा थम्भे वा उपनिबद्धो। सो गच्छति चेपि तमेव खीलं वा थम्भं वा उपगच्छति; तिट्ठति चेपि तमेव खीलं वा थम्भं वा उपतिट्ठति; निसीदति चेपि तमेव खीलं वा थम्भं वा उपनिसीदति; निपज्जति चेपि तमेव खीलं वा थम्भं वा उपनिपज्जति।
“Anamataggoyaṁ, bhikkhave, saṁsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho. So gacchati cepi tameva khīlaṁ vā thambhaṁ vā upagacchati; tiṭṭhati cepi tameva khīlaṁ vā thambhaṁ vā upatiṭṭhati; nisīdati cepi tameva khīlaṁ vā thambhaṁ vā upanisīdati; nipajjati cepi tameva khīlaṁ vā thambhaṁ vā upanipajjati.
“Bhikkhus, transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Suppose a dog on a leash was tethered to a strong post or pillar. Whether walking, standing, sitting, or lying down, it stays right beside that post or pillar.
एवमेव खो, भिक्खवे, अस्सुतवा पुथुज्जनो रूपं ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽति समनुपस्सति। वेदनं … सञ्ञं … सङ्खारे … विञ्ञाणं ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽति समनुपस्सति। सो गच्छति चेपि इमे पञ्चुपादानक्खन्धे उपगच्छति; तिट्ठति चेपि इमे पञ्चुपादानक्खन्धे उपतिट्ठति; निसीदति चेपि इमे पञ्चुपादानक्खन्धे उपनिसीदति; निपज्जति चेपि इमे पञ्चुपादानक्खन्धे उपनिपज्जति।
Evameva kho, bhikkhave, assutavā puthujjano rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. So gacchati cepi ime pañcupādānakkhandhe upagacchati; tiṭṭhati cepi ime pañcupādānakkhandhe upatiṭṭhati; nisīdati cepi ime pañcupādānakkhandhe upanisīdati; nipajjati cepi ime pañcupādānakkhandhe upanipajjati.
In the same way, an unlearned ordinary person regards form like this: ‘This is mine, I am this, this is my self.’ They regard feeling … perception … choices … consciousness like this: ‘This is mine, I am this, this is my self.’ When walking, they walk right beside the five grasping aggregates. When standing … sitting … lying down, they lie down right beside the five grasping aggregates.
तस्मातिह, भिक्खवे, अभिक्खणं सकं चित्तं पच्चवेक्खितब्बं: ‘दीघरत्तमिदं चित्तं सङ्किलिट्ठं रागेन दोसेन मोहेनाऽति। चित्तसङ्किलेसा, भिक्खवे, सत्ता सङ्किलिस्सन्ति; चित्तवोदाना सत्ता विसुज्झन्ति।
Tasmātiha, bhikkhave, abhikkhaṇaṁ sakaṁ cittaṁ paccavekkhitabbaṁ: ‘dīgharattamidaṁ cittaṁ saṅkiliṭṭhaṁ rāgena dosena mohenā’ti. Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti; cittavodānā sattā visujjhanti.
So you should regularly check your own mind: ‘For a long time this mind has been corrupted by greed, hate, and delusion.’ Sentient beings are corrupted because the mind is corrupted. Sentient beings are purified because the mind is purified.
दिट्ठं वो, भिक्खवे, चरणं नाम चित्तन्”ति?
Diṭṭhaṁ vo, bhikkhave, caraṇaṁ nāma cittan”ti?
Bhikkhus, have you seen the picture called ‘Conduct’?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“तम्पि खो, भिक्खवे, चरणं नाम चित्तं चित्तेनेव चित्तितं। तेनपि खो, भिक्खवे, चरणेन चित्तेन चित्तञ्ञेव चित्ततरं।
“Tampi kho, bhikkhave, caraṇaṁ nāma cittaṁ citteneva cittitaṁ. Tenapi kho, bhikkhave, caraṇena cittena cittaññeva cittataraṁ.
“That picture was elaborated by the mind, but the mind is even more elaborate than that.
तस्मातिह, भिक्खवे, अभिक्खणं सकं चित्तं पच्चवेक्खितब्बं: ‘दीघरत्तमिदं चित्तं सङ्किलिट्ठं रागेन दोसेन मोहेनाऽति। चित्तसङ्किलेसा, भिक्खवे, सत्ता सङ्किलिस्सन्ति; चित्तवोदाना सत्ता विसुज्झन्ति।
Tasmātiha, bhikkhave, abhikkhaṇaṁ sakaṁ cittaṁ paccavekkhitabbaṁ: ‘dīgharattamidaṁ cittaṁ saṅkiliṭṭhaṁ rāgena dosena mohenā’ti. Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti; cittavodānā sattā visujjhanti.
So you should regularly check your own mind: ‘For a long time this mind has been corrupted by greed, hate, and delusion.’ Sentient beings are corrupted because the mind is corrupted. Sentient beings are purified because the mind is purified.
नाहं, भिक्खवे, अञ्ञं एकनिकायम्पि समनुपस्सामि एवं चित्तं यथयिदं, भिक्खवे, तिरच्छानगता पाणा। तेपि खो, भिक्खवे, तिरच्छानगता पाणा चित्तेनेव चित्तिता, तेहिपि खो, भिक्खवे, तिरच्छानगतेहि पाणेहि चित्तञ्ञेव चित्ततरं।
Nāhaṁ, bhikkhave, aññaṁ ekanikāyampi samanupassāmi evaṁ cittaṁ yathayidaṁ, bhikkhave, tiracchānagatā pāṇā. tepi kho, bhikkhave, tiracchānagatā pāṇā citteneva cittitā, tehipi kho, bhikkhave, tiracchānagatehi pāṇehi cittaññeva cittataraṁ.
I don’t see any other order of beings as elaborate as the animal realm. The creatures in the animal realm were elaborated by the mind, but the mind is even more elaborate than that.
तस्मातिह, भिक्खवे, अभिक्खणं सकं चित्तं पच्चवेक्खितब्बं: ‘दीघरत्तमिदं चित्तं सङ्किलिट्ठं रागेन दोसेन मोहेनाऽति। चित्तसङ्किलेसा, भिक्खवे, सत्ता सङ्किलिस्सन्ति; चित्तवोदाना सत्ता विसुज्झन्ति।
Tasmātiha, bhikkhave, abhikkhaṇaṁ sakaṁ cittaṁ paccavekkhitabbaṁ: ‘dīgharattamidaṁ cittaṁ saṅkiliṭṭhaṁ rāgena dosena mohenā’ti. Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti; cittavodānā sattā visujjhanti.
So you should regularly check your own mind: ‘For a long time this mind has been corrupted by greed, hate, and delusion.’ Sentient beings are corrupted because the mind is corrupted. Sentient beings are purified because the mind is purified.
सेय्यथापि, भिक्खवे, रजको वा चित्तकारको वा रजनाय वा लाखाय वा हलिद्दिया वा नीलिया वा मञ्जिट्ठाय वा सुपरिमट्ठे फलके वा भित्तिया वा दुस्सपट्टे वा इत्थिरूपं वा पुरिसरूपं वा अभिनिम्मिनेय्य सब्बङ्गपच्चङ्गिं;
Seyyathāpi, bhikkhave, rajako vā cittakārako vā rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya1 vā suparimaṭṭhe phalake vā bhittiyā vā dussapaṭṭe vā itthirūpaṁ vā purisarūpaṁ vā abhinimmineyya sabbaṅgapaccaṅgiṁ;
Suppose an artist or painter had some dye, red lac, turmeric, indigo, or rose madder. And on a polished plank or a wall or a canvas they’d create the image of a woman or a man, complete in all its various parts.
एवमेव खो, भिक्खवे, अस्सुतवा पुथुज्जनो रूपञ्ञेव अभिनिब्बत्तेन्तो अभिनिब्बत्तेति, वेदनञ्ञेव …पे… सञ्ञञ्ञेव … सङ्खारेयेव … विञ्ञाणञ्ञेव अभिनिब्बत्तेन्तो अभिनिब्बत्तेति।
evameva kho, bhikkhave, assutavā puthujjano rūpaññeva abhinibbattento abhinibbatteti, vedanaññeva …pe… saññaññeva … saṅkhāreyeva … viññāṇaññeva abhinibbattento abhinibbatteti.
In the same way, when an unlearned ordinary person creates a future life, all they create is form, feeling, perception, choices, and consciousness.
तं किं मञ्ञथ, भिक्खवे, रूपं निच्चं वा अनिच्चं वा”ति?
Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
What do you think, bhikkhus? Is form permanent or impermanent?”
“अनिच्चं, भन्ते”।
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“वेदना … सञ्ञा … सङ्खारा … विञ्ञाणं …पे…
“Vedanā … saññā … saṅkhārā … viññāṇaṁ …pe…
“Is feeling … perception … choices … consciousness permanent or impermanent?” …
“तस्मातिह, भिक्खवे …पे… एवं पस्सं …पे… नापरं इत्थत्तायाति पजानाती”ति।
“tasmātiha, bhikkhave …pe… evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.
“So you should truly see … Seeing this … They understand: ‘… there is no return to any state of existence.’”
अट्ठमं।
Aṭṭhamaṁ.
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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