| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय ५५।२५
Saṁyutta Nikāya 55.25
The Related Suttas Collection 55.25
३। सरणानिवग्ग
3. Saraṇānivagga
3. About Sarakāni
दुतियसरणानिसक्कसुत्त
Dutiyasaraṇānisakkasutta
About Sarakāni the Sakyan (2nd)
कपिलवत्थुनिदानं।
Kapilavatthunidānaṁ.
At Kapilavatthu.
तेन खो पन समयेन सरणानि सक्को कालङ्कतो होति। सो भगवता ब्याकतो: “सोतापन्नो अविनिपातधम्मो नियतो सम्बोधिपरायणो”ति।
Tena kho pana samayena saraṇāni sakko kālaṅkato hoti. So bhagavatā byākato: “sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.
Now at that time Sarakāni the Sakyan had passed away. The Buddha declared that he was a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
तत्र सुदं सम्बहुला सक्का सङ्गम्म समागम्म उज्झायन्ति खीयन्ति विपाचेन्ति: “अच्छरियं वत भो, अब्भुतं वत भो। एत्थ दानि को न सोतापन्नो भविस्सति। यत्र हि नाम सरणानि सक्को कालङ्कतो। सो भगवता ब्याकतो: ‘सोतापन्नो अविनिपातधम्मो नियतो सम्बोधिपरायणोऽति। सरणानि सक्को सिक्खाय अपरिपूरकारी अहोसी”ति।
Tatra sudaṁ sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti: “acchariyaṁ vata bho, abbhutaṁ vata bho. Ettha dāni ko na sotāpanno bhavissati. Yatra hi nāma saraṇāni sakko kālaṅkato. So bhagavatā byākato: ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. Saraṇāni sakko sikkhāya aparipūrakārī ahosī”ti.
At that, several Sakyans came together complaining, grumbling, and objecting, “Oh, how incredible, how amazing! Who can’t become a stream-enterer these days? For the Buddha even declared Sarakāni to be a stream-enterer after he passed away. Sarakāni didn’t fulfill the training.”
अथ खो महानामो सक्को येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो महानामो सक्को भगवन्तं एतदवोच:
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca:
Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:
“इध, भन्ते, सरणानि सक्को कालङ्कतो। सो भगवता ब्याकतो: ‘सोतापन्नो अविनिपातधम्मो नियतो सम्बोधिपरायणोऽति। तत्र सुदं, भन्ते, सम्बहुला सक्का सङ्गम्म समागम्म उज्झायन्ति खीयन्ति विपाचेन्ति: ‘अच्छरियं वत भो, अब्भुतं वत भो। एत्थ दानि को न सोतापन्नो भविस्सति। यत्र हि नाम सरणानि सक्को कालङ्कतो। सो भगवता ब्याकतो—सोतापन्नो अविनिपातधम्मो नियतो सम्बोधिपरायणोति। सरणानि सक्को सिक्खाय अपरिपूरकारी अहोसीऽ”ति।
“Idha, bhante, saraṇāni sakko kālaṅkato. So bhagavatā byākato: ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. Tatra sudaṁ, bhante, sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Ettha dāni ko na sotāpanno bhavissati. Yatra hi nāma saraṇāni sakko kālaṅkato. So bhagavatā byākato—sotāpanno avinipātadhammo niyato sambodhiparāyaṇoti. Saraṇāni sakko sikkhāya aparipūrakārī ahosī’”ti.
“यो सो, महानाम, दीघरत्तं उपासको बुद्धं सरणं गतो धम्मं सरणं गतो सङ्घं सरणं गतो, सो कथं विनिपातं गच्छेय्य। यञ्हि तं, महानाम, सम्मा वदमानो वदेय्य: ‘दीघरत्तं उपासको बुद्धं सरणं गतो धम्मं सरणं गतो सङ्घं सरणं गतोऽ, सरणानिं सक्कं सम्मा वदमानो वदेय्य। सरणानि, महानाम, सक्को दीघरत्तं उपासको बुद्धं सरणं गतो धम्मं सरणं गतो सङ्घं सरणं गतो, सो कथं विनिपातं गच्छेय्य।
“Yo so, mahānāma, dīgharattaṁ upāsako buddhaṁ saraṇaṁ gato dhammaṁ saraṇaṁ gato saṅghaṁ saraṇaṁ gato, so kathaṁ vinipātaṁ gaccheyya. Yañhi taṁ, mahānāma, sammā vadamāno vadeyya: ‘dīgharattaṁ upāsako buddhaṁ saraṇaṁ gato dhammaṁ saraṇaṁ gato saṅghaṁ saraṇaṁ gato’, saraṇāniṁ sakkaṁ sammā vadamāno vadeyya. Saraṇāni, mahānāma, sakko dīgharattaṁ upāsako buddhaṁ saraṇaṁ gato dhammaṁ saraṇaṁ gato saṅghaṁ saraṇaṁ gato, so kathaṁ vinipātaṁ gaccheyya.
“Mahānāma, when a lay follower has for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha, how could they go to the underworld? And if anyone should rightly be said to have for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha, it’s Sarakāni the Sakyan. Sarakāni the Sakyan has for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha.
इध, महानाम, एकच्चो पुग्गलो बुद्धे एकन्तगतो होति अभिप्पसन्नो—इतिपि सो भगवा …पे… सत्था देवमनुस्सानं बुद्धो भगवाति। धम्मे …पे… सङ्घे …पे… हासपञ्ञो जवनपञ्ञो विमुत्तिया च समन्नागतो। सो आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरति। अयम्पि खो, महानाम, पुग्गलो परिमुत्तो निरया परिमुत्तो तिरच्छानयोनिया परिमुत्तो पेत्तिविसया परिमुत्तो अपायदुग्गतिविनिपाता।
Idha, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno—itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… hāsapañño javanapañño vimuttiyā ca samannāgato. So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.
Take a certain person who is sure and devoted to the Buddha … the teaching … the Saṅgha … They have laughing wisdom and swift wisdom, and are endowed with freedom. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This person is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.
इध पन, महानाम, एकच्चो पुग्गलो बुद्धे एकन्तगतो होति अभिप्पसन्नो—इतिपि सो भगवा …पे… सत्था देवमनुस्सानं बुद्धो भगवाति। धम्मे …पे… सङ्घे …पे… हासपञ्ञो जवनपञ्ञो न च विमुत्तिया समन्नागतो। सो पञ्चन्नं ओरम्भागियानं संयोजनानं परिक्खया अन्तरापरिनिब्बायी होति, उपहच्चपरिनिब्बायी होति, असङ्खारपरिनिब्बायी होति, ससङ्खारपरिनिब्बायी होति, उद्धंसोतो होति अकनिट्ठगामी। अयम्पि खो, महानाम, पुग्गलो परिमुत्तो निरया परिमुत्तो तिरच्छानयोनिया परिमुत्तो पेत्तिविसया परिमुत्तो अपायदुग्गतिविनिपाता।
Idha pana, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno—itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… hāsapañño javanapañño na ca vimuttiyā samannāgato. So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, upahaccaparinibbāyī hoti, asaṅkhāraparinibbāyī hoti, sasaṅkhāraparinibbāyī hoti, uddhaṁsoto hoti akaniṭṭhagāmī. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.
Take another person who is sure and devoted to the Buddha … the teaching … the Saṅgha … They have laughing wisdom and swift wisdom, but are not endowed with freedom. With the ending of the five lower fetters, they’re extinguished between one life and the next … they’re extinguished upon landing … they’re extinguished without extra effort … they’re extinguished with extra effort … they head upstream, going to the Akaniṭṭha realm. This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.
इध पन, महानाम, एकच्चो पुग्गलो बुद्धे एकन्तगतो होति अभिप्पसन्नो—इतिपि सो भगवा …पे… सत्था देवमनुस्सानं बुद्धो भगवाति। धम्मे …पे… सङ्घे …पे… न हासपञ्ञो न जवनपञ्ञो न च विमुत्तिया समन्नागतो। सो तिण्णं संयोजनानं परिक्खया रागदोसमोहानं तनुत्ता सकदागामी होति, सकिदेव इमं लोकं आगन्त्वा दुक्खस्सन्तं करोति। अयम्पि खो, महानाम, पुग्गलो परिमुत्तो निरया परिमुत्तो तिरच्छानयोनिया परिमुत्तो पेत्तिविसया परिमुत्तो अपायदुग्गतिविनिपाता।
Idha pana, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno—itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato. So tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.
Take another person who is sure and devoted to the Buddha … the teaching … the Saṅgha … But they don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom. With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.
इध पन, महानाम, एकच्चो पुग्गलो बुद्धे एकन्तगतो होति अभिप्पसन्नो—इतिपि सो भगवा …पे… सत्था देवमनुस्सानं बुद्धो भगवाति। धम्मे …पे… सङ्घे …पे… न हासपञ्ञो न जवनपञ्ञो न च विमुत्तिया समन्नागतो। सो तिण्णं संयोजनानं परिक्खया सोतापन्नो होति अविनिपातधम्मो नियतो सम्बोधिपरायणो। अयम्पि खो, महानाम, पुग्गलो परिमुत्तो निरया परिमुत्तो तिरच्छानयोनिया परिमुत्तो पेत्तिविसया परिमुत्तो अपायदुग्गतिविनिपाता।
Idha pana, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno—itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato. So tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.
Take another person who is sure and devoted to the Buddha … the teaching … the Saṅgha … But they don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom. With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening. This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.
इध पन, महानाम, एकच्चो पुग्गलो न हेव खो बुद्धे एकन्तगतो होति अभिप्पसन्नो …पे… न धम्मे …पे… न सङ्घे …पे… न हासपञ्ञो न जवनपञ्ञो न च विमुत्तिया समन्नागतो; अपि चस्स इमे धम्मा होन्ति—सद्धिन्द्रियं …पे… पञ्ञिन्द्रियं। तथागतप्पवेदिता चस्स धम्मा पञ्ञाय मत्तसो निज्झानं खमन्ति। अयम्पि खो, महानाम, पुग्गलो अगन्ता निरयं अगन्ता तिरच्छानयोनिं अगन्ता पेत्तिविसयं अगन्ता अपायं दुग्गतिं विनिपातं।
Idha pana, mahānāma, ekacco puggalo na heva kho buddhe ekantagato hoti abhippasanno …pe… na dhamme …pe… na saṅghe …pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato; api cassa ime dhammā honti—saddhindriyaṁ …pe… paññindriyaṁ. Tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṁ khamanti. Ayampi kho, mahānāma, puggalo agantā nirayaṁ agantā tiracchānayoniṁ agantā pettivisayaṁ agantā apāyaṁ duggatiṁ vinipātaṁ.
Take another person who isn’t sure or devoted to the Buddha … the teaching … the Saṅgha … They don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom. Still, they have these qualities: the faculties of faith, energy, mindfulness, immersion, and wisdom. And they accept the principles proclaimed by the Realized One after considering them with a degree of wisdom. This person, too, doesn’t go to hell, the animal realm, and the ghost realm. They don’t go to places of loss, bad places, the underworld.
इध पन, महानाम, एकच्चो पुग्गलो न हेव खो बुद्धे एकन्तगतो होति अभिप्पसन्नो … न धम्मे …पे… न सङ्घे …पे… न हासपञ्ञो न जवनपञ्ञो न च विमुत्तिया समन्नागतो; अपि चस्स इमे धम्मा होन्ति—सद्धिन्द्रियं …पे… पञ्ञिन्द्रियं। तथागते चस्स सद्धामत्तं होति पेममत्तं। अयम्पि खो, महानाम, पुग्गलो अगन्ता निरयं अगन्ता तिरच्छानयोनिं अगन्ता पेत्तिविसयं अगन्ता अपायं दुग्गतिं विनिपातं।
Idha pana, mahānāma, ekacco puggalo na heva kho buddhe ekantagato hoti abhippasanno … na dhamme …pe… na saṅghe …pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato; api cassa ime dhammā honti—saddhindriyaṁ …pe… paññindriyaṁ. Tathāgate cassa saddhāmattaṁ hoti pemamattaṁ. Ayampi kho, mahānāma, puggalo agantā nirayaṁ agantā tiracchānayoniṁ agantā pettivisayaṁ agantā apāyaṁ duggatiṁ vinipātaṁ.
Take another person who isn’t sure or devoted to the Buddha … the teaching … the Saṅgha … They don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom. Still, they have these qualities: the faculties of faith, energy, mindfulness, immersion, and wisdom. And they have a degree of faith and love for the Buddha. This person, too, doesn’t go to hell, the animal realm, and the ghost realm. They don’t go to places of loss, bad places, the underworld.
सेय्यथापि, महानाम, दुक्खेत्तं दुब्भूमं अविहतखाणुकं, बीजानि चस्सु खण्डानि पूतीनि वातातपहतानि असारादानि असुखसयितानि, देवो च न सम्मा धारं अनुप्पवेच्छेय्य। अपि नु तानि बीजानि वुद्धिं विरूळ्हिं वेपुल्लं आपज्जेय्युन्”ति?
Seyyathāpi, mahānāma, dukkhettaṁ dubbhūmaṁ1 avihatakhāṇukaṁ, bījāni cassu khaṇḍāni pūtīni vātātapahatāni asārādāni asukhasayitāni, devo ca na sammā2 dhāraṁ anuppaveccheyya. Api nu tāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyun”ti?
Suppose there was a barren field, a barren ground, with uncleared stumps. And you had seeds that were broken, spoiled, weather-damaged, infertile, and ill kept. And the heavens didn’t provide enough rain. Would those seeds grow, increase, and mature?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“एवमेव खो, महानाम, इध धम्मो दुरक्खातो होति दुप्पवेदितो अनिय्यानिको अनुपसमसंवत्तनिको असम्मासम्बुद्धप्पवेदितो—इदमहं दुक्खेत्तस्मिं वदामि। तस्मिञ्च धम्मे सावको विहरति धम्मानुधम्मप्पटिपन्नो सामीचिप्पटिपन्नो अनुधम्मचारी—इदमहं दुब्बीजस्मिं वदामि।
“Evameva kho, mahānāma, idha dhammo durakkhāto3 hoti duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito—idamahaṁ dukkhettasmiṁ vadāmi. Tasmiñca dhamme sāvako viharati dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī—idamahaṁ dubbījasmiṁ vadāmi.
“In the same way, take a teaching that’s badly explained and badly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. This is what I call a barren field. A disciple remains in such a teaching, practicing in line with that teaching, practicing it properly, living in line with that teaching. This is what I call a bad seed.
सेय्यथापि, महानाम, सुखेत्तं सुभूमं सुविहतखाणुकं, बीजानि चस्सु अखण्डानि अपूतीनि अवातातपहतानि सारादानि सुखसयितानि; देवो च सम्मा धारं अनुप्पवेच्छेय्य। अपि नु तानि बीजानि वुद्धिं विरूळ्हिं वेपुल्लं आपज्जेय्युन्”ति?
Seyyathāpi, mahānāma, sukhettaṁ4 subhūmaṁ suvihatakhāṇukaṁ, bījāni cassu akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni; devo ca sammā dhāraṁ anuppaveccheyya. Api nu tāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyun”ti?
Suppose there was a fertile field, a fertile ground, well-cleared of stumps. And you had seeds that were intact, unspoiled, not weather-damaged, fertile, and well-kept. And there’s plenty of rainfall. Would those seeds grow, increase, and mature?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“एवमेव खो, महानाम, इध धम्मो स्वाक्खातो होति सुप्पवेदितो निय्यानिको उपसमसंवत्तनिको सम्मासम्बुद्धप्पवेदितो—इदमहं सुखेत्तस्मिं वदामि। तस्मिञ्च धम्मे सावको विहरति धम्मानुधम्मप्पटिपन्नो सामीचिप्पटिपन्नो अनुधम्मचारी—इदमहं सुबीजस्मिं वदामि। किमङ्गं पन सरणानिं सक्कं। सरणानि, महानाम, सक्को मरणकाले सिक्खाय परिपूरकारी अहोसी”ति।
“Evameva kho, mahānāma, idha dhammo svākkhāto hoti suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito—idamahaṁ sukhettasmiṁ vadāmi. Tasmiñca dhamme sāvako viharati dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī—idamahaṁ subījasmiṁ vadāmi. Kimaṅgaṁ pana saraṇāniṁ sakkaṁ. Saraṇāni, mahānāma, sakko maraṇakāle sikkhāya paripūrakārī ahosī”ti.
“In the same way, take a teaching that’s well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. This is what I call a fertile field. A disciple remains in such a teaching, practicing in line with that teaching, practicing it properly, living in line with that teaching. This is what I call a good seed. Why can’t this apply to Sarakāni? Mahānāma, Sarakāni the Sakyan fulfilled the training at the time of his death.”
पञ्चमं।
Pañcamaṁ.
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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