| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय २२।३
Saṁyutta Nikāya 22.3
The Related Suttas Collection 22.3
१। नकुलपितुवग्ग
1. Nakulapituvagga
1. Nakula’s Father
हालिद्दिकानिसुत्त
Hāliddikānisutta
With Hāliddikāni
एवं मे सुतं—एकं समयं आयस्मा महाकच्चानो अवन्तीसु विहरति कुररघरे पपाते पब्बते।
Evaṁ me sutaṁ—ekaṁ samayaṁ āyasmā mahākaccāno avantīsu viharati kuraraghare1 papāte pabbate.
So I have heard. At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain.
अथ खो हालिद्दिकानि गहपति येनायस्मा महाकच्चानो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं महाकच्चानं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो हालिद्दिकानि गहपति आयस्मन्तं महाकच्चानं एतदवोच: “वुत्तमिदं, भन्ते, भगवता अट्ठकवग्गिये मागण्डियपञ्हे:
Atha kho hāliddikāni2 gahapati yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho hāliddikāni gahapati āyasmantaṁ mahākaccānaṁ etadavoca: “vuttamidaṁ, bhante, bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe:
Then the householder Hāliddikāni went up to Venerable Mahākaccāna, bowed, sat down to one side, and said to him, “Sir, this was said by the Buddha in the Chapter of the Eights, in ‘The Questions of Māgandiya’:
‘ओकं पहाय अनिकेतसारी, गामे अकुब्बं मुनि सन्थवानि; कामेहि रित्तो अपुरक्खरानो, कथं न विग्गय्ह जनेन कयिराऽति।
‘Okaṁ pahāya aniketasārī, Gāme akubbaṁ3 muni santhavāni; Kāmehi ritto apurakkharāno, Kathaṁ na viggayha janena kayirā’ti.
‘After leaving shelter to migrate unsettled, a sage doesn’t get close to anyone in town. Rid of sensual pleasures, expecting nothing, they wouldn’t get in arguments with people.’
इमस्स नु खो, भन्ते, भगवता सङ्खित्तेन भासितस्स कथं वित्थारेन अत्थो दट्ठब्बो”ति?
Imassa nu kho, bhante, bhagavatā saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti?
How should we see the detailed meaning of the Buddha’s brief statement?”
“रूपधातु खो, गहपति, विञ्ञाणस्स ओको। रूपधातुरागविनिबन्धञ्च पन विञ्ञाणं ‘ओकसारीऽति वुच्चति। वेदनाधातु खो, गहपति, विञ्ञाणस्स ओको। वेदनाधातुरागविनिबन्धञ्च पन विञ्ञाणं ‘ओकसारीऽति वुच्चति। सञ्ञाधातु खो, गहपति, विञ्ञाणस्स ओको। सञ्ञाधातुरागविनिबन्धञ्च पन विञ्ञाणं ‘ओकसारीऽति वुच्चति। सङ्खारधातु खो, गहपति, विञ्ञाणस्स ओको। सङ्खारधातुरागविनिबन्धञ्च पन विञ्ञाणं ‘ओकसारीऽति वुच्चति। एवं खो, गहपति, ओकसारी होति।
“Rūpadhātu kho, gahapati, viññāṇassa oko. Rūpadhāturāgavinibandhañca4 pana viññāṇaṁ ‘okasārī’ti vuccati. Vedanādhātu kho, gahapati, viññāṇassa oko. Vedanādhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. Saññādhātu kho, gahapati, viññāṇassa oko. Saññādhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. Saṅkhāradhātu kho, gahapati, viññāṇassa oko. Saṅkhāradhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. Evaṁ kho, gahapati, okasārī hoti.
“Householder, the form element is a shelter for consciousness. One whose consciousness is shackled to greed for the form element is called a migrant going from shelter to shelter. The feeling element is a shelter for consciousness. One whose consciousness is attached to greed for the feeling element is called a migrant going from shelter to shelter. The perception element is a shelter for consciousness. One whose consciousness is attached to greed for the perception element is called a migrant going from shelter to shelter. The choices element is a shelter for consciousness. One whose consciousness is attached to greed for the choices element is called a migrant going from shelter to shelter. That’s how one is a migrant going from shelter to shelter.
कथञ्च, गहपति, अनोकसारी होति? रूपधातुया खो, गहपति, यो छन्दो यो रागो या नन्दी या तण्हा ये उपयुपादाना चेतसो अधिट्ठानाभिनिवेसानुसया ते तथागतस्स पहीना उच्छिन्नमूला तालावत्थुकता अनभावङ्कता आयतिं अनुप्पादधम्मा। तस्मा तथागतो ‘अनोकसारीऽति वुच्चति। वेदनाधातुया खो, गहपति … सञ्ञाधातुया खो, गहपति … सङ्खारधातुया खो, गहपति … विञ्ञाणधातुया खो, गहपति, यो छन्दो यो रागो या नन्दी या तण्हा ये उपयुपादाना चेतसो अधिट्ठानाभिनिवेसानुसया ते तथागतस्स पहीना उच्छिन्नमूला तालावत्थुकता अनभावङ्कता आयतिं अनुप्पादधम्मा। तस्मा तथागतो ‘अनोकसारीऽति वुच्चति। एवं खो, गहपति, अनोकसारी होति।
Kathañca, gahapati, anokasārī hoti? Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī5 yā taṇhā ye upayupādānā6 cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Tasmā tathāgato ‘anokasārī’ti vuccati. Vedanādhātuyā kho, gahapati … saññādhātuyā kho, gahapati … saṅkhāradhātuyā kho, gahapati … viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Tasmā tathāgato ‘anokasārī’ti vuccati. Evaṁ kho, gahapati, anokasārī hoti.
And how is one a migrant with no shelter? The Realized One has given up any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s why the Realized One is called a migrant with no shelter. The Realized One has given up any desire, greed, relishing, and craving for the feeling element … the perception element … the choices element … the consciousness element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s why the Realized One is called a migrant with no shelter. That’s how one is a migrant with no shelter.
कथञ्च, गहपति, निकेतसारी होति? रूपनिमित्तनिकेतविसारविनिबन्धा खो, गहपति, ‘निकेतसारीऽति वुच्चति। सद्दनिमित्त …पे… गन्धनिमित्त … रसनिमित्त … फोट्ठब्बनिमित्त … धम्मनिमित्तनिकेतविसारविनिबन्धा खो, गहपति, ‘निकेतसारीऽति वुच्चति। एवं खो, गहपति, निकेतसारी होति।
Kathañca, gahapati, niketasārī hoti? Rūpanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati. Saddanimitta …pe… gandhanimitta … rasanimitta … phoṭṭhabbanimitta … dhammanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati. Evaṁ kho, gahapati, niketasārī hoti.
And how is one a migrant going from settlement to settlement? Attached to drifting between settlements in pursuit of sights, one is called a migrant going from settlement to settlement. Attached to drifting between settlements in pursuit of sounds … smells … tastes … touches … thoughts, one is called a migrant going from settlement to settlement. That’s how one is a migrant going from settlement to settlement.
कथञ्च, गहपति, अनिकेतसारी होति? रूपनिमित्तनिकेतविसारविनिबन्धा खो, गहपति, तथागतस्स पहीना उच्छिन्नमूला तालावत्थुकता अनभावङ्कता आयतिं अनुप्पादधम्मा। तस्मा तथागतो ‘अनिकेतसारीऽति वुच्चति। सद्दनिमित्त … गन्धनिमित्त … रसनिमित्त … फोट्ठब्बनिमित्त … धम्मनिमित्तनिकेतविसारविनिबन्धा खो, गहपति, तथागतस्स पहीना उच्छिन्नमूला तालावत्थुकता अनभावङ्कता आयतिं अनुप्पादधम्मा। तस्मा तथागतो ‘अनिकेतसारीऽति वुच्चति। एवं खो, गहपति, अनिकेतसारी होति।
Kathañca, gahapati, aniketasārī hoti? Rūpanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Tasmā tathāgato ‘aniketasārī’ti vuccati. Saddanimitta … gandhanimitta … rasanimitta … phoṭṭhabbanimitta … dhammanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Tasmā tathāgato ‘aniketasārī’ti vuccati. Evaṁ kho, gahapati, aniketasārī hoti.
And how is one an unsettled migrant? The Realized One has given up attachment to drifting between settlements in pursuit of sights. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s why the Realized One is called an unsettled migrant. The Realized One has given up attachment to drifting between settlements in pursuit of sounds … smells … tastes … touches … thoughts. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s why the Realized One is called an unsettled migrant. That’s how one is an unsettled migrant.
कथञ्च, गहपति, गामे सन्थवजातो होति? इध, गहपति, एकच्चो गिहीहि संसट्ठो विहरति सहनन्दी सहसोकी, सुखितेसु सुखितो, दुक्खितेसु दुक्खितो, उप्पन्नेसु किच्चकरणीयेसु अत्तना तेसु योगं आपज्जति। एवं खो, गहपति, गामे सन्थवजातो होति।
Kathañca, gahapati, gāme santhavajāto7 hoti? Idha, gahapati, ekacco gihīhi8 saṁsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṁ āpajjati. Evaṁ kho, gahapati, gāme santhavajāto hoti.
And how does one get close to people in town? It’s when someone mixes closely with laypeople, sharing their joys and sorrows—happy when they’re happy and sad when they’re sad—and getting involved in their business. That’s how one gets close to people in town.
कथञ्च, गहपति, गामे न सन्थवजातो होति? इध, गहपति, भिक्खु गिहीहि असंसट्ठो विहरति न सहनन्दी न सहसोकी न सुखितेसु सुखितो न दुक्खितेसु दुक्खितो, उप्पन्नेसु किच्चकरणीयेसु न अत्तना तेसु योगं आपज्जति। एवं खो, गहपति, गामे न सन्थवजातो होति।
Kathañca, gahapati, gāme na santhavajāto hoti? Idha, gahapati, bhikkhu9 gihīhi asaṁsaṭṭho viharati na sahanandī na sahasokī na sukhitesu sukhito na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā tesu yogaṁ āpajjati. Evaṁ kho, gahapati, gāme na santhavajāto hoti.
And how does one not get close to people in town? It’s when a bhikkhu doesn’t mix closely with laypeople, not sharing their joys and sorrows—not happy when they’re happy or sad when they’re sad—and not getting involved in their business. That’s how one doesn’t get close to people in town.
कथञ्च, गहपति, कामेहि अरित्तो होति? इध, गहपति, एकच्चो कामेसु अविगतरागो होति अविगतच्छन्दो अविगतपेमो अविगतपिपासो अविगतपरिळाहो अविगततण्हो। एवं खो, गहपति, कामेहि अरित्तो होति।
Kathañca, gahapati, kāmehi aritto hoti? Idha, gahapati, ekacco kāmesu avigatarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Evaṁ kho, gahapati, kāmehi aritto hoti.
And how is one not rid of sensual pleasures? It’s when someone isn’t rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. That’s how one is not rid of sensual pleasures.
कथञ्च, गहपति, कामेहि रित्तो होति? इध, गहपति, एकच्चो कामेसु विगतरागो होति विगतच्छन्दो विगतपेमो विगतपिपासो विगतपरिळाहो विगततण्हो। एवं खो, गहपति, कामेहि रित्तो होति।
Kathañca, gahapati, kāmehi ritto hoti? Idha, gahapati, ekacco kāmesu vigatarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Evaṁ kho, gahapati, kāmehi ritto hoti.
And how is one rid of sensual pleasures? It’s when someone is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. That’s how one is rid of sensual pleasures.
कथञ्च, गहपति, पुरक्खरानो होति? इध, गहपति, एकच्चस्स एवं होति: ‘एवंरूपो सियं अनागतमद्धानं, एवंवेदनो सियं अनागतमद्धानं, एवंसञ्ञो सियं अनागतमद्धानं, एवंसङ्खारो सियं अनागतमद्धानं, एवंविञ्ञाणो सियं अनागतमद्धानन्ऽति। एवं खो, गहपति, पुरक्खरानो होति।
Kathañca, gahapati, purakkharāno hoti? Idha, gahapati, ekaccassa evaṁ hoti: ‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti. Evaṁ kho, gahapati, purakkharāno hoti.
And how does one have expectations? It’s when someone thinks: ‘In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!’ That’s how one has expectations.
कथञ्च, गहपति, अपुरक्खरानो होति? इध, गहपति, एकच्चस्स न एवं होति: ‘एवंरूपो सियं अनागतमद्धानं, एवंवेदनो सियं अनागतमद्धानं, एवंसञ्ञो सियं अनागतमद्धानं, एवंसङ्खारो सियं अनागतमद्धानं, एवंविञ्ञाणो सियं अनागतमद्धानन्ऽति। एवं खो, गहपति, अपुरक्खरानो होति।
Kathañca, gahapati, apurakkharāno hoti? Idha, gahapati, ekaccassa na evaṁ hoti: ‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti. Evaṁ kho, gahapati, apurakkharāno hoti.
And how does one expect nothing? It’s when someone doesn’t think: ‘In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!’ That’s how one expects nothing.
कथञ्च, गहपति, कथं विग्गय्ह जनेन कत्ता होति? इध, गहपति, एकच्चो एवरूपिं कथं कत्ता होति: ‘न त्वं इमं धम्मविनयं आजानासि; अहं इमं धम्मविनयं आजानामि। किं त्वं इमं धम्मविनयं आजानिस्ससि? मिच्छापटिपन्नो त्वमसि; अहमस्मि सम्मापटिपन्नो। पुरे वचनीयं पच्छा अवच; पच्छा वचनीयं पुरे अवच। सहितं मे, असहितं ते। अधिचिण्णं ते विपरावत्तं। आरोपितो ते वादो; चर वादप्पमोक्खाय। निग्गहितोसि; निब्बेठेहि वा सचे पहोसीऽति। एवं खो, गहपति, कथं विग्गय्ह जनेन कत्ता होति।
Kathañca, gahapati, kathaṁ viggayha janena kattā hoti? Idha, gahapati, ekacco evarūpiṁ kathaṁ kattā hoti: ‘na tvaṁ imaṁ dhammavinayaṁ ājānāsi; ahaṁ imaṁ dhammavinayaṁ ājānāmi. Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi; ahamasmi sammāpaṭipanno. Pure vacanīyaṁ pacchā avaca; pacchā vacanīyaṁ pure avaca. Sahitaṁ me, asahitaṁ te. Adhiciṇṇaṁ te viparāvattaṁ. Āropito te vādo; cara vādappamokkhāya. Niggahitosi; nibbeṭhehi vā sace pahosī’ti. Evaṁ kho, gahapati, kathaṁ viggayha janena kattā hoti.
And how does one argue with people? It’s when someone takes part in this sort of discussion: ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. You said last what you should have said first. You said first what you should have said last. I stay on topic, you don’t. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’ That’s how one argues with people.
कथञ्च, गहपति, कथं न विग्गय्ह जनेन कत्ता होति? इध, गहपति, भिक्खु न एवरूपिं कथं कत्ता होति: ‘न त्वं इमं धम्मविनयं आजानासि …पे… निब्बेठेहि वा सचे पहोसीऽति। एवं खो, गहपति, कथं न विग्गय्ह जनेन कत्ता होति।
Kathañca, gahapati, kathaṁ na viggayha janena kattā hoti? Idha, gahapati, bhikkhu na evarūpiṁ kathaṁ kattā hoti: ‘na tvaṁ imaṁ dhammavinayaṁ ājānāsi …pe… nibbeṭhehi vā sace pahosī’ti. Evaṁ kho, gahapati, kathaṁ na viggayha janena kattā hoti.
And how does one not argue with people? It’s when a bhikkhu doesn’t take part in this sort of discussion: ‘You don’t understand this teaching and training … get yourself out of this—if you can!’ That’s how one doesn’t argue with people.
इति खो, गहपति, यं तं वुत्तं भगवता अट्ठकवग्गिये मागण्डियपञ्हे:
Iti kho, gahapati, yaṁ taṁ vuttaṁ bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe:
So, householder, that’s how to understand the detailed meaning of what the Buddha said in brief in the Chapter of the Eights, in ‘The Questions of Māgandiya’:
‘ओकं पहाय अनिकेतसारी, गामे अकुब्बं मुनिसन्थवानि; कामेहि रित्तो अपुरक्खरानो, कथं न विग्गय्ह जनेन कयिराऽति।
‘Okaṁ pahāya aniketasārī, Gāme akubbaṁ munisanthavāni; Kāmehi ritto apurakkharāno, Kathaṁ na viggayha janena kayirā’ti.
‘After leaving shelter to migrate unsettled, a sage doesn’t get close to anyone in town. Rid of sensual pleasures, expecting nothing, they wouldn’t get in arguments with people.’”
इमस्स खो, गहपति, भगवता सङ्खित्तेन भासितस्स एवं वित्थारेन अत्थो दट्ठब्बो”ति।
Imassa kho, gahapati, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti.
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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