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संयुत्त निकाय ५६।३९
Saṁyutta Nikāya 56.39
The Related Suttas Collection 56.39
४। सीसपावनवग्ग
4. Sīsapāvanavagga
4. In a Rosewood Forest
इन्दखीलसुत्त
Indakhīlasutta
A Boundary Pillar
“ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा ‘इदं दुक्खन्ऽति यथाभूतं नप्पजानन्ति …पे… ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति यथाभूतं नप्पजानन्ति, ते अञ्ञस्स समणस्स वा ब्राह्मणस्स वा मुखं उल्लोकेन्ति: ‘अयं नून भवं जानं जानाति, पस्सं पस्सतीऽति।
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, te aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti: ‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti.
“Bhikkhus, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path. They gaze up at the face of another ascetic or brahmin, thinking: ‘Surely this worthy one knows and sees.’
सेय्यथापि, भिक्खवे, तूलपिचु वा कप्पासपिचु वा लहुको वातूपादानो समे भूमिभागे निक्खित्तो। तमेनं पुरत्थिमो वातो पच्छिमेन संहरेय्य, पच्छिमो वातो पुरत्थिमेन संहरेय्य, उत्तरो वातो दक्खिणेन संहरेय्य, दक्खिणो वातो उत्तरेन संहरेय्य। तं किस्स हेतु? लहुकत्ता, भिक्खवे, कप्पासपिचुनो।
Seyyathāpi, bhikkhave, tūlapicu vā kappāsapicu vā lahuko vātūpādāno same bhūmibhāge nikkhitto. Tamenaṁ puratthimo vāto pacchimena saṁhareyya, pacchimo vāto puratthimena saṁhareyya, uttaro vāto dakkhiṇena saṁhareyya, dakkhiṇo vāto uttarena saṁhareyya. Taṁ kissa hetu? Lahukattā, bhikkhave, kappāsapicuno.
Suppose there was a light tuft of cotton-wool or kapok which was taken up by the wind and landed on level ground. The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north. Why is that? It’s because the tuft of cotton-wool is so light.
एवमेव खो, भिक्खवे, ये हि केचि समणा वा ब्राह्मणा वा ‘इदं दुक्खन्ऽति यथाभूतं नप्पजानन्ति …पे… ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति यथाभूतं नप्पजानन्ति, ते अञ्ञस्स समणस्स वा ब्राह्मणस्स वा मुखं उल्लोकेन्ति: ‘अयं नून भवं जानं जानाति, पस्सं पस्सतीऽति। तं किस्स हेतु? अदिट्ठत्ता, भिक्खवे, चतुन्नं अरियसच्चानं।
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, te aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti: ‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti. Taṁ kissa hetu? Adiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ.
In the same way, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path. They gaze up at the face of another ascetic or brahmin, thinking: ‘Surely this worthy one knows and sees.’ Why is that? It’s because they haven’t seen the four noble truths.
ये च खो केचि, भिक्खवे, समणा वा ब्राह्मणा वा ‘इदं दुक्खन्ऽति यथाभूतं पजानन्ति …पे… ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति यथाभूतं पजानन्ति, ते न अञ्ञस्स समणस्स वा ब्राह्मणस्स वा मुखं उल्लोकेन्ति: ‘अयं नून भवं जानं जानाति, पस्सं पस्सतीऽति।
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, te na aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti: ‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti.
There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. They don’t gaze up at the face of another ascetic or brahmin, thinking: ‘Surely this worthy one knows and sees.’
सेय्यथापि, भिक्खवे, अयोखीलो वा इन्दखीलो वा गम्भीरनेमो सुनिखातो अचलो असम्पकम्पी। पुरत्थिमाय चेपि दिसाय आगच्छेय्य भुसा वातवुट्ठि, नेव सङ्कम्पेय्य न सम्पकम्पेय्य न सम्पचालेय्य; पच्छिमाय चेपि दिसाय …पे… उत्तराय चेपि दिसाय …पे… दक्खिणाय चेपि दिसाय आगच्छेय्य भुसा वातवुट्ठि, नेव सङ्कम्पेय्य न सम्पकम्पेय्य न सम्पचालेय्य। तं किस्स हेतु? गम्भीरत्ता, भिक्खवे, नेमस्स सुनिखातत्ता इन्दखीलस्स।
Seyyathāpi, bhikkhave, ayokhīlo vā indakhīlo vā gambhīranemo sunikhāto acalo asampakampī. Puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya1 na sampakampeyya na sampacāleyya; pacchimāya cepi disāya …pe… uttarāya cepi disāya …pe… dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya. Taṁ kissa hetu? Gambhīrattā, bhikkhave, nemassa sunikhātattā indakhīlassa.
Suppose there was an iron pillar or a boundary pillar with deep foundations, firmly embedded, imperturbable and unshakable. Even if violent storms were to blow up out of the east, the west, the north, and the south, they couldn’t make it shake or rock or tremble. Why is that? It’s because that boundary pillar is firmly embedded, with deep foundations.
एवमेव खो, भिक्खवे, ये च खो केचि समणा वा ब्राह्मणा वा ‘इदं दुक्खन्ऽति यथाभूतं पजानन्ति …पे… अयं दुक्खनिरोधगामिनी पटिपदाऽति यथाभूतं पजानन्ति, ते न अञ्ञस्स समणस्स वा ब्राह्मणस्स वा मुखं उल्लोकेन्ति: ‘अयं नून भवं जानं जानाति, पस्सं पस्सतीऽति। तं किस्स हेतु? सुदिट्ठत्ता, भिक्खवे, चतुन्नं अरियसच्चानं। कतमेसं चतुन्नं? दुक्खस्स अरियसच्चस्स …पे… दुक्खनिरोधगामिनिया पटिपदाय अरियसच्चस्स।
Evameva kho, bhikkhave, ye ca kho keci samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe… ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, te na aññassa samaṇassa vā brāhmaṇassa vā mukhaṁ ullokenti: ‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti. Taṁ kissa hetu? Sudiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ. Katamesaṁ catunnaṁ? Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.
In the same way, there are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. They don’t gaze up at the face of another ascetic or brahmin, thinking: ‘Surely this worthy one knows and sees.’ Why is that? It’s because they have clearly seen the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.
तस्मातिह, भिक्खवे, ‘इदं दुक्खन्ऽति योगो करणीयो …पे… ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति योगो करणीयो”ति।
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.
That’s why you should practice meditation …”
नवमं।
Navamaṁ.
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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