| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ५५
Majjhima Nikāya 55
The Middle-Length Suttas Collection 55
जीवकसुत्त
Jīvakasutta
With Jīvaka
एवं मे सुतं—एकं समयं भगवा राजगहे विहरति जीवकस्स कोमारभच्चस्स अम्बवने।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane.
So I have heard. At one time the Buddha was staying near Rājagaha in the Mango Grove of Jīvaka Komārabhacca.
अथ खो जीवको कोमारभच्चो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो जीवको कोमारभच्चो भगवन्तं एतदवोच:
Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca:
Then Jīvaka went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“सुतं मेतं, भन्ते: ‘समणं गोतमं उद्दिस्स पाणं आरभन्ति, तं समणो गोतमो जानं उद्दिस्सकतं मंसं परिभुञ्जति पटिच्चकम्मन्ऽति। ये ते, भन्ते, एवमाहंसु: ‘समणं गोतमं उद्दिस्स पाणं आरभन्ति, तं समणो गोतमो जानं उद्दिस्सकतं मंसं परिभुञ्जति पटिच्चकम्मन्ऽति, कच्चि ते, भन्ते, भगवतो वुत्तवादिनो, न च भगवन्तं अभूतेन अब्भाचिक्खन्ति, धम्मस्स चानुधम्मं ब्याकरोन्ति, न च कोचि सहधम्मिको वादानुवादो गारय्हं ठानं आगच्छती”ति?
“sutaṁ metaṁ, bhante: ‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti. Ye te, bhante, evamāhaṁsu: ‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?
“Sir, I have heard this: ‘They slaughter living creatures specially for the ascetic Gotama. The ascetic Gotama knowingly eats meat prepared on purpose for him: this is a deed he caused.’ I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”
“ये ते, जीवक, एवमाहंसु: ‘समणं गोतमं उद्दिस्स पाणं आरभन्ति, तं समणो गोतमो जानं उद्दिस्सकतं मंसं परिभुञ्जति पटिच्चकम्मन्ऽति न मे ते वुत्तवादिनो, अब्भाचिक्खन्ति च मं ते असता अभूतेन।
“Ye te, jīvaka, evamāhaṁsu: ‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti na me te vuttavādino, abbhācikkhanti ca maṁ te asatā abhūtena.
“Jīvaka, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.
तीहि खो अहं, जीवक, ठानेहि मंसं अपरिभोगन्ति वदामि। दिट्ठं, सुतं, परिसङ्कितं—इमेहि खो अहं, जीवक, तीहि ठानेहि मंसं अपरिभोगन्ति वदामि।
Tīhi kho ahaṁ, jīvaka, ṭhānehi maṁsaṁ aparibhoganti vadāmi. Diṭṭhaṁ, sutaṁ, parisaṅkitaṁ—imehi kho ahaṁ, jīvaka, tīhi ṭhānehi maṁsaṁ aparibhoganti vadāmi.
In three cases I say that meat may not be eaten: it’s seen, heard, or suspected. These are three cases in which meat may not be eaten.
तीहि खो अहं, जीवक, ठानेहि मंसं परिभोगन्ति वदामि। अदिट्ठं, असुतं, अपरिसङ्कितं—इमेहि खो अहं, जीवक, तीहि ठानेहि मंसं परिभोगन्ति वदामि।
Tīhi kho ahaṁ, jīvaka, ṭhānehi maṁsaṁ paribhoganti vadāmi. Adiṭṭhaṁ, asutaṁ, aparisaṅkitaṁ—imehi kho ahaṁ, jīvaka, tīhi ṭhānehi maṁsaṁ paribhoganti vadāmi.
In three cases I say that meat may be eaten: it’s not seen, heard, or suspected. These are three cases in which meat may be eaten.
इध, जीवक, भिक्खु अञ्ञतरं गामं वा निगमं वा उपनिस्साय विहरति। सो मेत्तासहगतेन चेतसा एकं दिसं फरित्वा विहरति, तथा दुतियं, तथा ततियं, तथा चतुत्थं। इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं मेत्तासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्याबज्झेन फरित्वा विहरति। तमेनं गहपति वा गहपतिपुत्तो वा उपसङ्कमित्वा स्वातनाय भत्तेन निमन्तेति। आकङ्खमानोव, जीवक, भिक्खु अधिवासेति।
Idha, jīvaka, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti.
Take the case of a bhikkhu living supported by a town or village. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. A householder or their child approaches and invites them for the next day’s meal. The bhikkhu accepts if they want.
सो तस्सा रत्तिया अच्चयेन पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय येन तस्स गहपतिस्स वा गहपतिपुत्तस्स वा निवेसनं तेनुपसङ्कमति; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदति। तमेनं सो गहपति वा गहपतिपुत्तो वा पणीतेन पिण्डपातेन परिविसति। तस्स न एवं होति: ‘साधु वत मायं गहपति वा गहपतिपुत्तो वा पणीतेन पिण्डपातेन परिविसेय्याति। अहो वत मायं गहपति वा गहपतिपुत्तो वा आयतिम्पि एवरूपेन पणीतेन पिण्डपातेन परिविसेय्याऽति—एवम्पिस्स न होति। सो तं पिण्डपातं अगथितो अमुच्छितो अनज्झोपन्नो आदीनवदस्सावी निस्सरणपञ्ञो परिभुञ्जति।
So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṁ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. Tamenaṁ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. Tassa na evaṁ hoti: ‘sādhu vata māyaṁ1 gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti. Aho vata māyaṁ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti—evampissa na hoti. So taṁ piṇḍapātaṁ agathito2 amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out. That householder or their child serves them with delicious almsfood. It never occurs to them, ‘It’s so good that this householder serves me with delicious almsfood! I hope they serve me with such delicious almsfood in the future!’ They don’t think that. They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.
तं किं मञ्ञसि, जीवक, अपि नु सो भिक्खु तस्मिं समये अत्तब्याबाधाय वा चेतेति, परब्याबाधाय वा चेतेति, उभयब्याबाधाय वा चेतेती”ति?
Taṁ kiṁ maññasi, jīvaka, api nu so bhikkhu tasmiṁ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti?
What do you think, Jīvaka? At that time is that bhikkhu intending to hurt themselves, hurt others, or hurt both?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“ननु सो, जीवक, भिक्खु तस्मिं समये अनवज्जंयेव आहारं आहारेती”ति?
“Nanu so, jīvaka, bhikkhu tasmiṁ samaye anavajjaṁyeva āhāraṁ āhāretī”ti?
“Aren’t they eating blameless food at that time?”
“एवं, भन्ते। सुतं मेतं, भन्ते: ‘ब्रह्मा मेत्ताविहारीऽति। तं मे इदं, भन्ते, भगवा सक्खिदिट्ठो; भगवा हि, भन्ते, मेत्ताविहारी”ति।
“Evaṁ, bhante. Sutaṁ metaṁ, bhante: ‘brahmā mettāvihārī’ti. Taṁ me idaṁ, bhante, bhagavā sakkhidiṭṭho; bhagavā hi, bhante, mettāvihārī”ti.
“Yes, sir. Sir, I have heard that Brahmā abides in love. Now, I’ve seen the Buddha with my own eyes, and it is the Buddha who truly abides in love.”
“येन खो, जीवक, रागेन येन दोसेन येन मोहेन ब्यापादवा अस्स सो रागो सो दोसो सो मोहो तथागतस्स पहीनो उच्छिन्नमूलो तालावत्थुकतो अनभावङ्कतो आयतिं अनुप्पादधम्मो। सचे खो ते, जीवक, इदं सन्धाय भासितं अनुजानामि ते एतन्”ति।
“Yena kho, jīvaka, rāgena yena dosena yena mohena byāpādavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Sace kho te, jīvaka, idaṁ sandhāya bhāsitaṁ3 anujānāmi te etan”ti.
“Any greed, hate, or delusion that might give rise to ill will has been given up by the Realized One, cut off at the root, made like a palm stump, obliterated, and is unable to arise in the future. If that’s what you were referring to, I acknowledge it.”
“एतदेव खो पन मे, भन्ते, सन्धाय भासितं”।
“Etadeva kho pana me, bhante, sandhāya bhāsitaṁ”.
“That’s exactly what I was referring to.”
“इध, जीवक, भिक्खु अञ्ञतरं गामं वा निगमं वा उपनिस्साय विहरति। सो करुणासहगतेन चेतसा …पे…
“Idha, jīvaka, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. So karuṇāsahagatena cetasā …pe…
“Take the case, Jīvaka, of a bhikkhu living supported by a town or village. They meditate spreading a heart full of compassion …
मुदितासहगतेन चेतसा …पे…
muditāsahagatena cetasā …pe…
They meditate spreading a heart full of rejoicing …
उपेक्खासहगतेन चेतसा एकं दिसं फरित्वा विहरति, तथा दुतियं, तथा ततियं, तथा चतुत्थं। इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं उपेक्खासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्याबज्झेन फरित्वा विहरति। तमेनं गहपति वा गहपतिपुत्तो वा उपसङ्कमित्वा स्वातनाय भत्तेन निमन्तेति। आकङ्खमानोव, जीवक, भिक्खु अधिवासेति।
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti.
They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. A householder or their child approaches and invites them for the next day’s meal. The bhikkhu accepts if they want.
सो तस्सा रत्तिया अच्चयेन पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय येन गहपतिस्स वा गहपतिपुत्तस्स वा निवेसनं तेनुपसङ्कमति; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदति। तमेनं सो गहपति वा गहपतिपुत्तो वा पणीतेन पिण्डपातेन परिविसति। तस्स न एवं होति: ‘साधु वत मायं गहपति वा गहपतिपुत्तो वा पणीतेन पिण्डपातेन परिविसेय्याति। अहो वत मायं गहपति वा गहपतिपुत्तो वा आयतिम्पि एवरूपेन पणीतेन पिण्डपातेन परिविसेय्याऽति—एवम्पिस्स न होति। सो तं पिण्डपातं अगथितो अमुच्छितो अनज्झोपन्नो आदीनवदस्सावी निस्सरणपञ्ञो परिभुञ्जति।
So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena gahapatissa vā gahapatiputtassa vā nivesanaṁ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. Tamenaṁ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. Tassa na evaṁ hoti: ‘sādhu vata māyaṁ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti. Aho vata māyaṁ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti—evampissa na hoti. So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out. That householder or their child serves them with delicious almsfood. It never occurs to them, ‘It’s so good that this householder serves me with delicious almsfood! I hope they serve me with such delicious almsfood in the future!’ They don’t think that. They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.
तं किं मञ्ञसि, जीवक, अपि नु सो भिक्खु तस्मिं समये अत्तब्याबाधाय वा चेतेति, परब्याबाधाय वा चेतेति, उभयब्याबाधाय वा चेतेती”ति?
Taṁ kiṁ maññasi, jīvaka, api nu so bhikkhu tasmiṁ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti?
What do you think, Jīvaka? At that time is that bhikkhu intending to hurt themselves, hurt others, or hurt both?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“ननु सो, जीवक, भिक्खु तस्मिं समये अनवज्जंयेव आहारं आहारेती”ति?
“Nanu so, jīvaka, bhikkhu tasmiṁ samaye anavajjaṁyeva āhāraṁ āhāretī”ti?
“Aren’t they eating blameless food at that time?”
“एवं, भन्ते। सुतं मेतं, भन्ते: ‘ब्रह्मा उपेक्खाविहारीऽति। तं मे इदं, भन्ते, भगवा सक्खिदिट्ठो; भगवा हि, भन्ते, उपेक्खाविहारी”ति।
“Evaṁ, bhante. Sutaṁ metaṁ, bhante: ‘brahmā upekkhāvihārī’ti. Taṁ me idaṁ, bhante, bhagavā sakkhidiṭṭho; bhagavā hi, bhante, upekkhāvihārī”ti.
“Yes, sir. Sir, I have heard that Brahmā abides in equanimity. Now, I’ve seen the Buddha with my own eyes, and it is the Buddha who truly abides in equanimity.”
“येन खो, जीवक, रागेन येन दोसेन येन मोहेन विहेसवा अस्स अरतिवा अस्स पटिघवा अस्स सो रागो सो दोसो सो मोहो तथागतस्स पहीनो उच्छिन्नमूलो तालावत्थुकतो अनभावङ्कतो आयतिं अनुप्पादधम्मो। सचे खो ते, जीवक, इदं सन्धाय भासितं, अनुजानामि ते एतन्”ति।
“Yena kho, jīvaka, rāgena yena dosena yena mohena vihesavā assa arativā assa paṭighavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Sace kho te, jīvaka, idaṁ sandhāya bhāsitaṁ, anujānāmi te etan”ti.
“Any greed, hate, or delusion that might give rise to cruelty, discontent, or repulsion has been given up by the Realized One, cut off at the root, made like a palm stump, obliterated, and is unable to arise in the future. If that’s what you were referring to, I acknowledge it.”
“एतदेव खो पन मे, भन्ते, सन्धाय भासितं”।
“Etadeva kho pana me, bhante, sandhāya bhāsitaṁ”.
“That’s exactly what I was referring to.”
“यो खो, जीवक, तथागतं वा तथागतसावकं वा उद्दिस्स पाणं आरभति सो पञ्चहि ठानेहि बहुं अपुञ्ञं पसवति।
“Yo kho, jīvaka, tathāgataṁ vā tathāgatasāvakaṁ vā uddissa pāṇaṁ ārabhati so pañcahi ṭhānehi bahuṁ apuññaṁ pasavati.
“Jīvaka, anyone who slaughters a living creature specially for the Realized One or the Realized One’s disciple makes much bad karma for five reasons.
यम्पि सो, गहपति, एवमाह: ‘गच्छथ, अमुकं नाम पाणं आनेथाऽति, इमिना पठमेन ठानेन बहुं अपुञ्ञं पसवति।
Yampi so, gahapati, evamāha: ‘gacchatha, amukaṁ nāma pāṇaṁ ānethā’ti, iminā paṭhamena ṭhānena bahuṁ apuññaṁ pasavati.
When they say: ‘Go, fetch that living creature,’ this is the first reason.
यम्पि सो पाणो गलप्पवेठकेन आनीयमानो दुक्खं दोमनस्सं पटिसंवेदेति, इमिना दुतियेन ठानेन बहुं अपुञ्ञं पसवति।
Yampi so pāṇo galappaveṭhakena ānīyamāno dukkhaṁ domanassaṁ paṭisaṁvedeti, iminā dutiyena ṭhānena bahuṁ apuññaṁ pasavati.
When that living creature experiences pain and sadness as it’s led along by a collar, this is the second reason.
यम्पि सो एवमाह: ‘गच्छथ इमं पाणं आरभथाऽति, इमिना ततियेन ठानेन बहुं अपुञ्ञं पसवति।
Yampi so evamāha: ‘gacchatha imaṁ pāṇaṁ ārabhathā’ti, iminā tatiyena ṭhānena bahuṁ apuññaṁ pasavati.
When they say: ‘Go, slaughter that living creature,’ this is the third reason.
यम्पि सो पाणो आरभियमानो दुक्खं दोमनस्सं पटिसंवेदेति, इमिना चतुत्थेन ठानेन बहुं अपुञ्ञं पसवति।
Yampi so pāṇo ārabhiyamāno dukkhaṁ domanassaṁ paṭisaṁvedeti, iminā catutthena ṭhānena bahuṁ apuññaṁ pasavati.
When that living creature experiences pain and sadness as it’s being slaughtered, this is the fourth reason.
यम्पि सो तथागतं वा तथागतसावकं वा अकप्पियेन आसादेति, इमिना पञ्चमेन ठानेन बहुं अपुञ्ञं पसवति।
Yampi so tathāgataṁ vā tathāgatasāvakaṁ vā akappiyena āsādeti, iminā pañcamena ṭhānena bahuṁ apuññaṁ pasavati.
When they provide the Realized One or the Realized One’s disciple with unallowable food, this is the fifth reason.
यो खो, जीवक, तथागतं वा तथागतसावकं वा उद्दिस्स पाणं आरभति सो इमेहि पञ्चहि ठानेहि बहुं अपुञ्ञं पसवती”ति।
Yo kho, jīvaka, tathāgataṁ vā tathāgatasāvakaṁ vā uddissa pāṇaṁ ārabhati so imehi pañcahi ṭhānehi bahuṁ apuññaṁ pasavatī”ti.
Anyone who slaughters a living creature specially for the Realized One or the Realized One’s disciple makes much bad karma for five reasons.”
एवं वुत्ते, जीवको कोमारभच्चो भगवन्तं एतदवोच: “अच्छरियं, भन्ते, अब्भुतं, भन्ते। कप्पियं वत, भन्ते, भिक्खू आहारं आहारेन्ति; अनवज्जं वत, भन्ते, भिक्खू आहारं आहारेन्ति। अभिक्कन्तं, भन्ते, अभिक्कन्तं, भन्ते …पे… उपासकं मं भगवा धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
Evaṁ vutte, jīvako komārabhacco bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante. Kappiyaṁ vata, bhante, bhikkhū āhāraṁ āhārenti; anavajjaṁ vata, bhante, bhikkhū āhāraṁ āhārenti. Abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
When he had spoken, Jīvaka said to the Buddha: “It’s incredible, sir, it’s amazing! The bhikkhus indeed eat allowable food. The bhikkhus indeed eat blameless food. Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
जीवकसुत्तं निट्ठितं पञ्चमं।
Jīvakasuttaṁ niṭṭhitaṁ pañcamaṁ.
The authoritative text of the Majjhima 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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