| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय २२।८९
Saṁyutta Nikāya 22.89
The Related Suttas Collection 22.89
९। थेरवग्ग
9. Theravagga
9. Senior Bhikkhus
खेमकसुत्त
Khemakasutta
With Khemaka
एकं समयं सम्बहुला थेरा भिक्खू कोसम्बियं विहरन्ति घोसितारामे। तेन खो पन समयेन आयस्मा खेमको बदरिकारामे विहरति आबाधिको दुक्खितो बाळ्हगिलानो।
Ekaṁ samayaṁ sambahulā therā bhikkhū kosambiyaṁ viharanti ghositārāme. Tena kho pana samayena āyasmā khemako badarikārāme viharati ābādhiko dukkhito bāḷhagilāno.
At one time several senior bhikkhus were staying near Kosambi, in Ghosita’s Monastery. Now at that time Venerable Khemaka was staying in the Jujube Tree Monastery, and he was sick, suffering, gravely ill.
अथ खो थेरा भिक्खू सायन्हसमयं पटिसल्लाना वुट्ठिता आयस्मन्तं दासकं आमन्तेसुं: “एहि त्वं, आवुसो दासक, येन खेमको भिक्खु तेनुपसङ्कम; उपसङ्कमित्वा खेमकं भिक्खुं एवं वदेहि: ‘थेरा तं, आवुसो खेमक, एवमाहंसु—कच्चि ते, आवुसो, खमनीयं, कच्चि यापनीयं, कच्चि दुक्खा वेदना पटिक्कमन्ति नो अभिक्कमन्ति, पटिक्कमोसानं पञ्ञायति नो अभिक्कमोऽ”ति?
Atha kho therā bhikkhū sāyanhasamayaṁ paṭisallānā vuṭṭhitā āyasmantaṁ dāsakaṁ āmantesuṁ: “ehi tvaṁ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṁ bhikkhuṁ evaṁ vadehi: ‘therā taṁ, āvuso khemaka, evamāhaṁsu—kacci te, āvuso, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo’”ti?
In the late afternoon those senior bhikkhus came out of retreat and addressed Venerable Dāsaka, “Please, Friend Dāsaka, go to the bhikkhu Khemaka and say to him: ‘Friend Khemaka, the seniors hope you’re keeping well; they hope you’re alright. They hope that your pain is fading, not growing, that its fading is evident, not its growing.’”
“एवमावुसो”ति खो आयस्मा दासको थेरानं भिक्खूनं पटिस्सुत्वा येनायस्मा खेमको तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं खेमकं एतदवोच:
“Evamāvuso”ti kho āyasmā dāsako therānaṁ bhikkhūnaṁ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā āyasmantaṁ khemakaṁ etadavoca:
“Yes, friends,” replied Dāsaka. He went to Khemaka and said to him:
“थेरा तं, आवुसो खेमक, एवमाहंसु: ‘कच्चि ते, आवुसो, खमनीयं …पे… नो अभिक्कमोऽ”ति?
“therā taṁ, āvuso khemaka, evamāhaṁsu: ‘kacci te, āvuso, khamanīyaṁ …pe… no abhikkamo’”ti?
“Friend Khemaka, the seniors hope you’re keeping well; they hope you’re alright. They hope that your pain is fading, not growing, that its fading is evident, not its growing.”
“न मे, आवुसो, खमनीयं न यापनीयं …पे… अभिक्कमोसानं पञ्ञायति नो पटिक्कमो”ति।
“Na me, āvuso, khamanīyaṁ na yāpanīyaṁ …pe… abhikkamosānaṁ paññāyati no paṭikkamo”ti.
“Friend, I’m not keeping well, I’m not alright. My pain is terrible and growing, not fading; its growing is evident, not its fading.”
अथ खो आयस्मा दासको येन थेरा भिक्खू तेनुपसङ्कमि; उपसङ्कमित्वा थेरे भिक्खू एतदवोच: “खेमको, आवुसो, भिक्खु एवमाह: ‘न मे, आवुसो, खमनीयं …पे… अभिक्कमोसानं पञ्ञायति नो पटिक्कमोऽ”ति।
Atha kho āyasmā dāsako yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca: “khemako, āvuso, bhikkhu evamāha: ‘na me, āvuso, khamanīyaṁ …pe… abhikkamosānaṁ paññāyati no paṭikkamo’”ti.
Then Dāsaka went to those seniors and told them what had happened. They said,
“एहि त्वं, आवुसो दासक, येन खेमको भिक्खु तेनुपसङ्कम; उपसङ्कमित्वा खेमकं भिक्खुं एवं वदेहि: ‘थेरा तं, आवुसो खेमक, एवमाहंसु—पञ्चिमे, आवुसो, उपादानक्खन्धा वुत्ता भगवता, सेय्यथिदं—रूपुपादानक्खन्धो, वेदनुपादानक्खन्धो, सञ्ञुपादानक्खन्धो, सङ्खारुपादानक्खन्धो, विञ्ञाणुपादानक्खन्धो। इमेसु आयस्मा खेमको पञ्चसु उपादानक्खन्धेसु किञ्चि अत्तं वा अत्तनियं वा समनुपस्सतीऽ”ति?
“Ehi tvaṁ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṁ bhikkhuṁ evaṁ vadehi: ‘therā taṁ, āvuso khemaka, evamāhaṁsu—pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassatī’”ti?
“Please, Friend Dāsaka, go to the bhikkhu Khemaka and say to him: ‘Friend Khemaka, the seniors say that these five grasping aggregates have been taught by the Buddha, that is: the grasping aggregates of form, feeling, perception, choices, and consciousness. Do you regard anything among these five grasping aggregates as self or as belonging to self?’”
“एवमावुसो”ति खो आयस्मा दासको थेरानं भिक्खूनं पटिस्सुत्वा येनायस्मा खेमको तेनुपसङ्कमि; उपसङ्कमित्वा …पे… थेरा तं, आवुसो खेमक, एवमाहंसु: “पञ्चिमे, आवुसो, उपादानक्खन्धा वुत्ता भगवता, सेय्यथिदं—रूपुपादानक्खन्धो …पे… विञ्ञाणुपादानक्खन्धो। इमेसु आयस्मा खेमको पञ्चसु उपादानक्खन्धेसु किञ्चि अत्तं वा अत्तनियं वा समनुपस्सती”ति?
“Evamāvuso”ti kho āyasmā dāsako therānaṁ bhikkhūnaṁ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā …pe… therā taṁ, āvuso khemaka, evamāhaṁsu: “pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassatī”ti?
“Yes, friends,” replied Dāsaka. He relayed the message to Khemaka, who replied:
“पञ्चिमे, आवुसो, उपादानक्खन्धा वुत्ता भगवता, सेय्यथिदं—रूपुपादानक्खन्धो …पे… विञ्ञाणुपादानक्खन्धो। इमेसु ख्वाहं, आवुसो, पञ्चसु उपादानक्खन्धेसु न किञ्चि अत्तं वा अत्तनियं वा समनुपस्सामी”ति।
“Pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmī”ti.
“These five grasping aggregates have been taught by the Buddha, that is: the grasping aggregates of form, feeling, perception, choices, and consciousness. I do not regard anything among these five grasping aggregates as self or as belonging to self.”
अथ खो आयस्मा दासको येन थेरा भिक्खू तेनुपसङ्कमि; उपसङ्कमित्वा थेरे भिक्खू एतदवोच: “खेमको, आवुसो, भिक्खु एवमाह: ‘पञ्चिमे, आवुसो, उपादानक्खन्धा वुत्ता भगवता, सेय्यथिदं—रूपुपादानक्खन्धो …पे… विञ्ञाणुपादानक्खन्धो। इमेसु ख्वाहं, आवुसो, पञ्चसु उपादानक्खन्धेसु न किञ्चि अत्तं वा अत्तनियं वा समनुपस्सामीऽ”ति।
Atha kho āyasmā dāsako yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca: “khemako, āvuso, bhikkhu evamāha: ‘pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmī’”ti.
Then Dāsaka went to those seniors and told them what had happened. They said:
“एहि त्वं, आवुसो दासक, येन खेमको भिक्खु तेनुपसङ्कम; उपसङ्कमित्वा खेमकं भिक्खुं एवं वदेहि: ‘थेरा तं, आवुसो खेमक, एवमाहंसु—पञ्चिमे, आवुसो, उपादानक्खन्धा वुत्ता भगवता, सेय्यथिदं—रूपुपादानक्खन्धो …पे… विञ्ञाणुपादानक्खन्धो। नो चे किरायस्मा खेमको इमेसु पञ्चसु उपादानक्खन्धेसु किञ्चि अत्तं वा अत्तनियं वा समनुपस्सति। तेनहायस्मा खेमको अरहं खीणासवोऽ”ति।
“Ehi tvaṁ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṁ bhikkhuṁ evaṁ vadehi: ‘therā taṁ, āvuso khemaka, evamāhaṁsu—pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho. No ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassati. Tenahāyasmā khemako arahaṁ khīṇāsavo’”ti.
“Please, Friend Dāsaka, go to the bhikkhu Khemaka and say to him: ‘Friend Khemaka, the seniors say that these five grasping aggregates have been taught by the Buddha, that is: the grasping aggregates of form, feeling, perception, choices, and consciousness. If, as it seems, Venerable Khemaka does not regard anything among these five grasping aggregates as self or as belonging to self, then he is a perfected one, with defilements ended.’”
“एवमावुसो”ति खो आयस्मा दासको थेरानं भिक्खूनं पटिस्सुत्वा येनायस्मा खेमको …पे… थेरा तं, आवुसो खेमक, एवमाहंसु: “पञ्चिमे, आवुसो, उपादानक्खन्धा वुत्ता भगवता, सेय्यथिदं—रूपुपादानक्खन्धो …पे… विञ्ञाणुपादानक्खन्धो; नो चे किरायस्मा खेमको इमेसु पञ्चसु उपादानक्खन्धेसु किञ्चि अत्तं वा अत्तनियं वा समनुपस्सति, तेनहायस्मा खेमको अरहं खीणासवो”ति।
“Evamāvuso”ti kho āyasmā dāsako therānaṁ bhikkhūnaṁ paṭissutvā yenāyasmā khemako …pe… therā taṁ, āvuso khemaka, evamāhaṁsu: “pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho; no ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassati, tenahāyasmā khemako arahaṁ khīṇāsavo”ti.
“Yes, friends,” replied Dāsaka. He relayed the message to Khemaka, who replied:
“पञ्चिमे, आवुसो, उपादानक्खन्धा वुत्ता भगवता, सेय्यथिदं—रूपुपादानक्खन्धो …पे… विञ्ञाणुपादानक्खन्धो। इमेसु ख्वाहं, आवुसो, पञ्चसु उपादानक्खन्धेसु न किञ्चि अत्तं वा अत्तनियं वा समनुपस्सामि, न चम्हि अरहं खीणासवो; अपि च मे, आवुसो, पञ्चसु उपादानक्खन्धेसु ‘अस्मीऽति अधिगतं, ‘अयमहमस्मीऽति न च समनुपस्सामी”ति।
“Pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmi, na camhi arahaṁ khīṇāsavo; api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṁ, ‘ayamahamasmī’ti na ca samanupassāmī”ti.
“These five grasping aggregates have been taught by the Buddha, that is: the grasping aggregates of form, feeling, perception, choices, and consciousness. I do not regard anything among these five grasping aggregates as self or as belonging to self, yet I am not a perfected one, with defilements ended. For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.”
अथ खो आयस्मा दासको येन थेरा भिक्खू …पे… थेरे भिक्खू एतदवोच: “खेमको, आवुसो, भिक्खु एवमाह—पञ्चिमे, आवुसो, उपादानक्खन्धा वुत्ता भगवता, सेय्यथिदं—रूपुपादानक्खन्धो …पे… विञ्ञाणुपादानक्खन्धो। इमेसु ख्वाहं, आवुसो, पञ्चसु उपादानक्खन्धेसु न किञ्चि अत्तं वा अत्तनियं वा समनुपस्सामि, न चम्हि अरहं खीणासवो; अपि च मे, आवुसो, पञ्चसु उपादानक्खन्धेसु ‘अस्मीऽति अधिगतं, ‘अयमहमस्मीऽति न च समनुपस्सामी”ति।
Atha kho āyasmā dāsako yena therā bhikkhū …pe… there bhikkhū etadavoca: “khemako, āvuso, bhikkhu evamāha—pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmi, na camhi arahaṁ khīṇāsavo; api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṁ, ‘ayamahamasmī’ti na ca samanupassāmī”ti.
Then Dāsaka went to those seniors and told them what had happened. They said:
“एहि त्वं, आवुसो दासक, येन खेमको भिक्खु तेनुपसङ्कम; उपसङ्कमित्वा खेमकं भिक्खुं एवं वदेहि: ‘थेरा तं, आवुसो खेमक, एवमाहंसु—यमेतं, आवुसो खेमक, अस्मीति वदेसि, किमेतं अस्मीति वदेसि? रूपं अस्मीति वदेसि, अञ्ञत्र रूपा अस्मीति वदेसि, वेदनं … सञ्ञं … सङ्खारे … विञ्ञाणं अस्मीति वदेसि, अञ्ञत्र विञ्ञाणा अस्मीति वदेसि। यमेतं, आवुसो खेमक, अस्मीति वदेसि। किमेतं अस्मीति वदेसीऽ”ति?
“Ehi tvaṁ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṁ bhikkhuṁ evaṁ vadehi: ‘therā taṁ, āvuso khemaka, evamāhaṁsu—yametaṁ, āvuso khemaka, asmīti vadesi, kimetaṁ asmīti vadesi? Rūpaṁ asmīti vadesi, aññatra rūpā asmīti vadesi, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ asmīti vadesi, aññatra viññāṇā asmīti vadesi. Yametaṁ, āvuso khemaka, asmīti vadesi. Kimetaṁ asmīti vadesī’”ti?
“Please, Friend Dāsaka, go to the bhikkhu Khemaka and say to him: ‘Friend Khemaka, the seniors ask, when you say “I am”, what is it that you’re talking about? Is it form or apart from form? Is it feeling … perception … choices … consciousness, or apart from consciousness? When you say “I am”, what is it that you’re talking about?”
“एवमावुसो”ति खो आयस्मा दासको थेरानं भिक्खूनं पटिस्सुत्वा येनायस्मा खेमको तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं खेमकं एतदवोच—थेरा तं, आवुसो खेमक, एवमाहंसु: “यमेतं, आवुसो खेमक, ‘अस्मीऽति वदेसि, किमेतं ‘अस्मीऽति वदेसि? रूपं ‘अस्मीऽति वदेसि अञ्ञत्र रूपा ‘अस्मीऽति वदेसि? वेदनं … सञ्ञं … सङ्खारे … विञ्ञाणं ‘अस्मीऽति वदेसि अञ्ञत्र विञ्ञाणा ‘अस्मीऽति वदेसि? यमेतं, आवुसो खेमक, ‘अस्मीऽति वदेसि, किमेतं ‘अस्मीऽति वदेसी”ति?
“Evamāvuso”ti kho āyasmā dāsako therānaṁ bhikkhūnaṁ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā āyasmantaṁ khemakaṁ etadavoca—therā taṁ, āvuso khemaka, evamāhaṁsu: “yametaṁ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṁ ‘asmī’ti vadesi? Rūpaṁ ‘asmī’ti vadesi aññatra rūpā ‘asmī’ti vadesi? Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ ‘asmī’ti vadesi aññatra viññāṇā ‘asmī’ti vadesi? Yametaṁ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṁ ‘asmī’ti vadesī”ti?
“Yes, friends,” replied Dāsaka. He relayed the message to Khemaka, who replied:
“अलं, आवुसो दासक, किं इमाय सन्धावनिकाय। आहरावुसो, दण्डं; अहमेव येन थेरा भिक्खू तेनुपसङ्कमिस्सामी”ति।
“Alaṁ, āvuso dāsaka, kiṁ imāya sandhāvanikāya. Āharāvuso, daṇḍaṁ; ahameva yena therā bhikkhū tenupasaṅkamissāmī”ti.
“Enough, Friend Dāsaka! What’s the point in running back and forth? Bring my staff, I’ll go to see the senior bhikkhus myself.”
अथ खो आयस्मा खेमको दण्डमोलुब्भ येन थेरा भिक्खू तेनुपसङ्कमि; उपसङ्कमित्वा थेरेहि भिक्खूहि सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो आयस्मन्तं खेमकं थेरा भिक्खू एतदवोचुं:
Atha kho āyasmā khemako daṇḍamolubbha yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā therehi bhikkhūhi saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ khemakaṁ therā bhikkhū etadavocuṁ:
Then Venerable Khemaka, leaning on a staff, went to those senior bhikkhus and exchanged greetings with them. When the greetings and polite conversation were over, he sat down to one side. They said to him:
“यमेतं, आवुसो खेमक, ‘अस्मीऽति वदेसि, किमेतं ‘अस्मीऽति वदेसि? रूपं ‘अस्मीऽति वदेसि, अञ्ञत्र रूपा ‘अस्मीऽति वदेसि? वेदनं … सञ्ञं … सङ्खारे … विञ्ञाणं ‘अस्मीऽति वदेसि, अञ्ञत्र विञ्ञाणा ‘अस्मीऽति वदेसि? यमेतं, आवुसो खेमक, ‘अस्मीऽति वदेसि, किमेतं ‘अस्मीऽति वदेसी”ति?
“yametaṁ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṁ ‘asmī’ti vadesi? Rūpaṁ ‘asmī’ti vadesi, aññatra rūpā ‘asmī’ti vadesi? Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ ‘asmī’ti vadesi, aññatra viññāṇā ‘asmī’ti vadesi? Yametaṁ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṁ ‘asmī’ti vadesī”ti?
“Friend Khemaka, when you say ‘I am’, what is it that you’re talking about? Is it form or apart from form? Is it feeling … perception … choices … consciousness, or apart from consciousness? When you say ‘I am’, what is it that you’re talking about?”
“न ख्वाहं, आवुसो, रूपं ‘अस्मीऽति वदामि; नपि अञ्ञत्र रूपा ‘अस्मीऽति वदामि। न वेदनं … न सञ्ञं … न सङ्खारे … न विञ्ञाणं ‘अस्मीऽति वदामि; नपि अञ्ञत्र विञ्ञाणा ‘अस्मीऽति वदामि। अपि च मे, आवुसो, पञ्चसु उपादानक्खन्धेसु ‘अस्मीऽति अधिगतं ‘अयमहमस्मीऽति न च समनुपस्सामि।
“Na khvāhaṁ, āvuso, rūpaṁ ‘asmī’ti vadāmi; napi aññatra rūpā ‘asmī’ti vadāmi. Na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ ‘asmī’ti vadāmi; napi aññatra viññāṇā ‘asmī’ti vadāmi. Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṁ ‘ayamahamasmī’ti na ca samanupassāmi.
“Friends, I don’t say ‘I am’ with reference to form, or apart from form. I don’t say ‘I am’ with reference to feeling … perception … choices … consciousness, or apart from consciousness. For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.
सेय्यथापि, आवुसो, उप्पलस्स वा पदुमस्स वा पुण्डरीकस्स वा गन्धो। यो नु खो एवं वदेय्य: ‘पत्तस्स गन्धोऽति वा ‘वण्णस्स गन्धोऽति वा ‘किञ्जक्खस्स गन्धोऽति वा सम्मा नु खो सो वदमानो वदेय्या”ति?
Seyyathāpi, āvuso, uppalassa vā padumassa vā puṇḍarīkassa vā gandho. Yo nu kho evaṁ vadeyya: ‘pattassa gandho’ti vā ‘vaṇṇassa1 gandho’ti vā ‘kiñjakkhassa gandho’ti vā sammā nu kho so vadamāno vadeyyā”ti?
It’s like the scent of a blue water lily, or a pink or white lotus. Would it be right to say that the scent belongs to the petals or the stalk or the pistil?”
“नो हेतं, आवुसो”।
“No hetaṁ, āvuso”.
“No, friend.”
“यथा कथं, पनावुसो, सम्मा ब्याकरमानो ब्याकरेय्या”ति?
“Yathā kathaṁ, panāvuso, sammā byākaramāno byākareyyā”ti?
“Then, friends, how should it be said?”
“‘पुप्फस्स गन्धोऽति खो, आवुसो, सम्मा ब्याकरमानो ब्याकरेय्या”ति।
“‘Pupphassa gandho’ti kho, āvuso, sammā byākaramāno byākareyyā”ti.
“It would be right to say that the scent belongs to the flower.”
“एवमेव ख्वाहं, आवुसो, न रूपं ‘अस्मीऽति वदामि, नपि अञ्ञत्र रूपा ‘अस्मीऽति वदामि। न वेदनं … न सञ्ञं … न सङ्खारे … न विञ्ञाणं ‘अस्मीऽति वदामि, नपि अञ्ञत्र विञ्ञाणा ‘अस्मीऽति वदामि। अपि च मे, आवुसो, पञ्चसु उपादानक्खन्धेसु ‘अस्मीऽति अधिगतं ‘अयमहमस्मीऽति न च समनुपस्सामि।
“Evameva khvāhaṁ, āvuso, na rūpaṁ ‘asmī’ti vadāmi, napi aññatra rūpā ‘asmī’ti vadāmi. Na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ ‘asmī’ti vadāmi, napi aññatra viññāṇā ‘asmī’ti vadāmi. Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṁ ‘ayamahamasmī’ti na ca samanupassāmi.
“In the same way, friends, I don’t say ‘I am’ with reference to form, or apart from form. I don’t say ‘I am’ with reference to feeling … perception … choices … consciousness, or apart from consciousness. For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.
किञ्चापि, आवुसो, अरियसावकस्स पञ्चोरम्भागियानि संयोजनानि पहीनानि भवन्ति, अथ ख्वस्स होति: ‘यो च पञ्चसु उपादानक्खन्धेसु अनुसहगतो अस्मीति मानो, अस्मीति छन्दो, अस्मीति अनुसयो असमूहतो। सो अपरेन समयेन पञ्चसु उपादानक्खन्धेसु उदयब्बयानुपस्सी विहरति—इति रूपं, इति रूपस्स समुदयो, इति रूपस्स अत्थङ्गमो; इति वेदना … इति सञ्ञा … इति सङ्खारा … इति विञ्ञाणं, इति विञ्ञाणस्स समुदयो, इति विञ्ञाणस्स अत्थङ्गमोऽति। तस्सिमेसु पञ्चसु उपादानक्खन्धेसु उदयब्बयानुपस्सिनो विहरतो योपिस्स होति पञ्चसु उपादानक्खन्धेसु अनुसहगतो ‘अस्मीऽति, मानो ‘अस्मीऽति, छन्दो ‘अस्मीऽति अनुसयो असमूहतो, सोपि समुग्घातं गच्छति।
Kiñcāpi, āvuso, ariyasāvakassa pañcorambhāgiyāni saṁyojanāni pahīnāni bhavanti, atha khvassa hoti: ‘yo ca pañcasu upādānakkhandhesu anusahagato asmīti māno, asmīti chando, asmīti anusayo asamūhato. So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati—iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā … iti saññā … iti saṅkhārā … iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Tassimesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṁ gacchati.
Although a noble disciple has given up the five lower fetters, they still have a lingering residue of the conceit ‘I am’, the desire ‘I am’, and the underlying tendency ‘I am’ which has not been eradicated. After some time they meditate observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ As they do so, that lingering residue is eradicated.
सेय्यथापि, आवुसो, वत्थं सङ्किलिट्ठं मलग्गहितं। तमेनं सामिका रजकस्स अनुपदज्जुं। तमेनं रजको ऊसे वा खारे वा गोमये वा सम्मद्दित्वा अच्छे उदके विक्खालेति। किञ्चापि तं होति वत्थं परिसुद्धं परियोदातं, अथ ख्वस्स होति येव अनुसहगतो ऊसगन्धो वा खारगन्धो वा गोमयगन्धो वा असमूहतो। तमेनं रजको सामिकानं देति। तमेनं सामिका गन्धपरिभाविते करण्डके निक्खिपन्ति। योपिस्स होति अनुसहगतो ऊसगन्धो वा खारगन्धो वा गोमयगन्धो वा असमूहतो, सोपि समुग्घातं गच्छति।
Seyyathāpi, āvuso, vatthaṁ saṅkiliṭṭhaṁ malaggahitaṁ. Tamenaṁ sāmikā rajakassa anupadajjuṁ. Tamenaṁ rajako ūse vā khāre vā gomaye vā sammadditvā acche udake vikkhāleti. Kiñcāpi taṁ hoti vatthaṁ parisuddhaṁ pariyodātaṁ, atha khvassa hoti yeva2 anusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato. Tamenaṁ rajako sāmikānaṁ deti. Tamenaṁ sāmikā gandhaparibhāvite karaṇḍake nikkhipanti. Yopissa hoti anusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato, sopi samugghātaṁ gacchati.
Suppose there was a cloth that was dirty and soiled, so the owners give it to a launderer. The launderer kneads it thoroughly with salt, lye, and cow dung, and rinses it in clear water. Although that cloth is clean and bright, it still has a lingering scent of salt, lye, or cow dung that had not been eradicated. The launderer returns it to its owners, who store it in a fragrant casket. And that lingering scent would be eradicated.
एवमेव खो, आवुसो, किञ्चापि अरियसावकस्स पञ्चोरम्भागियानि संयोजनानि पहीनानि भवन्ति, अथ ख्वस्स होति येव पञ्चसु उपादानक्खन्धेसु अनुसहगतो ‘अस्मीऽति, मानो ‘अस्मीऽति, छन्दो ‘अस्मीऽति अनुसयो असमूहतो। सो अपरेन समयेन पञ्चसु उपादानक्खन्धेसु उदयब्बयानुपस्सी विहरति। ‘इति रूपं, इति रूपस्स समुदयो, इति रूपस्स अत्थङ्गमो; इति वेदना … इति सञ्ञा … इति सङ्खारा … इति विञ्ञाणं, इति विञ्ञाणस्स समुदयो, इति विञ्ञाणस्स अत्थङ्गमोऽति। तस्स इमेसु पञ्चसु उपादानक्खन्धेसु उदयब्बयानुपस्सिनो विहरतो योपिस्स होति पञ्चसु उपादानक्खन्धेसु अनुसहगतो ‘अस्मीऽति, मानो ‘अस्मीऽति, छन्दो ‘अस्मीऽति अनुसयो असमूहतो, सोपि समुग्घातं गच्छती”ति।
Evameva kho, āvuso, kiñcāpi ariyasāvakassa pañcorambhāgiyāni saṁyojanāni pahīnāni bhavanti, atha khvassa hoti yeva pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato. So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati. ‘Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā … iti saññā … iti saṅkhārā … iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṁ gacchatī”ti.
In the same way, although a noble disciple has given up the five lower fetters, they still have a lingering residue of the conceit ‘I am’, the desire ‘I am’, and the underlying tendency ‘I am’ which has not been eradicated. After some time they meditate observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ As they do so, that lingering residue is eradicated.”
एवं वुत्ते, थेरा भिक्खू आयस्मन्तं खेमकं एतदवोचुं: “न खो मयं आयस्मन्तं खेमकं विहेसापेखा पुच्छिम्ह, अपि चायस्मा खेमको पहोसि तस्स भगवतो सासनं वित्थारेन आचिक्खितुं देसेतुं पञ्ञापेतुं पट्ठपेतुं विवरितुं विभजितुं उत्तानीकातुं। तयिदं आयस्मता खेमकेन तस्स भगवतो सासनं वित्थारेन आचिक्खितं देसितं पञ्ञापितं पट्ठपितं विवरितं विभजितं उत्तानीकतन्”ति।
Evaṁ vutte, therā bhikkhū āyasmantaṁ khemakaṁ etadavocuṁ: “na kho3 mayaṁ āyasmantaṁ khemakaṁ vihesāpekhā pucchimha, api cāyasmā khemako pahosi tassa bhagavato sāsanaṁ vitthārena ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ. Tayidaṁ āyasmatā khemakena tassa bhagavato sāsanaṁ vitthārena ācikkhitaṁ desitaṁ paññāpitaṁ paṭṭhapitaṁ vivaritaṁ vibhajitaṁ uttānīkatan”ti.
When he said this, the senior bhikkhus said to Venerable Khemaka, “We didn’t want to trouble Venerable Khemaka with our questions. But you’re capable of explaining, teaching, asserting, establishing, clarifying, analyzing, and revealing the Buddha’s instructions in detail. And that’s just what you’ve done.”
इदमवोच आयस्मा खेमको। अत्तमना थेरा भिक्खू आयस्मतो खेमकस्स भासितं अभिनन्दुं। इमस्मिञ्च पन वेय्याकरणस्मिं भञ्ञमाने सट्ठिमत्तानं थेरानं भिक्खूनं अनुपादाय आसवेहि चित्तानि विमुच्चिंसु, आयस्मतो खेमकस्स चाति।
Idamavoca āyasmā khemako. Attamanā therā bhikkhū āyasmato khemakassa bhāsitaṁ abhinanduṁ. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ therānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsu, āyasmato khemakassa cāti.
That’s what Venerable Khemaka said. Satisfied, the senior bhikkhus approved what Venerable Khemaka said. And while this discourse was being spoken, the minds of sixty senior bhikkhus and of Venerable Khemaka were freed from defilements by not grasping.
सत्तमं।
Sattamaṁ.
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 »]
Footnotes:
