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संयुत्त निकाय ४२।७
Saṁyutta Nikāya 42.7
The Related Suttas Collection 42.7
१। गामणिवग्ग
1. Gāmaṇivagga
1. Chiefs
खेत्तूपमसुत्त
Khettūpamasutta
The Simile of the Field
एकं समयं भगवा नाळन्दायं विहरति पावारिकम्बवने। अथ खो असिबन्धकपुत्तो गामणि येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो असिबन्धकपुत्तो गामणि भगवन्तं एतदवोच:
Ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane. Atha kho asibandhakaputto gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho asibandhakaputto gāmaṇi bhagavantaṁ etadavoca:
At one time the Buddha was staying near Nāḷandā in Pāvārika’s mango grove. Then Asibandhaka’s son the chief went up to the Buddha, bowed, sat down to one side, and said to him:
“ननु, भन्ते, भगवा सब्बपाणभूतहितानुकम्पी विहरती”ति?
“nanu, bhante, bhagavā sabbapāṇabhūtahitānukampī viharatī”ti?
“Sir, doesn’t the Buddha live full of compassion for all living beings?”
“एवं, गामणि, तथागतो सब्बपाणभूतहितानुकम्पी विहरती”ति।
“Evaṁ, gāmaṇi, tathāgato sabbapāṇabhūtahitānukampī viharatī”ti.
“Yes, chief.”
“अथ किञ्चरहि, भन्ते, भगवा एकच्चानं सक्कच्चं धम्मं देसेति, एकच्चानं नो तथा सक्कच्चं धम्मं देसेती”ति?
“Atha kiñcarahi, bhante, bhagavā ekaccānaṁ sakkaccaṁ dhammaṁ deseti, ekaccānaṁ no tathā sakkaccaṁ dhammaṁ desetī”ti?
“Well, sir, why exactly do you teach some people thoroughly and others less thoroughly?”
“तेन हि, गामणि, तञ्ञेवेत्थ पटिपुच्छिस्सामि। यथा ते खमेय्य तथा नं ब्याकरेय्यासि। तं किं मञ्ञसि, गामणि, इधस्सु कस्सकस्स गहपतिनो तीणि खेत्तानि—एकं खेत्तं अग्गं, एकं खेत्तं मज्झिमं, एकं खेत्तं हीनं जङ्गलं ऊसरं पापभूमि। तं किं मञ्ञसि, गामणि, असु कस्सको गहपति बीजानि पतिट्ठापेतुकामो कत्थ पठमं पतिट्ठापेय्य, यं वा अदुं खेत्तं अग्गं, यं वा अदुं खेत्तं मज्झिमं, यं वा अदुं खेत्तं हीनं जङ्गलं ऊसरं पापभूमी”ति?
“Tena hi, gāmaṇi, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, gāmaṇi, idhassu1 kassakassa gahapatino tīṇi khettāni—ekaṁ khettaṁ aggaṁ, ekaṁ khettaṁ majjhimaṁ, ekaṁ khettaṁ hīnaṁ jaṅgalaṁ ūsaraṁ pāpabhūmi. Taṁ kiṁ maññasi, gāmaṇi, asu kassako gahapati bījāni patiṭṭhāpetukāmo kattha paṭhamaṁ patiṭṭhāpeyya, yaṁ vā aduṁ khettaṁ aggaṁ, yaṁ vā aduṁ khettaṁ majjhimaṁ, yaṁ vā aduṁ khettaṁ hīnaṁ jaṅgalaṁ ūsaraṁ pāpabhūmī”ti?
“Well then, chief, I’ll ask you about this in return, and you can answer as you like. What do you think? Suppose a farmer has three fields: one’s good, one’s average, and one’s poor—bad ground of sand and salt. What do you think? When that farmer wants to plant seeds, where would he plant them first: the good field, the average one, or the poor one?”
“असु, भन्ते, कस्सको गहपति बीजानि पतिट्ठापेतुकामो यं अदुं खेत्तं अग्गं तत्थ पतिट्ठापेय्य। तत्थ पतिट्ठापेत्वा यं अदुं खेत्तं मज्झिमं तत्थ पतिट्ठापेय्य। तत्थ पतिट्ठापेत्वा यं अदुं खेत्तं हीनं जङ्गलं ऊसरं पापभूमि तत्थ पतिट्ठापेय्यपि, नोपि पतिट्ठापेय्य। तं किस्स हेतु? अन्तमसो गोभत्तम्पि भविस्सती”ति।
“Asu, bhante, kassako gahapati bījāni patiṭṭhāpetukāmo yaṁ aduṁ khettaṁ aggaṁ tattha patiṭṭhāpeyya. Tattha patiṭṭhāpetvā yaṁ aduṁ khettaṁ majjhimaṁ tattha patiṭṭhāpeyya. Tattha patiṭṭhāpetvā yaṁ aduṁ khettaṁ hīnaṁ jaṅgalaṁ ūsaraṁ pāpabhūmi tattha patiṭṭhāpeyyapi, nopi patiṭṭhāpeyya. Taṁ kissa hetu? Antamaso gobhattampi bhavissatī”ti.
“Sir, he’d plant them first in the good field, then the average, then he may or may not plant seed in the poor field. Why is that? Because at least it can be fodder for the cattle.”
“सेय्यथापि, गामणि, यं अदुं खेत्तं अग्गं; एवमेव मय्हं भिक्खुभिक्खुनियो। तेसाहं धम्मं देसेमि—आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं, सात्थं सब्यञ्जनं केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेमि। तं किस्स हेतु? एते हि, गामणि, मंदीपा मंलेणा मंताणा मंसरणा विहरन्ति।
“Seyyathāpi, gāmaṇi, yaṁ aduṁ khettaṁ aggaṁ; evameva mayhaṁ bhikkhubhikkhuniyo. Tesāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi. Taṁ kissa hetu? Ete hi, gāmaṇi, maṁdīpā maṁleṇā maṁtāṇā maṁsaraṇā viharanti.
“To me, the monks and nuns are like the good field. I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, protection, shelter, and refuge.
सेय्यथापि, गामणि, यं अदुं खेत्तं मज्झिमं; एवमेव मय्हं उपासकौपासिकायो। तेसं पाहं धम्मं देसेमि—आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं, सात्थं सब्यञ्जनं केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेमि। तं किस्स हेतु? एते हि, गामणि, मंदीपा मंलेणा मंताणा मंसरणा विहरन्ति।
Seyyathāpi, gāmaṇi, yaṁ aduṁ khettaṁ majjhimaṁ; evameva mayhaṁ upāsakaupāsikāyo. Tesaṁ pāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi. Taṁ kissa hetu? Ete hi, gāmaṇi, maṁdīpā maṁleṇā maṁtāṇā maṁsaraṇā viharanti.
To me, the laymen and laywomen are like the average field. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, protection, shelter, and refuge.
सेय्यथापि, गामणि, यं अदुं खेत्तं हीनं जङ्गलं ऊसरं पापभूमि; एवमेव मय्हं अञ्ञतित्थिया समणब्राह्मणपरिब्बाजका। तेसं पाहं धम्मं देसेमि—आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं, केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेमि। तं किस्स हेतु? अप्पेव नाम एकं पदम्पि आजानेय्युं तं नेसं अस्स दीघरत्तं हिताय सुखायाति।
Seyyathāpi, gāmaṇi, yaṁ aduṁ khettaṁ hīnaṁ jaṅgalaṁ ūsaraṁ pāpabhūmi; evameva mayhaṁ aññatitthiyā samaṇabrāhmaṇaparibbājakā. Tesaṁ pāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi. Taṁ kissa hetu? Appeva nāma ekaṁ padampi ājāneyyuṁ taṁ nesaṁ assa dīgharattaṁ hitāya sukhāyāti.
To me, the ascetics, brahmins, and wanderers of other religions are like the poor field, the bad ground of sand and salt. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Hopefully they might understand even a single sentence, which would be for their lasting welfare and happiness.
सेय्यथापि, गामणि, पुरिसस्स तयो उदकमणिका—एको उदकमणिको अच्छिद्दो अहारी अपरिहारी, एको उदकमणिको अच्छिद्दो हारी परिहारी, एको उदकमणिको छिद्दो हारी परिहारी। तं किं मञ्ञसि, गामणि, असु पुरिसो उदकं निक्खिपितुकामो कत्थ पठमं निक्खिपेय्य, यो वा सो उदकमणिको अच्छिद्दो अहारी अपरिहारी, यो वा सो उदकमणिको अच्छिद्दो हारी परिहारी, यो वा सो उदकमणिको छिद्दो हारी परिहारी”ति?
Seyyathāpi, gāmaṇi, purisassa tayo udakamaṇikā—eko udakamaṇiko acchiddo ahārī aparihārī, eko udakamaṇiko acchiddo hārī parihārī, eko udakamaṇiko chiddo hārī parihārī. Taṁ kiṁ maññasi, gāmaṇi, asu puriso udakaṁ nikkhipitukāmo kattha paṭhamaṁ nikkhipeyya, yo vā so udakamaṇiko acchiddo ahārī aparihārī, yo vā so udakamaṇiko acchiddo hārī parihārī, yo vā so udakamaṇiko chiddo hārī parihārī”ti?
Suppose a person had three water jars: one that’s uncracked and nonporous; one that’s uncracked but porous; and one that’s cracked and porous. What do you think? When that person wants to store water, where would they store it first: in the jar that’s uncracked and nonporous, the one that’s uncracked but porous, or the one that’s cracked and porous?”
“असु, भन्ते, पुरिसो उदकं निक्खिपितुकामो, यो सो उदकमणिको अच्छिद्दो अहारी अपरिहारी तत्थ निक्खिपेय्य, तत्थ निक्खिपित्वा, यो सो उदकमणिको अच्छिद्दो हारी परिहारी तत्थ निक्खिपेय्य, तत्थ निक्खिपित्वा, यो सो उदकमणिको छिद्दो हारी परिहारी तत्थ निक्खिपेय्यपि, नोपि निक्खिपेय्य। तं किस्स हेतु? अन्तमसो भण्डधोवनम्पि भविस्सती”ति।
“Asu, bhante, puriso udakaṁ nikkhipitukāmo, yo so udakamaṇiko acchiddo ahārī aparihārī tattha nikkhipeyya, tattha nikkhipitvā, yo so udakamaṇiko acchiddo hārī parihārī tattha nikkhipeyya, tattha nikkhipitvā, yo so udakamaṇiko chiddo hārī parihārī tattha nikkhipeyyapi, nopi nikkhipeyya. Taṁ kissa hetu? Antamaso bhaṇḍadhovanampi bhavissatī”ti.
“Sir, they’d store water first in the jar that’s uncracked and nonporous, then the one that’s uncracked but porous, then they may or may not store water in the one that’s cracked and porous. Why is that? Because at least it can be used for washing the dishes.”
“सेय्यथापि, गामणि, यो सो उदकमणिको अच्छिद्दो अहारी अपरिहारी; एवमेव मय्हं भिक्खुभिक्खुनियो। तेसाहं धम्मं देसेमि—आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं, केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेमि। तं किस्स हेतु? एते हि, गामणि, मंदीपा मंलेणा मंताणा मंसरणा विहरन्ति।
“Seyyathāpi, gāmaṇi, yo so udakamaṇiko acchiddo ahārī aparihārī; evameva mayhaṁ bhikkhubhikkhuniyo. Tesāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi. Taṁ kissa hetu? Ete hi, gāmaṇi, maṁdīpā maṁleṇā maṁtāṇā maṁsaraṇā viharanti.
“To me, the monks and nuns are like the water jar that’s uncracked and nonporous. I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, protection, shelter, and refuge.
सेय्यथापि, गामणि, यो सो उदकमणिको अच्छिद्दो हारी परिहारी; एवमेव मय्हं उपासकौपासिकायो। तेसाहं धम्मं देसेमि—आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं, केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेमि। तं किस्स हेतु? एते हि, गामणि, मंदीपा मंलेणा मंताणा मंसरणा विहरन्ति।
Seyyathāpi, gāmaṇi, yo so udakamaṇiko acchiddo hārī parihārī; evameva mayhaṁ upāsakaupāsikāyo. Tesāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi. Taṁ kissa hetu? Ete hi, gāmaṇi, maṁdīpā maṁleṇā maṁtāṇā maṁsaraṇā viharanti.
To me, the laymen and laywomen are like the water jar that’s uncracked but porous. I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, protection, shelter, and refuge.
सेय्यथापि, गामणि, यो सो उदकमणिको छिद्दो हारी परिहारी; एवमेव मय्हं अञ्ञतित्थिया समणब्राह्मणपरिब्बाजका। तेसाहं धम्मं देसेमि—आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेमि। तं किस्स हेतु? अप्पेव नाम एकं पदम्पि आजानेय्युं, तं नेसं अस्स दीघरत्तं हिताय सुखाया”ति।
Seyyathāpi, gāmaṇi, yo so udakamaṇiko chiddo hārī parihārī; evameva mayhaṁ aññatitthiyā samaṇabrāhmaṇaparibbājakā. Tesāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi. Taṁ kissa hetu? Appeva nāma ekaṁ padampi ājāneyyuṁ, taṁ nesaṁ assa dīgharattaṁ hitāya sukhāyā”ti.
To me, the ascetics, brahmins, and wanderers of other religions are like the water jar that’s cracked and porous. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Hopefully they might understand even a single sentence, which would be for their lasting welfare and happiness.”
एवं वुत्ते, असिबन्धकपुत्तो गामणि भगवन्तं एतदवोच: “अभिक्कन्तं, भन्ते, अभिक्कन्तं, भन्ते …पे… उपासकं मं भगवा धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
Evaṁ vutte, asibandhakaputto gāmaṇi bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
When he said this, Asibandhaka’s son the chief said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
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 »]
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