खीररुक्खोपमसुत्त

Khīrarukkhopamasutta

The Simile of the Latex-Producing Tree

“यस्स कस्सचि, भिक्खवे, भिक्खुस्स वा भिक्खुनिया वा चक्खुविञ्ञेय्येसु रूपेसु यो रागो सो अत्थि, यो दोसो सो अत्थि, यो मोहो सो अत्थि, यो रागो सो अप्पहीनो, यो दोसो सो अप्पहीनो, यो मोहो सो अप्पहीनो तस्स परित्ता चेपि चक्खुविञ्ञेय्या रूपा चक्खुस्स आपाथं आगच्छन्ति परियादियन्तेवस्स चित्तं; को पन वादो अधिमत्तानं। तं किस्स हेतु? यो, भिक्खवे, रागो, सो अत्थि, यो दोसो सो अत्थि, यो मोहो सो अत्थि, यो रागो सो अप्पहीनो, यो दोसो सो अप्पहीनो, यो मोहो सो अप्पहीनो …पे…।

“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti pariyādiyantevassa cittaṁ; ko pana vādo adhimattānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo, so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno …pe….

“Bhikkhus, take any monk or nun who, when it comes to sights known by the eye, still has greed, hate, and delusion, and has not given them up. If even trivial sights come into their range of vision they overcome their mind, let alone those that are compelling. Why is that? Because they still have greed, hate, and delusion, and have not given them up.

यस्स कस्सचि, भिक्खवे, भिक्खुस्स वा भिक्खुनिया वा जिव्हाविञ्ञेय्येसु रसेसु यो रागो सो अत्थि …पे…। यस्स कस्सचि, भिक्खवे, भिक्खुस्स वा भिक्खुनिया वा मनोविञ्ञेय्येसु धम्मेसु यो रागो सो अत्थि, यो दोसो सो अत्थि, यो मोहो सो अत्थि, यो रागो सो अप्पहीनो, यो दोसो सो अप्पहीनो, यो मोहो सो अप्पहीनो, तस्स परित्ता चेपि मनोविञ्ञेय्या धम्मा मनस्स आपाथं आगच्छन्ति परियादियन्तेवस्स चित्तं; को पन वादो अधिमत्तानं। तं किस्स हेतु? यो, भिक्खवे, रागो, सो अत्थि, यो दोसो सो अत्थि, यो मोहो सो अत्थि, यो रागो सो अप्पहीनो, यो दोसो सो अप्पहीनो, यो मोहो सो अप्पहीनो।

Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu yo rāgo so atthi …pe…. Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi manoviññeyyā dhammā manassa āpāthaṁ āgacchanti pariyādiyantevassa cittaṁ; ko pana vādo adhimattānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo, so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno.

When it comes to sounds … smells … tastes … touches … thoughts known by the mind, they still have greed, hate, and delusion, and have not given them up. If even trivial thoughts come into the range of the mind they overcome their mind, let alone those that are compelling. Why is that? Because they still have greed, hate, and delusion, and have not given them up.

सेय्यथापि, भिक्खवे, खीररुक्खो अस्सत्थो वा निग्रोधो वा पिलक्खो वा उदुम्बरो वा दहरो तरुणो कोमारको। तमेनं पुरिसो तिण्हाय कुठारिया यतो यतो आभिन्देय्य आगच्छेय्य खीरन्”ति?

Seyyathāpi, bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā daharo taruṇo komārako. Tamenaṁ puriso tiṇhāya kuṭhāriyā yato yato ābhindeyya āgaccheyya khīran”ti?

Suppose there was a latex-producing tree—such as a peepal, a banyan, a wavy leaf fig, or a cluster fig—that’s a tender young sapling. If a man were to chop it here and there with a sharp axe, would latex come out?”

“एवं, भन्ते”।

“Evaṁ, bhante”.

“Yes, sir.

“तं किस्स हेतु”? “यञ्हि, भन्ते, खीरं तं अत्थी”ति।

“Taṁ kissa hetu”? “Yañhi, bhante, khīraṁ taṁ atthī”ti.

Why is that? Because it still has latex.”

“एवमेव खो, भिक्खवे, यस्स कस्सचि भिक्खुस्स वा भिक्खुनिया वा चक्खुविञ्ञेय्येसु रूपेसु यो रागो सो अत्थि, यो दोसो सो अत्थि, यो मोहो सो अत्थि, यो रागो सो अप्पहीनो, यो दोसो सो अप्पहीनो, यो मोहो सो अप्पहीनो, तस्स परित्ता चेपि चक्खुविञ्ञेय्या रूपा चक्खुस्स आपाथं आगच्छन्ति परियादियन्तेवस्स चित्तं; को पन वादो अधिमत्तानं। तं किस्स हेतु? यो, भिक्खवे, रागो सो अत्थि, यो दोसो सो अत्थि, यो मोहो सो अत्थि, यो रागो सो अप्पहीनो, यो दोसो सो अप्पहीनो, यो मोहो सो अप्पहीनो …पे…।

“Evameva kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti pariyādiyantevassa cittaṁ; ko pana vādo adhimattānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno …pe….

“In the same way, take any monk or nun who, when it comes to sights known by the eye, still has greed, hate, and delusion, and has not given them up. If even trivial sights come into their range of vision they overcome their mind, let alone those that are compelling. Why is that? Because they still have greed, hate, and delusion, and have not given them up.

यस्स कस्सचि, भिक्खवे, भिक्खुस्स वा भिक्खुनिया वा जिव्हाविञ्ञेय्येसु रसेसु यो रागो सो अत्थि …पे…। यस्स कस्सचि, भिक्खवे, भिक्खुस्स वा भिक्खुनिया वा मनोविञ्ञेय्येसु धम्मेसु यो रागो सो अत्थि, यो दोसो सो अत्थि, यो मोहो सो अत्थि, यो रागो सो अप्पहीनो, यो दोसो सो अप्पहीनो, यो मोहो सो अप्पहीनो, तस्स परित्ता चेपि मनोविञ्ञेय्या धम्मा मनस्स आपाथं आगच्छन्ति परियादियन्तेवस्स चित्तं; को पन वादो अधिमत्तानं। तं किस्स हेतु? यो, भिक्खवे, रागो सो अत्थि, यो दोसो सो अत्थि, यो मोहो सो अत्थि, यो रागो सो अप्पहीनो, यो दोसो सो अप्पहीनो, यो मोहो सो अप्पहीनो।

Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu yo rāgo so atthi …pe…. Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi manoviññeyyā dhammā manassa āpāthaṁ āgacchanti pariyādiyantevassa cittaṁ; ko pana vādo adhimattānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno.

यस्स कस्सचि, भिक्खवे, भिक्खुस्स वा भिक्खुनिया वा चक्खुविञ्ञेय्येसु रूपेसु यो रागो सो नत्थि, यो दोसो सो नत्थि, यो मोहो सो नत्थि, यो रागो सो पहीनो, यो दोसो सो पहीनो, यो मोहो सो पहीनो, तस्स अधिमत्ता चेपि चक्खुविञ्ञेय्या रूपा चक्खुस्स आपाथं आगच्छन्ति नेवस्स चित्तं परियादियन्ति; को पन वादो परित्तानं। तं किस्स हेतु? यो, भिक्खवे, रागो सो नत्थि, यो दोसो सो नत्थि, यो मोहो सो नत्थि, यो रागो सो पहीनो, यो दोसो सो पहीनो, यो मोहो सो पहीनो …पे…।

Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti nevassa cittaṁ pariyādiyanti; ko pana vādo parittānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno …pe….

Take any monk or nun who, when it comes to sights known by the eye, has no greed, hate, and delusion left, and has given them up. If even compelling sights come into their range of vision they don’t overcome their mind, let alone those that are trivial. Why is that? Because they have no greed, hate, and delusion left, and have given them up.

यस्स कस्सचि, भिक्खवे, भिक्खुस्स वा भिक्खुनिया वा जिव्हाविञ्ञेय्येसु रसेसु …पे… मनोविञ्ञेय्येसु धम्मेसु यो रागो सो नत्थि, यो दोसो सो नत्थि, यो मोहो सो नत्थि, यो रागो सो पहीनो, यो दोसो सो पहीनो, यो मोहो सो पहीनो, तस्स अधिमत्ता चेपि मनोविञ्ञेय्या धम्मा मनस्स आपाथं आगच्छन्ति नेवस्स चित्तं परियादियन्ति; को पन वादो परित्तानं। तं किस्स हेतु? यो, भिक्खवे, रागो सो नत्थि, यो दोसो सो नत्थि, यो मोहो सो नत्थि, यो रागो सो पहीनो, यो दोसो सो पहीनो, यो मोहो सो पहीनो।

Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu …pe… manoviññeyyesu dhammesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi manoviññeyyā dhammā manassa āpāthaṁ āgacchanti nevassa cittaṁ pariyādiyanti; ko pana vādo parittānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno.

When it comes to sounds … smells … tastes … touches … thoughts known by the mind, they have no greed, hate, and delusion left, and have given them up. If even compelling thoughts come into the range of the mind they don’t overcome their mind, let alone those that are trivial. Why is that? Because they have no greed, hate, and delusion left, and have given them up.

सेय्यथापि, भिक्खवे, खीररुक्खो अस्सत्थो वा निग्रोधो वा पिलक्खो वा उदुम्बरो वा सुक्खो कोलापो तेरोवस्सिको। तमेनं पुरिसो तिण्हाय कुठारिया यतो यतो आभिन्देय्य आगच्छेय्य खीरन्”ति?

Seyyathāpi, bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā sukkho kolāpo terovassiko. Tamenaṁ puriso tiṇhāya kuṭhāriyā yato yato ābhindeyya āgaccheyya khīran”ti?

Suppose there was a latex-producing tree—such as a peepal, a banyan, a wavy leaf fig, or a cluster fig—that’s dried up, withered, and decrepit. If a man were to chop it here and there with a sharp axe, would latex come out?”

“नो हेतं, भन्ते”। “तं किस्स हेतु”? “यञ्हि, भन्ते, खीरं तं नत्थी”ति।

“No hetaṁ, bhante”. “Taṁ kissa hetu”? “Yañhi, bhante, khīraṁ taṁ natthī”ti.

“No, sir. Why is that? Because it has no latex left.”

“एवमेव खो, भिक्खवे, यस्स कस्सचि भिक्खुस्स वा भिक्खुनिया वा चक्खुविञ्ञेय्येसु रूपेसु यो रागो सो नत्थि, यो दोसो सो नत्थि, यो मोहो सो नत्थि, यो रागो सो पहीनो, यो दोसो सो पहीनो, यो मोहो सो पहीनो, तस्स अधिमत्ता चेपि चक्खुविञ्ञेय्या रूपा चक्खुस्स आपाथं आगच्छन्ति नेवस्स चित्तं परियादियन्ति; को पन वादो परित्तानं। तं किस्स हेतु? यो, भिक्खवे, रागो सो नत्थि, यो दोसो सो नत्थि, यो मोहो सो नत्थि, यो रागो सो पहीनो, यो दोसो सो पहीनो, यो मोहो सो पहीनो …पे…।

“Evameva kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti nevassa cittaṁ pariyādiyanti; ko pana vādo parittānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno …pe….

“In the same way, take any monk or nun who, when it comes to sights known by the eye, has no greed, hate, and delusion left, and has given them up. If even compelling sights come into their range of vision they don’t overcome their mind, let alone those that are trivial. Why is that? Because they have no greed, hate, and delusion left, and have given them up.

यस्स कस्सचि, भिक्खवे, भिक्खुस्स वा भिक्खुनिया वा जिव्हाविञ्ञेय्येसु रसेसु …पे…। यस्स कस्सचि, भिक्खवे, भिक्खुस्स वा भिक्खुनिया वा मनोविञ्ञेय्येसु धम्मेसु यो रागो सो नत्थि, यो दोसो सो नत्थि, यो मोहो सो नत्थि, यो रागो सो पहीनो, यो दोसो सो पहीनो, यो मोहो सो पहीनो, तस्स अधिमत्ता चेपि मनोविञ्ञेय्या धम्मा मनस्स आपाथं आगच्छन्ति, नेवस्स चित्तं परियादियन्ति; को पन वादो परित्तानं। तं किस्स हेतु? यो, भिक्खवे, रागो सो नत्थि, यो दोसो सो नत्थि, यो मोहो सो नत्थि, यो रागो सो पहीनो, यो दोसो सो पहीनो, यो मोहो सो पहीनो”ति।

Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu …pe…. Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti; ko pana vādo parittānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno”ti.

चतुत्थं।

Catutthaṁ.

Next: कोट्ठिकसुत्त • Koṭṭhikasutta • With Koṭṭhita

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 »]

खीररुक्खोपमसुत्त

Khīrarukkhopamasutta

The Simile of the Latex-Producing Tree

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