| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय ३५।२४५
Saṁyutta Nikāya 35.245
The Related Suttas Collection 35.245
१९। आसीविसवग्ग
19. Āsīvisavagga
19. The Simile of the Vipers
किंसुकोपमसुत्त
Kiṁsukopamasutta
The Simile of the Parrot Tree
अथ खो अञ्ञतरो भिक्खु येनञ्ञतरो भिक्खु तेनुपसङ्कमि; उपसङ्कमित्वा तं भिक्खुं एतदवोच: “कित्तावता नु खो, आवुसो, भिक्खुनो दस्सनं सुविसुद्धं होती”ति?
Atha kho aññataro bhikkhu yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca: “kittāvatā nu kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti?
Then one bhikkhu went up to another bhikkhu and asked, “Friend, at what point is a bhikkhu’s vision well purified?”
“यतो खो, आवुसो, भिक्खु छन्नं फस्सायतनानं समुदयञ्च अत्थङ्गमञ्च यथाभूतं पजानाति, एत्तावता खो, आवुसो, भिक्खुनो दस्सनं सुविसुद्धं होती”ति।
“Yato kho, āvuso, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti.
“When a bhikkhu truly understands the origin and ending of the six fields of contact, at that point their vision is well purified.”
अथ खो सो भिक्खु असन्तुट्ठो तस्स भिक्खुस्स पञ्हवेय्याकरणेन, येनञ्ञतरो भिक्खु तेनुपसङ्कमि; उपसङ्कमित्वा तं भिक्खुं एतदवोच: “कित्तावता नु खो, आवुसो, भिक्खुनो दस्सनं सुविसुद्धं होती”ति?
Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca: “kittāvatā nu kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti?
Not content with that answer, that bhikkhu went up to a series of other bhikkhus and received the following answers:
“यतो खो, आवुसो, भिक्खु पञ्चन्नं उपादानक्खन्धानं समुदयञ्च अत्थङ्गमञ्च यथाभूतं पजानाति, एत्तावता खो, आवुसो, भिक्खुनो दस्सनं सुविसुद्धं होती”ति।
“Yato kho, āvuso, bhikkhu pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti.
“When a bhikkhu truly understands the origin and ending of the five grasping aggregates, at that point their vision is well purified.”
अथ खो सो भिक्खु असन्तुट्ठो तस्स भिक्खुस्स पञ्हवेय्याकरणेन, येनञ्ञतरो भिक्खु तेनुपसङ्कमि; उपसङ्कमित्वा तं भिक्खुं एतदवोच: “कित्तावता नु खो, आवुसो, भिक्खुनो दस्सनं सुविसुद्धं होती”ति?
Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca: “kittāvatā nu kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti?
“यतो खो, आवुसो, भिक्खु चतुन्नं महाभूतानं समुदयञ्च अत्थङ्गमञ्च यथाभूतं पजानाति, एत्तावता खो, आवुसो, भिक्खुनो दस्सनं सुविसुद्धं होती”ति।
“Yato kho, āvuso, bhikkhu catunnaṁ mahābhūtānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti.
“When a bhikkhu truly understands the origin and ending of the four primary elements, at that point their vision is well purified.”
अथ खो सो भिक्खु असन्तुट्ठो तस्स भिक्खुस्स पञ्हवेय्याकरणेन, येनञ्ञतरो भिक्खु तेनुपसङ्कमि; उपसङ्कमित्वा तं भिक्खुं एतदवोच: “कित्तावता नु खो, आवुसो, भिक्खुनो दस्सनं सुविसुद्धं होती”ति?
Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca: “kittāvatā nu kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti?
“यतो खो, आवुसो, भिक्खु यं किञ्चि समुदयधम्मं, सब्बं तं निरोधधम्मन्ति यथाभूतं पजानाति, एत्तावता खो, आवुसो, भिक्खुनो दस्सनं सुविसुद्धं होती”ति।
“Yato kho, āvuso, bhikkhu yaṁ kiñci samudayadhammaṁ, sabbaṁ taṁ nirodhadhammanti yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti.
“When a bhikkhu truly understands that everything that has a beginning has an end, at that point their vision is well purified.”
अथ खो सो भिक्खु असन्तुट्ठो तस्स भिक्खुस्स पञ्हवेय्याकरणेन, येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं एतदवोच: “इधाहं, भन्ते, येनञ्ञतरो भिक्खु तेनुपसङ्कमिं; उपसङ्कमित्वा तं भिक्खुं एतदवोचं: ‘कित्तावता नु खो, आवुसो, भिक्खुनो दस्सनं सुविसुद्धं होतीऽति? एवं वुत्ते, भन्ते, सो भिक्खु मं एतदवोच: ‘यतो खो, आवुसो, भिक्खु छन्नं फस्सायतनानं समुदयञ्च अत्थङ्गमञ्च यथाभूतं पजानाति, एत्तावता खो, आवुसो, भिक्खुनो दस्सनं सुविसुद्धं होतीऽति। अथ ख्वाहं, भन्ते, असन्तुट्ठो तस्स भिक्खुस्स पञ्हवेय्याकरणेन, येनञ्ञतरो भिक्खु तेनुपसङ्कमिं; उपसङ्कमित्वा तं भिक्खुं एतदवोचं: ‘कित्तावता नु खो, आवुसो, भिक्खुनो दस्सनं सुविसुद्धं होतीऽति? एवं वुत्ते, भन्ते, सो भिक्खु मं एतदवोच: ‘यतो खो, आवुसो, भिक्खु पञ्चन्नं उपादानक्खन्धानं …पे… चतुन्नं महाभूतानं समुदयञ्च अत्थङ्गमञ्च यथाभूतं पजानाति …पे… यं किञ्चि समुदयधम्मं सब्बं तं निरोधधम्मन्ति यथाभूतं पजानाति, एत्तावता खो, आवुसो, भिक्खुनो दस्सनं सुविसुद्धं होतीऽति। अथ ख्वाहं, भन्ते, असन्तुट्ठो तस्स भिक्खुस्स पञ्हवेय्याकरणेन येन भगवा तेनुपसङ्कमिं (…)। कित्तावता नु खो, भन्ते, भिक्खुनो दस्सनं सुविसुद्धं होती”ति?
Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “idhāhaṁ, bhante, yenaññataro bhikkhu tenupasaṅkamiṁ; upasaṅkamitvā taṁ bhikkhuṁ etadavocaṁ: ‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī’ti? Evaṁ vutte, bhante, so bhikkhu maṁ etadavoca: ‘yato kho, āvuso, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī’ti. Atha khvāhaṁ, bhante, asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkamiṁ; upasaṅkamitvā taṁ bhikkhuṁ etadavocaṁ: ‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī’ti? Evaṁ vutte, bhante, so bhikkhu maṁ etadavoca: ‘yato kho, āvuso, bhikkhu pañcannaṁ upādānakkhandhānaṁ …pe… catunnaṁ mahābhūtānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti …pe… yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhammanti yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī’ti. Atha khvāhaṁ, bhante, asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena yena bhagavā tenupasaṅkamiṁ (…). Kittāvatā nu kho, bhante, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti?
Not content with any of those answers, that bhikkhu went up to the Buddha and told him what had happened. Then he asked, “Sir, at what point is a bhikkhu’s vision well purified?”
“सेय्यथापि, भिक्खु, पुरिसस्स किंसुको अदिट्ठपुब्बो अस्स। सो येनञ्ञतरो पुरिसो किंसुकस्स दस्सावी तेनुपसङ्कमेय्य। उपसङ्कमित्वा तं पुरिसं एवं वदेय्य: ‘कीदिसो, भो पुरिस, किंसुकोऽति?
“Seyyathāpi, bhikkhu, purisassa kiṁsuko adiṭṭhapubbo assa. So yenaññataro puriso kiṁsukassa dassāvī tenupasaṅkameyya. Upasaṅkamitvā taṁ purisaṁ evaṁ vadeyya: ‘kīdiso, bho purisa, kiṁsuko’ti?
“Bhikkhu, suppose a person had never seen a parrot tree. They’d go up to someone who had seen a parrot tree and ask them, ‘Mister, what’s a parrot tree like?’
सो एवं वदेय्य: ‘काळको खो, अम्भो पुरिस, किंसुको—सेय्यथापि झामखाणूऽति। तेन खो पन, भिक्खु, समयेन तादिसोवस्स किंसुको यथापि तस्स पुरिसस्स दस्सनं।
So evaṁ vadeyya: ‘kāḷako kho, ambho purisa, kiṁsuko—seyyathāpi jhāmakhāṇū’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṁsuko yathāpi1 tassa purisassa dassanaṁ.
They’d say, ‘A parrot tree is blackish, like a charred stump.’ Now, at that time a parrot tree may well have been just as that person saw it.
अथ खो सो, भिक्खु, पुरिसो असन्तुट्ठो तस्स पुरिसस्स पञ्हवेय्याकरणेन, येनञ्ञतरो पुरिसो किंसुकस्स दस्सावी तेनुपसङ्कमेय्य; उपसङ्कमित्वा तं पुरिसं एवं वदेय्य: ‘कीदिसो, भो पुरिस, किंसुकोऽति? सो एवं वदेय्य: ‘लोहितको खो, अम्भो पुरिस, किंसुको—सेय्यथापि मंसपेसीऽति। तेन खो पन, भिक्खु, समयेन तादिसोवस्स किंसुको यथापि तस्स पुरिसस्स दस्सनं। अथ खो सो भिक्खु पुरिसो असन्तुट्ठो तस्स पुरिसस्स पञ्हवेय्याकरणेन, येनञ्ञतरो पुरिसो किंसुकस्स दस्सावी तेनुपसङ्कमेय्य; उपसङ्कमित्वा तं पुरिसं एवं वदेय्य: ‘कीदिसो, भो पुरिस, किंसुकोऽति? सो एवं वदेय्य: ‘ओचीरकजातो खो, अम्भो पुरिस, किंसुको आदिन्नसिपाटिको—सेय्यथापि सिरीसोऽति। तेन खो पन, भिक्खु, समयेन तादिसोवस्स किंसुको, यथापि तस्स पुरिसस्स दस्सनं। अथ खो सो भिक्खु पुरिसो असन्तुट्ठो तस्स पुरिसस्स पञ्हवेय्याकरणेन, येनञ्ञतरो पुरिसो किंसुकस्स दस्सावी तेनुपसङ्कमेय्य; उपसङ्कमित्वा तं पुरिसं एवं वदेय्य: ‘कीदिसो, भो पुरिस, किंसुकोऽति? सो एवं वदेय्य: ‘बहलपत्तपलासो सन्दच्छायो खो, अम्भो पुरिस, किंसुको—सेय्यथापि निग्रोधोऽति। तेन खो पन, भिक्खु, समयेन तादिसोवस्स किंसुको, यथापि तस्स पुरिसस्स दस्सनं।
Atha kho so, bhikkhu, puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṁsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṁ purisaṁ evaṁ vadeyya: ‘kīdiso, bho purisa, kiṁsuko’ti? So evaṁ vadeyya: ‘lohitako kho, ambho purisa, kiṁsuko—seyyathāpi maṁsapesī’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṁsuko yathāpi tassa purisassa dassanaṁ. Atha kho so bhikkhu puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṁsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṁ purisaṁ evaṁ vadeyya: ‘kīdiso, bho purisa, kiṁsuko’ti? So evaṁ vadeyya: ‘ocīrakajāto2 kho, ambho purisa, kiṁsuko ādinnasipāṭiko—seyyathāpi sirīso’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṁsuko, yathāpi tassa purisassa dassanaṁ. Atha kho so bhikkhu puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṁsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṁ purisaṁ evaṁ vadeyya: ‘kīdiso, bho purisa, kiṁsuko’ti? So evaṁ vadeyya: ‘bahalapattapalāso sandacchāyo3 kho, ambho purisa, kiṁsuko—seyyathāpi nigrodho’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṁsuko, yathāpi tassa purisassa dassanaṁ.
Not content with that answer, that person would go up to a series of other people and receive the following answers: ‘A parrot tree is reddish, like a lump of meat.’ ‘A parrot tree has flaking bark and burst pods, like a sirisa.’ ‘A parrot tree has luxuriant, shady foliage, like a banyan.’ Now, at each of those times a parrot tree may well have been just as those people saw them.
एवमेव खो, भिक्खु, यथा यथा अधिमुत्तानं तेसं सप्पुरिसानं दस्सनं सुविसुद्धं होति तथा तथा खो तेहि सप्पुरिसेहि ब्याकतं।
Evameva kho, bhikkhu, yathā yathā adhimuttānaṁ tesaṁ sappurisānaṁ dassanaṁ suvisuddhaṁ hoti tathā tathā kho tehi sappurisehi byākataṁ.
In the same way, those good people each answered according to what they were focused on when their vision was well purified.
सेय्यथापि, भिक्खु, रञ्ञो पच्चन्तिमं नगरं दळ्हुद्धापं दळ्हपाकारतोरणं छद्वारं। तत्रस्स दोवारिको पण्डितो ब्यत्तो मेधावी, अञ्ञातानं निवारेता, ञातानं पवेसेता।
Seyyathāpi, bhikkhu, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ4 daḷhapākāratoraṇaṁ chadvāraṁ. Tatrassa dovāriko paṇḍito byatto medhāvī, aññātānaṁ nivāretā, ñātānaṁ pavesetā.
Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and six gates. And it has a gatekeeper who is astute, competent, and clever. He keeps strangers out and lets known people in.
पुरत्थिमाय दिसाय आगन्त्वा सीघं दूतयुगं तं दोवारिकं एवं वदेय्य: ‘कहं, भो पुरिस, इमस्स नगरस्स नगरस्सामीऽति?
Puratthimāya disāya āgantvā sīghaṁ dūtayugaṁ taṁ dovārikaṁ evaṁ vadeyya: ‘kahaṁ, bho purisa, imassa nagarassa nagarassāmī’ti?
A swift pair of messengers would arrive from the east and say to the gatekeeper, ‘Mister, where is the lord of the city?’
सो एवं वदेय्य: ‘एसो, भन्ते, मज्झे सिङ्घाटके निसिन्नोऽति।
So evaṁ vadeyya: ‘eso, bhante, majjhe siṅghāṭake nisinno’ti.
They’d say, ‘There he is, sirs, seated at the central square.’
अथ खो तं सीघं दूतयुगं नगरस्सामिकस्स यथाभूतं वचनं निय्यातेत्वा यथागतमग्गं पटिपज्जेय्य।
Atha kho taṁ sīghaṁ dūtayugaṁ nagarassāmikassa5 yathābhūtaṁ vacanaṁ niyyātetvā yathāgatamaggaṁ paṭipajjeyya.
Then that swift pair of messengers would deliver a message of truth to the lord of the city and depart the way they came.
पच्छिमाय दिसाय आगन्त्वा सीघं दूतयुगं …पे… उत्तराय दिसाय … दक्खिणाय दिसाय आगन्त्वा सीघं दूतयुगं तं दोवारिकं एवं वदेय्य: ‘कहं, भो पुरिस, इमस्स नगरस्सामीऽति? सो एवं वदेय्य: ‘एसो, भन्ते, मज्झे सिङ्घाटके निसिन्नोऽति। अथ खो तं सीघं दूतयुगं नगरस्सामिकस्स यथाभूतं वचनं निय्यातेत्वा यथागतमग्गं पटिपज्जेय्य।
Pacchimāya disāya āgantvā sīghaṁ dūtayugaṁ …pe… uttarāya disāya … dakkhiṇāya disāya āgantvā sīghaṁ dūtayugaṁ taṁ dovārikaṁ evaṁ vadeyya: ‘kahaṁ, bho purisa, imassa nagarassāmī’ti? So evaṁ vadeyya: ‘eso, bhante, majjhe siṅghāṭake nisinno’ti. Atha kho taṁ sīghaṁ dūtayugaṁ nagarassāmikassa yathābhūtaṁ vacanaṁ niyyātetvā yathāgatamaggaṁ paṭipajjeyya.
A swift pair of messengers would come from the west … north … south … deliver a message of truth to the lord of the city and depart the way they came.
उपमा खो म्यायं, भिक्खु, कता अत्थस्स विञ्ञापनाय। अयञ्चेत्थ अत्थो:
Upamā kho myāyaṁ, bhikkhu, katā atthassa viññāpanāya. Ayañcettha attho:
I’ve made up this simile to make a point. And this is the point.
‘नगरन्ऽति खो, भिक्खु, इमस्सेतं चातुमहाभूतिकस्स कायस्स अधिवचनं मातापेत्तिकसम्भवस्स ओदनकुम्मासूपचयस्स अनिच्चुच्छादनपरिमद्दनभेदनविद्धंसनधम्मस्स।
‘nagaran’ti kho, bhikkhu, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa.
‘City’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.
‘छ द्वाराऽति खो, भिक्खु, छन्नेतं अज्झत्तिकानं आयतनानं अधिवचनं।
‘Cha dvārā’ti kho, bhikkhu, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ.
‘Six gates’ is a term for the six interior sense fields.
‘दोवारिकोऽति खो, भिक्खु, सतिया एतं अधिवचनं।
‘Dovāriko’ti kho, bhikkhu, satiyā etaṁ adhivacanaṁ.
‘Gatekeeper’ is a term for mindfulness.
‘सीघं दूतयुगन्ऽति खो, भिक्खु, समथविपस्सनानेतं अधिवचनं।
‘Sīghaṁ dūtayugan’ti kho, bhikkhu, samathavipassanānetaṁ adhivacanaṁ.
‘A swift pair of messengers’ is a term for serenity and discernment.
‘नगरस्सामीऽति खो, भिक्खु, विञ्ञाणस्सेतं अधिवचनं।
‘Nagarassāmī’ti kho, bhikkhu, viññāṇassetaṁ adhivacanaṁ.
‘The lord of the city’ is a term for consciousness.
‘मज्झे सिङ्घाटकोऽति खो, भिक्खु, चतुन्नेतं महाभूतानं अधिवचनं—पथवीधातुया, आपोधातुया, तेजोधातुया, वायोधातुया।
‘Majjhe siṅghāṭako’ti kho, bhikkhu, catunnetaṁ mahābhūtānaṁ adhivacanaṁ—pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā.
‘The central square’ is a term for the four primary elements: the elements of earth, water, fire, and air.
‘यथाभूतं वचनन्ऽति खो, भिक्खु, निब्बानस्सेतं अधिवचनं।
‘Yathābhūtaṁ vacanan’ti kho, bhikkhu, nibbānassetaṁ adhivacanaṁ.
‘A message of truth’ is a term for Nibbana.
‘यथागतमग्गोऽति खो, भिक्खु, अरियस्सेतं अट्ठङ्गिकस्स मग्गस्स अधिवचनं, सेय्यथिदं—सम्मादिट्ठिया …पे… सम्मासमाधिस्सा”ति।
‘Yathāgatamaggo’ti kho, bhikkhu, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ—sammādiṭṭhiyā …pe… sammāsamādhissā”ti.
‘The way they came’ is a term for the noble eightfold path, that is, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.”
अट्ठमं।
Aṭṭhamaṁ.
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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