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संयुत्त निकाय ३५।२३२
Saṁyutta Nikāya 35.232
The Related Suttas Collection 35.232
१८। समुद्दवग्ग
18. Samuddavagga
18. The Ocean
कोट्ठिकसुत्त
Koṭṭhikasutta
With Koṭṭhita
एकं समयं आयस्मा च सारिपुत्तो आयस्मा च महाकोट्ठिको बाराणसियं विहरन्ति इसिपतने मिगदाये। अथ खो आयस्मा महाकोट्ठिको सायन्हसमयं पटिसल्लाना वुट्ठितो येनायस्मा सारिपुत्तो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मता सारिपुत्तेन सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा महाकोट्ठिको आयस्मन्तं सारिपुत्तं एतदवोच:
Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko1 bārāṇasiyaṁ viharanti isipatane migadāye. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:
At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi, in the deer park at Isipatana. Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:
“किं नु खो, आवुसो सारिपुत्त, चक्खु रूपानं संयोजनं, रूपा चक्खुस्स संयोजनं …पे… जिव्हा रसानं संयोजनं, रसा जिव्हाय संयोजनं …पे… मनो धम्मानं संयोजनं, धम्मा मनस्स संयोजनन्”ति?
“Kiṁ nu kho, āvuso sāriputta, cakkhu rūpānaṁ saṁyojanaṁ, rūpā cakkhussa saṁyojanaṁ …pe… jivhā rasānaṁ saṁyojanaṁ, rasā jivhāya saṁyojanaṁ …pe… mano dhammānaṁ saṁyojanaṁ, dhammā manassa saṁyojanan”ti?
“Friend Sāriputta, which is it? Is the eye the fetter of sights, or are sights the fetter of the eye? Is the ear … nose … tongue … body … mind the fetter of thoughts, or are thoughts the fetter of the mind?”
“न खो, आवुसो कोट्ठिक, चक्खु रूपानं संयोजनं, न रूपा चक्खुस्स संयोजनं। यञ्च तत्थ तदुभयं पटिच्च उप्पज्जति छन्दरागो तं तत्थ संयोजनं …पे… न जिव्हा रसानं संयोजनं, न रसा जिव्हाय संयोजनं। यञ्च तत्थ तदुभयं पटिच्च उप्पज्जति छन्दरागो तं तत्थ संयोजनं …पे… न मनो धम्मानं संयोजनं, न धम्मा मनस्स संयोजनं। यञ्च तत्थ तदुभयं पटिच्च उप्पज्जति छन्दरागो तं तत्थ संयोजनं।
“Na kho, āvuso koṭṭhika, cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ …pe… na jivhā rasānaṁ saṁyojanaṁ, na rasā jivhāya saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ …pe… na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ.
“Friend Koṭṭhita, the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them. The ear … nose … tongue … body … mind is not the fetter of thoughts, nor are thoughts the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them.
सेय्यथापि, आवुसो, काळो च बलीबद्दो ओदातो च बलीबद्दो एकेन दामेन वा योत्तेन वा संयुत्ता अस्सु। यो नु खो एवं वदेय्य: ‘काळो बलीबद्दो ओदातस्स बलीबद्दस्स संयोजनं, ओदातो बलीबद्दो काळस्स बलीबद्दस्स संयोजनन्ऽति, सम्मा नु खो सो वदमानो वदेय्या”ति?
Seyyathāpi, āvuso, kāḷo ca balībaddo2 odāto ca balībaddo ekena dāmena vā yottena vā saṁyuttā assu. Yo nu kho evaṁ vadeyya: ‘kāḷo balībaddo odātassa balībaddassa saṁyojanaṁ, odāto balībaddo kāḷassa balībaddassa saṁyojanan’ti, sammā nu kho so vadamāno vadeyyā”ti?
Suppose there was a black ox and a white ox yoked by a single harness or yoke. Would it be right to say that the black ox is the yoke of the white ox, or the white ox is the yoke of the black ox?”
“नो हेतं, आवुसो”। “न खो, आवुसो, काळो बलीबद्दो ओदातस्स बलीबद्दस्स संयोजनं, न ओदातो बलीबद्दो काळस्स बलीबद्दस्स संयोजनं। येन च खो ते एकेन दामेन वा योत्तेन वा संयुत्ता तं तत्थ संयोजनं।
“No hetaṁ, āvuso”. “Na kho, āvuso, kāḷo balībaddo odātassa balībaddassa saṁyojanaṁ, na odāto balībaddo kāḷassa balībaddassa saṁyojanaṁ. Yena ca kho te ekena dāmena vā yottena vā saṁyuttā taṁ tattha saṁyojanaṁ.
“No, friend. The black ox is not the yoke of the white ox, nor is the white ox the yoke of the black ox. The yoke there is the single harness or yoke that they’re yoked by.”
एवमेव खो, आवुसो, न चक्खु रूपानं संयोजनं, न रूपा चक्खुस्स संयोजनं। यञ्च तत्थ तदुभयं पटिच्च उप्पज्जति छन्दरागो तं तत्थ संयोजनं …पे… न जिव्हा रसानं संयोजनं …पे… न मनो धम्मानं संयोजनं, न धम्मा मनस्स संयोजनं। यञ्च तत्थ तदुभयं पटिच्च उप्पज्जति छन्दरागो, तं तत्थ संयोजनं।
Evameva kho, āvuso, na cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ …pe… na jivhā rasānaṁ saṁyojanaṁ …pe… na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ.
“In the same way, the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them. The ear … nose … tongue … body … mind is not the fetter of thoughts, nor are thoughts the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them.
चक्खु वा, आवुसो, रूपानं संयोजनं अभविस्स, रूपा वा चक्खुस्स संयोजनं, नयिदं ब्रह्मचरियवासो पञ्ञायेथ सम्मा दुक्खक्खयाय। यस्मा च खो, आवुसो, न चक्खु रूपानं संयोजनं, न रूपा चक्खुस्स संयोजनं; यञ्च तत्थ तदुभयं पटिच्च उप्पज्जति छन्दरागो, तं तत्थ संयोजनं, तस्मा ब्रह्मचरियवासो पञ्ञायति सम्मा दुक्खक्खयाय …पे…।
Cakkhu vā, āvuso, rūpānaṁ saṁyojanaṁ abhavissa, rūpā vā cakkhussa saṁyojanaṁ, nayidaṁ brahmacariyavāso paññāyetha3 sammā dukkhakkhayāya. Yasmā ca kho, āvuso, na cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya …pe….
If the eye were the fetter of sights, or if sights were the fetter of the eye, this living of the spiritual life for the complete ending of suffering would not be found. However, since this is not the case, but the fetter there is the desire and greed that arises from the pair of them, this living of the spiritual life for the complete ending of suffering is found.
जिव्हा, आवुसो, रसानं संयोजनं अभविस्स, रसा वा जिव्हाय संयोजनं, नयिदं ब्रह्मचरियवासो पञ्ञायेथ सम्मा दुक्खक्खयाय। यस्मा च खो, आवुसो, न जिव्हा रसानं संयोजनं, न रसा जिव्हाय संयोजनं; यञ्च तत्थ तदुभयं पटिच्च उप्पज्जति छन्दरागो, तं तत्थ संयोजनं, तस्मा ब्रह्मचरियवासो पञ्ञायति सम्मा दुक्खक्खयाय …पे…। मनो वा, आवुसो, धम्मानं संयोजनं अभविस्स, धम्मा वा मनस्स संयोजनं, नयिदं ब्रह्मचरियवासो पञ्ञायेथ सम्मा दुक्खक्खयाय। यस्मा च खो, आवुसो, न मनो धम्मानं संयोजनं, न धम्मा मनस्स संयोजनं; यञ्च तत्थ तदुभयं पटिच्च उप्पज्जति छन्दरागो, तं तत्थ संयोजनं, तस्मा ब्रह्मचरियवासो पञ्ञायति सम्मा दुक्खक्खयाय।
Jivhā, āvuso, rasānaṁ saṁyojanaṁ abhavissa, rasā vā jivhāya saṁyojanaṁ, nayidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, āvuso, na jivhā rasānaṁ saṁyojanaṁ, na rasā jivhāya saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya …pe…. Mano vā, āvuso, dhammānaṁ saṁyojanaṁ abhavissa, dhammā vā manassa saṁyojanaṁ, nayidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, āvuso, na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.
If the ear … nose … tongue … body … mind were the fetter of thoughts, or if thoughts were the fetter of the mind, this living of the spiritual life for the complete ending of suffering would not be found. However, since this is not the case, but the fetter there is the desire and greed that arises from the pair of them, this living of the spiritual life for the complete ending of suffering is found.
इमिनापेतं, आवुसो, परियायेन वेदितब्बं यथा न चक्खु रूपानं संयोजनं, न रूपा चक्खुस्स संयोजनं। यञ्च तत्थ तदुभयं पटिच्च उप्पज्जति छन्दरागो, तं तत्थ संयोजनं …पे… न जिव्हा रसानं संयोजनं …पे… न मनो धम्मानं संयोजनं, न धम्मा मनस्स संयोजनं। यञ्च तत्थ तदुभयं पटिच्च उप्पज्जति छन्दरागो, तं तत्थ संयोजनं।
Imināpetaṁ, āvuso, pariyāyena veditabbaṁ yathā na cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ …pe… na jivhā rasānaṁ saṁyojanaṁ …pe… na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ.
This too is a way to understand how this is so.
संविज्जति खो, आवुसो, भगवतो चक्खु। पस्सति भगवा चक्खुना रूपं। छन्दरागो भगवतो नत्थि। सुविमुत्तचित्तो भगवा। संविज्जति खो, आवुसो, भगवतो सोतं। सुणाति भगवा सोतेन सद्दं। छन्दरागो भगवतो नत्थि। सुविमुत्तचित्तो भगवा। संविज्जति खो, आवुसो, भगवतो घानं। घायति भगवा घानेन गन्धं। छन्दरागो भगवतो नत्थि। सुविमुत्तचित्तो भगवा। संविज्जति खो, आवुसो, भगवतो जिव्हा। सायति भगवा जिव्हाय रसं। छन्दरागो भगवतो नत्थि। सुविमुत्तचित्तो भगवा। संविज्जति खो, आवुसो, भगवतो कायो। फुसति भगवा कायेन फोट्ठब्बं। छन्दरागो भगवतो नत्थि। सुविमुत्तचित्तो भगवा। संविज्जति खो, आवुसो, भगवतो मनो।
Saṁvijjati kho, āvuso, bhagavato cakkhu. Passati bhagavā cakkhunā rūpaṁ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṁvijjati kho, āvuso, bhagavato sotaṁ. Suṇāti bhagavā sotena saddaṁ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṁvijjati kho, āvuso, bhagavato ghānaṁ. Ghāyati bhagavā ghānena gandhaṁ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṁvijjati kho, āvuso, bhagavato jivhā. Sāyati bhagavā jivhāya rasaṁ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṁvijjati kho, āvuso, bhagavato kāyo. Phusati bhagavā kāyena phoṭṭhabbaṁ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṁvijjati kho, āvuso, bhagavato mano.
The Buddha has an eye with which he sees a sight. But he has no desire and greed, for his mind is well freed. The Buddha has an ear … nose … tongue … The Buddha has a body with which he senses touch. But he has no desire and greed, for his mind is well freed. The Buddha has a mind
विजानाति भगवा मनसा धम्मं। छन्दरागो भगवतो नत्थि। सुविमुत्तचित्तो भगवा।
Vijānāti bhagavā manasā dhammaṁ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā.
with which he knows thought. But he has no desire and greed, for his mind is well freed.
इमिना खो एतं, आवुसो, परियायेन वेदितब्बं यथा न चक्खु रूपानं संयोजनं, न रूपा चक्खुस्स संयोजनं; यञ्च तत्थ तदुभयं पटिच्च उप्पज्जति छन्दरागो, तं तत्थ संयोजनं। न सोतं … न घानं … न जिव्हा रसानं संयोजनं, न रसा जिव्हाय संयोजनं; यञ्च तत्थ तदुभयं पटिच्च उप्पज्जति छन्दरागो तं तत्थ संयोजनं। न कायो … न मनो धम्मानं संयोजनं, न धम्मा मनस्स संयोजनं; यञ्च तत्थ तदुभयं पटिच्च उप्पज्जति छन्दरागो, तं तत्थ संयोजनन्”ति।
Iminā kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā na cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ. Na sotaṁ … na ghānaṁ … na jivhā rasānaṁ saṁyojanaṁ, na rasā jivhāya saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ. Na kāyo … na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanan”ti.
This too is a way to understand how the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them. The ear … nose … tongue … body … mind is not the fetter of thoughts, nor are thoughts the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them.”
पञ्चमं।
Pañcamaṁ.
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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