| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय ४६।६
Saṁyutta Nikāya 46.6
The Related Suttas Collection 46.6
१। पब्बतवग्ग
1. Pabbatavagga
1. Mountains
कुण्डलियसुत्त
Kuṇḍaliyasutta
Kuṇḍaliya
एकं समयं भगवा साकेते विहरति अञ्जनवने मिगदाये। अथ खो कुण्डलियो परिब्बाजको येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो कुण्डलियो परिब्बाजको भगवन्तं एतदवोच:
Ekaṁ samayaṁ bhagavā sākete viharati añjanavane1 migadāye. Atha kho kuṇḍaliyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kuṇḍaliyo paribbājako bhagavantaṁ etadavoca:
At one time the Buddha was staying near Sāketa in the deer park at the Añjana Wood. Then the wanderer Kuṇḍaliya went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“अहमस्मि, भो गोतम, आरामनिस्सयी परिसावचरो। तस्स मय्हं, भो गोतम, पच्छाभत्तं भुत्तपातरासस्स अयमाचारो होति—आरामेन आरामं उय्यानेन उय्यानं अनुचङ्कमामि अनुविचरामि। सो तत्थ पस्सामि एके समणब्राह्मणे इतिवादप्पमोक्खानिसंसञ्चेव कथं कथेन्ते उपारम्भानिसंसञ्च: ‘भवं पन गोतमो किमानिसंसो विहरतीऽ”ति?
“ahamasmi, bho gotama, ārāmanissayī parisāvacaro. Tassa mayhaṁ, bho gotama, pacchābhattaṁ bhuttapātarāsassa ayamācāro2 hoti—ārāmena ārāmaṁ uyyānena uyyānaṁ anucaṅkamāmi anuvicarāmi. So tattha passāmi eke samaṇabrāhmaṇe itivādappamokkhānisaṁsañceva kathaṁ kathente upārambhānisaṁsañca: ‘bhavaṁ pana gotamo kimānisaṁso viharatī’”ti?
“Master Gotama, I like to hang around the monasteries and visit the assemblies. When I’ve finished breakfast, it’s my habit to wander from monastery to monastery, from park to park. There I see some ascetics and brahmins speaking for the sake of winning debates and finding fault. But what benefit does Master Gotama live for?”
“विज्जाविमुत्तिफलानिसंसो खो, कुण्डलिय, तथागतो विहरती”ति।
“Vijjāvimuttiphalānisaṁso kho, kuṇḍaliya, tathāgato viharatī”ti.
“The benefit the Realized One lives for, Kuṇḍaliya, is the fruit of knowledge and freedom.”
“कतमे पन, भो गोतम, धम्मा भाविता बहुलीकता विज्जाविमुत्तिं परिपूरेन्ती”ति?
“Katame pana, bho gotama, dhammā bhāvitā bahulīkatā vijjāvimuttiṁ paripūrentī”ti?
“But what things must be developed and cultivated in order to fulfill knowledge and freedom?”
“सत्त खो, कुण्डलिय, बोज्झङ्गा भाविता बहुलीकता विज्जाविमुत्तिं परिपूरेन्ती”ति।
“Satta kho, kuṇḍaliya, bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṁ paripūrentī”ti.
“The seven awakening factors.”
“कतमे पन, भो गोतम, धम्मा भाविता बहुलीकता सत्त बोज्झङ्गे परिपूरेन्ती”ति?
“Katame pana, bho gotama, dhammā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī”ti?
“But what things must be developed and cultivated in order to fulfill the seven awakening factors?”
“चत्तारो खो, कुण्डलिय, सतिपट्ठाना भाविता बहुलीकता सत्त बोज्झङ्गे परिपूरेन्ती”ति।
“Cattāro kho, kuṇḍaliya, satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī”ti.
“The four kinds of mindfulness meditation.”
“कतमे पन, भो गोतम, धम्मा भाविता, बहुलीकता चत्तारो सतिपट्ठाने परिपूरेन्ती”ति?
“Katame pana, bho gotama, dhammā bhāvitā, bahulīkatā cattāro satipaṭṭhāne paripūrentī”ti?
“But what things must be developed and cultivated in order to fulfill the four kinds of mindfulness meditation?”
“तीणि खो, कुण्डलिय, सुचरितानि भावितानि बहुलीकतानि चत्तारो सतिपट्ठाने परिपूरेन्ती”ति।
“Tīṇi kho, kuṇḍaliya, sucaritāni bhāvitāni bahulīkatāni cattāro satipaṭṭhāne paripūrentī”ti.
“The three kinds of good conduct.”
“कतमे पन, भो गोतम, धम्मा भाविता बहुलीकता तीणि सुचरितानि परिपूरेन्ती”ति?
“Katame pana, bho gotama, dhammā bhāvitā bahulīkatā tīṇi sucaritāni paripūrentī”ti?
“But what things must be developed and cultivated in order to fulfill the three kinds of good conduct?”
“इन्द्रियसंवरो खो, कुण्डलिय, भावितो बहुलीकतो तीणि सुचरितानि परिपूरेतीति।
“Indriyasaṁvaro kho, kuṇḍaliya, bhāvito bahulīkato tīṇi sucaritāni paripūretīti.
“Sense restraint.
कथं भावितो च, कुण्डलिय, इन्द्रियसंवरो कथं बहुलीकतो तीणि सुचरितानि परिपूरेतीति? इध, कुण्डलिय, भिक्खु चक्खुना रूपं दिस्वा मनापं नाभिज्झति नाभिहंसति, न रागं जनेति। तस्स ठितो च कायो होति, ठितं चित्तं अज्झत्तं सुसण्ठितं सुविमुत्तं। चक्खुना खो पनेव रूपं दिस्वा अमनापं न मङ्कु होति अप्पतिट्ठितचित्तो अदीनमानसो अब्यापन्नचेतसो। तस्स ठितो च कायो होति ठितं चित्तं अज्झत्तं सुसण्ठितं सुविमुत्तं।
Kathaṁ bhāvito ca, kuṇḍaliya, indriyasaṁvaro kathaṁ bahulīkato tīṇi sucaritāni paripūretīti? Idha, kuṇḍaliya, bhikkhu cakkhunā rūpaṁ disvā manāpaṁ nābhijjhati nābhihaṁsati, na rāgaṁ janeti. Tassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. Cakkhunā kho paneva rūpaṁ disvā amanāpaṁ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. Tassa ṭhito ca kāyo hoti ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ.
And Kuṇḍaliya, how is sense restraint developed and cultivated so as to fulfill the three kinds of good conduct? A bhikkhu sees an agreeable sight with their eye. They don’t desire it or enjoy it, and they don’t give rise to greed. Their mind and body are steady internally, well settled and well freed. But if they see a disagreeable sight they’re not dismayed; their mind isn’t hardened, dejected, or full of ill will. Their mind and body are steady internally, well settled and well freed.
पुन चपरं, कुण्डलिय, भिक्खु सोतेन सद्दं सुत्वा …पे… घानेन गन्धं घायित्वा …पे… जिव्हाय रसं सायित्वा …पे… कायेन फोट्ठब्बं फुसित्वा …पे… मनसा धम्मं विञ्ञाय मनापं नाभिज्झति नाभिहंसति, न रागं जनेति। तस्स ठितो च कायो होति, ठितं चित्तं अज्झत्तं सुसण्ठितं सुविमुत्तं। मनसा खो पनेव धम्मं विञ्ञाय अमनापं न मङ्कु होति अप्पतिट्ठितचित्तो अदीनमानसो अब्यापन्नचेतसो। तस्स ठितो च कायो होति, ठितं चित्तं अज्झत्तं सुसण्ठितं सुविमुत्तं।
Puna caparaṁ, kuṇḍaliya, bhikkhu sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya manāpaṁ nābhijjhati nābhihaṁsati, na rāgaṁ janeti. Tassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. Manasā kho paneva dhammaṁ viññāya amanāpaṁ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. Tassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ.
Furthermore, a bhikkhu hears an agreeable sound with the ear … smells an agreeable odor with the nose … tastes an agreeable flavor with the tongue … feels an agreeable touch with the body … knows an agreeable thought with their mind. They don’t desire it or enjoy it, and they don’t give rise to greed. Their mind and body are steady internally, well settled and well freed. But if they know a disagreeable thought they’re not dismayed; their mind isn’t hardened, dejected, or full of ill will. Their mind and body are steady internally, well settled and well freed.
यतो खो, कुण्डलिय, भिक्खुनो चक्खुना रूपं दिस्वा मनापामनापेसु रूपेसु ठितो च कायो होति, ठितं चित्तं अज्झत्तं सुसण्ठितं सुविमुत्तं। सोतेन सद्दं सुत्वा …पे… घानेन गन्धं घायित्वा …पे… जिव्हाय रसं सायित्वा …पे… कायेन फोट्ठब्बं फुसित्वा …पे… मनसा धम्मं विञ्ञाय मनापामनापेसु धम्मेसु ठितो च कायो होति, ठितं चित्तं अज्झत्तं सुसण्ठितं सुविमुत्तं। एवं भावितो खो, कुण्डलिय, इन्द्रियसंवरो एवं बहुलीकतो तीणि सुचरितानि परिपूरेति।
Yato kho, kuṇḍaliya, bhikkhuno cakkhunā rūpaṁ disvā manāpāmanāpesu rūpesu ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya manāpāmanāpesu dhammesu ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. Evaṁ bhāvito kho, kuṇḍaliya, indriyasaṁvaro evaṁ bahulīkato tīṇi sucaritāni paripūreti.
When a bhikkhu’s mind and body are steady internally, they’re well settled and well freed when it comes to both agreeable and disagreeable sights, sounds, smells, tastes, touches, and thoughts. That’s how sense restraint is developed and cultivated so as to fulfill the three kinds of good conduct.
कथं भावितानि च, कुण्डलिय, तीणि सुचरितानि कथं बहुलीकतानि चत्तारो सतिपट्ठाने परिपूरेन्ति? इध, कुण्डलिय, भिक्खु कायदुच्चरितं पहाय कायसुचरितं भावेति, वचीदुच्चरितं पहाय वचीसुचरितं भावेति, मनोदुच्चरितं पहाय मनोसुचरितं भावेति। एवं भावितानि खो, कुण्डलिय, तीणि सुचरितानि एवं बहुलीकतानि चत्तारो सतिपट्ठाने परिपूरेन्ति।
Kathaṁ bhāvitāni ca, kuṇḍaliya, tīṇi sucaritāni kathaṁ bahulīkatāni cattāro satipaṭṭhāne paripūrenti? Idha, kuṇḍaliya, bhikkhu kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti. Evaṁ bhāvitāni kho, kuṇḍaliya, tīṇi sucaritāni evaṁ bahulīkatāni cattāro satipaṭṭhāne paripūrenti.
And how are the three kinds of good conduct developed and cultivated so as to fulfill the four kinds of mindfulness meditation? A bhikkhu gives up bad conduct by way of body, speech, and mind, and develops good conduct by way of body, speech, and mind. That’s how the three kinds of good conduct are developed and cultivated so as to fulfill the four kinds of mindfulness meditation.
कथं भाविता च, कुण्डलिय, चत्तारो सतिपट्ठाना कथं बहुलीकता सत्त बोज्झङ्गे परिपूरेन्ति? इध, कुण्डलिय, भिक्खु काये कायानुपस्सी विहरति आतापी सम्पजानो सतिमा, विनेय्य लोके अभिज्झादोमनस्सं; वेदनासु …पे… चित्ते …पे… धम्मेसु धम्मानुपस्सी विहरति आतापी सम्पजानो सतिमा, विनेय्य लोके अभिज्झादोमनस्सं। एवं भाविता खो, कुण्डलिय, चत्तारो सतिपट्ठाना एवं बहुलीकता सत्त बोज्झङ्गे परिपूरेन्ति।
Kathaṁ bhāvitā ca, kuṇḍaliya, cattāro satipaṭṭhānā kathaṁ bahulīkatā satta bojjhaṅge paripūrenti? Idha, kuṇḍaliya, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Evaṁ bhāvitā kho, kuṇḍaliya, cattāro satipaṭṭhānā evaṁ bahulīkatā satta bojjhaṅge paripūrenti.
And how are the four kinds of mindfulness meditation developed and cultivated so as to fulfill the seven awakening factors? A bhikkhu meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how the four kinds of mindfulness meditation are developed and cultivated so as to fulfill the seven awakening factors.
कथं भाविता च, कुण्डलिय, सत्त बोज्झङ्गा कथं बहुलीकता विज्जाविमुत्तिं परिपूरेन्ति? इध, कुण्डलिय, भिक्खु सतिसम्बोज्झङ्गं भावेति विवेकनिस्सितं विरागनिस्सितं निरोधनिस्सितं वोस्सग्गपरिणामिं …पे… उपेक्खासम्बोज्झङ्गं भावेति विवेकनिस्सितं विरागनिस्सितं निरोधनिस्सितं वोस्सग्गपरिणामिं। एवं भाविता खो, कुण्डलिय, सत्त बोज्झङ्गा एवं बहुलीकता विज्जाविमुत्तिं परिपूरेन्ती”ति।
Kathaṁ bhāvitā ca, kuṇḍaliya, satta bojjhaṅgā kathaṁ bahulīkatā vijjāvimuttiṁ paripūrenti? Idha, kuṇḍaliya, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ bhāvitā kho, kuṇḍaliya, satta bojjhaṅgā evaṁ bahulīkatā vijjāvimuttiṁ paripūrentī”ti.
And how are the seven awakening factors developed and cultivated so as to fulfill knowledge and freedom? A bhikkhu develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how the seven awakening factors are developed and cultivated so as to fulfill knowledge and freedom.”
एवं वुत्ते, कुण्डलियो परिब्बाजको भगवन्तं एतदवोच: “अभिक्कन्तं, भो गोतम, अभिक्कन्तं, भो गोतम। सेय्यथापि, भो गोतम, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य: ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेव भोता गोतमेन अनेकपरियायेन धम्मो पकासितो। एसाहं भवन्तं गोतमं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च। उपासकं मं भवं गोतमो धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
Evaṁ vutte, kuṇḍaliyo paribbājako bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
When he said this, the wanderer Kuṇḍaliya said to the Buddha, “Excellent, Master Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
छट्ठं।
Chaṭṭhaṁ.
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:
