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संयुत्त निकाय ५६।४१
Saṁyutta Nikāya 56.41
The Related Suttas Collection 56.41
५। पपातवग्ग
5. Papātavagga
5. A Cliff
लोकचिन्तासुत्त
Lokacintāsutta
Speculation About the World
एकं समयं भगवा राजगहे विहरति वेळुवने कलन्दकनिवापे। तत्र खो भगवा भिक्खू आमन्तेसि:
Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho bhagavā bhikkhū āmantesi:
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. There the Buddha addressed the bhikkhus:
“भूतपुब्बं, भिक्खवे, अञ्ञतरो पुरिसो राजगहा निक्खमित्वा ‘लोकचिन्तं चिन्तेस्सामीऽति येन सुमागधा पोक्खरणी तेनुपसङ्कमि; उपसङ्कमित्वा सुमागधाय पोक्खरणिया तीरे निसीदि लोकचिन्तं चिन्तेन्तो। अद्दसा खो, भिक्खवे, सो पुरिसो सुमागधाय पोक्खरणिया तीरे चतुरङ्गिनिं सेनं भिसमुळालं पविसन्तं। दिस्वानस्स एतदहोसि: ‘उम्मत्तोस्मि नामाहं, विचेतोस्मि नामाहं। यं लोके नत्थि तं मया दिट्ठन्ऽति।
“bhūtapubbaṁ, bhikkhave, aññataro puriso rājagahā nikkhamitvā ‘lokacintaṁ cintessāmī’ti yena sumāgadhā1 pokkharaṇī tenupasaṅkami; upasaṅkamitvā sumāgadhāya pokkharaṇiyā tīre nisīdi lokacintaṁ cintento. Addasā kho, bhikkhave, so puriso sumāgadhāya pokkharaṇiyā tīre caturaṅginiṁ senaṁ2 bhisamuḷālaṁ pavisantaṁ. Disvānassa etadahosi: ‘ummattosmi nāmāhaṁ, vicetosmi nāmāhaṁ. Yaṁ loke natthi taṁ mayā diṭṭhan’ti.
“Once upon a time, bhikkhus, a certain person left Rājagaha, thinking ‘I’ll speculate about the world.’ They went to the Sumāgadhā lotus pond and sat down on the bank speculating about the world. Then that person saw an army of four divisions enter a lotus stalk. When he saw this he thought, ‘I’ve gone mad, really, I’ve lost my mind! I’m seeing things that don’t exist in the world.’
अथ खो सो, भिक्खवे, पुरिसो नगरं पविसित्वा महाजनकायस्स आरोचेसि: ‘उम्मत्तोस्मि नामाहं, भन्ते, विचेतोस्मि नामाहं, भन्ते। यं लोके नत्थि तं मया दिट्ठन्ऽति।
Atha kho so, bhikkhave, puriso nagaraṁ pavisitvā mahājanakāyassa ārocesi: ‘ummattosmi nāmāhaṁ, bhante, vicetosmi nāmāhaṁ, bhante. Yaṁ loke natthi taṁ mayā diṭṭhan’ti.
Then that person entered the city and informed a large crowd, ‘I’ve gone mad, really, I’ve lost my mind! I’m seeing things that don’t exist in the world.’
‘कथं पन त्वं, अम्भो पुरिस, उम्मत्तो कथं विचेतो? किञ्च लोके नत्थि यं तया दिट्ठन्ऽति?
‘Kathaṁ pana tvaṁ, ambho purisa, ummatto kathaṁ viceto? Kiñca loke natthi yaṁ tayā diṭṭhan’ti?
‘But how is it that you’re mad? How have you lost your mind? And what have you seen that doesn’t exist in the world?’
‘इधाहं, भन्ते, राजगहा निक्खमित्वा “लोकचिन्तं चिन्तेस्सामी”ति येन सुमागधा पोक्खरणी तेनुपसङ्कमिं; उपसङ्कमित्वा सुमागधाय पोक्खरणिया तीरे निसीदिं लोकचिन्तं चिन्तेन्तो। अद्दसं ख्वाहं, भन्ते, सुमागधाय पोक्खरणिया तीरे चतुरङ्गिनिं सेनं भिसमुळालं पविसन्तं। एवं ख्वाहं, भन्ते, उम्मत्तो एवं विचेतो। इदञ्च लोके नत्थि यं मया दिट्ठन्ऽति।
‘Idhāhaṁ, bhante, rājagahā nikkhamitvā “lokacintaṁ cintessāmī”ti yena sumāgadhā pokkharaṇī tenupasaṅkamiṁ; upasaṅkamitvā sumāgadhāya pokkharaṇiyā tīre nisīdiṁ lokacintaṁ cintento. Addasaṁ khvāhaṁ, bhante, sumāgadhāya pokkharaṇiyā tīre caturaṅginiṁ senaṁ bhisamuḷālaṁ pavisantaṁ. Evaṁ khvāhaṁ, bhante, ummatto evaṁ viceto. Idañca loke natthi yaṁ mayā diṭṭhan’ti.
‘Sirs, I left Rājagaha, thinking “I’ll speculate about the world.” I went to the Sumāgadhā lotus pond and sat down on the bank speculating about the world. Then I saw an army of four divisions enter a lotus stalk. That’s why I’m mad, that’s why I’ve lost my mind. And that’s what I’ve seen that doesn’t exist in the world.’
‘तग्घ त्वं, अम्भो पुरिस, उम्मत्तो तग्घ विचेतो। इदञ्च लोके नत्थि यं तया दिट्ठन्ऽति।
‘Taggha tvaṁ, ambho purisa, ummatto taggha viceto. Idañca loke natthi yaṁ tayā diṭṭhan’ti.
‘Well, mister, you’re definitely mad, you’ve definitely lost your mind. And you’re seeing things that don’t exist in the world.’
तं खो पन, भिक्खवे, सो पुरिसो भूतंयेव अद्दस, नो अभूतं। भूतपुब्बं, भिक्खवे, देवासुरसङ्गामो समुपब्यूळ्हो अहोसि। तस्मिं खो पन, भिक्खवे, सङ्गामे देवा जिनिंसु, असुरा पराजिनिंसु। पराजिता च खो, भिक्खवे, असुरा भीता भिसमुळालेन असुरपुरं पविसिंसु देवानंयेव मोहयमाना।
Taṁ kho pana, bhikkhave, so puriso bhūtaṁyeva addasa, no abhūtaṁ. Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. Tasmiṁ kho pana, bhikkhave, saṅgāme devā jiniṁsu, asurā parājiniṁsu. Parājitā ca kho, bhikkhave, asurā bhītā bhisamuḷālena asurapuraṁ pavisiṁsu devānaṁyeva mohayamānā.
But what that person saw was in fact real, not unreal. Once upon a time, a battle was fought between the gods and the demons. In that battle the gods won and the demons lost. The defeated and terrified demons entered the citadel of the demons through the lotus stalk only to confuse the gods.
तस्मातिह, भिक्खवे, मा लोकचिन्तं चिन्तेथ: ‘सस्सतो लोकोऽति वा ‘असस्सतो लोकोऽति वा, ‘अन्तवा लोकोऽति वा ‘अनन्तवा लोकोऽति वा, ‘तं जीवं तं सरीरन्ऽति वा ‘अञ्ञं जीवं अञ्ञं सरीरन्ऽति वा, ‘होति तथागतो परं मरणाऽति वा ‘न होति तथागतो परं मरणाऽति वा, ‘होति च न च होति तथागतो परं मरणाऽति वा, ‘नेव होति न न होति तथागतो परं मरणाऽति वा। तं किस्स हेतु? नेसा, भिक्खवे, चिन्ता अत्थसंहिता नादिब्रह्मचरियका न निब्बिदाय न विरागाय न निरोधाय न उपसमाय न अभिञ्ञाय न सम्बोधाय न निब्बानाय संवत्तति।
Tasmātiha, bhikkhave, mā lokacintaṁ cintetha: ‘sassato loko’ti vā ‘asassato loko’ti vā, ‘antavā loko’ti vā ‘anantavā loko’ti vā, ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ‘hoti tathāgato paraṁ maraṇā’ti vā ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā. Taṁ kissa hetu? Nesā, bhikkhave, cintā atthasaṁhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.
So bhikkhus, don’t speculate about the world. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. Why is that? Because those thoughts aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and Nibbana.
चिन्तेन्ता खो तुम्हे, भिक्खवे, ‘इदं दुक्खन्ऽति चिन्तेय्याथ …पे… ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति चिन्तेय्याथ। तं किस्स हेतु? एसा, भिक्खवे, चिन्ता अत्थसंहिता एसा आदिब्रह्मचरियका एसा निब्बिदाय विरागाय निरोधाय उपसमाय अभिञ्ञाय सम्बोधाय निब्बानाय संवत्तति।
Cintentā kho tumhe, bhikkhave, ‘idaṁ dukkhan’ti cinteyyātha …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti cinteyyātha. Taṁ kissa hetu? Esā, bhikkhave, cintā atthasaṁhitā esā ādibrahmacariyakā esā nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
When you think something up, you should think: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. Why is that? Because those thoughts are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and Nibbana.
तस्मातिह, भिक्खवे, ‘इदं दुक्खन्ऽति योगो करणीयो …पे… ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति योगो करणीयो”ति।
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.
That’s why you should practice meditation …”
पठमं।
Paṭhamaṁ.
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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