| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय १२।६७
Saṁyutta Nikāya 12.67
The Related Suttas Collection 12.67
७। महावग्ग
7. Mahāvagga
7. The Great Chapter
नळकलापीसुत्त
Naḷakalāpīsutta
Bundles of Reeds
एकं समयं आयस्मा च सारिपुत्तो आयस्मा च महाकोट्ठिको बाराणसियं विहरन्ति इसिपतने मिगदाये।
Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko1 bārāṇasiyaṁ viharanti isipatane migadāye.
At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi, in the deer park at Isipatana.
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:
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:
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, सयङ्कतं जरामरणं, परङ्कतं जरामरणं, सयङ्कतञ्च परङ्कतञ्च जरामरणं, उदाहु असयङ्कारं अपरङ्कारं अधिच्चसमुप्पन्नं जरामरणन्”ति?
“kiṁ nu kho, āvuso sāriputta, sayaṅkataṁ jarāmaraṇaṁ, paraṅkataṁ jarāmaraṇaṁ, sayaṅkatañca paraṅkatañca jarāmaraṇaṁ, udāhu asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ jarāmaraṇan”ti?
“Well, Friend Sāriputta, are old age and death made by oneself? Or by another? Or by both oneself and another? Or do they arise by chance, not made by oneself or another?”
“न खो, आवुसो कोट्ठिक, सयङ्कतं जरामरणं, न परङ्कतं जरामरणं, न सयङ्कतञ्च परङ्कतञ्च जरामरणं, नापि असयङ्कारं अपरङ्कारं अधिच्चसमुप्पन्नं जरामरणं। अपि च जातिपच्चया जरामरणन्”ति।
“Na kho, āvuso koṭṭhika, sayaṅkataṁ jarāmaraṇaṁ, na paraṅkataṁ jarāmaraṇaṁ, na sayaṅkatañca paraṅkatañca jarāmaraṇaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ jarāmaraṇaṁ. Api ca jātipaccayā jarāmaraṇan”ti.
“No, Friend Koṭṭhita, old age and death are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another. Rather, rebirth is a condition for old age and death.”
“किं नु खो, आवुसो सारिपुत्त, सयङ्कता जाति, परङ्कता जाति, सयङ्कता च परङ्कता च जाति, उदाहु असयङ्कारा अपरङ्कारा अधिच्चसमुप्पन्ना जाती”ति?
“Kiṁ nu kho, āvuso sāriputta, sayaṅkatā jāti, paraṅkatā jāti, sayaṅkatā ca paraṅkatā ca jāti, udāhu asayaṅkārā aparaṅkārā adhiccasamuppannā jātī”ti?
“Well, Friend Sāriputta, is rebirth made by oneself? Or by another? Or by both oneself and another? Or does it arise by chance, not made by oneself or another?”
“न खो, आवुसो कोट्ठिक, सयङ्कता जाति, न परङ्कता जाति, न सयङ्कता च परङ्कता च जाति, नापि असयङ्कारा अपरङ्कारा अधिच्चसमुप्पन्ना जाति। अपि च भवपच्चया जाती”ति।
“Na kho, āvuso koṭṭhika, sayaṅkatā jāti, na paraṅkatā jāti, na sayaṅkatā ca paraṅkatā ca jāti, nāpi asayaṅkārā aparaṅkārā adhiccasamuppannā jāti. Api ca bhavapaccayā jātī”ti.
“No, Friend Koṭṭhita, rebirth is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another. Rather, continued existence is a condition for rebirth.”
“किं नु खो, आवुसो सारिपुत्त, सयङ्कतो भवो …पे… सयङ्कतं उपादानं … सयङ्कता तण्हा … सयङ्कता वेदना … सयङ्कतो फस्सो … सयङ्कतं सळायतनं … सयङ्कतं नामरूपं, परङ्कतं नामरूपं, सयङ्कतञ्च परङ्कतञ्च नामरूपं, उदाहु असयङ्कारं अपरङ्कारं अधिच्चसमुप्पन्नं नामरूपन्”ति?
“Kiṁ nu kho, āvuso sāriputta, sayaṅkato bhavo …pe… sayaṅkataṁ upādānaṁ … sayaṅkatā taṇhā … sayaṅkatā vedanā … sayaṅkato phasso … sayaṅkataṁ saḷāyatanaṁ … sayaṅkataṁ nāmarūpaṁ, paraṅkataṁ nāmarūpaṁ, sayaṅkatañca paraṅkatañca nāmarūpaṁ, udāhu asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ nāmarūpan”ti?
“Well, Friend Sāriputta, is continued existence made by oneself? …” … “Is grasping made by oneself? …” … “Is craving made by oneself? …” … “Is feeling made by oneself? …” … “Is contact made by oneself? …” … “Are the six sense fields made by oneself? …” … “Well, Friend Sāriputta, are name and form made by oneself? Or by another? Or by both oneself and another? Or do they arise by chance, not made by oneself or another?”
“न खो, आवुसो कोट्ठिक, सयङ्कतं नामरूपं, न परङ्कतं नामरूपं, न सयङ्कतञ्च परङ्कतञ्च नामरूपं, नापि असयङ्कारं अपरङ्कारं, अधिच्चसमुप्पन्नं नामरूपं। अपि च विञ्ञाणपच्चया नामरूपन्”ति।
“Na kho, āvuso koṭṭhika, sayaṅkataṁ nāmarūpaṁ, na paraṅkataṁ nāmarūpaṁ, na sayaṅkatañca paraṅkatañca nāmarūpaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ, adhiccasamuppannaṁ nāmarūpaṁ. Api ca viññāṇapaccayā nāmarūpan”ti.
“No, Friend Koṭṭhita, name and form are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another. Rather, consciousness is a condition for name and form.”
“किं नु खो, आवुसो सारिपुत्त, सयङ्कतं विञ्ञाणं, परङ्कतं विञ्ञाणं, सयङ्कतञ्च परङ्कतञ्च विञ्ञाणं, उदाहु असयङ्कारं अपरङ्कारं अधिच्चसमुप्पन्नं विञ्ञाणन्”ति?
“Kiṁ nu kho, āvuso sāriputta, sayaṅkataṁ viññāṇaṁ, paraṅkataṁ viññāṇaṁ, sayaṅkatañca paraṅkatañca viññāṇaṁ, udāhu asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ viññāṇan”ti?
“Well, Friend Sāriputta, is consciousness made by oneself? Or by another? Or by both oneself and another? Or does it arise by chance, not made by oneself or another?”
“न खो, आवुसो कोट्ठिक, सयङ्कतं विञ्ञाणं, न परङ्कतं विञ्ञाणं, न सयङ्कतञ्च परङ्कतञ्च विञ्ञाणं, नापि असयङ्कारं अपरङ्कारं अधिच्चसमुप्पन्नं विञ्ञाणं। अपि च नामरूपपच्चया विञ्ञाणन्”ति।
“Na kho, āvuso koṭṭhika, sayaṅkataṁ viññāṇaṁ, na paraṅkataṁ viññāṇaṁ, na sayaṅkatañca paraṅkatañca viññāṇaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ viññāṇaṁ. Api ca nāmarūpapaccayā viññāṇan”ti.
“No, Friend Koṭṭhita, consciousness is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another. Rather, name and form are conditions for consciousness.”
“इदानेव खो मयं आयस्मतो सारिपुत्तस्स भासितं एवं आजानाम: ‘न ख्वावुसो कोट्ठिक, सयङ्कतं नामरूपं, न परङ्कतं नामरूपं, न सयङ्कतञ्च परङ्कतञ्च नामरूपं, नापि असयङ्कारं अपरङ्कारं अधिच्चसमुप्पन्नं नामरूपं। अपि च विञ्ञाणपच्चया नामरूपन्ऽति।
“Idāneva kho mayaṁ āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: ‘na khvāvuso koṭṭhika, sayaṅkataṁ nāmarūpaṁ, na paraṅkataṁ nāmarūpaṁ, na sayaṅkatañca paraṅkatañca nāmarūpaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ nāmarūpaṁ. Api ca viññāṇapaccayā nāmarūpan’ti.
“Just now I understood you to say: ‘No, Friend Koṭṭhita, name and form are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another. Rather, consciousness is a condition for name and form.’
इदानेव च पन मयं आयस्मतो सारिपुत्तस्स भासितं एवं आजानाम: ‘न ख्वावुसो कोट्ठिक, सयङ्कतं विञ्ञाणं, न परङ्कतं विञ्ञाणं, न सयङ्कतञ्च परङ्कतञ्च विञ्ञाणं, नापि असयङ्कारं अपरङ्कारं अधिच्चसमुप्पन्नं विञ्ञाणं। अपि च नामरूपपच्चया विञ्ञाणन्ऽति।
Idāneva ca pana mayaṁ āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: ‘na khvāvuso koṭṭhika, sayaṅkataṁ viññāṇaṁ, na paraṅkataṁ viññāṇaṁ, na sayaṅkatañca paraṅkatañca viññāṇaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ viññāṇaṁ. Api ca nāmarūpapaccayā viññāṇan’ti.
But I also understood you to say: ‘No, Friend Koṭṭhita, consciousness is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another. Rather, name and form are conditions for consciousness.’
यथा कथं पनावुसो सारिपुत्त, इमस्स भासितस्स अत्थो दट्ठब्बो”ति?
Yathā kathaṁ panāvuso sāriputta, imassa bhāsitassa attho daṭṭhabbo”ti?
How then should we see the meaning of this statement?”
“तेनहावुसो, उपमं ते करिस्सामि। उपमायपिधेकच्चे विञ्ञू पुरिसा भासितस्स अत्थं जानन्ति। सेय्यथापि, आवुसो, द्वे नळकलापियो अञ्ञमञ्ञं निस्साय तिट्ठेय्युं।
“Tenahāvuso, upamaṁ te karissāmi. Upamāyapidhekacce viññū purisā bhāsitassa atthaṁ jānanti. Seyyathāpi, āvuso, dve naḷakalāpiyo aññamaññaṁ nissāya tiṭṭheyyuṁ.
“Well then, friend, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose there were two bundles of reeds leaning up against each other.
एवमेव खो, आवुसो, नामरूपपच्चया विञ्ञाणं; विञ्ञाणपच्चया नामरूपं; नामरूपपच्चया सळायतनं; सळायतनपच्चया फस्सो …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स समुदयो होति। तासञ्चे, आवुसो, नळकलापीनं एकं आकड्ढेय्य, एका पपतेय्य; अपरञ्चे आकड्ढेय्य, अपरा पपतेय्य।
Evameva kho, āvuso, nāmarūpapaccayā viññāṇaṁ; viññāṇapaccayā nāmarūpaṁ; nāmarūpapaccayā saḷāyatanaṁ; saḷāyatanapaccayā phasso …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Tāsañce, āvuso, naḷakalāpīnaṁ ekaṁ ākaḍḍheyya, ekā papateyya; aparañce ākaḍḍheyya, aparā papateyya.
In the same way, name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. … That is how this entire mass of suffering originates. If the first of those bundles of reeds were to be pulled away, the other would collapse. And if the other were to be pulled away, the first would collapse.
एवमेव खो, आवुसो, नामरूपनिरोधा विञ्ञाणनिरोधो; विञ्ञाणनिरोधा नामरूपनिरोधो; नामरूपनिरोधा सळायतननिरोधो; सळायतननिरोधा फस्सनिरोधो …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स निरोधो होती”ति।
Evameva kho, āvuso, nāmarūpanirodhā viññāṇanirodho; viññāṇanirodhā nāmarūpanirodho; nāmarūpanirodhā saḷāyatananirodho; saḷāyatananirodhā phassanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
In the same way, when name and form cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. … That is how this entire mass of suffering ceases.”
“अच्छरियं, आवुसो सारिपुत्त; अब्भुतं, आवुसो सारिपुत्त। यावसुभासितञ्चिदं आयस्मता सारिपुत्तेन। इदञ्च पन मयं आयस्मतो सारिपुत्तस्स भासितं इमेहि छत्तिंसाय वत्थूहि अनुमोदाम:
“Acchariyaṁ, āvuso sāriputta; abbhutaṁ, āvuso sāriputta. Yāvasubhāsitañcidaṁ āyasmatā sāriputtena. Idañca pana mayaṁ āyasmato sāriputtassa bhāsitaṁ imehi chattiṁsāya vatthūhi anumodāma:
“It’s incredible, Friend Sāriputta, it’s amazing! How well spoken this was by Venerable Sāriputta! And we can express our agreement with Venerable Sāriputta’s statement on these thirty-six grounds.
‘जरामरणस्स चे, आवुसो, भिक्खु निब्बिदाय विरागाय निरोधाय धम्मं देसेति, धम्मकथिको भिक्खूति अलंवचनाय। जरामरणस्स चे, आवुसो, भिक्खु निब्बिदाय विरागाय निरोधाय पटिपन्नो होति, धम्मानुधम्मप्पटिपन्नो भिक्खूति अलंवचनाय। जरामरणस्स चे, आवुसो, भिक्खु निब्बिदा विरागा निरोधा अनुपादा विमुत्तो होति, दिट्ठधम्मनिब्बानप्पत्तो भिक्खूति अलंवचनाय। जातिया चे … भवस्स चे … उपादानस्स चे … तण्हाय चे … वेदनाय चे … फस्सस्स चे … सळायतनस्स चे … नामरूपस्स चे … विञ्ञाणस्स चे … सङ्खारानञ्चे … अविज्जाय चे, आवुसो, भिक्खु निब्बिदाय विरागाय निरोधाय धम्मं देसेति, धम्मकथिको भिक्खूति अलंवचनाय। अविज्जाय चे, आवुसो, भिक्खु निब्बिदाय विरागाय निरोधाय पटिपन्नो होति, धम्मानुधम्मप्पटिपन्नो भिक्खूति अलंवचनाय। अविज्जाय चे, आवुसो, भिक्खु निब्बिदा विरागा निरोधा अनुपादा विमुत्तो होति, दिट्ठधम्मनिब्बानप्पत्तो भिक्खूति अलंवचनायाऽ”ति।
‘Jarāmaraṇassa ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṁ deseti, dhammakathiko bhikkhūti alaṁvacanāya. Jarāmaraṇassa ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṁvacanāya. Jarāmaraṇassa ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṁvacanāya. Jātiyā ce … bhavassa ce … upādānassa ce … taṇhāya ce … vedanāya ce … phassassa ce … saḷāyatanassa ce … nāmarūpassa ce … viññāṇassa ce … saṅkhārānañce … avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṁ deseti, dhammakathiko bhikkhūti alaṁvacanāya. Avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṁvacanāya. Avijjāya ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṁvacanāyā’”ti.
If a bhikkhu teaches Dhamma for disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘bhikkhu who speaks on Dhamma’. If they practice for disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘bhikkhu who practices in line with the teaching’. If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘bhikkhu who has attained Nibbana in this very life’. If a bhikkhu teaches Dhamma for disillusionment regarding rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … choices … If a bhikkhu teaches Dhamma for disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘bhikkhu who speaks on Dhamma’. If they practice for disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘bhikkhu who practices in line with the teaching’. If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘bhikkhu who has attained Nibbana in this very life’.”
सत्तमं।
Sattamaṁ.
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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