| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय ४१।८
Saṁyutta Nikāya 41.8
The Related Suttas Collection 41.8
१। चित्तवग्ग
1. Cittavagga
1. With Citta
निगण्ठनाटपुत्तसुत्त
Nigaṇṭhanāṭaputtasutta
The Jain Ascetic of the Ñātika Clan
तेन खो पन समयेन निगण्ठो नाटपुत्तो मच्छिकासण्डं अनुप्पत्तो होति महतिया निगण्ठपरिसाय सद्धिं।
Tena kho pana samayena nigaṇṭho nāṭaputto1 macchikāsaṇḍaṁ anuppatto hoti mahatiyā nigaṇṭhaparisāya saddhiṁ.
Now at that time the Jain ascetic of the Ñātika clan had arrived at Macchikāsaṇḍa together with a large assembly of Jain ascetics.
अस्सोसि खो चित्तो गहपति: “निगण्ठो किर नाटपुत्तो मच्छिकासण्डं अनुप्पत्तो महतिया निगण्ठपरिसाय सद्धिन्”ति। अथ खो चित्तो गहपति सम्बहुलेहि उपासकेहि सद्धिं येन निगण्ठो नाटपुत्तो तेनुपसङ्कमि; उपसङ्कमित्वा निगण्ठेन नाटपुत्तेन सद्धिं सम्मोदि।
Assosi kho citto gahapati: “nigaṇṭho kira nāṭaputto macchikāsaṇḍaṁ anuppatto mahatiyā nigaṇṭhaparisāya saddhin”ti. Atha kho citto gahapati sambahulehi upāsakehi saddhiṁ yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṁ sammodi.
Citta the householder heard that they had arrived. Together with several lay followers, he went up to the Jain Ñātika and exchanged greetings with him.
सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो चित्तं गहपतिं निगण्ठो नाटपुत्तो एतदवोच: “सद्दहसि त्वं, गहपति, समणस्स गोतमस्स—अत्थि अवितक्को अविचारो समाधि, अत्थि वितक्कविचारानं निरोधो”ति?
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cittaṁ gahapatiṁ nigaṇṭho nāṭaputto etadavoca: “saddahasi tvaṁ, gahapati, samaṇassa gotamassa—atthi avitakko avicāro samādhi, atthi vitakkavicārānaṁ nirodho”ti?
When the greetings and polite conversation were over, he sat down to one side. The Jain Ñātika said to him, “Householder, do you have faith in the ascetic Gotama’s claim that there is a state of immersion without placing the mind and keeping it connected; that there is the cessation of placing the mind and keeping it connected?”
“न ख्वाहं एत्थ, भन्ते, भगवतो सद्धाय गच्छामि। अत्थि अवितक्को अविचारो समाधि, अत्थि वितक्कविचारानं निरोधो”ति।
“Na khvāhaṁ ettha, bhante, bhagavato saddhāya gacchāmi. Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṁ nirodho”ti.
“Sir, in this case I don’t rely on faith in the Buddha’s claim that there is a state of immersion without placing the mind and keeping it connected; that there is the cessation of placing the mind and keeping it connected.”
एवं वुत्ते, निगण्ठो नाटपुत्तो उल्लोकेत्वा एतदवोच: “इदं भवन्तो पस्सन्तु, याव उजुको चायं चित्तो गहपति, याव असठो चायं चित्तो गहपति, याव अमायावी चायं चित्तो गहपति, वातं वा सो जालेन बाधेतब्बं मञ्ञेय्य, यो वितक्कविचारे निरोधेतब्बं मञ्ञेय्य, सकमुट्ठिना वा सो गङ्गाय सोतं आवारेतब्बं मञ्ञेय्य, यो वितक्कविचारे निरोधेतब्बं मञ्ञेय्या”ति।
Evaṁ vutte, nigaṇṭho nāṭaputto ulloketvā2 etadavoca: “idaṁ bhavanto passantu, yāva ujuko cāyaṁ citto gahapati, yāva asaṭho cāyaṁ citto gahapati, yāva amāyāvī cāyaṁ citto gahapati, vātaṁ vā so jālena bādhetabbaṁ maññeyya, yo vitakkavicāre nirodhetabbaṁ maññeyya, sakamuṭṭhinā vā so gaṅgāya sotaṁ āvāretabbaṁ maññeyya, yo vitakkavicāre nirodhetabbaṁ maññeyyā”ti.
When he said this, the Jain Ñātika looked up at his assembly and said, “See, good sirs, how straightforward this householder Citta is! He’s not devious or deceitful at all. To imagine that you can stop placing the mind and keeping it connected would be like imagining that you can catch the wind in a net, or dam the Ganges river with your own hand.”
“तं किं मञ्ञसि, भन्ते, कतमं नु खो पणीततरं—ञाणं वा सद्धा वा”ति?
“Taṁ kiṁ maññasi, bhante, katamaṁ nu kho paṇītataraṁ—ñāṇaṁ vā saddhā vā”ti?
“What do you think, sir? Which is better—knowledge or faith?”
“सद्धाय खो, गहपति, ञाणंयेव पणीततरन्”ति।
“Saddhāya kho, gahapati, ñāṇaṁyeva paṇītataran”ti.
“Knowledge is definitely better than faith, householder.”
“अहं खो, भन्ते, यावदेव आकङ्खामि, विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरामि। अहं खो, भन्ते, यावदेव आकङ्खामि, वितक्कविचारानं वूपसमा …पे… दुतियं झानं उपसम्पज्ज विहरामि। अहं खो, भन्ते, यावदेव आकङ्खामि, पीतिया च विरागा …पे… ततियं झानं उपसम्पज्ज विहरामि। अहं खो, भन्ते, यावदेव आकङ्खामि, सुखस्स च पहाना …पे… चतुत्थं झानं उपसम्पज्ज विहरामि।
“Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharāmi. Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharāmi. Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharāmi.
“Well sir, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And whenever I want, as the placing of the mind and keeping it connected are stilled … I enter and remain in the second jhāna. And whenever I want, with the fading away of rapture … I enter and remain in the third jhāna. And whenever I want, giving up pleasure and pain … I enter and remain in the fourth jhāna.
न सो ख्वाहं, भन्ते, एवं जानन्तो एवं पस्सन्तो कस्स अञ्ञस्स समणस्स वा ब्राह्मणस्स वा सद्धाय गमिस्सामि? अत्थि अवितक्को अविचारो समाधि, अत्थि वितक्कविचारानं निरोधो”ति।
Na so khvāhaṁ, bhante, evaṁ jānanto evaṁ passanto kassa aññassa samaṇassa vā brāhmaṇassa vā saddhāya gamissāmi? Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṁ nirodho”ti.
And so, sir, since I know and see like this, why should I rely on faith in another ascetic or brahmin who claims that there is a state of immersion without placing the mind and keeping it connected; that there is the cessation of placing the mind and keeping it connected?”
एवं वुत्ते, निगण्ठो नाटपुत्तो सकं परिसं अपलोकेत्वा एतदवोच: “इदं भवन्तो पस्सन्तु, याव अनुजुको चायं चित्तो गहपति, याव सठो चायं चित्तो गहपति, याव मायावी चायं चित्तो गहपती”ति।
Evaṁ vutte, nigaṇṭho nāṭaputto sakaṁ parisaṁ apaloketvā etadavoca: “idaṁ bhavanto passantu, yāva anujuko cāyaṁ citto gahapati, yāva saṭho cāyaṁ citto gahapati, yāva māyāvī cāyaṁ citto gahapatī”ti.
When he said this, the Jain Ñātika looked askance at his own assembly and said, “See, good sirs, how crooked this householder Citta is! He’s so devious and deceitful!”
“इदानेव खो ते मयं, भन्ते, भासितं: ‘एवं आजानाम इदं भवन्तो पस्सन्तु, याव उजुको चायं चित्तो गहपति, याव असठो चायं चित्तो गहपति, याव अमायावी चायं चित्तो गहपतीऽति। इदानेव च पन मयं, भन्ते, भासितं: ‘एवं आजानाम इदं भवन्तो पस्सन्तु, याव अनुजुको चायं चित्तो गहपति, याव सठो चायं चित्तो गहपति, याव मायावी चायं चित्तो गहपतीऽति। सचे ते, भन्ते, पुरिमं सच्चं, पच्छिमं ते मिच्छा। सचे पन ते, भन्ते, पुरिमं मिच्छा, पच्छिमं ते सच्चं।
“Idāneva kho te3 mayaṁ, bhante, bhāsitaṁ: ‘evaṁ ājānāma idaṁ bhavanto passantu, yāva ujuko cāyaṁ citto gahapati, yāva asaṭho cāyaṁ citto gahapati, yāva amāyāvī cāyaṁ citto gahapatī’ti. Idāneva ca pana mayaṁ, bhante, bhāsitaṁ: ‘evaṁ ājānāma idaṁ bhavanto passantu, yāva anujuko cāyaṁ citto gahapati, yāva saṭho cāyaṁ citto gahapati, yāva māyāvī cāyaṁ citto gahapatī’ti. Sace te, bhante, purimaṁ saccaṁ, pacchimaṁ te micchā. Sace pana te, bhante, purimaṁ micchā, pacchimaṁ te saccaṁ.
“Sir, just now I understood you to say: ‘See, good sirs, how straightforward this householder Citta is! He’s not devious or deceitful at all.’ But then I understood you to say: ‘See, good sirs, how crooked this householder Citta is! He’s so devious and deceitful!’ If your first statement is true, the second is wrong. If your first statement is wrong, the second is true.
इमे खो पन, भन्ते, दस सहधम्मिका पञ्हा आगच्छन्ति। यदा नेसं अत्थं आजानेय्यासि, अथ मं पटिहरेय्यासि सद्धिं निगण्ठपरिसाय। एको पञ्हो, एको उद्देसो, एकं वेय्याकरणं। द्वे पञ्हा, द्वे उद्देसा, द्वे वेय्याकरणानि। तयो पञ्हा, तयो उद्देसा, तीणि वेय्याकरणानि। चत्तारो पञ्हा, चत्तारो उद्देसा, चत्तारि वेय्याकरणानि। पञ्च पञ्हा, पञ्च उद्देसा, पञ्च वेय्याकरणानि। छ पञ्हा, छ उद्देसा, छ वेय्याकरणानि। सत्त पञ्हा, सत्त उद्देसा, सत्त वेय्याकरणानि। अट्ठ पञ्हा, अट्ठ उद्देसा, अट्ठ वेय्याकरणानि। नव पञ्हा, नव उद्देसा, नव वेय्याकरणानि। दस पञ्हा, दस उद्देसा, दस वेय्याकरणानी”ति।
Ime kho pana, bhante, dasa sahadhammikā pañhā āgacchanti. Yadā nesaṁ atthaṁ ājāneyyāsi, atha maṁ paṭihareyyāsi saddhiṁ nigaṇṭhaparisāya. Eko pañho, eko uddeso, ekaṁ veyyākaraṇaṁ. Dve pañhā, dve uddesā, dve veyyākaraṇāni. Tayo pañhā, tayo uddesā, tīṇi veyyākaraṇāni. Cattāro pañhā, cattāro uddesā, cattāri veyyākaraṇāni. Pañca pañhā, pañca uddesā, pañca veyyākaraṇāni. Cha pañhā, cha uddesā, cha veyyākaraṇāni. Satta pañhā, satta uddesā, satta veyyākaraṇāni. Aṭṭha pañhā, aṭṭha uddesā, aṭṭha veyyākaraṇāni. Nava pañhā, nava uddesā, nava veyyākaraṇāni. Dasa pañhā, dasa uddesā, dasa veyyākaraṇānī”ti.
And also, sir, these ten legitimate questions are relevant. When you understand what they mean, then, together with your assembly of Jain ascetics, you can rebut me. ‘One thing: question, summary, and answer. Two … three … four … five … six … seven … eight … nine … ten things: question, summary, and answer.’”
अथ खो चित्तो गहपति निगण्ठं नाटपुत्तं इमे दस सहधम्मिके पञ्हे आपुच्छित्वा उट्ठायासना पक्कामीति।
Atha kho citto gahapati nigaṇṭhaṁ nāṭaputtaṁ ime dasa sahadhammike pañhe āpucchitvā uṭṭhāyāsanā pakkāmīti.
Then Citta got up from his seat and left without asking the Jain Ñātika these ten legitimate questions.
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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