| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ४।१९६
Aṅguttara Nikāya 4.196
Numbered Discourses 4.196
२०। महावग्ग
20. Mahāvagga
20. The Great Chapter
साळ्हसुत्त
Sāḷhasutta
With Sāḷha
एकं समयं भगवा वेसालियं विहरति महावने कूटागारसालायं। अथ खो साळ्हो च लिच्छवि अभयो च लिच्छवि येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्नो खो साळ्हो लिच्छवि भगवन्तं एतदवोच:
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha kho sāḷho ca licchavi abhayo ca licchavi yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho sāḷho licchavi bhagavantaṁ etadavoca:
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Sāḷha and Abhaya the Licchavis went up to the Buddha, bowed, sat down to one side, and said to him:
“सन्ति, भन्ते, एके समणब्राह्मणा द्वयेन ओघस्स नित्थरणं पञ्ञपेन्ति—सीलविसुद्धिहेतु च तपोजिगुच्छाहेतु च। इध, भन्ते, भगवा किमाहा”ति?
“Santi, bhante, eke samaṇabrāhmaṇā dvayena oghassa nittharaṇaṁ paññapenti—sīlavisuddhihetu ca tapojigucchāhetu ca. Idha, bhante, bhagavā kimāhā”ti?
“There are, sir, some ascetics and brahmins who advocate crossing the flood by means of two things: purification of ethics, and mortification in disgust of sin. What does the Buddha say about this?”
“सीलविसुद्धिं खो अहं, साळ्ह, अञ्ञतरं सामञ्ञङ्गन्ति वदामि। ये ते, साळ्ह, समणब्राह्मणा तपोजिगुच्छावादा तपोजिगुच्छासारा तपोजिगुच्छाअल्लीना विहरन्ति, अभब्बा ते ओघस्स नित्थरणाय। येपि ते, साळ्ह, समणब्राह्मणा अपरिसुद्धकायसमाचारा अपरिसुद्धवचीसमाचारा अपरिसुद्धमनोसमाचारा अपरिसुद्धाजीवा, अभब्बा ते ञाणदस्सनाय अनुत्तराय सम्बोधाय।
“Sīlavisuddhiṁ kho ahaṁ, sāḷha, aññataraṁ sāmaññaṅganti vadāmi. Ye te, sāḷha, samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharanti, abhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya.
“Sāḷha, purification of ethics is one of the factors of the ascetic life, I say. But those ascetics and brahmins who teach fervent mortification in disgust of sin—regarding it as essential and clinging to it—are incapable of crossing the flood. And those ascetics and brahmins whose livelihood and behavior by way of body, speech, and mind, is not pure are also incapable of knowing and seeing, of supreme awakening.
सेय्यथापि, साळ्ह, पुरिसो नदिं तरितुकामो तिण्हं कुठारिं आदाय वनं पविसेय्य। सो तत्थ पस्सेय्य महतिं साललट्ठिं उजुं नवं अकुक्कुच्चकजातं। तमेनं मूले छिन्देय्य; मूले छेत्वा अग्गे छिन्देय्य; अग्गे छेत्वा साखापलासं सुविसोधितं विसोधेय्य; साखापलासं सुविसोधितं विसोधेत्वा कुठारीहि तच्छेय्य; कुठारीहि तच्छेत्वा वासीहि तच्छेय्य; वासीहि तच्छेत्वा लेखणिया लिखेय्य; लेखणिया लिखित्वा पासाणगुळेन धोवेय्य; पासाणगुळेन धोवेत्वा नदिं पतारेय्य।
Seyyathāpi, sāḷha, puriso nadiṁ taritukāmo tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. So tattha passeyya mahatiṁ sālalaṭṭhiṁ ujuṁ navaṁ akukkuccakajātaṁ. Tamenaṁ mūle chindeyya; mūle chetvā agge chindeyya; agge chetvā sākhāpalāsaṁ suvisodhitaṁ visodheyya; sākhāpalāsaṁ suvisodhitaṁ visodhetvā kuṭhārīhi taccheyya; kuṭhārīhi tacchetvā vāsīhi taccheyya; vāsīhi tacchetvā lekhaṇiyā likheyya; lekhaṇiyā likhitvā pāsāṇaguḷena dhoveyya; pāsāṇaguḷena dhovetvā nadiṁ patāreyya.
Suppose a man who wanted to cross a river took a sharp axe into a wood. There he’d see a large green sal tree, straight and young and grown free of defects. He’d cut it down at the base, cut off the top, and completely strip off the branches and foliage. Then he’d trim it with axes and machetes, plane it, and sand it with a rock. Finally, he’d launch out on the river.
तं किं मञ्ञसि, साळ्ह, भब्बो नु खो सो पुरिसो नदिं तरितुन्”ति?
Taṁ kiṁ maññasi, sāḷha, bhabbo nu kho so puriso nadiṁ taritun”ti?
What do you think, Sāḷha? Is that man capable of crossing the river?”
“नो हेतं, भन्ते”। “तं किस्स हेतु”? “असु हि, भन्ते, साललट्ठि बहिद्धा सुपरिकम्मकता अन्तो अविसुद्धा। तस्सेतं पाटिकङ्खं—साललट्ठि संसीदिस्सति, पुरिसो अनयब्यसनं आपज्जिस्सती”ति।
“No hetaṁ, bhante”. “Taṁ kissa hetu”? “Asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā anto avisuddhā. Tassetaṁ pāṭikaṅkhaṁ—sālalaṭṭhi saṁsīdissati, puriso anayabyasanaṁ āpajjissatī”ti.
“No, sir. Why not? Because that green sal tree is well worked on the outside, but inside it’s still not cleared out. I’d expect that green sal tree to sink, and the man to come to ruin.”
“एवमेवं खो, साळ्ह, ये ते समणब्राह्मणा तपोजिगुच्छावादा तपोजिगुच्छासारा तपोजिगुच्छाअल्लीना विहरन्ति, अभब्बा ते ओघस्स नित्थरणाय। येपि ते, साळ्ह, समणब्राह्मणा अपरिसुद्धकायसमाचारा अपरिसुद्धवचीसमाचारा अपरिसुद्धमनोसमाचारा अपरिसुद्धाजीवा, अभब्बा ते ञाणदस्सनाय अनुत्तराय सम्बोधाय।
“Evamevaṁ kho, sāḷha, ye te samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharanti, abhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya.
“In the same way, Sāḷha, those ascetics and brahmins who teach fervent mortification in disgust of sin—regarding it as essential and clinging to it—are incapable of crossing the flood. And those ascetics and brahmins whose livelihood and behavior by way of body, speech, and mind is not pure are also incapable of knowing and seeing, of supreme awakening.
ये च खो ते, साळ्ह, समणब्राह्मणा न तपोजिगुच्छावादा न तपोजिगुच्छासारा न तपोजिगुच्छाअल्लीना विहरन्ति, भब्बा ते ओघस्स नित्थरणाय। येपि ते, साळ्ह, समणब्राह्मणा परिसुद्धकायसमाचारा परिसुद्धवचीसमाचारा परिसुद्धमनोसमाचारा परिसुद्धाजीवा, भब्बा ते ञाणदस्सनाय अनुत्तराय सम्बोधाय।
Ye ca kho te, sāḷha, samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchāallīnā viharanti, bhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya.
But those ascetics and brahmins who don’t teach mortification in disgust of sin—not regarding it as essential or clinging to it—are capable of crossing the flood. And those ascetics and brahmins whose behavior by way of body, speech, and mind is pure are also capable of knowing and seeing, of supreme awakening.
सेय्यथापि, साळ्ह, पुरिसो नदिं तरितुकामो तिण्हं कुठारिं आदाय वनं पविसेय्य। सो तत्थ पस्सेय्य महतिं साललट्ठिं उजुं नवं अकुक्कुच्चकजातं। तमेनं मूले छिन्देय्य; मूले छिन्दित्वा अग्गे छिन्देय्य; अग्गे छिन्दित्वा साखापलासं सुविसोधितं विसोधेय्य; साखापलासं सुविसोधितं विसोधेत्वा कुठारीहि तच्छेय्य; कुठारीहि तच्छेत्वा वासीहि तच्छेय्य; वासीहि तच्छेत्वा निखादनं आदाय अन्तो सुविसोधितं विसोधेय्य; अन्तो सुविसोधितं विसोधेत्वा लेखणिया लिखेय्य; लेखणिया लिखित्वा पासाणगुळेन धोवेय्य; पासाणगुळेन धोवेत्वा नावं करेय्य; नावं कत्वा फियारित्तं बन्धेय्य; फियारित्तं बन्धित्वा नदिं पतारेय्य।
Seyyathāpi, sāḷha, puriso nadiṁ taritukāmo tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. So tattha passeyya mahatiṁ sālalaṭṭhiṁ ujuṁ navaṁ akukkuccakajātaṁ. Tamenaṁ mūle chindeyya; mūle chinditvā agge chindeyya; agge chinditvā sākhāpalāsaṁ suvisodhitaṁ visodheyya; sākhāpalāsaṁ suvisodhitaṁ visodhetvā kuṭhārīhi taccheyya; kuṭhārīhi tacchetvā vāsīhi taccheyya; vāsīhi tacchetvā nikhādanaṁ ādāya anto suvisodhitaṁ visodheyya; anto suvisodhitaṁ visodhetvā lekhaṇiyā likheyya; lekhaṇiyā likhitvā pāsāṇaguḷena dhoveyya; pāsāṇaguḷena dhovetvā nāvaṁ kareyya; nāvaṁ katvā phiyārittaṁ1 bandheyya; phiyārittaṁ bandhitvā nadiṁ patāreyya.
Suppose a man who wanted to cross a river took a sharp axe into a wood. There he’d see a large green sal tree, straight and young and grown free of defects. He’d cut it down at the base, cut off the top, and completely strip off the branches and foliage. Then he’d trim it with axes and machetes. Then he’d take a chisel and completely clear it out inside. Then he’d plane it, sand it with a rock, and make it into a boat. Finally he’d fix it with oars and rudder, and launch out on the river.
तं किं मञ्ञसि, साळ्ह, भब्बो नु खो सो पुरिसो नदिं तरितुन्”ति?
Taṁ kiṁ maññasi, sāḷha, bhabbo nu kho so puriso nadiṁ taritun”ti?
What do you think, Sāḷha? Is that man capable of crossing the river?”
“एवं, भन्ते”। “तं किस्स हेतु”? “असु हि, भन्ते, साललट्ठि बहिद्धा सुपरिकम्मकता, अन्तो सुविसुद्धा नावाकता फियारित्तबद्धा। तस्सेतं पाटिकङ्खं: ‘नावा न संसीदिस्सति, पुरिसो सोत्थिना पारं गमिस्सतीऽ”ति।
“Evaṁ, bhante”. “Taṁ kissa hetu”? “Asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā, anto suvisuddhā nāvākatā2 phiyārittabaddhā. Tassetaṁ pāṭikaṅkhaṁ: ‘nāvā na saṁsīdissati, puriso sotthinā pāraṁ gamissatī’”ti.
“Yes, sir. Why is that? Because that green sal tree is well worked on the outside, cleared out on the inside, made into a boat, and fixed with oars and rudder. I’d expect that boat to not sink, and the man to safely make it to the far shore.”
“एवमेवं खो, साळ्ह, ये ते समणब्राह्मणा न तपोजिगुच्छावादा न तपोजिगुच्छासारा न तपोजिगुच्छाअल्लीना विहरन्ति, भब्बा ते ओघस्स नित्थरणाय। येपि ते, साळ्ह, समणब्राह्मणा परिसुद्धकायसमाचारा परिसुद्धवचीसमाचारा परिसुद्धमनोसमाचारा परिसुद्धाजीवा, भब्बा ते ञाणदस्सनाय अनुत्तराय सम्बोधाय। सेय्यथापि, साळ्ह, योधाजीवो बहूनि चेपि कण्डचित्रकानि जानाति; अथ खो सो तीहि ठानेहि राजारहो होति राजभोग्गो, रञ्ञो अङ्गन्तेव सङ्खं गच्छति। कतमेहि तीहि? दूरेपाती च, अक्खणवेधी च, महतो च कायस्स पदालेता।
“Evamevaṁ kho, sāḷha, ye te samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchāallīnā viharanti, bhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya. Seyyathāpi, sāḷha, yodhājīvo bahūni cepi kaṇḍacitrakāni jānāti; atha kho so tīhi ṭhānehi rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṁ gacchati. Katamehi tīhi? Dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā.
“In the same way, Sāḷha, those ascetics and brahmins who don’t teach fervent mortification in disgust of sin—not regarding it as essential or clinging to it—are capable of crossing the flood. And those ascetics and brahmins whose behavior by way of body, speech, and mind is pure are also capable of knowing and seeing, of supreme awakening. Suppose there was a warrior who knew lots of fancy archery tricks. It is only with these three factors that he becomes worthy of a king, fit to serve a king, and is considered a factor of kingship. What three? He’s a long-distance shooter, a marksman, and one who shatters large objects.
सेय्यथापि, साळ्ह, योधाजीवो दूरेपाती; एवमेवं खो, साळ्ह, अरियसावको सम्मासमाधि होति। सम्मासमाधि, साळ्ह, अरियसावको यं किञ्चि रूपं अतीतानागतपच्चुप्पन्नं अज्झत्तं वा बहिद्धा वा ओळारिकं वा सुखुमं वा हीनं वा पणीतं वा यं दूरे सन्तिके वा सब्बं रूपं ‘नेतं मम, नेसोहमस्मि, न मेसो अत्ताऽति एवमेतं यथाभूतं सम्मप्पञ्ञाय पस्सति। या काचि वेदना … या काचि सञ्ञा … ये केचि सङ्खारा … यं किञ्चि विञ्ञाणं अतीतानागतपच्चुप्पन्नं अज्झत्तं वा बहिद्धा वा ओळारिकं वा सुखुमं वा हीनं वा पणीतं वा यं दूरे सन्तिके वा, सब्बं विञ्ञाणं ‘नेतं मम, नेसोहमस्मि, न मेसो अत्ताऽति एवमेतं यथाभूतं सम्मप्पञ्ञाय पस्सति।
Seyyathāpi, sāḷha, yodhājīvo dūrepātī; evamevaṁ kho, sāḷha, ariyasāvako sammāsamādhi hoti. Sammāsamādhi, sāḷha, ariyasāvako yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. Yā kāci vedanā … yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.
Just as a warrior is a long-distance shooter, a noble disciple has right immersion. A noble disciple with right immersion truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
सेय्यथापि, साळ्ह, योधाजीवो अक्खणवेधी; एवमेवं खो, साळ्ह, अरियसावको सम्मादिट्ठि होति। सम्मादिट्ठि, साळ्ह, अरियसावको ‘इदं दुक्खन्ऽति यथाभूतं पजानाति …पे… ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति यथाभूतं पजानाति।
Seyyathāpi, sāḷha, yodhājīvo akkhaṇavedhī; evamevaṁ kho, sāḷha, ariyasāvako sammādiṭṭhi hoti. Sammādiṭṭhi, sāḷha, ariyasāvako ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.
Just as a warrior is a marksman, a noble disciple has right view. A noble disciple with right view truly understands: ‘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’.
सेय्यथापि, साळ्ह, योधाजीवो महतो कायस्स पदालेता; एवमेवं खो, साळ्ह, अरियसावको सम्माविमुत्ति होति। सम्माविमुत्ति, साळ्ह, अरियसावको महन्तं अविज्जाक्खन्धं पदालेती”ति।
Seyyathāpi, sāḷha, yodhājīvo mahato kāyassa padāletā; evamevaṁ kho, sāḷha, ariyasāvako sammāvimutti hoti. Sammāvimutti, sāḷha, ariyasāvako mahantaṁ avijjākkhandhaṁ padāletī”ti.
Just as a warrior shatters large objects, a noble disciple has right freedom. A noble disciple with right freedom shatters the great mass of ignorance.”
छट्ठं।
Chaṭṭhaṁ.
The authoritative text of the Aṅguttara 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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