| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय ४६।५५
Saṁyutta Nikāya 46.55
The Related Suttas Collection 46.55
६। साकच्छवग्ग
6. Sākacchavagga
6. Discussion
सङ्गारवसुत्त
Saṅgāravasutta
With Saṅgārava
सावत्थिनिदानं।
Sāvatthinidānaṁ.
At Sāvatthī.
अथ खो सङ्गारवो ब्राह्मणो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो सङ्गारवो ब्राह्मणो भगवन्तं एतदवोच:
Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo brāhmaṇo bhagavantaṁ etadavoca:
Then Saṅgārava the brahmin 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:
“को नु खो, भो गोतम, हेतु, को पच्चयो येनेकदा दीघरत्तं सज्झायकतापि मन्ता नप्पटिभन्ति, पगेव असज्झायकता? को पन, भो गोतम, हेतु, को पच्चयो येनेकदा दीघरत्तं असज्झायकतापि मन्ता पटिभन्ति, पगेव सज्झायकता”ति?
“Ko nu kho, bho gotama, hetu, ko paccayo yenekadā dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā? Ko pana, bho gotama, hetu, ko paccayo yenekadā dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti?
“What is the cause, Master Gotama, what is the reason why sometimes even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced? And why is it that sometimes even hymns that are long-unpracticed spring to mind, let alone those that are practiced?”
“यस्मिं खो, ब्राह्मण, समये कामरागपरियुट्ठितेन चेतसा विहरति कामरागपरेतेन, उप्पन्नस्स च कामरागस्स निस्सरणं यथाभूतं नप्पजानाति, अत्तत्थम्पि तस्मिं समये यथाभूतं न जानाति न पस्सति, परत्थम्पि तस्मिं समये यथाभूतं न जानाति न पस्सति, उभयत्थम्पि तस्मिं समये यथाभूतं न जानाति न पस्सति; दीघरत्तं सज्झायकतापि मन्ता नप्पटिभन्ति, पगेव असज्झायकता।
“Yasmiṁ kho, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
“Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
सेय्यथापि, ब्राह्मण, उदपत्तो संसट्ठो लाखाय वा हलिद्दिया वा नीलिया वा मञ्जिट्ठाय वा। तत्थ चक्खुमा पुरिसो सकं मुखनिमित्तं पच्चवेक्खमानो यथाभूतं न जानेय्य न पस्सेय्य।
Seyyathāpi, brāhmaṇa, udapatto saṁsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya.
Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.
एवमेव खो, ब्राह्मण, यस्मिं समये कामरागपरियुट्ठितेन चेतसा विहरति कामरागपरेतेन, उप्पन्नस्स च कामरागस्स निस्सरणं यथाभूतं नप्पजानाति, अत्तत्थम्पि तस्मिं समये यथाभूतं न जानाति न पस्सति …पे… परत्थम्पि …पे… उभयत्थम्पि तस्मिं समये यथाभूतं न जानाति न पस्सति; दीघरत्तं सज्झायकतापि मन्ता नप्पटिभन्ति, पगेव असज्झायकता।
Evameva kho, brāhmaṇa, yasmiṁ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati …pe… paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
पुन चपरं, ब्राह्मण, यस्मिं समये ब्यापादपरियुट्ठितेन चेतसा विहरति ब्यापादपरेतेन, उप्पन्नस्स च ब्यापादस्स निस्सरणं यथाभूतं नप्पजानाति, अत्तत्थम्पि तस्मिं समये यथाभूतं न जानाति न पस्सति, परत्थम्पि …पे… उभयत्थम्पि तस्मिं समये यथाभूतं न जानाति न पस्सति; दीघरत्तं सज्झायकतापि मन्ता नप्पटिभन्ति, पगेव असज्झायकता।
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
सेय्यथापि, ब्राह्मण, उदपत्तो अग्गिना सन्तत्तो पक्कुथितो उस्मुदकजातो। तत्थ चक्खुमा पुरिसो सकं मुखनिमित्तं पच्चवेक्खमानो यथाभूतं न जानेय्य न पस्सेय्य।
Seyyathāpi, brāhmaṇa, udapatto agginā santatto pakkuthito1 usmudakajāto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya.
Suppose there was a bowl of water that was heated by fire, boiling and bubbling. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.
एवमेव खो, ब्राह्मण, यस्मिं समये ब्यापादपरियुट्ठितेन चेतसा विहरति ब्यापादपरेतेन, उप्पन्नस्स च ब्यापादस्स निस्सरणं यथाभूतं नप्पजानाति, अत्तत्थम्पि तस्मिं समये यथाभूतं न जानाति न पस्सति, परत्थम्पि तस्मिं समये …पे… उभयत्थम्पि तस्मिं समये यथाभूतं न जानाति न पस्सति; दीघरत्तं सज्झायकतापि मन्ता नप्पटिभन्ति, पगेव असज्झायकता।
Evameva kho, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
पुन चपरं, ब्राह्मण, यस्मिं समये थिनमिद्धपरियुट्ठितेन चेतसा विहरति थिनमिद्धपरेतेन, उप्पन्नस्स च थिनमिद्धस्स निस्सरणं यथाभूतं नप्पजानाति, अत्तत्थम्पि तस्मिं समये यथाभूतं न जानाति न पस्सति, परत्थम्पि …पे… उभयत्थम्पि तस्मिं समये यथाभूतं न जानाति न पस्सति; दीघरत्तं सज्झायकतापि मन्ता नप्पटिभन्ति, पगेव असज्झायकता।
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
सेय्यथापि, ब्राह्मण, उदपत्तो सेवालपणकपरियोनद्धो। तत्थ चक्खुमा पुरिसो सकं मुखनिमित्तं पच्चवेक्खमानो यथाभूतं न जानेय्य न पस्सेय्य।
Seyyathāpi, brāhmaṇa, udapatto sevālapaṇakapariyonaddho. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya.
Suppose there was a bowl of water overgrown with moss and aquatic plants. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.
एवमेव खो, ब्राह्मण, यस्मिं समये थिनमिद्धपरियुट्ठितेन चेतसा विहरति थिनमिद्धपरेतेन, उप्पन्नस्स च थिनमिद्धस्स निस्सरणं यथाभूतं नप्पजानाति, अत्तत्थम्पि तस्मिं समये यथाभूतं न जानाति न पस्सति, परत्थम्पि …पे… उभयत्थम्पि तस्मिं समये यथाभूतं न जानाति न पस्सति; दीघरत्तं सज्झायकतापि मन्ता नप्पटिभन्ति, पगेव असज्झायकता।
Evameva kho, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
पुन चपरं, ब्राह्मण, यस्मिं समये उद्धच्चकुक्कुच्चपरियुट्ठितेन चेतसा विहरति उद्धच्चकुक्कुच्चपरेतेन, उप्पन्नस्स च उद्धच्चकुक्कुच्चस्स निस्सरणं यथाभूतं नप्पजानाति, अत्तत्थम्पि तस्मिं समये यथाभूतं न जानाति न पस्सति, परत्थम्पि …पे… उभयत्थम्पि तस्मिं समये यथाभूतं न जानाति न पस्सति; दीघरत्तं सज्झायकतापि मन्ता नप्पटिभन्ति, पगेव असज्झायकता।
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
सेय्यथापि, ब्राह्मण, उदपत्तो वातेरितो चलितो भन्तो ऊमिजातो। तत्थ चक्खुमा पुरिसो सकं मुखनिमित्तं पच्चवेक्खमानो यथाभूतं न जानेय्य न पस्सेय्य।
Seyyathāpi, brāhmaṇa, udapatto vāterito calito bhanto ūmijāto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya.
Suppose there was a bowl of water stirred by the wind, churning, swirling, and rippling. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.
एवमेव खो, ब्राह्मण, यस्मिं समये उद्धच्चकुक्कुच्चपरियुट्ठितेन चेतसा विहरति उद्धच्चकुक्कुच्चपरेतेन, उप्पन्नस्स च उद्धच्चकुक्कुच्चस्स निस्सरणं यथाभूतं नप्पजानाति, अत्तत्थम्पि तस्मिं समये यथाभूतं न जानाति न पस्सति, परत्थम्पि …पे… उभयत्थम्पि तस्मिं समये यथाभूतं न जानाति न पस्सति; दीघरत्तं सज्झायकतापि मन्ता नप्पटिभन्ति, पगेव असज्झायकता।
Evameva kho, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
पुन चपरं, ब्राह्मण, यस्मिं समये विचिकिच्छापरियुट्ठितेन चेतसा विहरति विचिकिच्छापरेतेन, उप्पन्नाय च विचिकिच्छाय निस्सरणं यथाभूतं नप्पजानाति, अत्तत्थम्पि तस्मिं समये यथाभूतं न जानाति न पस्सति, परत्थम्पि …पे… उभयत्थम्पि … दीघरत्तं सज्झायकतापि मन्ता नप्पटिभन्ति, पगेव असज्झायकता।
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi … dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
सेय्यथापि, ब्राह्मण, उदपत्तो आविलो लुळितो कललीभूतो अन्धकारे निक्खित्तो। तत्थ चक्खुमा पुरिसो सकं मुखनिमित्तं पच्चवेक्खमानो यथाभूतं न जानेय्य न पस्सेय्य।
Seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya.
Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.
एवमेव खो, ब्राह्मण, यस्मिं समये विचिकिच्छापरियुट्ठितेन चेतसा विहरति विचिकिच्छापरेतेन, उप्पन्नाय च विचिकिच्छाय निस्सरणं यथाभूतं नप्पजानाति, अत्तत्थम्पि तस्मिं समये यथाभूतं न जानाति न पस्सति, परत्थम्पि तस्मिं समये यथाभूतं न जानाति न पस्सति, उभयत्थम्पि तस्मिं समये यथाभूतं न जानाति न पस्सति; दीघरत्तं सज्झायकतापि मन्ता नप्पटिभन्ति, पगेव असज्झायकता। अयं खो, ब्राह्मण, हेतु अयं पच्चयो येनेकदा दीघरत्तं सज्झायकतापि मन्ता नप्पटिभन्ति, पगेव असज्झायकता।
Evameva kho, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo yenekadā dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. This is the cause, brahmin, this is the reason why sometimes even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.
यस्मिञ्च खो, ब्राह्मण, समये न कामरागपरियुट्ठितेन चेतसा विहरति न कामरागपरेतेन, उप्पन्नस्स च कामरागस्स निस्सरणं यथाभूतं पजानाति, अत्तत्थम्पि तस्मिं समये यथाभूतं जानाति पस्सति, परत्थम्पि तस्मिं समये यथाभूतं जानाति पस्सति, उभयत्थम्पि तस्मिं समये यथाभूतं जानाति पस्सति; दीघरत्तं असज्झायकतापि मन्ता पटिभन्ति, पगेव सज्झायकता।
Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
सेय्यथापि, ब्राह्मण, उदपत्तो असंसट्ठो लाखाय वा हलिद्दिया वा नीलिया वा मञ्जिट्ठाय वा। तत्थ चक्खुमा पुरिसो सकं मुखनिमित्तं पच्चवेक्खमानो यथाभूतं जानेय्य पस्सेय्य।
Seyyathāpi, brāhmaṇa, udapatto asaṁsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya.
Suppose there was a bowl of water that was not mixed with dye such as red lac, turmeric, indigo, or rose madder. A person with clear eyes checking their own reflection would truly know it and see it.
एवमेव खो, ब्राह्मण, यस्मिं समये न कामरागपरियुट्ठितेन चेतसा विहरति न कामरागपरेतेन, उप्पन्नस्स च कामरागस्स निस्सरणं यथाभूतं पजानाति …पे…।
Evameva kho, brāhmaṇa, yasmiṁ samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti …pe….
In the same way, when your heart is not overcome and mired in sensual desire … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
पुन चपरं, ब्राह्मण, यस्मिं समये न ब्यापादपरियुट्ठितेन चेतसा विहरति न ब्यापादपरेतेन, उप्पन्नस्स च ब्यापादस्स निस्सरणं यथाभूतं पजानाति, अत्तत्थम्पि तस्मिं समये यथाभूतं जानाति पस्सति, परत्थम्पि …पे… उभयत्थम्पि …पे… दीघरत्तं असज्झायकतापि मन्ता पटिभन्ति, पगेव सज्झायकता।
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
Furthermore, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
सेय्यथापि, ब्राह्मण, उदपत्तो न अग्गिना सन्तत्तो न पक्कुथितो न उस्मुदकजातो। तत्थ चक्खुमा पुरिसो सकं मुखनिमित्तं पच्चवेक्खमानो यथाभूतं जानेय्य पस्सेय्य।
Seyyathāpi, brāhmaṇa, udapatto na agginā santatto na pakkuthito na usmudakajāto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya.
Suppose there is a bowl of water that is not heated by a fire, boiling and bubbling. A person with clear eyes checking their own reflection would truly know it and see it.
एवमेव खो, ब्राह्मण, यस्मिं समये न ब्यापादपरियुट्ठितेन चेतसा विहरति न ब्यापादपरेतेन, उप्पन्नस्स च ब्यापादस्स निस्सरणं यथाभूतं पजानाति, अत्तत्थम्पि तस्मिं समये यथाभूतं जानाति पस्सति, परत्थम्पि …पे… उभयत्थम्पि …पे… दीघरत्तं असज्झायकतापि मन्ता पटिभन्ति, पगेव सज्झायकता।
Evameva kho, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
In the same way, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
पुन चपरं, ब्राह्मण, यस्मिं समये न थिनमिद्धपरियुट्ठितेन चेतसा विहरति न थिनमिद्धपरेतेन, उप्पन्नस्स च थिनमिद्धस्स निस्सरणं यथाभूतं पजानाति, अत्तत्थम्पि तस्मिं समये यथाभूतं जानाति पस्सति, परत्थम्पि …पे… उभयत्थम्पि …पे… दीघरत्तं असज्झायकतापि मन्ता पटिभन्ति, पगेव सज्झायकता।
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
Furthermore, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
सेय्यथापि, ब्राह्मण, उदपत्तो न सेवालपणकपरियोनद्धो। तत्थ चक्खुमा पुरिसो सकं मुखनिमित्तं पच्चवेक्खमानो यथाभूतं जानेय्य पस्सेय्य।
Seyyathāpi, brāhmaṇa, udapatto na sevālapaṇakapariyonaddho. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya.
Suppose there is a bowl of water that is not overgrown with moss and aquatic plants. A person with clear eyes checking their own reflection would truly know it and see it.
एवमेव खो, ब्राह्मण, यस्मिं समये न थिनमिद्धपरियुट्ठितेन चेतसा विहरति न थिनमिद्धपरेतेन, उप्पन्नस्स च थिनमिद्धस्स निस्सरणं यथाभूतं पजानाति, अत्तत्थम्पि तस्मिं समये यथाभूतं जानाति पस्सति, परत्थम्पि …पे… उभयत्थम्पि …पे… दीघरत्तं असज्झायकतापि मन्ता पटिभन्ति, पगेव सज्झायकता।
Evameva kho, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
In the same way, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
पुन चपरं, ब्राह्मण, यस्मिं समये न उद्धच्चकुक्कुच्चपरियुट्ठितेन चेतसा विहरति न उद्धच्चकुक्कुच्चपरेतेन, उप्पन्नस्स च उद्धच्चकुक्कुच्चस्स निस्सरणं यथाभूतं पजानाति, अत्तत्थम्पि तस्मिं समये यथाभूतं जानाति पस्सति, परत्थम्पि …पे… उभयत्थम्पि …पे… दीघरत्तं असज्झायकतापि मन्ता पटिभन्ति, पगेव सज्झायकता।
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati na uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
Furthermore, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
सेय्यथापि, ब्राह्मण, उदपत्तो न वातेरितो न चलितो न भन्तो न ऊमिजातो। तत्थ चक्खुमा पुरिसो सकं मुखनिमित्तं पच्चवेक्खमानो यथाभूतं जानेय्य पस्सेय्य।
Seyyathāpi, brāhmaṇa, udapatto na vāterito na calito na bhanto na ūmijāto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya.
Suppose there is a bowl of water that is not stirred by the wind, churning, swirling, and rippling. A person with clear eyes checking their own reflection would truly know it and see it.
एवमेव खो, ब्राह्मण, यस्मिं समये न उद्धच्चकुक्कुच्चपरियुट्ठितेन चेतसा विहरति न उद्धच्चकुक्कुच्चपरेतेन, उप्पन्नस्स च उद्धच्चकुक्कुच्चस्स निस्सरणं यथाभूतं पजानाति, अत्तत्थम्पि तस्मिं समये यथाभूतं जानाति पस्सति, परत्थम्पि …पे… उभयत्थम्पि …पे… दीघरत्तं असज्झायकतापि मन्ता पटिभन्ति, पगेव सज्झायकता।
Evameva kho, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati na uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
In the same way, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
पुन चपरं, ब्राह्मण, यस्मिं समये न विचिकिच्छापरियुट्ठितेन चेतसा विहरति न विचिकिच्छापरेतेन, उप्पन्नाय च विचिकिच्छाय निस्सरणं यथाभूतं पजानाति, अत्तत्थम्पि तस्मिं समये यथाभूतं जानाति पस्सति, परत्थम्पि तस्मिं समये यथाभूतं जानाति पस्सति; उभयत्थम्पि तस्मिं समये यथाभूतं जानाति पस्सति; दीघरत्तं असज्झायकतापि मन्ता पटिभन्ति, पगेव सज्झायकता।
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; ubhayatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
सेय्यथापि, ब्राह्मण, उदपत्तो अच्छो विप्पसन्नो अनाविलो आलोके निक्खित्तो। तत्थ चक्खुमा पुरिसो सकं मुखनिमित्तं पच्चवेक्खमानो यथाभूतं जानेय्य पस्सेय्य।
Seyyathāpi, brāhmaṇa, udapatto accho vippasanno anāvilo āloke nikkhitto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya.
Suppose there was a bowl of water that was transparent, clear, and unclouded, brought into the light. A person with clear eyes checking their own reflection would truly know it and see it.
एवमेव खो, ब्राह्मण, यस्मिं समये न विचिकिच्छापरियुट्ठितेन चेतसा विहरति न विचिकिच्छापरेतेन, उप्पन्नाय च विचिकिच्छाय निस्सरणं यथाभूतं पजानाति, अत्तत्थम्पि तस्मिं समये यथाभूतं जानाति पस्सति, परत्थम्पि तस्मिं समये यथाभूतं जानाति पस्सति, उभयत्थम्पि तस्मिं समये यथाभूतं जानाति पस्सति; दीघरत्तं असज्झायकतापि मन्ता पटिभन्ति, पगेव सज्झायकता। अयं खो, ब्राह्मण, हेतु अयं पच्चयो येनेकदा दीघरत्तं असज्झायकतापि मन्ता पटिभन्ति, पगेव सज्झायकता।
Evameva kho, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo yenekadā dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. This is the cause, brahmin, this is the reason why sometimes even hymns that are long-unpracticed do spring to mind, let alone those that are practiced.
सत्तिमे, ब्राह्मण, बोज्झङ्गा अनावरणा अनीवरणा चेतसो अनुपक्किलेसा भाविता बहुलीकता विज्जाविमुत्तिफलसच्छिकिरियाय संवत्तन्ति। कतमे सत्त? सतिसम्बोज्झङ्गो खो, ब्राह्मण, अनावरणो अनीवरणो चेतसो अनुपक्किलेसो भावितो बहुलीकतो विज्जाविमुत्तिफलसच्छिकिरियाय संवत्तति …पे… उपेक्खासम्बोज्झङ्गो खो, ब्राह्मण, अनावरणो अनीवरणो चेतसो अनुपक्किलेसो भावितो बहुलीकतो विज्जाविमुत्तिफलसच्छिकिरियाय संवत्तति। इमे खो, ब्राह्मण, सत्त बोज्झङ्गा अनावरणा अनीवरणा चेतसो अनुपक्किलेसा भाविता बहुलीकता विज्जाविमुत्तिफलसच्छिकिरियाय संवत्तन्ती”ति।
Sattime, brāhmaṇa, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattanti. Katame satta? Satisambojjhaṅgo kho, brāhmaṇa, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṁvattati …pe… upekkhāsambojjhaṅgo kho, brāhmaṇa, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṁvattati. Ime kho, brāhmaṇa, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattantī”ti.
These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.”
एवं वुत्ते, सङ्गारवो ब्राह्मणो भगवन्तं एतदवोच: “अभिक्कन्तं, भो गोतम …पे… उपासकं मं भवं गोतमो धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
Evaṁ vutte, saṅgāravo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
When he said this, Saṅgārava said to the Buddha, “Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
पञ्चमं।
Pañcamaṁ.
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:
