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अङ्गुत्तर निकाय ९।२६
Aṅguttara Nikāya 9.26
Numbered Discourses 9.26
३। सत्तावासवग्ग
3. Sattāvāsavagga
3. Abodes of Sentient Beings
सिलायूपसुत्त
Silāyūpasutta
The Simile of the Stone Pillar
(…) एकं समयं आयस्मा च सारिपुत्तो आयस्मा च चन्दिकापुत्तो राजगहे विहरन्ति वेळुवने कलन्दकनिवापे।
(…) Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca candikāputto rājagahe viharanti veḷuvane kalandakanivāpe.
So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
तत्र खो आयस्मा चन्दिकापुत्तो भिक्खू आमन्तेसि (…): “देवदत्तो, आवुसो, भिक्खूनं एवं धम्मं देसेति: ‘यतो खो, आवुसो, भिक्खुनो चेतसा चितं होति, तस्सेतं भिक्खुनो कल्लं वेय्याकरणाय—खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाति पजानामीऽ”ति।
Tatra kho āyasmā candikāputto bhikkhū āmantesi (…): “devadatto, āvuso, bhikkhūnaṁ evaṁ dhammaṁ deseti: ‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’”ti.
There Venerable Candikāputta addressed the bhikkhus, “Friends, Devadatta teaches the bhikkhus like this: ‘When a bhikkhu’s mind is solidified by heart, it’s appropriate for them to say: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’”
एवं वुत्ते, आयस्मा सारिपुत्तो आयस्मन्तं चन्दिकापुत्तं एतदवोच: “न खो, आवुसो चन्दिकापुत्त, देवदत्तो भिक्खूनं एवं धम्मं देसेति: ‘यतो खो, आवुसो, भिक्खुनो चेतसा चितं होति, तस्सेतं भिक्खुनो कल्लं वेय्याकरणाय—खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाति पजानामीऽति। एवञ्च खो, आवुसो, चन्दिकापुत्त, देवदत्तो भिक्खूनं धम्मं देसेति: ‘यतो खो, आवुसो, भिक्खुनो चेतसा चित्तं सुपरिचितं होति, तस्सेतं भिक्खुनो कल्लं वेय्याकरणाय—खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाति पजानामीऽ”ति।
Evaṁ vutte, āyasmā sāriputto āyasmantaṁ candikāputtaṁ etadavoca: “na kho, āvuso candikāputta, devadatto bhikkhūnaṁ evaṁ dhammaṁ deseti: ‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. Evañca kho, āvuso, candikāputta, devadatto bhikkhūnaṁ dhammaṁ deseti: ‘yato kho, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’”ti.
When he said this, Venerable Sāriputta said to him, “Friend Candikāputta, Devadatta does not teach the bhikkhus like that. He teaches like this: ‘When a bhikkhu’s mind is well consolidated by heart, it’s appropriate for them to say: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’”
दुतियम्पि खो आयस्मा चन्दिकापुत्तो भिक्खू आमन्तेसि: “देवदत्तो, आवुसो, भिक्खूनं एवं धम्मं देसेति: ‘यतो खो, आवुसो, भिक्खुनो चेतसा चितं होति, तस्सेतं भिक्खुनो कल्लं वेय्याकरणाय—खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाति पजानामीऽ”ति। दुतियम्पि खो आयस्मा सारिपुत्तो आयस्मन्तं चन्दिकापुत्तं एतदवोच: “न खो, आवुसो चन्दिकापुत्त, देवदत्तो भिक्खूनं एवं धम्मं देसेति: ‘यतो खो, आवुसो, भिक्खुनो चेतसा चितं होति, तस्सेतं भिक्खुनो कल्लं वेय्याकरणाय—खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाति पजानामीऽति। एवञ्च खो, आवुसो चन्दिकापुत्त, देवदत्तो भिक्खूनं धम्मं देसेति: ‘यतो खो, आवुसो, भिक्खुनो चेतसा चित्तं सुपरिचितं होति, तस्सेतं भिक्खुनो कल्लं वेय्याकरणाय—खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाति पजानामीऽ”ति।
Dutiyampi kho āyasmā candikāputto bhikkhū āmantesi: “devadatto, āvuso, bhikkhūnaṁ evaṁ dhammaṁ deseti: ‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’”ti. Dutiyampi kho āyasmā sāriputto āyasmantaṁ candikāputtaṁ etadavoca: “na kho, āvuso candikāputta, devadatto bhikkhūnaṁ evaṁ dhammaṁ deseti: ‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. Evañca kho, āvuso candikāputta, devadatto bhikkhūnaṁ dhammaṁ deseti: ‘yato kho, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’”ti.
For a second time …
ततियम्पि खो आयस्मा चन्दिकापुत्तो भिक्खू आमन्तेसि: “देवदत्तो, आवुसो, भिक्खूनं एवं धम्मं देसेति: ‘यतो खो, आवुसो, भिक्खुनो चेतसा चितं होति, तस्सेतं भिक्खुनो कल्लं वेय्याकरणाय—खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाति पजानामीऽ”ति।
Tatiyampi kho āyasmā candikāputto bhikkhū āmantesi: “devadatto, āvuso, bhikkhūnaṁ evaṁ dhammaṁ deseti: ‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’”ti.
And for a third time Venerable Candikāputta addressed the bhikkhus …
ततियम्पि खो आयस्मा सारिपुत्तो आयस्मन्तं चन्दिकापुत्तं एतदवोच: “न खो, आवुसो चन्दिकापुत्त, देवदत्तो भिक्खूनं एवं धम्मं देसेति: ‘यतो खो, आवुसो, भिक्खुनो चेतसा चितं होति, तस्सेतं भिक्खुनो कल्लं वेय्याकरणाय—खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाति पजानामीऽति। एवञ्च खो, आवुसो चन्दिकापुत्त, देवदत्तो भिक्खूनं धम्मं देसेति: ‘यतो खो, आवुसो, भिक्खुनो चेतसा चित्तं सुपरिचितं होति, तस्सेतं भिक्खुनो कल्लं वेय्याकरणाय—खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाति पजानामीऽति।
Tatiyampi kho āyasmā sāriputto āyasmantaṁ candikāputtaṁ etadavoca: “na kho, āvuso candikāputta, devadatto bhikkhūnaṁ evaṁ dhammaṁ deseti: ‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. Evañca kho, āvuso candikāputta, devadatto bhikkhūnaṁ dhammaṁ deseti: ‘yato kho, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya—khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti.
And for a third time, Sāriputta said to him, “Friend Candikāputta, Devadatta does not teach the bhikkhus like that. He teaches like this: ‘When a bhikkhu’s mind is well consolidated by heart, it’s appropriate for them to say: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’
कथञ्च, आवुसो, भिक्खुनो चेतसा चित्तं सुपरिचितं होति? ‘वीतरागं मे चित्तन्ऽति चेतसा चित्तं सुपरिचितं होति; ‘वीतदोसं मे चित्तन्ऽति चेतसा चित्तं सुपरिचितं होति; ‘वीतमोहं मे चित्तन्ऽति चेतसा चित्तं सुपरिचितं होति; ‘असरागधम्मं मे चित्तन्ऽति चेतसा चित्तं सुपरिचितं होति; ‘असदोसधम्मं मे चित्तन्ऽति चेतसा चित्तं सुपरिचितं होति; ‘असमोहधम्मं मे चित्तन्ऽति चेतसा चित्तं सुपरिचितं होति; ‘अनावत्तिधम्मं मे चित्तं कामभवायाऽति चेतसा चित्तं सुपरिचितं होति; ‘अनावत्तिधम्मं मे चित्तं रूपभवायाऽति चेतसा चित्तं सुपरिचितं होति; ‘अनावत्तिधम्मं मे चित्तं अरूपभवायाऽति चेतसा चित्तं सुपरिचितं होति।
Kathañca, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti? ‘Vītarāgaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti; ‘vītadosaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti; ‘vītamohaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti; ‘asarāgadhammaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti; ‘asadosadhammaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti; ‘asamohadhammaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti; ‘anāvattidhammaṁ me cittaṁ kāmabhavāyā’ti cetasā cittaṁ suparicitaṁ hoti; ‘anāvattidhammaṁ me cittaṁ rūpabhavāyā’ti cetasā cittaṁ suparicitaṁ hoti; ‘anāvattidhammaṁ me cittaṁ arūpabhavāyā’ti cetasā cittaṁ suparicitaṁ hoti.
And how is a bhikkhu’s mind well consolidated by heart? The mind is well consolidated by heart when they know: ‘My mind is without greed.’ … ‘My mind is without hate.’ … ‘My mind is without delusion.’ … ‘My mind is not liable to become greedy.’ … ‘My mind is not liable to become hateful.’ … ‘My mind is not liable to become deluded.’ … ‘My mind is not liable to return to rebirth in the sensual realm.’ … ‘My mind is not liable to return to rebirth in the realm of luminous form.’ … ‘My mind is not liable to return to rebirth in the formless realm.’
एवं सम्मा विमुत्तचित्तस्स खो, आवुसो, भिक्खुनो भुसा चेपि चक्खुविञ्ञेय्या रूपा चक्खुस्स आपाथं आगच्छन्ति, नेवस्स चित्तं परियादियन्ति; अमिस्सीकतमेवस्स चित्तं होति ठितं आनेञ्जप्पत्तं, वयं चस्सानुपस्सति।
Evaṁ sammā vimuttacittassa kho, āvuso, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti; amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ, vayaṁ cassānupassati.
When a bhikkhu’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind. The mind remains unaffected. It is steady, imperturbable, observing disappearance.
सेय्यथापि, आवुसो, सिलायूपो सोळसकुक्कुको। तस्सस्सु अट्ठ कुक्कू हेट्ठा नेमङ्गमा, अट्ठ कुक्कू उपरि नेमस्स। अथ पुरत्थिमाय चेपि दिसाय आगच्छेय्य भुसा वातवुट्ठि, नेव नं सङ्कम्पेय्य न सम्पवेधेय्य; अथ पच्छिमाय … अथ उत्तराय … अथ दक्खिणाय चेपि दिसाय आगच्छेय्य भुसा वातवुट्ठि, नेव नं सङ्कम्पेय्य न सम्पवेधेय्य। तं किस्स हेतु? गम्भीरत्ता, आवुसो, नेमस्स, सुनिखातत्ता सिलायूपस्स। एवमेवं खो, आवुसो, सम्मा विमुत्तचित्तस्स भिक्खुनो भुसा चेपि चक्खुविञ्ञेय्या रूपा चक्खुस्स आपाथं आगच्छन्ति, नेवस्स चित्तं परियादियन्ति; अमिस्सीकतमेवस्स चित्तं होति ठितं आनेञ्जप्पत्तं, वयं चस्सानुपस्सति।
Seyyathāpi, āvuso, silāyūpo soḷasakukkuko. Tassassu aṭṭha kukkū heṭṭhā nemaṅgamā, aṭṭha kukkū upari nemassa. Atha puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṁ saṅkampeyya na sampavedheyya; atha pacchimāya … atha uttarāya … atha dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṁ saṅkampeyya na sampavedheyya. Taṁ kissa hetu? Gambhīrattā, āvuso, nemassa, sunikhātattā silāyūpassa. Evamevaṁ kho, āvuso, sammā vimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti; amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ, vayaṁ cassānupassati.
Suppose there was a stone pillar, sixteen feet long. Eight feet were buried underground, and eight above ground. And violent storms were to blow up out of the east, the west, the north, and the south. They couldn’t make it tremor and tremble and quake. Why is that? It’s because that stone pillar is firmly embedded, with deep foundations. In the same way, when a bhikkhu’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind. The mind remains unaffected. It is steady, imperturbable, observing disappearance.
भुसा चेपि सोतविञ्ञेय्या सद्दा … घानविञ्ञेय्या गन्धा … जिव्हाविञ्ञेय्या रसा … कायविञ्ञेय्या फोट्ठब्बा … मनोविञ्ञेय्या धम्मा मनस्स आपाथं आगच्छन्ति, नेवस्स चित्तं परियादियन्ति; अमिस्सीकतमेवस्स चित्तं होति ठितं आनेञ्जप्पत्तं, वयं चस्सानुपस्सती”ति।
Bhusā cepi sotaviññeyyā saddā … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā … manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti; amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ, vayaṁ cassānupassatī”ti.
If even compelling sounds … smells … tastes … touches … and thoughts come into the range of the mind they don’t occupy the mind. The mind remains unaffected. It is steady, imperturbable, observing disappearance.”
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 »]
