| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय १२।७०
Saṁyutta Nikāya 12.70
The Related Suttas Collection 12.70
७। महावग्ग
7. Mahāvagga
7. The Great Chapter
सुसिमपरिब्बाजकसुत्त
Susimaparibbājakasutta
The Wanderer Susīma
एवं मे सुतं—एकं समयं भगवा राजगहे विहरति वेळुवने कलन्दकनिवापे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
तेन खो पन समयेन भगवा सक्कतो होति गरुकतो मानितो पूजितो अपचितो लाभी चीवरपिण्डपातसेनासनगिलानप्पच्चयभेसज्जपरिक्खारानं। भिक्खुसङ्घोपि सक्कतो होति गरुकतो मानितो पूजितो अपचितो लाभी चीवरपिण्डपातसेनासनगिलानप्पच्चयभेसज्जपरिक्खारानं। अञ्ञतित्थिया पन परिब्बाजका असक्कता होन्ति अगरुकता अमानिता अपूजिता अनपचिता, न लाभिनो चीवरपिण्डपातसेनासनगिलानप्पच्चयभेसज्जपरिक्खारानं।
Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā, na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ.
Now at that time the Buddha was honored, respected, revered, venerated, and esteemed. And he received robes, almsfood, lodgings, and medicines and supplies for the sick. And the bhikkhu Saṅgha was also honored, respected, revered, venerated, and esteemed. And they received robes, almsfood, lodgings, and medicines and supplies for the sick. But the wanderers who followed other religions were not honored, respected, revered, venerated, and esteemed. And they didn’t receive robes, almsfood, lodgings, and medicines and supplies for the sick.
तेन खो पन समयेन सुसिमो परिब्बाजको राजगहे पटिवसति महतिया परिब्बाजकपरिसाय सद्धिं।
Tena kho pana samayena susimo1 paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṁ.
Now at that time the wanderer Susīma was residing at Rājagaha together with a large community of wanderers.
अथ खो सुसिमस्स परिब्बाजकस्स परिसा सुसिमं परिब्बाजकं एतदवोचुं: “एहि त्वं, आवुसो सुसिम, समणे गोतमे ब्रह्मचरियं चर। त्वं धम्मं परियापुणित्वा अम्हे वाचेय्यासि। तं मयं धम्मं परियापुणित्वा गिहीनं भासिस्साम। एवं मयम्पि सक्कता भविस्साम गरुकता मानिता पूजिता अपचिता लाभिनो चीवरपिण्डपातसेनासनगिलानप्पच्चयभेसज्जपरिक्खारानन्”ति।
Atha kho susimassa paribbājakassa parisā susimaṁ paribbājakaṁ etadavocuṁ: “ehi tvaṁ, āvuso susima, samaṇe gotame brahmacariyaṁ cara. Tvaṁ dhammaṁ pariyāpuṇitvā amhe vāceyyāsi. Taṁ mayaṁ dhammaṁ pariyāpuṇitvā gihīnaṁ bhāsissāma. Evaṁ mayampi sakkatā bhavissāma garukatā mānitā pūjitā apacitā lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti.
Then his community said to Susīma, “Friend Susīma, please lead the spiritual life with the ascetic Gotama. Memorize that teaching and have us recite it with you. When we’ve memorized it we’ll recite it to the laity. In this way we too will be honored, respected, revered, venerated, and esteemed. And we’ll receive robes, almsfood, lodgings, and medicines and supplies for the sick.”
“एवमावुसो”ति खो सुसिमो परिब्बाजको सकाय परिसाय पटिस्सुणित्वा येनायस्मा आनन्दो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मता आनन्देन सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो सुसिमो परिब्बाजको आयस्मन्तं आनन्दं एतदवोच: “इच्छामहं, आवुसो आनन्द, इमस्मिं धम्मविनये ब्रह्मचरियं चरितुन्”ति।
“Evamāvuso”ti kho susimo paribbājako sakāya parisāya paṭissuṇitvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho susimo paribbājako āyasmantaṁ ānandaṁ etadavoca: “icchāmahaṁ, āvuso ānanda, imasmiṁ dhammavinaye brahmacariyaṁ caritun”ti.
“Yes, friends,” replied Susīma. Then he went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda, “Friend Ānanda, I wish to lead the spiritual life in this teaching and training.”
अथ खो आयस्मा आनन्दो सुसिमं परिब्बाजकं आदाय येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा आनन्दो भगवन्तं एतदवोच: “अयं, भन्ते, सुसिमो परिब्बाजको एवमाह: ‘इच्छामहं, आवुसो आनन्द, इमस्मिं धम्मविनये ब्रह्मचरियं चरितुन्ऽ”ति।
Atha kho āyasmā ānando susimaṁ paribbājakaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “ayaṁ, bhante, susimo paribbājako evamāha: ‘icchāmahaṁ, āvuso ānanda, imasmiṁ dhammavinaye brahmacariyaṁ caritun’”ti.
Then Ānanda took Susīma to the Buddha, bowed, sat down to one side, and said to him, “Sir, this wanderer Susīma says that he wishes to lead the spiritual life in this teaching and training.”
“तेनहानन्द, सुसिमं पब्बाजेथा”ति। अलत्थ खो सुसिमो परिब्बाजको भगवतो सन्तिके पब्बज्जं, अलत्थ उपसम्पदं।
“Tenahānanda, susimaṁ pabbājethā”ti. Alattha kho susimo paribbājako bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
“Well then, Ānanda, give Susīma the going forth.” And the wanderer Susīma received the going forth, the ordination in the Buddha’s presence.
तेन खो पन समयेन सम्बहुलेहि भिक्खूहि भगवतो सन्तिके अञ्ञा ब्याकता होति: “खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाति पजानामा”ति।
Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti: “khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā”ti.
Now at that time several bhikkhus had declared their enlightenment in the Buddha’s presence: “We 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.’”
अस्सोसि खो आयस्मा सुसिमो: “सम्बहुलेहि किर भिक्खूहि भगवतो सन्तिके अञ्ञा ब्याकता: ‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति पजानामा”ति। अथ खो आयस्मा सुसिमो येन ते भिक्खू तेनुपसङ्कमि; उपसङ्कमित्वा तेहि भिक्खूहि सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा सुसिमो ते भिक्खू एतदवोच: “सच्चं किरायस्मन्तेहि भगवतो सन्तिके अञ्ञा ब्याकता: ‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति पजानामा”ति?
Assosi kho āyasmā susimo: “sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmā”ti. Atha kho āyasmā susimo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā susimo te bhikkhū etadavoca: “saccaṁ kirāyasmantehi bhagavato santike aññā byākatā: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmā”ti?
Venerable Susīma heard about this. He went up to those bhikkhus, and exchanged greetings with them. When the greetings and polite conversation were over, he sat down to one side and said to those bhikkhus, “Is it really true that the venerables have declared enlightenment in the Buddha’s presence?”
“एवमावुसो”ति।
“Evamāvuso”ti.
“Yes, friend.”
“अपि पन तुम्हे आयस्मन्तो एवं जानन्ता एवं पस्सन्ता अनेकविहितं इद्धिविधं पच्चनुभोथ—एकोपि हुत्वा बहुधा होथ, बहुधापि हुत्वा एको होथ; आविभावं, तिरोभावं, तिरोकुट्टं तिरोपाकारं तिरोपब्बतं असज्जमाना गच्छथ, सेय्यथापि आकासे; पथवियापि उम्मुज्जनिमुज्जं करोथ, सेय्यथापि उदके; उदकेपि अभिज्जमाने गच्छथ, सेय्यथापि पथवियं; आकासेपि पल्लङ्केन कमथ, सेय्यथापि पक्खी सकुणो; इमेपि चन्दिमसूरिये एवंमहिद्धिके एवंमहानुभावे पाणिना परिमसथ परिमज्जथ, याव ब्रह्मलोकापि कायेन वसं वत्तेथा”ति?
“Api pana2 tumhe āyasmanto evaṁ jānantā evaṁ passantā anekavihitaṁ iddhividhaṁ paccanubhotha—ekopi hutvā bahudhā hotha, bahudhāpi hutvā eko hotha; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchatha, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karotha, seyyathāpi udake; udakepi abhijjamāne gacchatha, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamatha, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasatha parimajjatha, yāva brahmalokāpi kāyena vasaṁ vattethā”ti?
“But knowing and seeing thus, do you wield the many kinds of psychic power? That is, multiplying yourselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. Do you control the body as far as the Brahmā realm?”
“नो हेतं, आवुसो”।
“No hetaṁ, āvuso”.
“No, friend.”
“अपि पन तुम्हे आयस्मन्तो एवं जानन्ता एवं पस्सन्ता दिब्बाय सोतधातुया विसुद्धाय अतिक्कन्तमानुसिकाय उभो सद्दे सुणाथ दिब्बे च मानुसे च ये दूरे सन्तिके चा”ति?
“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇātha dibbe ca mānuse ca ye dūre santike cā”ti?
“Well, knowing and seeing thus do you, with clairaudience that is purified and superhuman, hear both kinds of sounds, human and divine, whether near or far?”
“नो हेतं, आवुसो”।
“No hetaṁ, āvuso”.
“No, friend.”
“अपि पन तुम्हे आयस्मन्तो एवं जानन्ता एवं पस्सन्ता परसत्तानं परपुग्गलानं चेतसा चेतो परिच्च पजानाथ—सरागं वा चित्तं सरागं चित्तन्ति पजानाथ; वीतरागं वा चित्तं वीतरागं चित्तन्ति पजानाथ; सदोसं वा चित्तं सदोसं चित्तन्ति पजानाथ; वीतदोसं वा चित्तं वीतदोसं चित्तन्ति पजानाथ; समोहं वा चित्तं समोहं चित्तन्ति पजानाथ; वीतमोहं वा चित्तं वीतमोहं चित्तन्ति पजानाथ; सङ्खित्तं वा चित्तं सङ्खित्तं चित्तन्ति पजानाथ; विक्खित्तं वा चित्तं विक्खित्तं चित्तन्ति पजानाथ; महग्गतं वा चित्तं महग्गतं चित्तन्ति पजानाथ; अमहग्गतं वा चित्तं अमहग्गतं चित्तन्ति पजानाथ; सौत्तरं वा चित्तं सौत्तरं चित्तन्ति पजानाथ; अनुत्तरं वा चित्तं अनुत्तरं चित्तन्ति पजानाथ; समाहितं वा चित्तं समाहितं चित्तन्ति पजानाथ; असमाहितं वा चित्तं असमाहितं चित्तन्ति पजानाथ; विमुत्तं वा चित्तं विमुत्तं चित्तन्ति पजानाथ; अविमुत्तं वा चित्तं अविमुत्तं चित्तन्ति पजानाथा”ति?
“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānātha—sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānātha; vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajānātha; sadosaṁ vā cittaṁ sadosaṁ cittanti pajānātha; vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajānātha; samohaṁ vā cittaṁ samohaṁ cittanti pajānātha; vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajānātha; saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajānātha; vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajānātha; mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajānātha; amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajānātha; sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajānātha; anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajānātha; samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajānātha; asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajānātha; vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajānātha; avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāthā”ti?
“Well, knowing and seeing thus, do you understand the minds of other beings and individuals, having comprehended them with your mind? Do you understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’? Do you understand mind with hate as ‘mind with hate’, and mind without hate as ‘mind without hate’? Do you understand mind with delusion as ‘mind with delusion’, and mind without delusion as ‘mind without delusion’? Do you understand constricted mind as ‘constricted mind’, and scattered mind as ‘scattered mind’? Do you understand expansive mind as ‘expansive mind’, and unexpansive mind as ‘unexpansive mind’? Do you understand mind that is not supreme as ‘mind that is not supreme’, and mind that is supreme as ‘mind that is supreme’? Do you understand mind immersed in samādhi as ‘mind immersed in samādhi’, and mind not immersed in samādhi as ‘mind not immersed in samādhi’? Do you understand freed mind as ‘freed mind’, and unfreed mind as ‘unfreed mind’?”
“नो हेतं, आवुसो”।
“No hetaṁ, āvuso”.
“No, friend.”
“अपि पन तुम्हे आयस्मन्तो एवं जानन्ता एवं पस्सन्ता अनेकविहितं पुब्बेनिवासं अनुस्सरथ, सेय्यथिदं—एकम्पि जातिं द्वेपि जातियो तिस्सोपि जातियो चतस्सोपि जातियो पञ्चपि जातियो दसपि जातियो वीसम्पि जातियो तिंसम्पि जातियो चत्तारीसम्पि जातियो पञ्ञासम्पि जातियो जातिसतम्पि जातिसहस्सम्पि जातिसतसहस्सम्पि, अनेकेपि संवट्टकप्पे अनेकेपि विवट्टकप्पे अनेकेपि संवट्टविवट्टकप्पे: ‘अमुत्रासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खपटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो अमुत्र उदपादिं; तत्रापासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खपटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो इधूपपन्नोऽति। इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरथा”ति?
“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā anekavihitaṁ pubbenivāsaṁ anussaratha, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhapaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhapaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarathā”ti?
“Well, knowing and seeing thus, do you recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding? Do you remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Do you recollect your many kinds of past lives, with features and details?”
“नो हेतं, आवुसो”।
“No hetaṁ, āvuso”.
“No, friend.”
“अपि पन तुम्हे आयस्मन्तो एवं जानन्ता एवं पस्सन्ता दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सथ चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे, सुगते दुग्गते यथाकम्मूपगे सत्ते पजानाथ: ‘इमे वत भोन्तो सत्ता कायदुच्चरितेन समन्नागता वचीदुच्चरितेन समन्नागता मनोदुच्चरितेन समन्नागता, अरियानं उपवादका मिच्छादिट्ठिका मिच्छादिट्ठिकम्मसमादाना, ते कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपन्ना; इमे वा पन भोन्तो सत्ता कायसुचरितेन समन्नागता वचीसुचरितेन समन्नागता मनोसुचरितेन समन्नागता, अरियानं अनुपवादका सम्मादिट्ठिका सम्मादिट्ठिकम्मसमादाना ते कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपन्नाऽति, इति दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सथ चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे, सुगते दुग्गते यथाकम्मूपगे सत्ते पजानाथा”ति?
“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānātha: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā, ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā, ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāthā”ti?
“Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds? ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, do you see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And do you understand how sentient beings are reborn according to their deeds?”
“नो हेतं, आवुसो”।
“No hetaṁ, āvuso”.
“No, friend.”
“अपि पन तुम्हे आयस्मन्तो एवं जानन्ता एवं पस्सन्ता ये ते सन्ता विमोक्खा अतिक्कम्म रूपे आरुप्पा, ते कायेन फुसित्वा विहरथा”ति?
“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharathā”ti?
“Well, knowing and seeing thus, do you have direct meditative experience of the peaceful liberations that are formless, transcending form?”
“नो हेतं, आवुसो”।
“No hetaṁ, āvuso”.
“No, friend.”
“एत्थ दानि आयस्मन्तो इदञ्च वेय्याकरणं इमेसञ्च धम्मानं असमापत्ति; इदं नो, आवुसो, कथन्”ति?
“Ettha dāni āyasmanto idañca veyyākaraṇaṁ imesañca dhammānaṁ asamāpatti; idaṁ no, āvuso, kathan”ti?
“Well now, venerables, how could there be such a declaration when these things are not attained?”
“पञ्ञाविमुत्ता खो मयं, आवुसो सुसिमा”ति।
“Paññāvimuttā kho mayaṁ, āvuso susimā”ti.
“Friend Susīma, we are freed by wisdom.”
“न ख्वाहं इमस्स आयस्मन्तानं सङ्खित्तेन भासितस्स वित्थारेन अत्थं आजानामि। साधु मे आयस्मन्तो तथा भासन्तु यथाहं इमस्स आयस्मन्तानं सङ्खित्तेन भासितस्स वित्थारेन अत्थं आजानेय्यन्”ति।
“Na khvāhaṁ imassa āyasmantānaṁ saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi. Sādhu me āyasmanto tathā bhāsantu yathāhaṁ imassa āyasmantānaṁ saṅkhittena bhāsitassa vitthārena atthaṁ ājāneyyan”ti.
“I don’t understand the detailed meaning of what you have said in brief. Please teach me this matter so I can understand the detailed meaning.”
“आजानेय्यासि वा त्वं, आवुसो सुसिम, न वा त्वं आजानेय्यासि अथ खो पञ्ञाविमुत्ता मयन्”ति।
“Ājāneyyāsi vā tvaṁ, āvuso susima, na vā tvaṁ ājāneyyāsi atha kho paññāvimuttā mayan”ti.
“Friend Susīma, whether you understand or not, we are freed by wisdom.”
अथ खो आयस्मा सुसिमो उट्ठायासना येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा सुसिमो यावतको तेहि भिक्खूहि सद्धिं अहोसि कथासल्लापो तं सब्बं भगवतो आरोचेसि।
Atha kho āyasmā susimo uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā susimo yāvatako tehi bhikkhūhi saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.
Then Susīma went to the Buddha, bowed, sat down to one side, and informed the Buddha of all he had discussed with those bhikkhus.
“पुब्बे खो, सुसिम, धम्मट्ठितिञाणं, पच्छा निब्बाने ञाणन्”ति।
“Pubbe kho, susima, dhammaṭṭhitiñāṇaṁ, pacchā nibbāne ñāṇan”ti.
“Susīma, first comes knowledge of the stability of natural principles. Afterwards there is knowledge of Nibbana.”
“न ख्वाहं, भन्ते, इमस्स भगवता सङ्खित्तेन भासितस्स वित्थारेन अत्थं आजानामि। साधु मे, भन्ते, भगवा तथा भासतु यथाहं इमस्स भगवता सङ्खित्तेन भासितस्स वित्थारेन अत्थं आजानेय्यन्”ति।
“Na khvāhaṁ, bhante, imassa bhagavatā3 saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi. Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṁ imassa bhagavatā4 saṅkhittena bhāsitassa vitthārena atthaṁ ājāneyyan”ti.
“Sir, I don’t understand the detailed meaning of what you have said in brief. Please teach me this matter so I can understand the detailed meaning.”
“आजानेय्यासि वा त्वं, सुसिम, न वा त्वं आजानेय्यासि, अथ खो धम्मट्ठितिञाणं पुब्बे, पच्छा निब्बाने ञाणं।
“Ājāneyyāsi vā tvaṁ, susima, na vā tvaṁ ājāneyyāsi, atha kho dhammaṭṭhitiñāṇaṁ pubbe, pacchā nibbāne ñāṇaṁ.
“Susīma, whether you understand or not, first comes knowledge of the stability of natural principles. Afterwards there is knowledge of Nibbana.
तं किं मञ्ञसि, सुसिम, रूपं निच्चं वा अनिच्चं वा”ति?
Taṁ kiṁ maññasi, susima, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
What do you think, Susīma? Is form permanent or impermanent?”
“अनिच्चं, भन्ते”।
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“यं पनानिच्चं दुक्खं वा तं सुखं वा”ति?
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“दुक्खं, भन्ते”।
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“यं पनानिच्चं दुक्खं विपरिणामधम्मं, कल्लं नु तं समनुपस्सितुं: ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽ”ति?
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“वेदना निच्चा वा अनिच्चा वा”ति?
“Vedanā niccā vā aniccā vā”ti?
“Is feeling permanent or impermanent?”
“अनिच्चा, भन्ते”।
“Aniccā, bhante”.
“Impermanent, sir.”
“यं पनानिच्चं दुक्खं वा तं सुखं वा”ति?
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“दुक्खं, भन्ते”।
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“यं पनानिच्चं दुक्खं विपरिणामधम्मं, कल्लं नु तं समनुपस्सितुं: ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽ”ति?
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“सञ्ञा निच्चा वा अनिच्चा वा”ति?
“Saññā niccā vā aniccā vā”ti?
“Is perception permanent or impermanent?”
“अनिच्चा, भन्ते” …पे…
“Aniccā, bhante” …pe…
“Impermanent, sir.” …
“सङ्खारा निच्चा वा अनिच्चा वा”ति?
“saṅkhārā niccā vā aniccā vā”ti?
“Are choices permanent or impermanent?”
“अनिच्चा, भन्ते”।
“Aniccā, bhante”.
“Impermanent, sir.”
“यं पनानिच्चं दुक्खं वा तं सुखं वा”ति?
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if they’re impermanent, are they suffering or happiness?”
“दुक्खं, भन्ते”।
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“यं पनानिच्चं दुक्खं विपरिणामधम्मं, कल्लं नु तं समनुपस्सितुं: ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽ”ति?
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“But if they’re impermanent, suffering, and perishable, are they fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“विञ्ञाणं निच्चं वा अनिच्चं वा”ति?
“Viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Is consciousness permanent or impermanent?”
“अनिच्चं, भन्ते”।
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“यं पनानिच्चं दुक्खं वा तं सुखं वा”ति?
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“दुक्खं, भन्ते”।
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“यं पनानिच्चं दुक्खं विपरिणामधम्मं, कल्लं नु तं समनुपस्सितुं: ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽ”ति?
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“तस्मातिह, सुसिम, 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 अत्ताति; एवमेतं यथाभूतं सम्मप्पञ्ञाय दट्ठब्बं। या काचि वेदना अतीतानागतपच्चुप्पन्ना अज्झत्तं वा बहिद्धा वा ओळारिका वा सुखुमा वा हीना वा पणीता वा या दूरे सन्तिके वा, सब्बा वेदना नेतं मम नेसोहमस्मि न मेसो अत्ताति; एवमेतं यथाभूतं सम्मप्पञ्ञाय दट्ठब्बं। या काचि सञ्ञा …पे… ये केचि सङ्खारा अतीतानागतपच्चुप्पन्ना अज्झत्तं वा बहिद्धा वा ओळारिका वा सुखुमा वा हीना वा पणीता वा ये दूरे सन्तिके वा, सब्बे सङ्खारा नेतं मम नेसोहमस्मि न मेसो अत्ताति; एवमेतं यथाभूतं सम्मप्पञ्ञाय दट्ठब्बं। 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 अत्ताति; एवमेतं यथाभूतं सम्मप्पञ्ञाय दट्ठब्बं।
“Tasmātiha, susima, 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 attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Yā kāci saññā …pe… ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. 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 attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
“So, Susīma, you should truly see 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.’ You should truly see any kind of feeling at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’ You should truly see any kind of perception at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’ You should truly see any kind of choices at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all choices—with right understanding: ‘This is not mine, I am not this, this is not my self.’ You should truly see any kind of 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.’
एवं पस्सं, सुसिम, सुतवा अरियसावको रूपस्मिम्पि निब्बिन्दति, वेदनायपि निब्बिन्दति, सञ्ञायपि निब्बिन्दति, सङ्खारेसुपि निब्बिन्दति, विञ्ञाणस्मिम्पि निब्बिन्दति। निब्बिन्दं विरज्जति, विरागा विमुच्चति, विमुत्तस्मिं विमुत्तमिति ञाणं होति।
Evaṁ passaṁ, susima, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति पजानाति।
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
They 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.’
‘जातिपच्चया जरामरणन्ऽति, सुसिम, पस्ससी”ति?
‘Jātipaccayā jarāmaraṇan’ti, susima, passasī”ti?
Susīma, do you see that rebirth is a condition for old age and death?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“‘भवपच्चया जातीऽति, सुसिम, पस्ससी”ति?
“‘Bhavapaccayā jātī’ti, susima, passasī”ti?
“Do you see that continued existence is a condition for rebirth?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“‘उपादानपच्चया भवोऽति, सुसिम, पस्ससी”ति?
“‘Upādānapaccayā bhavo’ti, susima, passasī”ti?
“Do you see that grasping is a condition for continued existence?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“‘तण्हापच्चया उपादानन्ऽति, सुसिम, पस्ससी”ति?
“‘Taṇhāpaccayā upādānan’ti, susima, passasī”ti?
“Do you see that craving is a condition for grasping?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“वेदनापच्चया तण्हाति … फस्सपच्चया वेदनाति … सळायतनपच्चया फस्सोति … नामरूपपच्चया सळायतनन्ति … विञ्ञाणपच्चया नामरूपन्ति … सङ्खारपच्चया विञ्ञाणन्ति … अविज्जापच्चया सङ्खाराति, सुसिम, पस्ससी”ति?
“Vedanāpaccayā taṇhāti … phassapaccayā vedanāti … saḷāyatanapaccayā phassoti … nāmarūpapaccayā saḷāyatananti … viññāṇapaccayā nāmarūpanti … saṅkhārapaccayā viññāṇanti … avijjāpaccayā saṅkhārāti, susima, passasī”ti?
“Do you see that feeling is a condition for craving … contact is a condition for feeling … the six sense fields are conditions for contact … name and form are conditions for the six sense fields … consciousness is a condition for name and form … choices are a condition for consciousness … ignorance is a condition for choices?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“‘जातिनिरोधा जरामरणनिरोधोऽति, सुसिम, पस्ससी”ति?
“‘Jātinirodhā jarāmaraṇanirodho’ti, susima, passasī”ti?
“Do you see that when rebirth ceases old age and death cease?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“‘भवनिरोधा जातिनिरोधोऽति सुसिम, पस्ससी”ति?
“‘Bhavanirodhā jātinirodho’ti susima, passasī”ti?
“Do you see that when continued existence ceases rebirth ceases?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“उपादाननिरोधा भवनिरोधोति … तण्हानिरोधा उपादाननिरोधोति … वेदनानिरोधा तण्हानिरोधोति … फस्सनिरोधा वेदनानिरोधोति … सळायतननिरोधा फस्सनिरोधोति … नामरूपनिरोधा सळायतननिरोधोति … विञ्ञाणनिरोधा नामरूपनिरोधोति … सङ्खारनिरोधा विञ्ञाणनिरोधोति … अविज्जानिरोधा सङ्खारनिरोधोति, सुसिम, पस्ससी”ति?
“Upādānanirodhā bhavanirodhoti … taṇhānirodhā upādānanirodhoti … vedanānirodhā taṇhānirodhoti … phassanirodhā vedanānirodhoti … saḷāyatananirodhā phassanirodhoti … nāmarūpanirodhā saḷāyatananirodhoti … viññāṇanirodhā nāmarūpanirodhoti … saṅkhāranirodhā viññāṇanirodhoti … avijjānirodhā saṅkhāranirodhoti, susima, passasī”ti?
“Do you see that when grasping ceases continued existence ceases … when craving ceases, grasping ceases … when feeling ceases, craving ceases … when contact ceases, feeling ceases … when the six sense fields cease, contact ceases … when name and form cease, the six sense fields cease … when consciousness ceases name and form cease … when choices cease consciousness ceases … when ignorance ceases choices cease?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“अपि पन त्वं, सुसिम, एवं जानन्तो एवं पस्सन्तो अनेकविहितं इद्धिविधं पच्चनुभोसि—एकोपि हुत्वा बहुधा होसि, बहुधापि हुत्वा एको होसि; आविभावं, तिरोभावं, तिरोकुट्टं तिरोपाकारं तिरोपब्बतं असज्जमानो गच्छसि, सेय्यथापि आकासे; पथवियापि उम्मुज्जनिमुज्जं करोसि, सेय्यथापि उदके; उदकेपि अभिज्जमानो गच्छसि, सेय्यथापि पथवियं; आकासेपि पल्लङ्केन कमसि, सेय्यथापि पक्खी सकुणो; इमेपि चन्दिमसूरिये एवंमहिद्धिके एवंमहानुभावे पाणिना परिमससि परिमज्जसि, याव ब्रह्मलोकापि कायेन वसं वत्तेसी”ति?
“Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto anekavihitaṁ iddhividhaṁ paccanubhosi—ekopi hutvā bahudhā hosi, bahudhāpi hutvā eko hosi; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchasi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karosi, seyyathāpi udake; udakepi abhijjamāno gacchasi, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamasi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasasi parimajjasi, yāva brahmalokāpi kāyena vasaṁ vattesī”ti?
“But knowing and seeing thus, do you wield the many kinds of psychic power? …”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“अपि पन त्वं, सुसिम, एवं जानन्तो एवं पस्सन्तो दिब्बाय सोतधातुया विसुद्धाय अतिक्कन्तमानुसिकाय उभो सद्दे सुणसि दिब्बे च मानुसे च ये दूरे सन्तिके चा”ति?
“Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇasi dibbe ca mānuse ca ye dūre santike cā”ti?
“Well, knowing and seeing thus do you, with clairaudience that is purified and superhuman, hear both kinds of sounds, human and divine, whether near or far?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“अपि पन त्वं, सुसिम, एवं जानन्तो एवं पस्सन्तो परसत्तानं परपुग्गलानं चेतसा चेतो परिच्च पजानासि—सरागं वा चित्तं सरागं चित्तन्ति पजानासि …पे… विमुत्तं वा चित्तं विमुत्तं चित्तन्ति पजानासी”ति?
“Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāsi—sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāsi …pe… vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajānāsī”ti?
“Well, knowing and seeing thus, do you understand the minds of other beings and individuals, having comprehended them with your mind? …”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“अपि पन त्वं, सुसिम, एवं जानन्तो एवं पस्सन्तो अनेकविहितं पुब्बेनिवासं अनुस्सरसि, सेय्यथिदं—एकम्पि जातिं …पे… इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरसी”ति?
“Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto anekavihitaṁ pubbenivāsaṁ anussarasi, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarasī”ti?
“Well, knowing and seeing thus, do you recollect many kinds of past lives, with features and details?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“अपि पन त्वं, सुसिम, एवं जानन्तो एवं पस्सन्तो दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्ससि चवमाने …पे… यथाकम्मूपगे सत्ते पजानासी”ति?
“Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto dibbena cakkhunā visuddhena atikkantamānusakena satte passasi cavamāne …pe… yathākammūpage satte pajānāsī”ti?
“Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn … according to their deeds?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“अपि पन त्वं, सुसिम, एवं जानन्तो एवं पस्सन्तो ये ते सन्ता विमोक्खा अतिक्कम्म रूपे आरुप्पा, ते कायेन फुसित्वा विहरसी”ति?
“Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharasī”ti?
“Well, knowing and seeing thus, do you have direct meditative experience of the peaceful liberations that are formless, transcending form?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“एत्थ दानि, सुसिम, इदञ्च वेय्याकरणं इमेसञ्च धम्मानं असमापत्ति, इदं नो, सुसिम, कथन्”ति?
“Ettha dāni, susima, idañca veyyākaraṇaṁ imesañca dhammānaṁ asamāpatti, idaṁ no, susima, kathan”ti?
“Well now, Susīma, how could there be such a declaration when these things are not attained?”
अथ खो आयस्मा सुसिमो भगवतो पादेसु सिरसा निपतित्वा भगवन्तं एतदवोच: “अच्चयो मं, भन्ते, अच्चगमा यथाबालं यथामूळ्हं यथाअकुसलं, य्वाहं एवं स्वाक्खाते धम्मविनये धम्मत्थेनको पब्बजितो। तस्स मे, भन्ते, भगवा अच्चयं अच्चयतो पटिग्गण्हातु आयतिं संवराया”ति।
Atha kho āyasmā susimo bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: “accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yvāhaṁ evaṁ svākkhāte dhammavinaye dhammatthenako pabbajito. Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.
Then Venerable Susīma bowed with his head at the Buddha’s feet and said, “I have made a mistake, sir. It was foolish, stupid, and unskillful of me to go forth as a thief in such a well-explained teaching and training. Please, sir, accept my mistake for what it is, so I will restrain myself in future.”
“तग्घ त्वं, सुसिम, अच्चयो अच्चगमा यथाबालं यथामूळ्हं यथाअकुसलं, यो त्वं एवं स्वाक्खाते धम्मविनये धम्मत्थेनको पब्बजितो। सेय्यथापि, सुसिम, चोरं आगुचारिं गहेत्वा रञ्ञो दस्सेय्युं: ‘अयं ते, देव, चोरो आगुचारी, इमस्स यं इच्छसि तं दण्डं पणेहीऽति। तमेनं राजा एवं वदेय्य: ‘गच्छथ, भो, इमं पुरिसं दळ्हाय रज्जुया पच्छाबाहं गाळ्हबन्धनं बन्धित्वा खुरमुण्डं करित्वा खरस्सरेन पणवेन रथियाय रथियं सिङ्घाटकेन सिङ्घाटकं परिनेत्वा दक्खिणेन द्वारेन निक्खामेत्वा दक्खिणतो नगरस्स सीसं छिन्दथाऽति। तमेनं रञ्ञो पुरिसा दळ्हाय रज्जुया पच्छाबाहं गाळ्हबन्धनं बन्धित्वा खुरमुण्डं करित्वा खरस्सरेन पणवेन रथियाय रथियं सिङ्घाटकेन सिङ्घाटकं परिनेत्वा दक्खिणेन द्वारेन निक्खामेत्वा दक्खिणतो नगरस्स सीसं छिन्देय्युं। तं किं मञ्ञसि, सुसिम, अपि नु सो पुरिसो ततोनिदानं दुक्खं दोमनस्सं पटिसंवेदियेथा”ति?
“Taggha tvaṁ, susima, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yo tvaṁ evaṁ svākkhāte dhammavinaye dhammatthenako pabbajito. Seyyathāpi, susima, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ: ‘ayaṁ te, deva, coro āgucārī, imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti. Tamenaṁ rājā evaṁ vadeyya: ‘gacchatha, bho, imaṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindathā’ti. Tamenaṁ rañño purisā daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindeyyuṁ. Taṁ kiṁ maññasi, susima, api nu so puriso tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyethā”ti?
“Indeed, Susīma, you made a mistake. It was foolish, stupid, and unskillful of you to go forth as a thief in such a well-explained teaching and training. Suppose they were to arrest a bandit, a criminal and present him to the king, saying: ‘Your Majesty, this is a bandit, a criminal. Punish him as you will.’ The king would say: ‘Go, my men, and tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and from square to square to the beating of a harsh drum. Then take him out the south gate and there, to the south of the city, chop off his head.’ The king’s men would do as they were told. What do you think, Susīma? Wouldn’t that man experience pain and distress because of that?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“यं खो सो, सुसिम, पुरिसो ततोनिदानं दुक्खं दोमनस्सं पटिसंवेदियेथ। या एवं स्वाक्खाते धम्मविनये धम्मत्थेनकस्स पब्बज्जा, अयं ततो दुक्खविपाकतरा च कटुकविपाकतरा च, अपि च विनिपाताय संवत्तति। यतो च खो त्वं, सुसिम, अच्चयं अच्चयतो दिस्वा यथाधम्मं पटिकरोसि तं ते मयं पटिग्गण्हाम। वुद्धि हेसा, सुसिम, अरियस्स विनये यो अच्चयं अच्चयतो दिस्वा यथाधम्मं पटिकरोति, आयतिञ्च संवरं आपज्जती”ति।
“Yaṁ kho so, susima, puriso tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha. Yā evaṁ svākkhāte dhammavinaye dhammatthenakassa pabbajjā, ayaṁ tato dukkhavipākatarā ca kaṭukavipākatarā ca, api ca vinipātāya saṁvattati. Yato ca kho tvaṁ, susima, accayaṁ accayato disvā yathādhammaṁ paṭikarosi taṁ te mayaṁ paṭiggaṇhāma. Vuddhi hesā, susima, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiñca saṁvaraṁ āpajjatī”ti.
“Although that man would experience pain and distress because of that, going forth as a thief in such a well-explained teaching and training has a more painful and bitter result. And it even leads to the underworld. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”
दसमं।
Dasamaṁ.
महावग्गो सत्तमो।
Mahāvaggo sattamo.
तस्सुद्दानं
Tassuddānaṁ
द्वे अस्सुतवता वुत्ता, पुत्तमंसेन चापरं; अत्थिरागो च नगरं, सम्मसं नळकलापियं; कोसम्बी उपयन्ति च, दसमो सुसिमेन चाति।
Dve assutavatā vuttā, puttamaṁsena cāparaṁ; Atthirāgo ca nagaraṁ, sammasaṁ naḷakalāpiyaṁ; Kosambī upayanti ca, dasamo susimena cāti.
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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