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संयुत्त निकाय ४८।४२
Saṁyutta Nikāya 48.42
The Related Suttas Collection 48.42
५। जरावग्ग
5. Jarāvagga
5. Old Age
उण्णाभब्राह्मणसुत्त
Uṇṇābhabrāhmaṇasutta
The Brahmin Uṇṇābha
सावत्थिनिदानं।
Sāvatthinidānaṁ.
At Sāvatthī.
अथ खो उण्णाभो ब्राह्मणो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो उण्णाभो ब्राह्मणो भगवन्तं एतदवोच:
Atha kho uṇṇābho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uṇṇābho brāhmaṇo bhagavantaṁ etadavoca:
Then Uṇṇābha 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:
“पञ्चिमानि, भो गोतम, इन्द्रियानि नानाविसयानि नानागोचरानि, न अञ्ञमञ्ञस्स गोचरविसयं पच्चनुभोन्ति। कतमानि पञ्च? चक्खुन्द्रियं, सोतिन्द्रियं, घानिन्द्रियं, जिव्हिन्द्रियं, कायिन्द्रियं। इमेसं नु खो, भो गोतम, पञ्चन्नं इन्द्रियानं नानाविसयानं नानागोचरानं न अञ्ञमञ्ञस्स गोचरविसयं पच्चनुभोन्तानं किं पटिसरणं, को च नेसं गोचरविसयं पच्चनुभोती”ति?
“Pañcimāni, bho gotama, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti. Katamāni pañca? Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imesaṁ nu kho, bho gotama, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ na aññamaññassa gocaravisayaṁ paccanubhontānaṁ kiṁ paṭisaraṇaṁ, ko ca nesaṁ gocaravisayaṁ paccanubhotī”ti?
“Master Gotama, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range. What five? The faculties of the eye, ear, nose, tongue, and body. What do these five faculties, with their different scopes and ranges, have recourse to? What experiences their scopes and ranges?”
“पञ्चिमानि, ब्राह्मण, इन्द्रियानि नानाविसयानि नानागोचरानि न अञ्ञमञ्ञस्स गोचरविसयं पच्चनुभोन्ति। कतमानि पञ्च? चक्खुन्द्रियं, सोतिन्द्रियं, घानिन्द्रियं, जिव्हिन्द्रियं, कायिन्द्रियं। इमेसं खो, ब्राह्मण, पञ्चन्नं इन्द्रियानं नानाविसयानं नानागोचरानं न अञ्ञमञ्ञस्स गोचरविसयं पच्चनुभोन्तानं मनो पटिसरणं, मनोव नेसं गोचरविसयं पच्चनुभोती”ति।
“Pañcimāni, brāhmaṇa, indriyāni nānāvisayāni nānāgocarāni na aññamaññassa gocaravisayaṁ paccanubhonti. Katamāni pañca? Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imesaṁ kho, brāhmaṇa, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ na aññamaññassa gocaravisayaṁ paccanubhontānaṁ mano paṭisaraṇaṁ, manova nesaṁ gocaravisayaṁ paccanubhotī”ti.
“Brahmin, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range. What five? The faculties of the eye, ear, nose, tongue, and body. These five faculties, with their different scopes and ranges, have recourse to the mind. And the mind experiences their scopes and ranges.”
“मनस्स पन, भो गोतम, किं पटिसरणन्”ति?
“Manassa pana, bho gotama, kiṁ paṭisaraṇan”ti?
“But Master Gotama, what does the mind have recourse to?”
“मनस्स खो, ब्राह्मण, सति पटिसरणन्”ति।
“Manassa kho, brāhmaṇa, sati paṭisaraṇan”ti.
“The mind has recourse to mindfulness.”
“सतिया पन, भो गोतम, किं पटिसरणन्”ति?
“Satiyā pana, bho gotama, kiṁ paṭisaraṇan”ti?
“But what does mindfulness have recourse to?”
“सतिया खो, ब्राह्मण, विमुत्ति पटिसरणन्”ति।
“Satiyā kho, brāhmaṇa, vimutti paṭisaraṇan”ti.
“Mindfulness has recourse to freedom.”
“विमुत्तिया पन, भो गोतम, किं पटिसरणन्”ति?
“Vimuttiyā pana, bho gotama, kiṁ paṭisaraṇan”ti?
“But what does freedom have recourse to?”
“विमुत्तिया खो, ब्राह्मण, निब्बानं पटिसरणन्”ति।
“Vimuttiyā kho, brāhmaṇa, nibbānaṁ paṭisaraṇan”ti.
“Freedom has recourse to Nibbana.”
“निब्बानस्स पन, भो गोतम, किं पटिसरणन्”ति?
“Nibbānassa pana, bho gotama, kiṁ paṭisaraṇan”ti?
“But what does Nibbana have recourse to?”
“अच्चयासि, ब्राह्मण, पञ्हं, नासक्खि पञ्हस्स परियन्तं गहेतुं। निब्बानोगधञ्हि, ब्राह्मण, ब्रह्मचरियं वुस्सति निब्बानपरायणं निब्बानपरियोसानन्”ति।
“Accayāsi, brāhmaṇa, pañhaṁ, nāsakkhi pañhassa pariyantaṁ gahetuṁ. Nibbānogadhañhi, brāhmaṇa, brahmacariyaṁ vussati nibbānaparāyaṇaṁ nibbānapariyosānan”ti.
“This question goes too far, brahmin! You weren’t able to grasp the limit of questioning. For Nibbana is the culmination, destination, and end of the spiritual life.”
अथ खो उण्णाभो ब्राह्मणो भगवतो भासितं अभिनन्दित्वा अनुमोदित्वा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा पक्कामि।
Atha kho uṇṇābho brāhmaṇo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
And then the brahmin Uṇṇābha approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
अथ खो भगवा अचिरपक्कन्ते उण्णाभे ब्राह्मणे भिक्खू आमन्तेसि: “सेय्यथापि, भिक्खवे, कूटागारे वा कूटागारसालायं वा पाचीनवातपाना सूरिये उग्गच्छन्ते वातपानेन रस्मि पविसित्वा क्वास्स पतिट्ठिता”ति?
Atha kho bhagavā acirapakkante uṇṇābhe brāhmaṇe bhikkhū āmantesi: “seyyathāpi, bhikkhave, kūṭāgāre vā kūṭāgārasālāyaṁ vā1 pācīnavātapānā sūriye uggacchante vātapānena rasmi2 pavisitvā kvāssa patiṭṭhitā”ti?
Then, not long after he had left, the Buddha addressed the bhikkhus: “Suppose there was a bungalow or a hall with a peaked roof, with windows on the eastern side. When the sun rises and a ray of light enters through a window, where would it land?”
“पच्छिमायं, भन्ते, भित्तियन्”ति।
“Pacchimāyaṁ, bhante, bhittiyan”ti.
“On the western wall, sir.”
“एवमेव खो, भिक्खवे, उण्णाभस्स ब्राह्मणस्स तथागते सद्धा निविट्ठा मूलजाता पतिट्ठिता दळ्हा असंहारिया समणेन वा ब्राह्मणेन वा देवेन वा मारेन वा ब्रह्मुना वा केनचि वा लोकस्मिं। इमम्हि चे, भिक्खवे, समये उण्णाभो ब्राह्मणो कालं करेय्य, नत्थि तं संयोजनं येन संयोजनेन संयुत्तो उण्णाभो ब्राह्मणो पुन इमं लोकं आगच्छेय्या”ति।
“Evameva kho, bhikkhave, uṇṇābhassa brāhmaṇassa tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. Imamhi ce, bhikkhave, samaye uṇṇābho brāhmaṇo kālaṁ kareyya, natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto uṇṇābho brāhmaṇo puna imaṁ lokaṁ āgaccheyyā”ti.
“In the same way, the brahmin Uṇṇābha’s faith in the Realized One is settled, rooted, and planted deep. It’s strong and can’t be shifted by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. If he were to pass away at this time, he would be bound by no fetter that might return him to this world.”
दुतियं।
Dutiyaṁ.
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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