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संयुत्त निकाय ५६।४०
Saṁyutta Nikāya 56.40
The Related Suttas Collection 56.40
४। सीसपावनवग्ग
4. Sīsapāvanavagga
4. In a Rosewood Forest
वादत्थिकसुत्त
Vādatthikasutta
Looking For a Debate
“यो हि कोचि, भिक्खवे, भिक्खु ‘इदं दुक्खन्ऽति यथाभूतं पजानाति …पे… ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति यथाभूतं पजानाति, पुरत्थिमाय चेपि दिसाय आगच्छेय्य समणो वा ब्राह्मणो वा वादत्थिको वादगवेसी: ‘वादमस्स आरोपेस्सामीऽति, तं वत सहधम्मेन सङ्कम्पेस्सति वा सम्पकम्पेस्सति वा सम्पचालेस्सति वाति—नेतं ठानं विज्जति। पच्छिमाय चेपि दिसाय …पे… उत्तराय चेपि दिसाय …पे… दक्खिणाय चेपि दिसाय आगच्छेय्य समणो वा ब्राह्मणो वा वादत्थिको वादगवेसी: ‘वादमस्स आरोपेस्सामीऽति, तं वत सहधम्मेन सङ्कम्पेस्सति वा सम्पकम्पेस्सति वा सम्पचालेस्सति वाति—नेतं ठानं विज्जति।
“Yo hi koci, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti, puratthimāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī: ‘vādamassa āropessāmī’ti, taṁ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṁ ṭhānaṁ vijjati. Pacchimāya cepi disāya …pe… uttarāya cepi disāya …pe… dakkhiṇāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī: ‘vādamassa āropessāmī’ti, taṁ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṁ ṭhānaṁ vijjati.
“Bhikkhus, take any bhikkhu who 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’. An ascetic or brahmin might come from the east, west, north, or south wanting to debate, seeking a debate, thinking: ‘I’ll refute their doctrine!’ It’s simply impossible for them to legitimately make that bhikkhu shake or rock or tremble.
सेय्यथापि, भिक्खवे, सिलायूपो सोळस कुक्कुको। तस्सस्सु अट्ठ कुक्कु हेट्ठा नेमङ्गमा, अट्ठ कुक्कु उपरिनेमस्स। पुरत्थिमाय चेपि दिसाय आगच्छेय्य भुसा वातवुट्ठि, नेव सङ्कम्पेय्य न सम्पकम्पेय्य न सम्पचालेय्य; पच्छिमाय चेपि दिसाय …पे… उत्तराय चेपि दिसाय …पे… दक्खिणाय चेपि दिसाय आगच्छेय्य भुसा वातवुट्ठि, नेव सङ्कम्पेय्य न सम्पकम्पेय्य न सम्पचालेय्य। तं किस्स हेतु? गम्भीरत्ता, भिक्खवे, नेमस्स सुनिखातत्ता सिलायूपस्स।
Seyyathāpi, bhikkhave, silāyūpo soḷasa kukkuko. Tassassu aṭṭha kukku heṭṭhā nemaṅgamā, aṭṭha kukku uparinemassa. Puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya; pacchimāya cepi disāya …pe… uttarāya cepi disāya …pe… dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya. Taṁ kissa hetu? Gambhīrattā, bhikkhave, nemassa sunikhātattā silāyūpassa.
Suppose there was a stone pillar, sixteen feet long. Eight feet were buried underground, and eight above ground. Even if violent storms were to blow up out of the east, the west, the north, and the south, they couldn’t make it shake or rock or tremble. Why is that? It’s because that boundary pillar is firmly embedded, with deep foundations.
एवमेव खो, भिक्खवे, यो हि कोचि भिक्खु ‘इदं दुक्खन्ऽति यथाभूतं पजानाति …पे… ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति यथाभूतं पजानाति; पुरत्थिमाय चेपि दिसाय आगच्छेय्य समणो वा ब्राह्मणो वा वादत्थिको वादगवेसी ‘वादमस्स आरोपेस्सामीऽति, तं वत सहधम्मेन सङ्कम्पेस्सति वा सम्पकम्पेस्सति वा सम्पचालेस्सति वाति—नेतं ठानं विज्जति। पच्छिमाय चेपि दिसाय …पे… उत्तराय चेपि दिसाय …पे… दक्खिणाय चेपि दिसाय आगच्छेय्य समणो वा ब्राह्मणो वा वादत्थिको वादगवेसी: ‘वादमस्स आरोपेस्सामीऽति, तं वत सहधम्मेन सङ्कम्पेस्सति वा सम्पकम्पेस्सति वा सम्पचालेस्सति वाति—नेतं ठानं विज्जति। तं किस्स हेतु? सुदिट्ठत्ता, भिक्खवे, चतुन्नं अरियसच्चानं। कतमेसं चतुन्नं? दुक्खस्स अरियसच्चस्स …पे… दुक्खनिरोधगामिनिया पटिपदाय अरियसच्चस्स।
Evameva kho, bhikkhave, yo hi koci bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti; puratthimāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī ‘vādamassa āropessāmī’ti, taṁ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṁ ṭhānaṁ vijjati. Pacchimāya cepi disāya …pe… uttarāya cepi disāya …pe… dakkhiṇāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī: ‘vādamassa āropessāmī’ti, taṁ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṁ ṭhānaṁ vijjati. Taṁ kissa hetu? Sudiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ. Katamesaṁ catunnaṁ? Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.
In the same way, take any bhikkhu who 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’. An ascetic or brahmin might come from the east, west, north, or south wanting to debate, seeking a debate, thinking: ‘I’ll refute their doctrine!’ It’s simply impossible for them to legitimately make that bhikkhu shake or rock or tremble. Why is that? It’s because they have clearly seen the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.
तस्मातिह, भिक्खवे, ‘इदं दुक्खन्ऽति योगो करणीयो …पे… ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति योगो करणीयो”ति।
Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.
That’s why you should practice meditation …”
दसमं।
Dasamaṁ.
सीसपावनवग्गो चतुत्थो।
Sīsapāvanavaggo catuttho.
तस्सुद्दानं
Tassuddānaṁ
सीसपा खदिरो दण्डो, चेला सत्तिसतेन च; पाणा सूरियूपमा द्वेधा, इन्दखीलो च वादिनोति।
Sīsapā khadiro daṇḍo, celā sattisatena ca; Pāṇā sūriyūpamā dvedhā, indakhīlo ca vādinoti.
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 »]
