| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय २२।१०१
Saṁyutta Nikāya 22.101
The Related Suttas Collection 22.101
१०। पुप्फवग्ग
10. Pupphavagga
10. Flowers
वासिजटसुत्त
Vāsijaṭasutta
The Adze
सावत्थिनिदानं।
Sāvatthinidānaṁ.
At Sāvatthī.
“जानतो अहं, भिक्खवे, पस्सतो आसवानं खयं वदामि, नो अजानतो नो अपस्सतो। किञ्च, भिक्खवे, जानतो किं पस्सतो आसवानं खयो होति? ‘इति रूपं, इति रूपस्स समुदयो, इति रूपस्स अत्थङ्गमो; इति वेदना … इति सञ्ञा … इति सङ्खारा … इति विञ्ञाणं, इति विञ्ञाणस्स समुदयो, इति विञ्ञाणस्स अत्थङ्गमोऽति—एवं खो, भिक्खवे, जानतो एवं पस्सतो आसवानं खयो होति।
“Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiṁ passato āsavānaṁ khayo hoti? ‘Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā … iti saññā … iti saṅkhārā … iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti—evaṁ kho, bhikkhave, jānato evaṁ passato āsavānaṁ khayo hoti.
“Bhikkhus, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see. For one who knows and sees what? ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ The ending of the defilements is for one who knows and sees this.
भावनानुयोगं अननुयुत्तस्स, भिक्खवे, भिक्खुनो विहरतो किञ्चापि एवं इच्छा उप्पज्जेय्य: ‘अहो वत मे अनुपादाय आसवेहि चित्तं विमुच्चेय्याऽति, अथ ख्वस्स नेव अनुपादाय आसवेहि चित्तं विमुच्चति। तं किस्स हेतु? ‘अभावितत्ताऽ तिस्स वचनीयं। किस्स अभावितत्ता? अभावितत्ता चतुन्नं सतिपट्ठानानं, अभावितत्ता चतुन्नं सम्मप्पधानानं, अभावितत्ता चतुन्नं इद्धिपादानं, अभावितत्ता पञ्चन्नं इन्द्रियानं, अभावितत्ता पञ्चन्नं बलानं, अभावितत्ता सत्तन्नं बोज्झङ्गानं, अभावितत्ता अरियस्स अट्ठङ्गिकस्स मग्गस्स।
Bhāvanānuyogaṁ ananuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi evaṁ icchā uppajjeyya: ‘aho vata me anupādāya āsavehi cittaṁ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṁ vimuccati. Taṁ kissa hetu? ‘Abhāvitattā’ tissa vacanīyaṁ. Kissa abhāvitattā? Abhāvitattā catunnaṁ satipaṭṭhānānaṁ, abhāvitattā catunnaṁ sammappadhānānaṁ, abhāvitattā catunnaṁ iddhipādānaṁ, abhāvitattā pañcannaṁ indriyānaṁ, abhāvitattā pañcannaṁ balānaṁ, abhāvitattā sattannaṁ bojjhaṅgānaṁ, abhāvitattā ariyassa aṭṭhaṅgikassa maggassa.
When a bhikkhu is not committed to development, they might wish: ‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is not freed from defilements by not grasping. Why is that? You should say: ‘It’s because they’re undeveloped.’ Undeveloped in what? Undeveloped in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
सेय्यथापि, भिक्खवे, कुक्कुटिया अण्डानि अट्ठ वा दस वा द्वादस वा। तानस्सु कुक्कुटिया न सम्मा अधिसयितानि, न सम्मा परिसेदितानि, न सम्मा परिभावितानि। किञ्चापि तस्सा कुक्कुटिया एवं इच्छा उप्पज्जेय्य: ‘अहो वत मे कुक्कुटपोतका पादनखसिखाय वा मुखतुण्डकेन वा अण्डकोसं पदालेत्वा सोत्थिना अभिनिब्भिज्जेय्युन्ऽति, अथ खो अभब्बाव ते कुक्कुटपोतका पादनखसिखाय वा मुखतुण्डकेन वा अण्डकोसं पदालेत्वा सोत्थिना अभिनिब्भिज्जितुं। तं किस्स हेतु? तथा हि पन, भिक्खवे, कुक्कुटिया अण्डानि अट्ठ वा दस वा द्वादस वा; तानि कुक्कुटिया न सम्मा अधिसयितानि, न सम्मा परिसेदितानि, न सम्मा परिभावितानि।
Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. Kiñcāpi tassā kukkuṭiyā evaṁ icchā uppajjeyya: ‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyyun’ti, atha kho abhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjituṁ. Taṁ kissa hetu? Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā; tāni kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni.
Suppose there was a chicken with eight or ten or twelve eggs. But she had not properly sat on them to keep them warm and incubated. That chicken might wish: ‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’ But they can’t break out and hatch safely. Why is that? Because that chicken with eight or ten or twelve eggs has not properly sat on them to keep them warm and incubated.
एवमेव खो, भिक्खवे, भावनानुयोगं अननुयुत्तस्स भिक्खुनो विहरतो किञ्चापि एवं इच्छा उप्पज्जेय्य: ‘अहो वत मे अनुपादाय आसवेहि चित्तं विमुच्चेय्याऽति, अथ ख्वस्स नेव अनुपादाय आसवेहि चित्तं विमुच्चति। तं किस्स हेतु? ‘अभावितत्ताऽतिस्स वचनीयं। किस्स अभावितत्ता? अभावितत्ता चतुन्नं सतिपट्ठानानं …पे… अट्ठङ्गिकस्स मग्गस्स।
Evameva kho, bhikkhave, bhāvanānuyogaṁ ananuyuttassa bhikkhuno viharato kiñcāpi evaṁ icchā uppajjeyya: ‘aho vata me anupādāya āsavehi cittaṁ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṁ vimuccati. Taṁ kissa hetu? ‘Abhāvitattā’tissa vacanīyaṁ. Kissa abhāvitattā? Abhāvitattā catunnaṁ satipaṭṭhānānaṁ …pe… aṭṭhaṅgikassa maggassa.
In the same way, when a bhikkhu is not committed to development, they might wish: ‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is not freed from defilements by not grasping. Why is that? You should say: ‘It’s because they’re undeveloped.’ Undeveloped in what? Undeveloped in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
भावनानुयोगं अनुयुत्तस्स, भिक्खवे, भिक्खुनो विहरतो किञ्चापि न एवं इच्छा उप्पज्जेय्य: ‘अहो वत मे अनुपादाय आसवेहि चित्तं विमुच्चेय्याऽति, अथ ख्वस्स अनुपादाय आसवेहि चित्तं विमुच्चति। तं किस्स हेतु? ‘भावितत्ताऽतिस्स वचनीयं। किस्स भावितत्ता? भावितत्ता चतुन्नं सतिपट्ठानानं, भावितत्ता चतुन्नं सम्मप्पधानानं, भावितत्ता चतुन्नं इद्धिपादानं, भावितत्ता पञ्चन्नं इन्द्रियानं, भावितत्ता पञ्चन्नं बलानं, भावितत्ता सत्तन्नं बोज्झङ्गानं, भावितत्ता अरियस्स अट्ठङ्गिकस्स मग्गस्स।
Bhāvanānuyogaṁ anuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṁ icchā uppajjeyya: ‘aho vata me anupādāya āsavehi cittaṁ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṁ vimuccati. Taṁ kissa hetu? ‘Bhāvitattā’tissa vacanīyaṁ. Kissa bhāvitattā? Bhāvitattā catunnaṁ satipaṭṭhānānaṁ, bhāvitattā catunnaṁ sammappadhānānaṁ, bhāvitattā catunnaṁ iddhipādānaṁ, bhāvitattā pañcannaṁ indriyānaṁ, bhāvitattā pañcannaṁ balānaṁ, bhāvitattā sattannaṁ bojjhaṅgānaṁ, bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.
When a bhikkhu is committed to development, they might not wish: ‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is freed from defilements by not grasping. Why is that? You should say: ‘It’s because they are developed.’ Developed in what? Developed in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
सेय्यथापि, भिक्खवे, कुक्कुटिया अण्डानि अट्ठ वा दस वा द्वादस वा। तानस्सु कुक्कुटिया सम्मा अधिसयितानि, सम्मा परिसेदितानि, सम्मा परिभावितानि। किञ्चापि तस्सा कुक्कुटिया न एवं इच्छा उप्पज्जेय्य: ‘अहो वत मे कुक्कुटपोतका पादनखसिखाय वा मुखतुण्डकेन वा अण्डकोसं पदालेत्वा सोत्थिना अभिनिब्भिज्जेय्युन्ऽति, अथ खो भब्बाव ते कुक्कुटपोतका पादनखसिखाय वा मुखतुण्डकेन वा अण्डकोसं पदालेत्वा सोत्थिना अभिनिब्भिज्जितुं। तं किस्स हेतु? तथा हि पन, भिक्खवे, कुक्कुटिया अण्डानि अट्ठ वा दस वा द्वादस वा; तानस्सु कुक्कुटिया सम्मा अधिसयितानि, सम्मा परिसेदितानि, सम्मा परिभावितानि।
Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni. Kiñcāpi tassā kukkuṭiyā na evaṁ icchā uppajjeyya: ‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyyun’ti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjituṁ. Taṁ kissa hetu? Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā; tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni.
Suppose there was a chicken with eight or ten or twelve eggs. And she properly sat on them to keep them warm and incubated. That chicken might not wish: ‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’ But still they can break out and hatch safely. Why is that? Because that chicken with eight or ten or twelve eggs properly sat on them to keep them warm and incubated.
एवमेव खो, भिक्खवे, भावनानुयोगं अनुयुत्तस्स भिक्खुनो विहरतो किञ्चापि न एवं इच्छा उप्पज्जेय्य: ‘अहो वत मे अनुपादाय आसवेहि चित्तं विमुच्चेय्याऽति, अथ ख्वस्स अनुपादाय आसवेहि चित्तं विमुच्चति। तं किस्स हेतु? ‘भावितत्ताऽतिस्स वचनीयं। किस्स भावितत्ता? भावितत्ता चतुन्नं सतिपट्ठानानं …पे… भावितत्ता अरियस्स अट्ठङ्गिकस्स मग्गस्स।
Evameva kho, bhikkhave, bhāvanānuyogaṁ anuyuttassa bhikkhuno viharato kiñcāpi na evaṁ icchā uppajjeyya: ‘aho vata me anupādāya āsavehi cittaṁ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṁ vimuccati. Taṁ kissa hetu? ‘Bhāvitattā’tissa vacanīyaṁ. Kissa bhāvitattā? Bhāvitattā catunnaṁ satipaṭṭhānānaṁ …pe… bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.
In the same way, when a bhikkhu is committed to development, they might not wish: ‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is freed from defilements by not grasping. Why is that? You should say: ‘It’s because they are developed.’ Developed in what? Developed in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
सेय्यथापि, भिक्खवे, पलगण्डस्स वा पलगण्डन्तेवासिस्स वा वासिजटे दिस्सन्तेव अङ्गुलिपदानि दिस्सति अङ्गुट्ठपदं। नो च ख्वस्स एवं ञाणं होति: ‘एत्तकं वत मे अज्ज वासिजटस्स खीणं, एत्तकं हिय्यो, एत्तकं परेऽति। अथ ख्वस्स खीणे खीणन्त्वेव ञाणं होति।
Seyyathāpi, bhikkhave, palagaṇḍassa vā palagaṇḍantevāsissa vā vāsijaṭe dissanteva aṅgulipadāni dissati aṅguṭṭhapadaṁ. No ca khvassa evaṁ ñāṇaṁ hoti: ‘ettakaṁ vata me ajja vāsijaṭassa khīṇaṁ, ettakaṁ hiyyo, ettakaṁ pare’ti. Atha khvassa khīṇe khīṇantveva ñāṇaṁ hoti.
Suppose a carpenter or their apprentice sees the marks of his fingers and thumb on the handle of his adze. They don’t know how much of the handle was worn away today, how much yesterday, and how much previously. They just know what has been worn away.
एवमेव खो, भिक्खवे, भावनानुयोगं अनुयुत्तस्स भिक्खुनो विहरतो किञ्चापि न एवं ञाणं होति: ‘एत्तकं वत मे अज्ज आसवानं खीणं, एत्तकं हिय्यो, एत्तकं परेऽति, अथ ख्वस्स खीणे खीणन्त्वेव ञाणं होति। सेय्यथापि, भिक्खवे, सामुद्दिकाय नावाय वेत्तबन्धनबद्धाय वस्समासानि उदके परियादाय हेमन्तिकेन थलं उक्खित्ताय वातातपपरेतानि वेत्तबन्धनानि। तानि पावुसकेन मेघेन अभिप्पवुट्ठानि अप्पकसिरेनेव पटिप्पस्सम्भन्ति पूतिकानि भवन्ति; एवमेव खो, भिक्खवे, भावनानुयोगं अनुयुत्तस्स भिक्खुनो विहरतो अप्पकसिरेनेव संयोजनानि पटिप्पस्सम्भन्ति पूतिकानि भवन्ती”ति।
Evameva kho, bhikkhave, bhāvanānuyogaṁ anuyuttassa bhikkhuno viharato kiñcāpi na evaṁ ñāṇaṁ hoti: ‘ettakaṁ vata me ajja āsavānaṁ khīṇaṁ, ettakaṁ hiyyo, ettakaṁ pare’ti, atha khvassa khīṇe khīṇantveva ñāṇaṁ hoti. Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya vassamāsāni udake pariyādāya hemantikena thalaṁ ukkhittāya vātātapaparetāni vettabandhanāni. Tāni pāvusakena meghena abhippavuṭṭhāni appakasireneva paṭippassambhanti pūtikāni bhavanti; evameva kho, bhikkhave, bhāvanānuyogaṁ anuyuttassa bhikkhuno viharato appakasireneva saṁyojanāni paṭippassambhanti pūtikāni bhavantī”ti.
In the same way, when a bhikkhu is committed to development, they don’t know how much of the defilements were worn away today, how much yesterday, and how much previously. They just know what has been worn away. Suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the clouds soaked it with rain, the ropes would readily collapse and rot away. In the same way, when a bhikkhu is committed to development their fetters readily collapse and rot away.”
नवमं।
Navamaṁ.
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 »]
