| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ८०
Majjhima Nikāya 80
The Middle-Length Suttas Collection 80
वेखनससुत्त
Vekhanasasutta
With Vekhanasa
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
अथ खो वेखनसो परिब्बाजको येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं अट्ठासि। एकमन्तं ठितो खो वेखनसो परिब्बाजको भगवतो सन्तिके उदानं उदानेसि: “अयं परमो वण्णो, अयं परमो वण्णो”ति।
Atha kho vekhanaso1 paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho vekhanaso paribbājako bhagavato santike udānaṁ udānesi: “ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo”ti.
Then the wanderer Vekhanasa went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he stood to one side, and expressed this heartfelt sentiment: “This is the ultimate splendor, this is the ultimate splendor.”
“किं पन त्वं, कच्चान, एवं वदेसि: ‘अयं परमो वण्णो, अयं परमो वण्णोऽति? कतमो, कच्चान, सो परमो वण्णो”ति?
“Kiṁ pana tvaṁ, kaccāna, evaṁ vadesi: ‘ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’ti? Katamo, kaccāna, so paramo vaṇṇo”ti?
“But Kaccāna, why do you say: ‘This is the ultimate splendor, this is the ultimate splendor.’ What is that ultimate splendor?”
“यस्मा, भो गोतम, वण्णा अञ्ञो वण्णो उत्तरितरो वा पणीततरो वा नत्थि सो परमो वण्णो”ति।
“Yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.
“Master Gotama, the ultimate splendor is the splendor compared to which no other splendor is finer.”
“कतमो पन सो, कच्चान, वण्णो यस्मा वण्णा अञ्ञो वण्णो उत्तरितरो वा पणीततरो वा नत्थी”ति?
“Katamo pana so, kaccāna, vaṇṇo yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī”ti?
“But what is that ultimate splendor compared to which no other splendor is finer?”
“यस्मा, भो गोतम, वण्णा अञ्ञो वण्णो उत्तरितरो वा पणीततरो वा नत्थि सो परमो वण्णो”ति।
“Yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.
“Master Gotama, the ultimate splendor is the splendor compared to which no other splendor is finer.”
“दीघापि खो ते एसा, कच्चान, फरेय्य: ‘यस्मा, भो गोतम, वण्णा अञ्ञो वण्णो उत्तरितरो वा पणीततरो वा नत्थि सो परमो वण्णोऽति वदेसि, तञ्च वण्णं न पञ्ञपेसि।
“Dīghāpi kho te esā, kaccāna, phareyya: ‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesi.
“Kaccāna, you could draw this out for a long time. You say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.
सेय्यथापि, कच्चान, पुरिसो एवं वदेय्य: ‘अहं या इमस्मिं जनपदे जनपदकल्याणी, तं इच्छामि तं कामेमीऽति।
Seyyathāpi, kaccāna, puriso evaṁ vadeyya: ‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi taṁ kāmemī’ti.
Suppose a man was to say, ‘Whoever the finest lady in the land is, it is her that I want, her I desire!’
तमेनं एवं वदेय्युं: ‘अम्भो पुरिस, यं त्वं जनपदकल्याणिं इच्छसि कामेसि, जानासि तं जनपदकल्याणिं—खत्तियी वा ब्राह्मणी वा वेस्सी वा सुद्दी वाऽति?
Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti?
They’d say to him, ‘Mister, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a peasant, or a menial?’
इति पुट्ठो ‘नोऽति वदेय्य।
Iti puṭṭho ‘no’ti vadeyya.
Asked this, he’d say, ‘No.’
तमेनं एवं वदेय्युं: ‘अम्भो पुरिस, यं त्वं जनपदकल्याणिं इच्छसि कामेसि, जानासि तं जनपदकल्याणिं एवंनामा एवङ्गोत्ताति वाति …पे… दीघा वा रस्सा वा मज्झिमा वा काळी वा सामा वा मङ्गुरच्छवी वाति … अमुकस्मिं गामे वा निगमे वा नगरे वाऽति?
Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ evaṁnāmā evaṅgottāti vāti …pe… dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti … amukasmiṁ gāme vā nigame vā nagare vā’ti?
They’d say to him, ‘Mister, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or tawny? What village, town, or city she comes from?’
इति पुट्ठो ‘नोऽति वदेय्य।
Iti puṭṭho ‘no’ti vadeyya.
Asked this, he’d say, ‘No.’
तमेनं एवं वदेय्युं: ‘अम्भो पुरिस, यं त्वं न जानासि न पस्ससि, तं त्वं इच्छसि कामेसीऽति?
Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti?
They’d say to him, ‘Mister, do you desire someone who you’ve never even known or seen?’
इति पुट्ठो ‘आमाऽति वदेय्य।
Iti puṭṭho ‘āmā’ti vadeyya.
Asked this, he’d say, ‘Yes.’
तं किं मञ्ञसि, कच्चान, ननु एवं सन्ते तस्स पुरिसस्स अप्पाटिहीरकतं भासितं सम्पज्जती”ति?
Taṁ kiṁ maññasi, kaccāna, nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
What do you think, Kaccāna? This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”
“अद्धा खो, भो गोतम, एवं सन्ते तस्स पुरिसस्स अप्पाटिहीरकतं भासितं सम्पज्जती”ति।
“Addhā kho, bho gotama, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Clearly that’s the case, Master Gotama.”
“एवमेव खो त्वं, कच्चान, ‘यस्मा, भो गोतम, वण्णा अञ्ञो वण्णो उत्तरितरो वा पणीततरो वा नत्थि सो परमो वण्णोऽति वदेसि; तञ्च वण्णं न पञ्ञपेसी”ति।
“Evameva kho tvaṁ, kaccāna, ‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi; tañca vaṇṇaṁ na paññapesī”ti.
“In the same way, you say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.”
“सेय्यथापि, भो गोतम, मणि वेळुरियो सुभो जातिमा अट्ठंसो सुपरिकम्मकतो पण्डुकम्बले निक्खित्तो भासते च तपते च विरोचति च, एवं वण्णो अत्ता होति अरोगो परं मरणा”ति।
“Seyyathāpi, bho gotama, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṁ vaṇṇo attā hoti arogo paraṁ maraṇā”ti.
“Master Gotama, suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked. When placed on a cream rug it would shine and glow and radiate. Such is the splendor of the self that is well after death.”
“तं किं मञ्ञसि, कच्चान, यो वा मणि वेळुरियो सुभो जातिमा अट्ठंसो सुपरिकम्मकतो पण्डुकम्बले निक्खित्तो भासते च तपते च विरोचति च, यो वा रत्तन्धकारतिमिसाय किमि खज्जोपनको इमेसं उभिन्नं वण्णानं कतमो वण्णो अभिक्कन्ततरो च पणीततरो चा”ति?
“Taṁ kiṁ maññasi, kaccāna, yo vā maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?
“What do you think, Kaccāna? Which of these two has a finer splendor: such a beryl gem, or a firefly in the dark of night?”
“य्वायं, भो गोतम, रत्तन्धकारतिमिसाय किमि खज्जोपनको, अयं इमेसं उभिन्नं वण्णानं अभिक्कन्ततरो च पणीततरो चा”ति।
“Yvāyaṁ, bho gotama, rattandhakāratimisāya kimi khajjopanako, ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
“A firefly in the dark of night.”
“तं किं मञ्ञसि, कच्चान, यो वा रत्तन्धकारतिमिसाय किमि खज्जोपनको, यो वा रत्तन्धकारतिमिसाय तेलप्पदीपो, इमेसं उभिन्नं वण्णानं कतमो वण्णो अभिक्कन्ततरो च पणीततरो चा”ति?
“Taṁ kiṁ maññasi, kaccāna, yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?
“What do you think, Kaccāna? Which of these two has a finer splendor: a firefly in the dark of night, or an oil lamp in the dark of night?”
“य्वायं, भो गोतम, रत्तन्धकारतिमिसाय तेलप्पदीपो, अयं इमेसं उभिन्नं वण्णानं अभिक्कन्ततरो च पणीततरो चा”ति।
“Yvāyaṁ, bho gotama, rattandhakāratimisāya telappadīpo, ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
“An oil lamp in the dark of night.”
“तं किं मञ्ञसि, कच्चान, यो वा रत्तन्धकारतिमिसाय तेलप्पदीपो, यो वा रत्तन्धकारतिमिसाय महाअग्गिक्खन्धो, इमेसं उभिन्नं वण्णानं कतमो वण्णो अभिक्कन्ततरो च पणीततरो चा”ति?
“Taṁ kiṁ maññasi, kaccāna, yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?
“What do you think, Kaccāna? Which of these two has a finer splendor: an oil lamp in the dark of night, or a bonfire in the dark of night?”
“य्वायं, भो गोतम, रत्तन्धकारतिमिसाय महाअग्गिक्खन्धो, अयं इमेसं उभिन्नं वण्णानं अभिक्कन्ततरो च पणीततरो चा”ति।
“Yvāyaṁ, bho gotama, rattandhakāratimisāya mahāaggikkhandho, ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
“A bonfire in the dark of night.”
“तं किं मञ्ञसि, कच्चान, यो वा रत्तन्धकारतिमिसाय महाअग्गिक्खन्धो, या वा रत्तिया पच्चूससमयं विद्धे विगतवलाहके देवे ओसधितारका, इमेसं उभिन्नं वण्णानं कतमो वण्णो अभिक्कन्ततरो च पणीततरो चा”ति?
“Taṁ kiṁ maññasi, kaccāna, yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?
“What do you think, Kaccāna? Which of these two has a finer splendor: a bonfire in the dark of night, or the Morning Star in a clear and cloudless sky at the crack of dawn?”
“य्वायं, भो गोतम, रत्तिया पच्चूससमयं विद्धे विगतवलाहके देवे ओसधितारका, अयं इमेसं उभिन्नं वण्णानं अभिक्कन्ततरो च पणीततरो चा”ति।
“Yvāyaṁ, bho gotama, rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā, ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
“The Morning Star in a clear and cloudless sky at the crack of dawn.”
“तं किं मञ्ञसि, कच्चान, या वा रत्तिया पच्चूससमयं विद्धे विगतवलाहके देवे ओसधितारका, यो वा तदहुपोसथे पन्नरसे विद्धे विगतवलाहके देवे अभिदो अड्ढरत्तसमयं चन्दो, इमेसं उभिन्नं वण्णानं कतमो वण्णो अभिक्कन्ततरो च पणीततरो चा”ति?
“Taṁ kiṁ maññasi, kaccāna, yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?
“What do you think, Kaccāna? Which of these two has a finer splendor: the Morning Star in a clear and cloudless sky at the crack of dawn, or the full moon at midnight in a clear and cloudless sky on the Uposatha day of the fifteenth?”
“य्वायं, भो गोतम, तदहुपोसथे पन्नरसे विद्धे विगतवलाहके देवे अभिदो अड्ढरत्तसमयं चन्दो, अयं इमेसं उभिन्नं वण्णानं अभिक्कन्ततरो च पणीततरो चा”ति।
“Yvāyaṁ, bho gotama, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando, ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
“The full moon at midnight in a clear and cloudless sky on the Uposatha day of the fifteenth.”
“तं किं मञ्ञसि, कच्चान, यो वा तदहुपोसथे पन्नरसे विद्धे विगतवलाहके देवे अभिदो अड्ढरत्तसमयं चन्दो, यो वा वस्सानं पच्छिमे मासे सरदसमये विद्धे विगतवलाहके देवे अभिदो मज्झन्हिकसमयं सूरियो, इमेसं उभिन्नं वण्णानं कतमो वण्णो अभिक्कन्ततरो च पणीततरो चा”ति?
“Taṁ kiṁ maññasi, kaccāna, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando, yo vā vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṁ sūriyo, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?
“What do you think, Kaccāna? Which of these two has a finer splendor: the full moon at midnight in a clear and cloudless sky on the Uposatha day of the fifteenth, or the sun at midday in a clear and cloudless sky in the last month of the rainy season?”
“य्वायं, भो गोतम, वस्सानं पच्छिमे मासे सरदसमये विद्धे विगतवलाहके देवे अभिदो मज्झन्हिकसमयं सूरियो—अयं इमेसं उभिन्नं वण्णानं अभिक्कन्ततरो च पणीततरो चा”ति।
“Yvāyaṁ, bho gotama, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṁ sūriyo—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.
“The sun at midday in a clear and cloudless sky in the last month of the rainy season.”
“अतो खो ते, कच्चान, बहू हि बहुतरा देवा ये इमेसं चन्दिमसूरियानं आभा नानुभोन्ति, त्याहं पजानामि। अथ च पनाहं न वदामि: ‘यस्मा वण्णा अञ्ञो वण्णो उत्तरितरो च पणीततरो च नत्थीऽति। अथ च पन त्वं, कच्चान, ‘य्वायं वण्णो किमिना खज्जोपनकेन निहीनतरो च पतिकिट्ठतरो च सो परमो वण्णोऽति वदेसि; तञ्च वण्णं न पञ्ञपेसि।
“Ato kho te, kaccāna, bahū hi bahutarā devā ye imesaṁ candimasūriyānaṁ ābhā nānubhonti, tyāhaṁ pajānāmi. Atha ca panāhaṁ na vadāmi: ‘yasmā vaṇṇā añño vaṇṇo uttaritaro ca paṇītataro ca natthī’ti. Atha ca pana tvaṁ, kaccāna, ‘yvāyaṁ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi; tañca vaṇṇaṁ na paññapesi.
“Beyond this, Kaccāna, I know very many gods on whom the light of the sun and moon make no impression. Nevertheless, I do not say: ‘The splendor compared to which no other splendor is finer.’ But of the splendor inferior to a firefly you say, ‘This is the ultimate splendor.’ And you don’t describe that splendor.
पञ्च खो इमे, कच्चान, कामगुणा। कतमे पञ्च? चक्खुविञ्ञेय्या रूपा इट्ठा कन्ता मनापा पियरूपा कामूपसंहिता रजनीया, सोतविञ्ञेय्या सद्दा …पे… घानविञ्ञेय्या गन्धा … जिव्हाविञ्ञेय्या रसा … कायविञ्ञेय्या फोट्ठब्बा इट्ठा कन्ता मनापा पियरूपा कामूपसंहिता रजनीया—इमे खो, कच्चान, पञ्च कामगुणा।
Pañca kho ime, kaccāna, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—ime kho, kaccāna, pañca kāmaguṇā.
Kaccāna, there are these five kinds of sensual stimulation. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation.
यं खो, कच्चान, इमे पञ्च कामगुणे पटिच्च उप्पज्जति सुखं सोमनस्सं इदं वुच्चति कामसुखं। इति कामेहि कामसुखं, कामसुखा कामग्गसुखं तत्थ अग्गमक्खायती”ति।
Yaṁ kho, kaccāna, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ. Iti kāmehi kāmasukhaṁ, kāmasukhā kāmaggasukhaṁ tattha aggamakkhāyatī”ti.
The pleasure and happiness that arises from these five kinds of sensual stimulation is called sensual pleasure. So there is the saying: ‘From the senses comes sensual pleasure. From sensual pleasure comes the best kind of sensual pleasure, which is said to be the best thing there.’”
एवं वुत्ते, वेखनसो परिब्बाजको भगवन्तं एतदवोच: “अच्छरियं, भो गोतम, अब्भुतं, भो गोतम। याव सुभासितञ्चिदं भोता गोतमेन: ‘कामेहि कामसुखं, कामसुखा कामग्गसुखं तत्थ अग्गमक्खायतीऽति। ‘कामेहि, भो गोतम, कामसुखं, कामसुखा कामग्गसुखं, तत्थ अग्गमक्खायतीऽ”ति
Evaṁ vutte, vekhanaso paribbājako bhagavantaṁ etadavoca: “acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yāva subhāsitañcidaṁ bhotā gotamena: ‘kāmehi kāmasukhaṁ, kāmasukhā kāmaggasukhaṁ tattha aggamakkhāyatī’ti. ‘Kāmehi, bho gotama, kāmasukhaṁ, kāmasukhā kāmaggasukhaṁ, tattha aggamakkhāyatī’”ti
When he said this, Vekhanasa said to the Buddha, “It’s incredible, Master Gotama, it’s amazing! How well said this was by Master Gotama! ‘From the senses comes sensual pleasure. From sensual pleasure comes the best kind of sensual pleasure, which is said to be the best thing there.’ Master Gotama, from the senses comes sensual pleasure. From sensual pleasure comes the best kind of sensual pleasure, which is said to be the best thing there.”
“दुज्जानं खो एतं, कच्चान, तया अञ्ञदिट्ठिकेन अञ्ञखन्तिकेन अञ्ञरुचिकेन अञ्ञत्रयोगेन अञ्ञत्राचरियकेन—कामा वा कामसुखं वा कामग्गसुखं वा। ये खो ते, कच्चान, भिक्खू अरहन्तो खीणासवा वुसितवन्तो कतकरणीया ओहितभारा अनुप्पत्तसदत्था परिक्खीणभवसंयोजना सम्मदञ्ञाविमुत्ता ते खो एतं जानेय्युं—कामा वा कामसुखं वा कामग्गसुखं वा”ति।
“dujjānaṁ kho etaṁ, kaccāna, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena—kāmā2 vā kāmasukhaṁ vā kāmaggasukhaṁ vā. Ye kho te, kaccāna, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā te kho etaṁ jāneyyuṁ—kāmā vā kāmasukhaṁ vā kāmaggasukhaṁ vā”ti.
“Kaccāna, since you have a different view, creed, and preference, then, unless you dedicate yourself to practice with the guidance of tradition, it’s hard for you to understand the senses, sensual pleasure, and the best kind of sensual pleasure. There are bhikkhus who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment. They can understand the senses, sensual pleasure, and the best kind of sensual pleasure.”
एवं वुत्ते, वेखनसो परिब्बाजको कुपितो अनत्तमनो भगवन्तंयेव खुंसेन्तो भगवन्तंयेव वम्भेन्तो भगवन्तंयेव वदमानो: “समणो गोतमो पापितो भविस्सती”ति भगवन्तं एतदवोच: “एवमेव पनिधेकच्चे समणब्राह्मणा अजानन्ता पुब्बन्तं, अपस्सन्ता अपरन्तं अथ च पन ‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाति—पजानामाऽति—पटिजानन्ति। तेसमिदं भासितं हस्सकंयेव सम्पज्जति, नामकंयेव सम्पज्जति, रित्तकंयेव सम्पज्जति, तुच्छकंयेव सम्पज्जती”ति।
Evaṁ vutte, vekhanaso paribbājako kupito anattamano bhagavantaṁyeva khuṁsento bhagavantaṁyeva vambhento bhagavantaṁyeva vadamāno: “samaṇo3 gotamo pāpito bhavissatī”ti bhagavantaṁ etadavoca: “evameva panidhekacce4 samaṇabrāhmaṇā ajānantā pubbantaṁ, apassantā aparantaṁ atha ca pana ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti—pajānāmā’ti—paṭijānanti. Tesamidaṁ bhāsitaṁ hassakaṁyeva sampajjati, nāmakaṁyeva sampajjati, rittakaṁyeva sampajjati, tucchakaṁyeva sampajjatī”ti.
When he said this, Vekhanasa became angry and upset. He even attacked and badmouthed the Buddha himself, saying, “The ascetic Gotama will be worsted!” He said to the Buddha, “This is exactly what happens with some ascetics and brahmins. Not knowing the past or seeing the future, they nevertheless claim: ‘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.’” Their statement turns out to be a joke—mere words, void and hollow.”
“ये खो ते, कच्चान, समणब्राह्मणा अजानन्ता पुब्बन्तं, अपस्सन्ता अपरन्तं, ‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाति—पजानामाऽति—पटिजानन्ति; तेसं सोयेव सहधम्मिको निग्गहो होति। अपि च, कच्चान, तिट्ठतु पुब्बन्तो, तिट्ठतु अपरन्तो। एतु विञ्ञू पुरिसो असठो अमायावी उजुजातिको, अहमनुसासामि अहं धम्मं देसेमि। यथानुसिट्ठं तथा पटिपज्जमानो नचिरस्सेव सामञ्ञेव ञस्सति सामं दक्खिति—एवं किर सम्मा बन्धना विप्पमोक्खो होति, यदिदं अविज्जा बन्धना। सेय्यथापि, कच्चान, दहरो कुमारो मन्दो उत्तानसेय्यको कण्ठपञ्चमेहि बन्धनेहि बद्धो अस्स सुत्तबन्धनेहि; तस्स वुद्धिमन्वाय इन्द्रियानं परिपाकमन्वाय तानि बन्धनानि मुच्चेय्युं; सो मोक्खोम्हीति खो जानेय्य नो च बन्धनं।
“Ye kho te, kaccāna, samaṇabrāhmaṇā ajānantā pubbantaṁ, apassantā aparantaṁ, ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti—pajānāmā’ti—paṭijānanti; tesaṁ soyeva5 sahadhammiko niggaho hoti. Api ca, kaccāna, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi. Yathānusiṭṭhaṁ tathā paṭipajjamāno6 nacirasseva sāmaññeva ñassati sāmaṁ dakkhiti—evaṁ kira sammā7 bandhanā vippamokkho hoti, yadidaṁ avijjā bandhanā. Seyyathāpi, kaccāna, daharo kumāro mando uttānaseyyako kaṇṭhapañcamehi bandhanehi baddho assa suttabandhanehi; tassa vuddhimanvāya indriyānaṁ paripākamanvāya tāni bandhanāni mucceyyuṁ; so mokkhomhīti kho jāneyya no ca bandhanaṁ.
“Kaccāna, there are some ascetics and brahmins who, not knowing the past or seeing the future, nevertheless claim: ‘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.’” There is a legitimate refutation of them. Nevertheless, Kaccāna, leave aside the past and the future. Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them. Practicing as instructed they will soon know and see for themselves, ‘So this is how to be rightly released from the bond, that is, the bond of ignorance.’ Suppose there was a little baby bound with swaddling up to the neck. As they grow up and their senses mature, they’re accordingly released from those bonds. They’d know ‘I’m released,’ and there would be no more bonds.
एवमेव खो, कच्चान, एतु विञ्ञू पुरिसो असठो अमायावी उजुजातिको, अहमनुसासामि, अहं धम्मं देसेमि; यथानुसिट्ठं तथा पटिपज्जमानो नचिरस्सेव सामञ्ञेव ञस्सति, सामं दक्खिति: ‘एवं किर सम्मा बन्धना विप्पमोक्खो होति, यदिदं अविज्जा बन्धनाऽ”ति।
Evameva kho, kaccāna, etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi, ahaṁ dhammaṁ desemi; yathānusiṭṭhaṁ tathā paṭipajjamāno nacirasseva sāmaññeva ñassati, sāmaṁ dakkhiti: ‘evaṁ kira sammā bandhanā vippamokkho hoti, yadidaṁ avijjā bandhanā’”ti.
In the same way, let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them. Practicing as instructed they will soon know and see for themselves, ‘So this is how to be rightly released from the bond, that is, the bond of ignorance.’”
एवं वुत्ते, वेखनसो परिब्बाजको भगवन्तं एतदवोच: “अभिक्कन्तं, भो गोतम …पे… उपासकं मं भवं गोतमो धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
Evaṁ vutte, vekhanaso paribbājako bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
When he said this, Vekhanasa said to the Buddha, “Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
वेखनससुत्तं निट्ठितं दसमं।
Vekhanasasuttaṁ niṭṭhitaṁ dasamaṁ.
परिब्बाजकवग्गो निट्ठितो ततियो।
Paribbājakavaggo niṭṭhito tatiyo.
तस्सुद्दानं
Tassuddānaṁ
पुण्डरी अग्गिसह कथिनामो, दीघनखो पुन भारद्वाजगोत्तो; सन्दकौदायिमुण्डिकपुत्तो, मणिको तथाकच्चानो वरवग्गो।
Puṇḍarī aggisaha kathināmo, Dīghanakho puna bhāradvājagotto; Sandakaudāyimuṇḍikaputto, Maṇiko tathākaccāno varavaggo.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
Footnotes:
