| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय २२।८५
Saṁyutta Nikāya 22.85
The Related Suttas Collection 22.85
९। थेरवग्ग
9. Theravagga
9. Senior Bhikkhus
यमकसुत्त
Yamakasutta
With Yamaka
एकं समयं आयस्मा सारिपुत्तो सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे।
Ekaṁ samayaṁ āyasmā sāriputto sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
तेन खो पन समयेन यमकस्स नाम भिक्खुनो एवरूपं पापकं दिट्ठिगतं उप्पन्नं होति: “तथाहं भगवता धम्मं देसितं आजानामि, यथा खीणासवो भिक्खु कायस्स भेदा उच्छिज्जति विनस्सति, न होति परं मरणा”ति।
Tena kho pana samayena yamakassa nāma bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā”ti.
Now at that time a bhikkhu called Yamaka had the following harmful misconception: “As I understand the Buddha’s teaching, a bhikkhu who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death.”
अस्सोसुं खो सम्बहुला भिक्खू यमकस्स किर नाम भिक्खुनो एवरूपं पापकं दिट्ठिगतं उप्पन्नं होति: “तथाहं भगवता धम्मं देसितं आजानामि, यथा खीणासवो भिक्खु कायस्स भेदा उच्छिज्जति विनस्सति, न होति परं मरणा”ति। अथ खो ते भिक्खू येनायस्मा यमको तेनुपसङ्कमिंसु; उपसङ्कमित्वा आयस्मता यमकेन सद्धिं सम्मोदिंसु।
Assosuṁ kho sambahulā bhikkhū yamakassa kira nāma bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā”ti. Atha kho te bhikkhū yenāyasmā yamako tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā yamakena saddhiṁ sammodiṁsu.
Several bhikkhus heard about this. They went to Yamaka and exchanged greetings with him.
सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो ते भिक्खू आयस्मन्तं यमकं एतदवोचुं: “सच्चं किर ते, आवुसो यमक, एवरूपं पापकं दिट्ठिगतं उप्पन्नं: ‘तथाहं भगवता धम्मं देसितं आजानामि, यथा खीणासवो भिक्खु कायस्स भेदा उच्छिज्जति विनस्सति, न होति परं मरणाऽ”ति?
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ yamakaṁ etadavocuṁ: “Saccaṁ kira te, āvuso yamaka, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti?
When the greetings and polite conversation were over, they sat down to one side and said to him, “Is it really true, Friend Yamaka, that you have such a harmful misconception: ‘As I understand the Buddha’s teaching, a bhikkhu who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death’?”
“एवं ख्वाहं, आवुसो, भगवता धम्मं देसितं आजानामि: ‘खीणासवो भिक्खु कायस्स भेदा उच्छिज्जति विनस्सति, न होति परं मरणाऽ”ति।
“Evaṁ khvāhaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi: ‘khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti.
“Yes, friends, that’s how I understand the Buddha’s teaching.”
“मा, आवुसो यमक, एवं अवच, मा भगवन्तं अब्भाचिक्खि। न हि साधु भगवतो अब्भाचिक्खनं। न हि भगवा एवं वदेय्य: ‘खीणासवो भिक्खु कायस्स भेदा उच्छिज्जति विनस्सति, न होति परं मरणाऽ”ति। एवम्पि खो आयस्मा यमको तेहि भिक्खूहि वुच्चमानो तथेव तं पापकं दिट्ठिगतं थामसा परामासा अभिनिविस्स वोहरति: “तथाहं भगवता धम्मं देसितं आजानामि, यथा खीणासवो भिक्खु कायस्स भेदा उच्छिज्जति विनस्सति, न होति परं मरणा”ति।
“Mā, āvuso yamaka, evaṁ avaca, mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhācikkhanaṁ. Na hi bhagavā evaṁ vadeyya: ‘khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti. Evampi kho āyasmā yamako tehi bhikkhūhi vuccamāno tatheva taṁ pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā”ti.
“Don’t say that, Yamaka! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.” But even though admonished by those bhikkhus, Yamaka obstinately stuck to that misconception and insisted on stating it.
यतो खो ते भिक्खू नासक्खिंसु आयस्मन्तं यमकं एतस्मा पापका दिट्ठिगता विवेचेतुं, अथ खो ते भिक्खू उट्ठायासना येनायस्मा सारिपुत्तो तेनुपसङ्कमिंसु; उपसङ्कमित्वा आयस्मन्तं सारिपुत्तं एतदवोचुं: “यमकस्स नाम, आवुसो सारिपुत्त, भिक्खुनो एवरूपं पापकं दिट्ठिगतं उप्पन्नं: ‘तथाहं भगवता धम्मं देसितं आजानामि यथा खीणासवो भिक्खु कायस्स भेदा उच्छिज्जति विनस्सति, न होति परं मरणाऽति। साधायस्मा सारिपुत्तो येन यमको भिक्खु तेनुपसङ्कमतु अनुकम्पं उपादाया”ति। अधिवासेसि खो आयस्मा सारिपुत्तो तुण्हीभावेन।
Yato kho te bhikkhū nāsakkhiṁsu āyasmantaṁ yamakaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū uṭṭhāyāsanā yenāyasmā sāriputto tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavocuṁ: “yamakassa nāma, āvuso sāriputta, bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’ti. Sādhāyasmā sāriputto yena yamako bhikkhu tenupasaṅkamatu anukampaṁ upādāyā”ti. Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.
When those bhikkhus were unable to dissuade Yamaka from that misconception, they got up from their seats and went to see Venerable Sāriputta. They told him what had happened, and said, “May Venerable Sāriputta please go to the bhikkhu Yamaka out of compassion.” Sāriputta consented with silence.
अथ खो आयस्मा सारिपुत्तो सायन्हसमयं पटिसल्लाना वुट्ठितो येनायस्मा यमको तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मता यमकेन सद्धिं सम्मोदि …पे… एकमन्तं निसिन्नो खो आयस्मा सारिपुत्तो आयस्मन्तं यमकं एतदवोच:
Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā yamako tenupasaṅkami; upasaṅkamitvā āyasmatā yamakena saddhiṁ sammodi …pe… ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ yamakaṁ etadavoca:
Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Yamaka and exchanged greetings with him. Seated to one side he said to Yamaka:
“सच्चं किर ते, आवुसो यमक, एवरूपं पापकं दिट्ठिगतं उप्पन्नं: ‘तथाहं भगवता धम्मं देसितं आजानामि, यथा खीणासवो भिक्खु कायस्स भेदा उच्छिज्जति विनस्सति, न होति परं मरणाऽ”ति?
“Saccaṁ kira te, āvuso yamaka, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti?
“Is it really true, Friend Yamaka, that you have such a harmful misconception: ‘As I understand the Buddha’s teaching, a bhikkhu who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death’?”
“एवं ख्वाहं, आवुसो, भगवता धम्मं देसितं आजानामि, यथा खीणासवो भिक्खु कायस्स भेदा उच्छिज्जति विनस्सति, न होति परं मरणा”ति।
“Evaṁ khvāhaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā”ti.
“Yes, friend, that’s how I understand the Buddha’s teaching.”
“तं किं मञ्ञसि, आवुसो यमक, रूपं निच्चं वा अनिच्चं वा”ति?
“Taṁ kiṁ maññasi, āvuso yamaka, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“What do you think, Yamaka? Is form permanent or impermanent?”
“अनिच्चं, आवुसो”।
“Aniccaṁ, āvuso”.
“Impermanent, friend.”
“वेदना निच्चा … सञ्ञा … सङ्खारा … विञ्ञाणं निच्चं वा अनिच्चं वा”ति?
“Vedanā niccā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Is feeling … perception … choices … consciousness permanent or impermanent?”
“अनिच्चं, आवुसो”।
“Aniccaṁ, āvuso”.
“Impermanent, friend.”
“तस्मातिह …पे… एवं पस्सं …पे… नापरं इत्थत्तायाति पजानाति।
“Tasmātiha …pe… evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānāti.
“So you should truly see … Seeing this … They understand: ‘… there is no return to any state of existence.’
तं किं मञ्ञसि, आवुसो यमक, रूपं तथागतोति समनुपस्ससी”ति?
Taṁ kiṁ maññasi, āvuso yamaka, rūpaṁ tathāgatoti samanupassasī”ti?
What do you think, Friend Yamaka? Do you regard the Realized One as form?”
“नो हेतं, आवुसो” …
“No hetaṁ, āvuso” …
“No, friend.”
“वेदनं तथागतोति समनुपस्ससी”ति? “नो हेतं, आवुसो” … “सञ्ञं … सङ्खारे … विञ्ञाणं तथागतोति समनुपस्ससी”ति?
“vedanaṁ tathāgatoti samanupassasī”ti? “No hetaṁ, āvuso” … “saññaṁ … saṅkhāre … viññāṇaṁ tathāgatoti samanupassasī”ti?
“Do you regard the Realized One as feeling … perception … choices … consciousness?”
“नो हेतं, आवुसो”।
“No hetaṁ, āvuso”.
“No, friend.”
“तं किं मञ्ञसि, आवुसो यमक, रूपस्मिं तथागतोति समनुपस्ससी”ति?
“Taṁ kiṁ maññasi, āvuso yamaka, rūpasmiṁ tathāgatoti samanupassasī”ti?
“What do you think, Friend Yamaka? Do you regard the Realized One as in form?”
“नो हेतं, आवुसो”।
“No hetaṁ, āvuso”.
“No, friend.”
“अञ्ञत्र रूपा तथागतोति समनुपस्ससी”ति?
“Aññatra rūpā tathāgatoti samanupassasī”ti?
“Or do you regard the Realized One as distinct from form?”
“नो हेतं, आवुसो”।
“No hetaṁ, āvuso”.
“No, friend.”
“वेदनाय … अञ्ञत्र वेदनाय …पे… सञ्ञाय … अञ्ञत्र सञ्ञाय … सङ्खारेसु … अञ्ञत्र सङ्खारेहि … विञ्ञाणस्मिं तथागतोति समनुपस्ससी”ति?
“Vedanāya … aññatra vedanāya …pe… saññāya … aññatra saññāya … saṅkhāresu … aññatra saṅkhārehi … viññāṇasmiṁ tathāgatoti samanupassasī”ti?
“Do you regard the Realized One as in feeling … or distinct from feeling … as in perception … or distinct from perception … as in choices … or distinct from choices … as in consciousness?”
“नो हेतं, आवुसो”।
“No hetaṁ, āvuso”.
“No, friend.”
“अञ्ञत्र विञ्ञाणा तथागतोति समनुपस्ससी”ति?
“Aññatra viññāṇā tathāgatoti samanupassasī”ti?
“Or do you regard the Realized One as distinct from consciousness?”
“नो हेतं, आवुसो”।
“No hetaṁ, āvuso”.
“No, friend.”
“तं किं मञ्ञसि, आवुसो यमक, रूपं … वेदनं … सञ्ञं … सङ्खारे … विञ्ञाणं तथागतोति समनुपस्ससी”ति?
“Taṁ kiṁ maññasi, āvuso yamaka, rūpaṁ … vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ tathāgatoti samanupassasī”ti?
“What do you think, Yamaka? Do you regard the Realized One as possessing form, feeling, perception, choices, and consciousness?”
“नो हेतं, आवुसो”।
“No hetaṁ, āvuso”.
“No, friend.”
“तं किं मञ्ञसि, आवुसो यमक, अयं सो अरूपी … अवेदनो … असञ्ञी … असङ्खारो … अविञ्ञाणो तथागतोति समनुपस्ससी”ति?
“Taṁ kiṁ maññasi, āvuso yamaka, ayaṁ so arūpī … avedano … asaññī … asaṅkhāro … aviññāṇo tathāgatoti samanupassasī”ti?
“What do you think, Yamaka? Do you regard the Realized One as one who is without form, feeling, perception, choices, and consciousness?”
“नो हेतं, आवुसो”।
“No hetaṁ, āvuso”.
“No, friend.”
“एत्थ च ते, आवुसो यमक, दिट्ठेव धम्मे सच्चतो थेततो तथागते अनुपलब्भियमाने, कल्लं नु ते तं वेय्याकरणं: ‘तथाहं भगवता धम्मं देसितं आजानामि, यथा खीणासवो भिक्खु कायस्स भेदा उच्छिज्जति विनस्सति, न होति परं मरणाऽ”ति?
“Ettha ca te, āvuso yamaka, diṭṭheva dhamme saccato thetato1 tathāgate anupalabbhiyamāne, kallaṁ nu te taṁ veyyākaraṇaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti?
“In that case, Friend Yamaka, since you don’t acknowledge the Realized One as a genuine fact in the present life, is it appropriate to declare: ‘As I understand the Buddha’s teaching, a bhikkhu who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death.’?”
“अहु खो मे तं, आवुसो सारिपुत्त, पुब्बे अविद्दसुनो पापकं दिट्ठिगतं; इदञ्च पनायस्मतो सारिपुत्तस्स धम्मदेसनं सुत्वा तञ्चेव पापकं दिट्ठिगतं पहीनं, धम्मो च मे अभिसमितो”ति।
“Ahu kho me taṁ, āvuso sāriputta, pubbe aviddasuno pāpakaṁ diṭṭhigataṁ; idañca panāyasmato sāriputtassa dhammadesanaṁ sutvā tañceva pāpakaṁ diṭṭhigataṁ pahīnaṁ, dhammo ca me abhisamito”ti.
“Friend Sāriputta, in my ignorance, I used to have that misconception. But now that I’ve heard the teaching from Venerable Sāriputta I’ve given up that misconception, and I’ve comprehended the teaching.”
“सचे तं, आवुसो यमक, एवं पुच्छेय्युं: ‘यो सो, आवुसो यमक, भिक्खु अरहं खीणासवो सो कायस्स भेदा परं मरणा किं होतीऽति? एवं पुट्ठो त्वं, आवुसो यमक, किन्ति ब्याकरेय्यासी”ति?
“Sace taṁ, āvuso yamaka, evaṁ puccheyyuṁ: ‘yo so, āvuso yamaka, bhikkhu arahaṁ khīṇāsavo so kāyassa bhedā paraṁ maraṇā kiṁ hotī’ti? Evaṁ puṭṭho tvaṁ, āvuso yamaka, kinti byākareyyāsī”ti?
“Friend Yamaka, suppose they were to ask you: ‘When their body breaks up, after death, what happens to a perfected one, who has ended the defilements?’ How would you answer?”
“सचे मं, आवुसो, एवं पुच्छेय्युं: ‘यो सो, आवुसो यमक, भिक्खु अरहं खीणासवो सो कायस्स भेदा परं मरणा किं होतीऽति? एवं पुट्ठोहं, आवुसो, एवं ब्याकरेय्यं: ‘रूपं खो, आवुसो, अनिच्चं। यदनिच्चं तं दुक्खं; यं दुक्खं तं निरुद्धं तदत्थङ्गतं।
“Sace maṁ, āvuso, evaṁ puccheyyuṁ: ‘yo so, āvuso yamaka, bhikkhu arahaṁ khīṇāsavo so kāyassa bhedā paraṁ maraṇā kiṁ hotī’ti? Evaṁ puṭṭhohaṁ, āvuso, evaṁ byākareyyaṁ: ‘rūpaṁ kho, āvuso, aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ taṁ niruddhaṁ tadatthaṅgataṁ.
“Friend, if they were to ask this, I’d answer like this: ‘Friend, form is impermanent. What’s impermanent is suffering. What’s suffering has ceased and ended.
वेदना … सञ्ञा … सङ्खारा … विञ्ञाणं अनिच्चं। यदनिच्चं तं दुक्खं; यं दुक्खं तं निरुद्धं तदत्थङ्गतन्ऽति। एवं पुट्ठोहं, आवुसो, एवं ब्याकरेय्यन्”ति।
Vedanā … saññā … saṅkhārā … viññāṇaṁ aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ taṁ niruddhaṁ tadatthaṅgatan’ti. Evaṁ puṭṭhohaṁ, āvuso, evaṁ byākareyyan”ti.
Feeling … perception … choices … consciousness is impermanent. What’s impermanent is suffering. What’s suffering has ceased and ended.’ That’s how I’d answer such a question.”
“साधु साधु, आवुसो यमक। तेन हावुसो यमक, उपमं ते करिस्सामि एतस्सेव अत्थस्स भिय्योसो मत्ताय ञाणाय। सेय्यथापि, आवुसो यमक, गहपति वा गहपतिपुत्तो वा अड्ढो महद्धनो महाभोगो; सो च आरक्खसम्पन्नो। तस्स कोचिदेव पुरिसो उप्पज्जेय्य अनत्थकामो अहितकामो अयोगक्खेमकामो जीविता वोरोपेतुकामो। तस्स एवमस्स: ‘अयं खो गहपति वा गहपतिपुत्तो वा अड्ढो महद्धनो महाभोगो; सो च आरक्खसम्पन्नो; नायं सुकरो पसय्ह जीविता वोरोपेतुं। यन्नूनाहं अनुपखज्ज जीविता वोरोपेय्यन्ऽति। सो तं गहपतिं वा गहपतिपुत्तं वा उपसङ्कमित्वा एवं वदेय्य: ‘उपट्ठहेय्यं तं, भन्तेऽति। तमेनं सो गहपति वा गहपतिपुत्तो वा उपट्ठापेय्य। सो उपट्ठहेय्य पुब्बुट्ठायी पच्छानिपाती किङ्कारपटिस्सावी मनापचारी पियवादी। तस्स सो गहपति वा गहपतिपुत्तो वा मित्ततोपि नं सद्दहेय्य; सुहज्जतोपि नं सद्दहेय्य; तस्मिञ्च विस्सासं आपज्जेय्य। यदा खो, आवुसो, तस्स पुरिसस्स एवमस्स: ‘संविस्सत्थो खो म्यायं गहपति वा गहपतिपुत्तो वाऽति, अथ नं रहोगतं विदित्वा तिण्हेन सत्थेन जीविता वोरोपेय्य।
“Sādhu sādhu, āvuso yamaka. Tena hāvuso yamaka, upamaṁ te karissāmi etasseva atthassa bhiyyoso mattāya ñāṇāya. Seyyathāpi, āvuso yamaka, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo; so ca ārakkhasampanno. Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo jīvitā voropetukāmo. Tassa evamassa: ‘ayaṁ kho gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo; so ca ārakkhasampanno; nāyaṁ sukaro2 pasayha jīvitā voropetuṁ. Yannūnāhaṁ anupakhajja jīvitā voropeyyan’ti. So taṁ gahapatiṁ vā gahapatiputtaṁ vā upasaṅkamitvā evaṁ vadeyya: ‘upaṭṭhaheyyaṁ taṁ, bhante’ti. Tamenaṁ so gahapati vā gahapatiputto vā upaṭṭhāpeyya. So upaṭṭhaheyya pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī. Tassa so gahapati vā gahapatiputto vā mittatopi naṁ saddaheyya; suhajjatopi naṁ saddaheyya; tasmiñca vissāsaṁ āpajjeyya. Yadā kho, āvuso, tassa purisassa evamassa: ‘saṁvissattho kho myāyaṁ gahapati vā gahapatiputto vā’ti, atha naṁ rahogataṁ viditvā tiṇhena satthena jīvitā voropeyya.
“Good, good, Friend Yamaka! Well then, I shall give you a simile to make the meaning even clearer. Suppose there was a householder or householder’s son who was rich, with a lot of money and great wealth, and a bodyguard for protection. Then along comes a person who wants to harm, injure, and threaten him, and take his life. They’d think: ‘This householder or householder’s son is rich, with a lot of money and great wealth, and a bodyguard for protection. It won’t be easy to take his life by force. Why don’t I get close to him, then take his life?’ So he goes up to that householder or householder’s son and says: ‘Sir, I would serve you.’ Then they would serve that householder or householder’s son. They’d get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely. The householder or householder’s son would consider them as a friend and companion, and come to trust them. But when that person realizes that they’ve gained the trust of the householder or householder’s son, then, when they know he’s alone, they’d take his life with a sharp knife.
तं किं मञ्ञसि, आवुसो यमक, यदा हि सो पुरिसो अमुं गहपतिं वा गहपतिपुत्तं वा उपसङ्कमित्वा एवं आह: ‘उपट्ठहेय्यं तं, भन्तेऽति, तदापि सो वधकोव। वधकञ्च पन सन्तं न अञ्ञासि: ‘वधको मेऽति। यदापि सो उपट्ठहति पुब्बुट्ठायी पच्छानिपाती किङ्कारपटिस्सावी मनापचारी पियवादी, तदापि सो वधकोव। वधकञ्च पन सन्तं न अञ्ञासि: ‘वधको मेऽति। यदापि नं रहोगतं विदित्वा तिण्हेन सत्थेन जीविता वोरोपेति, तदापि सो वधकोव। वधकञ्च पन सन्तं न अञ्ञासि: ‘वधको मेऽ”ति।
Taṁ kiṁ maññasi, āvuso yamaka, yadā hi so puriso amuṁ gahapatiṁ vā gahapatiputtaṁ vā upasaṅkamitvā evaṁ āha: ‘upaṭṭhaheyyaṁ taṁ, bhante’ti, tadāpi so vadhakova. Vadhakañca pana santaṁ na aññāsi: ‘vadhako me’ti. Yadāpi so upaṭṭhahati pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī, tadāpi so vadhakova. Vadhakañca pana santaṁ na aññāsi: ‘vadhako me’ti. Yadāpi naṁ rahogataṁ viditvā tiṇhena satthena jīvitā voropeti, tadāpi so vadhakova. Vadhakañca pana santaṁ na aññāsi: ‘vadhako me’”ti.
What do you think, Yamaka? When that person went to the householder or householder’s son and offered to serve him, weren’t they a killer then, though he didn’t know that this was his killer? And when they got up before him and went to bed after him, being obliging, behaving nicely and speaking politely, weren’t they a killer then, though he didn’t know that this was his killer? And when, knowing he was alone, they took his life with a sharp knife, weren’t they a killer then, though he didn’t know that this was his killer?”
“एवमावुसो”ति।
“Evamāvuso”ti.
“Yes, friend.”
“एवमेव खो, आवुसो, अस्सुतवा पुथुज्जनो अरियानं अदस्सावी अरियधम्मस्स अकोविदो अरियधम्मे अविनीतो, सप्पुरिसानं अदस्सावी सप्पुरिसधम्मस्स अकोविदो सप्पुरिसधम्मे अविनीतो रूपं अत्ततो समनुपस्सति, रूपवन्तं वा अत्तानं; अत्तनि वा रूपं, रूपस्मिं वा अत्तानं। वेदनं … सञ्ञं … सङ्खारे … विञ्ञाणं अत्ततो समनुपस्सति, विञ्ञाणवन्तं वा अत्तानं; अत्तनि वा विञ्ञाणं, विञ्ञाणस्मिं वा अत्तानं।
“Evameva kho, āvuso, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.
“In the same way, an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons. They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
सो अनिच्चं रूपं ‘अनिच्चं रूपन्ऽति यथाभूतं नप्पजानाति। अनिच्चं वेदनं ‘अनिच्चा वेदनाऽति यथाभूतं नप्पजानाति। अनिच्चं सञ्ञं ‘अनिच्चा सञ्ञाऽति यथाभूतं नप्पजानाति। अनिच्चे सङ्खारे ‘अनिच्चा सङ्खाराऽति यथाभूतं नप्पजानाति। अनिच्चं विञ्ञाणं ‘अनिच्चं विञ्ञाणन्ऽति यथाभूतं नप्पजानाति।
So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ nappajānāti. Aniccaṁ vedanaṁ ‘aniccā vedanā’ti yathābhūtaṁ nappajānāti. Aniccaṁ saññaṁ ‘aniccā saññā’ti yathābhūtaṁ nappajānāti. Anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṁ nappajānāti. Aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.
They don’t truly understand form—which is impermanent—as impermanent. They don’t truly understand feeling … perception … choices … consciousness—which is impermanent—as impermanent.
दुक्खं रूपं ‘दुक्खं रूपन्ऽति यथाभूतं नप्पजानाति। दुक्खं वेदनं … दुक्खं सञ्ञं … दुक्खे सङ्खारे … दुक्खं विञ्ञाणं ‘दुक्खं विञ्ञाणन्ऽति यथाभूतं नप्पजानाति।
Dukkhaṁ rūpaṁ ‘dukkhaṁ rūpan’ti yathābhūtaṁ nappajānāti. Dukkhaṁ vedanaṁ … dukkhaṁ saññaṁ … dukkhe saṅkhāre … dukkhaṁ viññāṇaṁ ‘dukkhaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.
They don’t truly understand form—which is suffering—as suffering. They don’t truly understand feeling … perception … choices … consciousness—which is suffering—as suffering.
अनत्तं रूपं ‘अनत्ता रूपन्ऽति यथाभूतं नप्पजानाति। अनत्तं वेदनं … अनत्तं सञ्ञं … अनत्ते सङ्खारे … अनत्तं विञ्ञाणं ‘अनत्तं विञ्ञाणन्ऽति यथाभूतं नप्पजानाति।
Anattaṁ rūpaṁ ‘anattā rūpan’ti yathābhūtaṁ nappajānāti. Anattaṁ vedanaṁ … anattaṁ saññaṁ … anatte saṅkhāre … anattaṁ viññāṇaṁ ‘anattaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.
They don’t truly understand form—which is not-self—as not-self. They don’t truly understand feeling … perception … choices … consciousness—which is not-self—as not-self.
सङ्खतं रूपं ‘सङ्खतं रूपन्ऽति यथाभूतं नप्पजानाति। सङ्खतं वेदनं … सङ्खतं सञ्ञं … सङ्खते सङ्खारे … सङ्खतं विञ्ञाणं ‘सङ्खतं विञ्ञाणन्ऽति यथाभूतं नप्पजानाति।
Saṅkhataṁ rūpaṁ ‘saṅkhataṁ rūpan’ti yathābhūtaṁ nappajānāti. Saṅkhataṁ vedanaṁ … saṅkhataṁ saññaṁ … saṅkhate saṅkhāre … saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ nappajānāti.
They don’t truly understand form—which is conditioned—as conditioned. They don’t truly understand feeling … perception … choices … consciousness—which is conditioned—as conditioned.
वधकं रूपं ‘वधकं रूपन्ऽति यथाभूतं नप्पजानाति। वधकं वेदनं ‘वधका वेदनाऽति … वधकं सञ्ञं ‘वधका सञ्ञाऽति … वधके सङ्खारे ‘वधका सङ्खाराऽति यथाभूतं नप्पजानाति। वधकं विञ्ञाणं ‘वधकं विञ्ञाणन्ऽति यथाभूतं नप्पजानाति।
Vadhakaṁ rūpaṁ ‘vadhakaṁ rūpan’ti yathābhūtaṁ nappajānāti. Vadhakaṁ vedanaṁ ‘vadhakā vedanā’ti … vadhakaṁ saññaṁ ‘vadhakā saññā’ti … vadhake saṅkhāre ‘vadhakā saṅkhārā’ti yathābhūtaṁ nappajānāti. Vadhakaṁ viññāṇaṁ ‘vadhakaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.
They don’t truly understand form—which is a killer—as a killer. They don’t truly understand feeling … perception … choices … consciousness—which is a killer—as a killer.
सो रूपं उपेति उपादियति अधिट्ठाति ‘अत्ता मेऽति। वेदनं … सञ्ञं … सङ्खारे … विञ्ञाणं उपेति उपादियति अधिट्ठाति ‘अत्ता मेऽति। तस्सिमे पञ्चुपादानक्खन्धा उपेता उपादिन्ना दीघरत्तं अहिताय दुक्खाय संवत्तन्ति।
So rūpaṁ upeti upādiyati adhiṭṭhāti ‘attā me’ti. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ upeti upādiyati adhiṭṭhāti ‘attā me’ti. Tassime pañcupādānakkhandhā upetā upādinnā dīgharattaṁ ahitāya dukkhāya saṁvattanti.
They’re attracted to form, grasp it, and commit to the notion that it is ‘my self’. They’re attracted to feeling … perception … choices … consciousness, grasp it, and commit to the notion that it is ‘my self’. And when you’ve gotten involved with and grasped these five grasping aggregates, they lead to your lasting harm and suffering.
सुतवा च खो, आवुसो, अरियसावको अरियानं दस्सावी …पे… सप्पुरिसधम्मे सुविनीतो न रूपं अत्ततो समनुपस्सति, न रूपवन्तं अत्तानं; न अत्तनि रूपं, न रूपस्मिं अत्तानं। न वेदनं … न सञ्ञं … न सङ्खारे … न विञ्ञाणं अत्ततो समनुपस्सति, न विञ्ञाणवन्तं अत्तानं; न अत्तनि विञ्ञाणं, न विञ्ञाणस्मिं अत्तानं।
Sutavā ca kho, āvuso, ariyasāvako ariyānaṁ dassāvī …pe… sappurisadhamme suvinīto na rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ; na attani rūpaṁ, na rūpasmiṁ attānaṁ. Na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ attānaṁ; na attani viññāṇaṁ, na viññāṇasmiṁ attānaṁ.
A learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons. They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
सो अनिच्चं रूपं ‘अनिच्चं रूपन्ऽति यथाभूतं पजानाति। अनिच्चं वेदनं … अनिच्चं सञ्ञं … अनिच्चे सङ्खारे … अनिच्चं विञ्ञाणं ‘अनिच्चं विञ्ञाणन्ऽति यथाभूतं पजानाति।
So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ pajānāti. Aniccaṁ vedanaṁ … aniccaṁ saññaṁ … anicce saṅkhāre … aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ pajānāti.
They truly understand form—which is impermanent—as impermanent. They truly understand feeling … perception … choices … consciousness—which is impermanent—as impermanent.
दुक्खं रूपं ‘दुक्खं रूपन्ऽति यथाभूतं पजानाति। दुक्खं वेदनं … दुक्खं सञ्ञं … दुक्खे सङ्खारे … दुक्खं विञ्ञाणं ‘दुक्खं विञ्ञाणन्ऽति यथाभूतं पजानाति।
Dukkhaṁ rūpaṁ ‘dukkhaṁ rūpan’ti yathābhūtaṁ pajānāti. Dukkhaṁ vedanaṁ … dukkhaṁ saññaṁ … dukkhe saṅkhāre … dukkhaṁ viññāṇaṁ ‘dukkhaṁ viññāṇan’ti yathābhūtaṁ pajānāti.
They truly understand form—which is suffering—as suffering. They truly understand feeling … perception … choices … consciousness—which is suffering—as suffering.
अनत्तं रूपं ‘अनत्ता रूपन्ऽति यथाभूतं पजानाति। अनत्तं वेदनं … अनत्तं सञ्ञं … अनत्ते सङ्खारे … अनत्तं विञ्ञाणं ‘अनत्ता विञ्ञाणन्ऽति यथाभूतं पजानाति।
Anattaṁ rūpaṁ ‘anattā rūpan’ti yathābhūtaṁ pajānāti. Anattaṁ vedanaṁ … anattaṁ saññaṁ … anatte saṅkhāre … anattaṁ viññāṇaṁ ‘anattā viññāṇan’ti yathābhūtaṁ pajānāti.
They truly understand form—which is not-self—as not-self. They truly understand feeling … perception … choices … consciousness—which is not-self—as not-self.
सङ्खतं रूपं ‘सङ्खतं रूपन्ऽति यथाभूतं पजानाति। सङ्खतं वेदनं … सङ्खतं सञ्ञं … सङ्खते सङ्खारे … सङ्खतं विञ्ञाणं ‘सङ्खतं विञ्ञाणन्ऽति यथाभूतं पजानाति।
Saṅkhataṁ rūpaṁ ‘saṅkhataṁ rūpan’ti yathābhūtaṁ pajānāti. Saṅkhataṁ vedanaṁ … saṅkhataṁ saññaṁ … saṅkhate saṅkhāre … saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ pajānāti.
They truly understand form—which is conditioned—as conditioned. They truly understand feeling … perception … choices … consciousness—which is conditioned—as conditioned.
वधकं रूपं ‘वधकं रूपन्ऽति यथाभूतं पजानाति। वधकं वेदनं … वधकं सञ्ञं … वधके सङ्खारे ‘वधका सङ्खाराऽति यथाभूतं पजानाति। वधकं विञ्ञाणं ‘वधकं विञ्ञाणन्ऽति यथाभूतं पजानाति।
Vadhakaṁ rūpaṁ ‘vadhakaṁ rūpan’ti yathābhūtaṁ pajānāti. Vadhakaṁ vedanaṁ … vadhakaṁ saññaṁ … vadhake saṅkhāre ‘vadhakā saṅkhārā’ti yathābhūtaṁ pajānāti. Vadhakaṁ viññāṇaṁ ‘vadhakaṁ viññāṇan’ti yathābhūtaṁ pajānāti.
They truly understand form—which is a killer—as a killer. They truly understand feeling … perception … choices … consciousness—which is a killer—as a killer.
सो रूपं न उपेति, न उपादियति, नाधिट्ठाति: ‘अत्ता मेऽति। वेदनं … सञ्ञं … सङ्खारे … विञ्ञाणं न उपेति, न उपादियति, नाधिट्ठाति: ‘अत्ता मेऽति। तस्सिमे पञ्चुपादानक्खन्धा अनुपेता अनुपादिन्ना दीघरत्तं हिताय सुखाय संवत्तन्ती”ति।
So rūpaṁ na upeti, na upādiyati, nādhiṭṭhāti: ‘attā me’ti. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ na upeti, na upādiyati, nādhiṭṭhāti: ‘attā me’ti. Tassime pañcupādānakkhandhā anupetā anupādinnā dīgharattaṁ hitāya sukhāya saṁvattantī”ti.
Not being attracted to form, they don’t grasp it, and commit to the notion that it is ‘my self’. Not being attracted to feeling … perception … choices … consciousness, they don't grasp it, and commit to the notion that it is ‘my self’. And when you’re not attracted to and don’t grasp these five grasping aggregates, they lead to your lasting welfare and happiness.”
“एवमेतं, आवुसो सारिपुत्त, होति येसं आयस्मन्तानं तादिसा सब्रह्मचारिनो अनुकम्पका अत्थकामा ओवादका अनुसासका। इदञ्च पन मे आयस्मतो सारिपुत्तस्स धम्मदेसनं सुत्वा अनुपादाय आसवेहि चित्तं विमुत्तन्”ति।
“Evametaṁ, āvuso sāriputta, hoti yesaṁ āyasmantānaṁ tādisā sabrahmacārino anukampakā atthakāmā ovādakā anusāsakā. Idañca pana me āyasmato sāriputtassa dhammadesanaṁ sutvā anupādāya āsavehi cittaṁ vimuttan”ti.
“Friend Sāriputta, this is how it is when you have such venerables as spiritual companions to advise and instruct you out of kindness and compassion. And after hearing this teaching by Venerable Sāriputta, my mind is freed from the defilements by not grasping.”
ततियं।
Tatiyaṁ.
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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