| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय ३५।२४८
Saṁyutta Nikāya 35.248
The Related Suttas Collection 35.248
१९। आसीविसवग्ग
19. Āsīvisavagga
19. The Simile of the Vipers
यवकलापिसुत्त
Yavakalāpisutta
The Sheaf of Barley
“सेय्यथापि, भिक्खवे, यवकलापी चातुमहापथे निक्खित्ता अस्स। अथ छ पुरिसा आगच्छेय्युं ब्याभङ्गिहत्था। ते यवकलापिं छहि ब्याभङ्गीहि हनेय्युं। एवञ्हि सा, भिक्खवे, यवकलापी सुहता अस्स छहि ब्याभङ्गीहि हञ्ञमाना। अथ सत्तमो पुरिसो आगच्छेय्य ब्याभङ्गिहत्थो। सो तं यवकलापिं सत्तमाय ब्याभङ्गिया हनेय्य। एवञ्हि सा भिक्खवे, यवकलापी सुहततरा अस्स, सत्तमाय ब्याभङ्गिया हञ्ञमाना।
“Seyyathāpi, bhikkhave, yavakalāpī cātumahāpathe nikkhittā assa. Atha cha purisā āgaccheyyuṁ byābhaṅgihatthā. Te yavakalāpiṁ chahi byābhaṅgīhi haneyyuṁ. Evañhi sā, bhikkhave, yavakalāpī suhatā assa chahi byābhaṅgīhi haññamānā. Atha sattamo puriso āgaccheyya byābhaṅgihattho. So taṁ yavakalāpiṁ sattamāya byābhaṅgiyā haneyya. Evañhi sā bhikkhave, yavakalāpī suhatatarā assa, sattamāya byābhaṅgiyā haññamānā.
“Bhikkhus, suppose a sheaf of barley was placed at a crossroads. Then six people would come along carrying flails, and started threshing the sheaf of barley. So that sheaf of barley would be thoroughly threshed by those six flails. Then a seventh person would come along carrying a flail, and they’d give the sheaf of barley a seventh threshing. So that sheaf of barley would be even more thoroughly threshed by that seventh flail.
एवमेव खो, भिक्खवे, अस्सुतवा पुथुज्जनो चक्खुस्मिं हञ्ञति मनापामनापेहि रूपेहि …पे… जिव्हाय हञ्ञति मनापामनापेहि रसेहि …पे… मनस्मिं हञ्ञति मनापामनापेहि धम्मेहि। सचे सो, भिक्खवे, अस्सुतवा पुथुज्जनो आयतिं पुनब्भवाय चेतेति, एवञ्हि सो, भिक्खवे, मोघपुरिसो सुहततरो होति, सेय्यथापि सा यवकलापी सत्तमाय ब्याभङ्गिया हञ्ञमाना।
Evameva kho, bhikkhave, assutavā puthujjano cakkhusmiṁ haññati manāpāmanāpehi rūpehi …pe… jivhāya haññati manāpāmanāpehi rasehi …pe… manasmiṁ haññati manāpāmanāpehi dhammehi. Sace so, bhikkhave, assutavā puthujjano āyatiṁ punabbhavāya ceteti, evañhi so, bhikkhave, moghapuriso suhatataro hoti, seyyathāpi sā yavakalāpī sattamāya byābhaṅgiyā haññamānā.
In the same way, an unlearned ordinary person is struck in the eye by both pleasant and unpleasant sights. They’re struck in the ear … nose … tongue … body … mind by both pleasant and unpleasant thoughts. And if that unlearned ordinary person has intentions regarding rebirth into a new state of existence in the future, that foolish person is even more thoroughly struck, like that sheaf of barley threshed by the seventh person.
भूतपुब्बं, भिक्खवे, देवासुरसङ्गामो समुपब्यूळ्हो अहोसि। अथ खो, भिक्खवे, वेपचित्ति असुरिन्दो असुरे आमन्तेसि: ‘सचे, मारिसा, देवासुरसङ्गामे समुपब्यूळ्हे असुरा जिनेय्युं देवा पराजिनेय्युं, येन नं सक्कं देवानमिन्दं कण्ठपञ्चमेहि बन्धनेहि बन्धित्वा मम सन्तिके आनेय्याथ असुरपुरन्ऽति।
Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho1 ahosi. Atha kho, bhikkhave, vepacitti asurindo asure āmantesi: ‘sace, mārisā, devāsurasaṅgāme samupabyūḷhe asurā jineyyuṁ devā parājineyyuṁ, yena naṁ sakkaṁ devānamindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha asurapuran’ti.
Once upon a time, a battle was fought between the gods and the demons. Then Vepacitti, lord of demons, addressed the demons, ‘My good sirs, if the demons defeat the gods in this battle, bind Sakka, the lord of gods, by his limbs and neck and bring him to my presence in the citadel of the demons.’
सक्कोपि खो, भिक्खवे, देवानमिन्दो देवे तावतिंसे आमन्तेसि: ‘सचे, मारिसा, देवासुरसङ्गामे समुपब्यूळ्हे देवा जिनेय्युं असुरा पराजिनेय्युं, येन नं वेपचित्तिं असुरिन्दं कण्ठपञ्चमेहि बन्धनेहि बन्धित्वा मम सन्तिके आनेय्याथ सुधम्मं देवसभन्ऽति।
Sakkopi kho, bhikkhave, devānamindo deve tāvatiṁse āmantesi: ‘sace, mārisā, devāsurasaṅgāme samupabyūḷhe devā jineyyuṁ asurā parājineyyuṁ, yena naṁ vepacittiṁ asurindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha sudhammaṁ devasabhan’ti.
Meanwhile, Sakka, lord of gods, addressed the gods of the Thirty-Three, ‘My good sirs, if the gods defeat the demons in this battle, bind Vepacitti by his limbs and neck and bring him to my presence in the Hall of Justice of the gods.’
तस्मिं खो पन, भिक्खवे, सङ्गामे देवा जिनिंसु, असुरा पराजिनिंसु। अथ खो, भिक्खवे, देवा तावतिंसा वेपचित्तिं असुरिन्दं कण्ठपञ्चमेहि बन्धनेहि बन्धित्वा सक्कस्स देवानमिन्दस्स सन्तिके आनेसुं सुधम्मं देवसभं।
Tasmiṁ kho pana, bhikkhave, saṅgāme devā jiniṁsu, asurā parājiniṁsu. Atha kho, bhikkhave, devā tāvatiṁsā vepacittiṁ asurindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā sakkassa devānamindassa santike ānesuṁ sudhammaṁ devasabhaṁ.
In that battle the gods won and the demons lost. So the gods of the Thirty-Three bound Vepacitti by his limbs and neck and brought him to Sakka’s presence in the Hall of Justice of the gods.
तत्र सुदं, भिक्खवे, वेपचित्ति असुरिन्दो कण्ठपञ्चमेहि बन्धनेहि बद्धो होति। यदा खो, भिक्खवे, वेपचित्तिस्स असुरिन्दस्स एवं होति: ‘धम्मिका खो देवा, अधम्मिका असुरा, इधेव दानाहं देवपुरं गच्छामीऽति। अथ कण्ठपञ्चमेहि बन्धनेहि मुत्तं अत्तानं समनुपस्सति, दिब्बेहि च पञ्चहि कामगुणेहि समप्पितो समङ्गीभूतो परिचारेति।
Tatra sudaṁ, bhikkhave, vepacitti asurindo kaṇṭhapañcamehi bandhanehi baddho2 hoti. Yadā kho, bhikkhave, vepacittissa asurindassa evaṁ hoti: ‘dhammikā kho devā, adhammikā asurā, idheva dānāhaṁ devapuraṁ gacchāmī’ti. Atha kaṇṭhapañcamehi bandhanehi muttaṁ attānaṁ samanupassati, dibbehi ca pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.
And there Vepacitti remained bound by his limbs and neck. That is, until he thought, ‘It’s the gods who are principled, while the demons are unprincipled. Now I belong right here in the castle of the gods.’ Then he found himself freed from the bonds on his limbs and neck. He entertained himself, supplied and provided with the five kinds of heavenly sensual stimulation.
यदा च खो, भिक्खवे, वेपचित्तिस्स असुरिन्दस्स एवं होति: ‘धम्मिका खो असुरा, अधम्मिका देवा, तत्थेव दानाहं असुरपुरं गमिस्सामीऽति। अथ कण्ठपञ्चमेहि बन्धनेहि बद्धं अत्तानं समनुपस्सति, दिब्बेहि च पञ्चहि कामगुणेहि परिहायति।
Yadā ca kho, bhikkhave, vepacittissa asurindassa evaṁ hoti: ‘dhammikā kho asurā, adhammikā devā, tattheva dānāhaṁ asurapuraṁ gamissāmī’ti. atha kaṇṭhapañcamehi bandhanehi baddhaṁ attānaṁ samanupassati, dibbehi ca pañcahi kāmaguṇehi parihāyati.
But when he thought, ‘It’s the demons who are principled, while the gods are unprincipled. Now I will go over there to the citadel of the demons,’ he found himself bound by his limbs and neck, and the five kinds of heavenly sensual stimulation disappeared.
एवं सुखुमं खो, भिक्खवे, वेपचित्तिबन्धनं। ततो सुखुमतरं मारबन्धनं। मञ्ञमानो खो, भिक्खवे, बद्धो मारस्स, अमञ्ञमानो मुत्तो पापिमतो।
Evaṁ sukhumaṁ kho, bhikkhave, vepacittibandhanaṁ. Tato sukhumataraṁ mārabandhanaṁ. Maññamāno kho, bhikkhave, baddho mārassa, amaññamāno mutto pāpimato.
That’s how subtly Vepacitti was bound. But the bonds of Māra are even more subtle than that. When you conceive, you’re bound by Māra. Not conceiving, you’re free from the Wicked One.
‘अस्मीऽति, भिक्खवे, मञ्ञितमेतं, ‘अयमहमस्मीऽति मञ्ञितमेतं, ‘भविस्सन्ऽति मञ्ञितमेतं, ‘न भविस्सन्ऽति मञ्ञितमेतं, ‘रूपी भविस्सन्ऽति मञ्ञितमेतं, ‘अरूपी भविस्सन्ऽति मञ्ञितमेतं, ‘सञ्ञी भविस्सन्ऽति मञ्ञितमेतं, ‘असञ्ञी भविस्सन्ऽति मञ्ञितमेतं, ‘नेवसञ्ञीनासञ्ञी भविस्सन्ऽति मञ्ञितमेतं। मञ्ञितं, भिक्खवे, रोगो, मञ्ञितं गण्डो, मञ्ञितं सल्लं। तस्मातिह, भिक्खवे, ‘अमञ्ञमानेन चेतसा विहरिस्सामाऽति—एवञ्हि वो, भिक्खवे, सिक्खितब्बं।
‘Asmī’ti, bhikkhave, maññitametaṁ, ‘ayamahamasmī’ti maññitametaṁ, ‘bhavissan’ti maññitametaṁ, ‘na bhavissan’ti maññitametaṁ, ‘rūpī bhavissan’ti maññitametaṁ, ‘arūpī bhavissan’ti maññitametaṁ, ‘saññī bhavissan’ti maññitametaṁ, ‘asaññī bhavissan’ti maññitametaṁ, ‘nevasaññīnāsaññī bhavissan’ti maññitametaṁ. Maññitaṁ, bhikkhave, rogo, maññitaṁ gaṇḍo, maññitaṁ sallaṁ. Tasmātiha, bhikkhave, ‘amaññamānena3 cetasā viharissāmā’ti—evañhi vo, bhikkhave, sikkhitabbaṁ.
These are all forms of conceiving: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’ Conceit is a disease, a boil, a dart. So bhikkhus, you should train yourselves like this: ‘We will live with a heart that does not conceive.’
‘अस्मीऽति, भिक्खवे, इञ्जितमेतं, ‘अयमहमस्मीऽति इञ्जितमेतं, ‘भविस्सन्ऽति इञ्जितमेतं, ‘न भविस्सन्ऽति इञ्जितमेतं, ‘रूपी भविस्सन्ऽति इञ्जितमेतं, ‘अरूपी भविस्सन्ऽति इञ्जितमेतं, ‘सञ्ञी भविस्सन्ऽति इञ्जितमेतं, ‘असञ्ञी भविस्सन्ऽति इञ्जितमेतं, ‘नेवसञ्ञीनासञ्ञी भविस्सन्ऽति इञ्जितमेतं। इञ्जितं, भिक्खवे, रोगो, इञ्जितं गण्डो, इञ्जितं सल्लं। तस्मातिह, भिक्खवे, ‘अनिञ्जमानेन चेतसा विहरिस्सामाऽति—एवञ्हि वो, भिक्खवे, सिक्खितब्बं।
‘Asmī’ti, bhikkhave, iñjitametaṁ, ‘ayamahamasmī’ti iñjitametaṁ, ‘bhavissan’ti iñjitametaṁ, ‘na bhavissan’ti iñjitametaṁ, ‘rūpī bhavissan’ti iñjitametaṁ, ‘arūpī bhavissan’ti iñjitametaṁ, ‘saññī bhavissan’ti iñjitametaṁ, ‘asaññī bhavissan’ti iñjitametaṁ, ‘nevasaññīnāsaññī bhavissan’ti iñjitametaṁ. Iñjitaṁ, bhikkhave, rogo, iñjitaṁ gaṇḍo, iñjitaṁ sallaṁ. Tasmātiha, bhikkhave, ‘aniñjamānena4 cetasā viharissāmā’ti—evañhi vo, bhikkhave, sikkhitabbaṁ.
These are all disturbances: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’ Disturbances are a disease, a boil, a dart. So bhikkhus, you should train yourselves like this: ‘We will live with a heart free of disturbances.’
‘अस्मीऽति, भिक्खवे, फन्दितमेतं, ‘अयमहमस्मीऽति फन्दितमेतं, ‘भविस्सन्ऽति …पे… ‘न भविस्सन्ऽति … ‘रूपी भविस्सन्ऽति … ‘अरूपी भविस्सन्ऽति … ‘सञ्ञी भविस्सन्ऽति … ‘असञ्ञी भविस्सन्ऽति … ‘नेवसञ्ञीनासञ्ञी भविस्सन्ऽति फन्दितमेतं। फन्दितं, भिक्खवे, रोगो, फन्दितं गण्डो, फन्दितं सल्लं। तस्मातिह, भिक्खवे, ‘अफन्दमानेन चेतसा विहरिस्सामाऽति—एवञ्हि वो, भिक्खवे, सिक्खितब्बं।
‘Asmī’ti, bhikkhave, phanditametaṁ, ‘ayamahamasmī’ti phanditametaṁ, ‘bhavissan’ti …pe… ‘na bhavissan’ti … ‘rūpī bhavissan’ti … ‘arūpī bhavissan’ti … ‘saññī bhavissan’ti … ‘asaññī bhavissan’ti … ‘nevasaññīnāsaññī bhavissan’ti phanditametaṁ. Phanditaṁ, bhikkhave, rogo, phanditaṁ gaṇḍo, phanditaṁ sallaṁ. Tasmātiha, bhikkhave, ‘aphandamānena5 cetasā viharissāmā’ti—evañhi vo, bhikkhave, sikkhitabbaṁ.
These are all tremblings: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’ Trembling is a disease, a boil, a dart. So bhikkhus, you should train yourselves like this: ‘We will live with a heart free of tremblings.’
‘अस्मीऽति, भिक्खवे, पपञ्चितमेतं, ‘अयमहमस्मीऽति पपञ्चितमेतं, ‘भविस्सन्ऽति …पे… ‘न भविस्सन्ऽति … ‘रूपी भविस्सन्ऽति … ‘अरूपी भविस्सन्ऽति … ‘सञ्ञी भविस्सन्ऽति … ‘असञ्ञी भविस्सन्ऽति … ‘नेवसञ्ञीनासञ्ञी भविस्सन्ऽति पपञ्चितमेतं। पपञ्चितं, भिक्खवे, रोगो, पपञ्चितं गण्डो, पपञ्चितं सल्लं। तस्मातिह, भिक्खवे, ‘निप्पपञ्चेन चेतसा विहरिस्सामाऽति—एवञ्हि वो, भिक्खवे, सिक्खितब्बं।
‘Asmī’ti, bhikkhave, papañcitametaṁ, ‘ayamahamasmī’ti papañcitametaṁ, ‘bhavissan’ti …pe… ‘na bhavissan’ti … ‘rūpī bhavissan’ti … ‘arūpī bhavissan’ti … ‘saññī bhavissan’ti … ‘asaññī bhavissan’ti … ‘nevasaññīnāsaññī bhavissan’ti papañcitametaṁ. Papañcitaṁ, bhikkhave, rogo, papañcitaṁ gaṇḍo, papañcitaṁ sallaṁ. Tasmātiha, bhikkhave, ‘nippapañcena cetasā viharissāmā’ti—evañhi vo, bhikkhave, sikkhitabbaṁ.
These are all proliferations: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’ Proliferation is a disease, a boil, a dart. So bhikkhus, you should train yourselves like this: ‘We will live with a heart free of proliferation.’
‘अस्मीऽति, भिक्खवे, मानगतमेतं, ‘अयमहमस्मीऽति मानगतमेतं, ‘भविस्सन्ऽति मानगतमेतं, ‘न भविस्सन्ऽति मानगतमेतं, ‘रूपी भविस्सन्ऽति मानगतमेतं, ‘अरूपी भविस्सन्ऽति मानगतमेतं, ‘सञ्ञी भविस्सन्ऽति मानगतमेतं, ‘असञ्ञी भविस्सन्ऽति मानगतमेतं, ‘नेवसञ्ञीनासञ्ञी भविस्सन्ऽति मानगतमेतं। मानगतं, भिक्खवे, रोगो, मानगतं गण्डो, मानगतं सल्लं। तस्मातिह, भिक्खवे, ‘निहतमानेन चेतसा विहरिस्सामाऽति—एवञ्हि वो, भिक्खवे, सिक्खितब्बन्”ति।
‘Asmī’ti, bhikkhave, mānagatametaṁ, ‘ayamahamasmī’ti mānagatametaṁ, ‘bhavissan’ti mānagatametaṁ, ‘na bhavissan’ti mānagatametaṁ, ‘rūpī bhavissan’ti mānagatametaṁ, ‘arūpī bhavissan’ti mānagatametaṁ, ‘saññī bhavissan’ti mānagatametaṁ, ‘asaññī bhavissan’ti mānagatametaṁ, ‘nevasaññīnāsaññī bhavissan’ti mānagatametaṁ. Mānagataṁ, bhikkhave, rogo, mānagataṁ gaṇḍo, mānagataṁ sallaṁ. Tasmātiha, bhikkhave, ‘nihatamānena cetasā viharissāmā’ti—evañhi vo, bhikkhave, sikkhitabban”ti.
These are all conceits: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’ Conceit is a disease, a boil, a dart. So bhikkhus, you should train yourselves like this: ‘We will live with a heart that has struck down conceit.’”
एकादसमं।
Ekādasamaṁ.
आसीविसवग्गो चतुत्थो।
Āsīvisavaggo catuttho.
तस्सुद्दानं
Tassuddānaṁ
आसीविसो रथो कुम्मो, द्वे दारुक्खन्धा अवस्सुतो; दुक्खधम्मा किंसुका वीणा, छप्पाणा यवकलापीति।
Āsīviso ratho kummo, dve dārukkhandhā avassuto; Dukkhadhammā kiṁsukā vīṇā, chappāṇā yavakalāpīti.
सळायतनवग्गे चतुत्थपण्णासको समत्तो।
Saḷāyatanavagge catutthapaṇṇāsako samatto.
तस्स वग्गुद्दानं
Tassa vagguddānaṁ
नन्दिक्खयो सट्ठिनयो, समुद्दो उरगेन च; चतुपण्णासका एते, निपातेसु पकासिताति।
Nandikkhayo saṭṭhinayo, samuddo uragena ca; Catupaṇṇāsakā ete, nipātesu pakāsitāti.
सळायतनसंयुत्तं समत्तं।
Saḷāyatanasaṁyuttaṁ samattaṁ.
The Related Suttas Collection on the six sense fields are complete.
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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