|
<< Click to Display Table of Contents >> Navigation: SN 22-34 The Group of Connected Discourses Beginning With the Aggregates – Khandhavaggasaṁyutta > SN 22 Connected Discourses on the Aggregates – Khandhasaṁyutta > SN 22.1 Nakula’s Father – Nakulapitusutta |
Linked Discourses 22.1 – Saṁyutta Nikāya 22.1
1. Nakula’s Father – 1. Nakulapituvagga
SN 22.1 Nakula’s Father – Nakulapitusutta
So I have heard.
Evaṁ me sutaṁ—
At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.
Then the householder Nakula’s father went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
Atha kho nakulapitā gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho nakulapitā gahapati bhagavantaṁ etadavoca:
“Sir, I’m an old man, elderly and senior. I’m advanced in years and have reached the final stage of life. My body is ailing and I’m constantly unwell.
“Ahamasmi, bhante, jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko.
I hardly ever get to see the esteemed bhikkhū.
Aniccadassāvī kho panāhaṁ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṁ.
May the Buddha please advise me
Ovadatu maṁ, bhante, bhagavā;
and instruct me.
anusāsatu maṁ, bhante, bhagavā;
It will be for my lasting welfare and happiness.”
yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti.
“That’s so true, householder! That’s so true, householder!
“Evametaṁ, gahapati, evametaṁ, gahapati.
For this body is ailing, trapped in its shell.
Āturo hāyaṁ, gahapati, kāyo aṇḍabhūto pariyonaddho.
If anyone dragging around this body claimed to be healthy even for a minute, what is that but foolishness?
Yo hi, gahapati, imaṁ kāyaṁ pariharanto muhuttampi ārogyaṁ paṭijāneyya, kimaññatra bālyā?
So you should train like this:
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ:
‘Though my body is ailing, my mind will be healthy.’
‘āturakāyassa me sato cittaṁ anāturaṁ bhavissatī’ti.
That’s how you should train.”
Evañhi te, gahapati, sikkhitabban”ti.
And then the householder Nakula’s father approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went up to Venerable Sāriputta, bowed, and sat down to one side. Sāriputta said to him:
Atha kho nakulapitā gahapati bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho nakulapitaraṁ gahapatiṁ āyasmā sāriputto etadavoca:
“Householder, your faculties are so very clear,
“vippasannāni kho te, gahapati, indriyāni;
and your complexion is pure and bright.
parisuddho mukhavaṇṇo pariyodāto.
Did you get to hear a Dhamma talk in the Buddha’s presence today?”
Alattha no ajja bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti?
“What else, sir, could it possibly be?
“Kathañhi no siyā, bhante.
Just now the Buddha anointed me with the deathless ambrosia of a Dhamma talk.”
Idānāhaṁ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto”ti.
“But what kind of ambrosial Dhamma talk has the Buddha anointed you with?”
“Yathā kathaṁ pana tvaṁ, gahapati, bhagavatā dhammiyā kathāya amatena abhisitto”ti?
So Nakula’s father told Sāriputta all that had happened, and said,
“Idhāhaṁ, bhante, yena bhagavā tenupasaṅkamiṁ; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno khvāhaṁ, bhante, bhagavantaṁ etadavocaṁ:
‘ahamasmi, bhante, jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko.
Aniccadassāvī kho panāhaṁ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṁ.
Ovadatu maṁ, bhante, bhagavā;
anusāsatu maṁ, bhante, bhagavā;
yaṁ mamassa dīgharattaṁ hitāya sukhāyā’ti.
Evaṁ vutte, maṁ, bhante, bhagavā etadavoca:
‘evametaṁ, gahapati, evametaṁ, gahapati.
Āturo hāyaṁ, gahapati, kāyo aṇḍabhūto pariyonaddho.
Yo hi, gahapati, imaṁ kāyaṁ pariharanto muhuttampi ārogyaṁ paṭijāneyya, kimaññatra bālyā?
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ—
āturakāyassa me sato cittaṁ anāturaṁ bhavissatīti.
Evañhi te, gahapati, sikkhitabban’ti.
“That’s the ambrosial Dhamma talk that the Buddha anointed me with.”
Evaṁ khvāhaṁ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto”ti.
“But didn’t you feel the need to ask the Buddha the further question:
“Na hi pana taṁ, gahapati, paṭibhāsi bhagavantaṁ uttariṁ paṭipucchituṁ:
‘Sir, how do you define someone ailing in body and ailing in mind, and someone ailing in body and healthy in mind’?”
‘kittāvatā nu kho, bhante, āturakāyo ceva hoti āturacitto ca, kittāvatā ca pana āturakāyo hi kho hoti no ca āturacitto’”ti?
“Sir, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.
“Dūratopi kho mayaṁ, bhante, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ.
May Venerable Sāriputta himself please clarify the meaning of this.”
Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho”ti.
“Well then, householder, listen and pay close attention, I will speak.”
“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
“Yes, sir,” replied Nakula’s father.
“Evaṁ, bhante”ti kho nakulapitā gahapati āyasmato sāriputtassa paccassosi.
Sāriputta said this:
Āyasmā sāriputto etadavoca:
“And how is a person ailing in body and ailing in mind?
“Kathañca, gahapati, āturakāyo ceva hoti, āturacitto ca?
It’s when an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in the qualities of a noble one. They’ve not seen good persons, and are neither skilled nor trained in the qualities of a good person.
Idha, gahapati, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
They regard form as self, self as having form, form in self, or self in form.
rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ.
They’re obsessed with the thought: ‘I am form, form is mine!’
‘Ahaṁ rūpaṁ, mama rūpan’ti pariyuṭṭhaṭṭhāyī hoti.
But that form of theirs decays and perishes,
Tassa ‘ahaṁ rūpaṁ, mama rūpan’ti pariyuṭṭhaṭṭhāyino taṁ rūpaṁ vipariṇamati aññathā hoti.
which gives rise to sorrow, lamentation, pain, sadness, and distress.
Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
They regard feeling as self, self as having feeling, feeling in self, or self in feeling.
Vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ; attani vā vedanaṁ, vedanāya vā attānaṁ.
They’re obsessed with the thought: ‘I am feeling, feeling is mine!’
‘Ahaṁ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyī hoti.
But that feeling of theirs decays and perishes,
Tassa ‘ahaṁ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti.
which gives rise to sorrow, lamentation, pain, sadness, and distress.
Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
They regard perception as self, self as having perception, perception in self, or self in perception.
Saññaṁ attato samanupassati, saññāvantaṁ vā attānaṁ; attani vā saññaṁ, saññāya vā attānaṁ.
They’re obsessed with the thought: ‘I am perception, perception is mine!’
‘Ahaṁ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyī hoti.
But that perception of theirs decays and perishes,
Tassa ‘ahaṁ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti.
which gives rise to sorrow, lamentation, pain, sadness, and distress.
Tassa saññāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
They regard saṅkhāra as self, self as having saṅkhāra, saṅkhāra in self, or self in saṅkhāra.
Saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ; attani vā saṅkhāre, saṅkhāresu vā attānaṁ.
They’re obsessed with the thought: ‘I am saṅkhāra, saṅkhāra are mine!’
‘Ahaṁ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyī hoti.
But those saṅkhāra of theirs decay and perish,
Tassa ‘ahaṁ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti.
which gives rise to sorrow, lamentation, pain, sadness, and distress.
Tassa saṅkhāravipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.
They’re obsessed with the thought: ‘I am consciousness, consciousness is mine!’
‘Ahaṁ viññāṇaṁ, mama viññāṇan’ti pariyuṭṭhaṭṭhāyī hoti.
But that consciousness of theirs decays and perishes,
Tassa ‘ahaṁ viññāṇaṁ, mama viññāṇan’ti pariyuṭṭhaṭṭhāyino, taṁ viññāṇaṁ vipariṇamati aññathā hoti.
which gives rise to sorrow, lamentation, pain, sadness, and distress.
Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
That’s how a person is ailing in body and ailing in mind.
Evaṁ kho, gahapati, āturakāyo ceva hoti āturacitto ca.
And how is a person ailing in body and healthy in mind?
Kathañca, gahapati, āturakāyo hi kho hoti no ca āturacitto?
It’s when an educated 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.
Idha, gahapati, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto
They don’t regard form as self, self as having form, form in self, or self in form.
na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ.
They’re not obsessed with the thought: ‘I am form, form is mine!’
‘Ahaṁ rūpaṁ, mama rūpan’ti na pariyuṭṭhaṭṭhāyī hoti.
So when that form of theirs decays and perishes,
Tassa ‘ahaṁ rūpaṁ, mama rūpan’ti apariyuṭṭhaṭṭhāyino, taṁ rūpaṁ vipariṇamati aññathā hoti.
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
They don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling.
Na vedanaṁ attato samanupassati, na vedanāvantaṁ vā attānaṁ; na attani vā vedanaṁ, na vedanāya vā attānaṁ.
They’re not obsessed with the thought: ‘I am feeling, feeling is mine!’
‘Ahaṁ vedanā, mama vedanā’ti na pariyuṭṭhaṭṭhāyī hoti.
So when that feeling of theirs decays and perishes,
Tassa ‘ahaṁ vedanā, mama vedanā’ti apariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti.
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Tassa vedanāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
They don’t regard perception as self, self as having perception, perception in self, or self in perception.
Na saññaṁ attato samanupassati, na saññāvantaṁ vā attānaṁ; na attani vā saññaṁ, na saññāya vā attānaṁ.
They’re not obsessed with the thought: ‘I am perception, perception is mine!’
‘Ahaṁ saññā, mama saññā’ti na pariyuṭṭhaṭṭhāyī hoti.
So when that perception of theirs decays and perishes,
Tassa ‘ahaṁ saññā, mama saññā’ti apariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti.
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Tassa saññāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
They don’t regard saṅkhāra as self, self as having saṅkhāra, saṅkhāra in self, or self in saṅkhāra.
Na saṅkhāre attato samanupassati, na saṅkhāravantaṁ vā attānaṁ; na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ.
They’re not obsessed with the thought: ‘I am saṅkhāra, saṅkhāra are mine!’
‘Ahaṁ saṅkhārā, mama saṅkhārā’ti na pariyuṭṭhaṭṭhāyī hoti.
So when those saṅkhāra of theirs decay and perish,
Tassa ‘ahaṁ saṅkhārā, mama saṅkhārā’ti apariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti.
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Tassa saṅkhāravipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ.
They’re not obsessed with the thought: ‘I am consciousness, consciousness is mine!’
‘Ahaṁ viññāṇaṁ, mama viññāṇan’ti na pariyuṭṭhaṭṭhāyī hoti.
So when that consciousness of theirs decays and perishes,
Tassa ‘ahaṁ viññāṇaṁ, mama viññāṇan’ti apariyuṭṭhaṭṭhāyino, taṁ viññāṇaṁ vipariṇamati aññathā hoti.
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
That’s how a person is ailing in body and healthy in mind.”
Evaṁ kho, gahapati, āturakāyo hoti no ca āturacitto”ti.
That’s what Venerable Sāriputta said.
Idamavoca āyasmā sāriputto.
Satisfied, Nakula’s father was happy with what Sāriputta said.
Attamano nakulapitā gahapati āyasmato sāriputtassa bhāsitaṁ abhinandīti.