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Linked Discourses 22.3 – Saṁyutta Nikāya 22.3
1. Nakula’s Father – 1. Nakulapituvagga
SN 22.3 With Hāliddikāni – Hāliddikānisutta
So I have heard.
Evaṁ me sutaṁ—
At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain.
ekaṁ samayaṁ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate.
Then the householder Hāliddikāni went up to Venerable Mahākaccāna, bowed, sat down to one side, and said to him,
Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho hāliddikāni gahapati āyasmantaṁ mahākaccānaṁ etadavoca:
“Sir, this was said by the Buddha in the Chapter of the Eights, in ‘The Questions of Māgandiya’:
“vuttamidaṁ, bhante, bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe:
‘After leaving shelter to migrate unsettled,
‘Okaṁ pahāya aniketasārī,
a sage doesn’t get close to anyone in town.
Gāme akubbaṁ muni santhavāni;
Rid of sensual pleasures, expecting nothing,
Kāmehi ritto apurakkharāno,
they wouldn’t get in arguments with people.’
Kathaṁ na viggayha janena kayirā’ti.
How should we see the detailed meaning of the Buddha’s brief statement?”
Imassa nu kho, bhante, bhagavatā saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti?
“Householder, the form element is a shelter for consciousness.
“Rūpadhātu kho, gahapati, viññāṇassa oko.
One whose consciousness is shackled to greed for the form element is called a migrant going from shelter to shelter.
Rūpadhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati.
The feeling element is a shelter for consciousness.
Vedanādhātu kho, gahapati, viññāṇassa oko.
One whose consciousness is attached to greed for the feeling element is called a migrant going from shelter to shelter.
Vedanādhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati.
The perception element is a shelter for consciousness.
Saññādhātu kho, gahapati, viññāṇassa oko.
One whose consciousness is attached to greed for the perception element is called a migrant going from shelter to shelter.
Saññādhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati.
The saṅkhāra element is a shelter for consciousness.
Saṅkhāradhātu kho, gahapati, viññāṇassa oko.
One whose consciousness is attached to greed for the saṅkhāra element is called a migrant going from shelter to shelter.
Saṅkhāradhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati.
That’s how one is a migrant going from shelter to shelter.
Evaṁ kho, gahapati, okasārī hoti.
And how is one a migrant with no shelter?
Kathañca, gahapati, anokasārī hoti?
The Realized One has given up any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
That’s why the Realized One is called a migrant with no shelter.
Tasmā tathāgato ‘anokasārī’ti vuccati.
The Realized One has given up any desire, greed, relishing, and craving for the feeling element …
Vedanādhātuyā kho, gahapati …
the perception element …
saññādhātuyā kho, gahapati …
the saṅkhāra element …
saṅkhāradhātuyā kho, gahapati …
the consciousness element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
That’s why the Realized One is called a migrant with no shelter.
Tasmā tathāgato ‘anokasārī’ti vuccati.
That’s how one is a migrant with no shelter.
Evaṁ kho, gahapati, anokasārī hoti.
And how is one a migrant going from settlement to settlement?
Kathañca, gahapati, niketasārī hoti?
Being attached to migrating from settlement to settlement in pursuit of sights, one is called a migrant going from settlement to settlement.
Rūpanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati.
Being attached to migrating from settlement to settlement in pursuit of sounds …
Saddanimitta …pe…
smells …
gandhanimitta …
tastes …
rasanimitta …
touches …
phoṭṭhabbanimitta …
thoughts, one is called a migrant going from settlement to settlement.
dhammanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati.
That’s how one is a migrant going from settlement to settlement.
Evaṁ kho, gahapati, niketasārī hoti.
And how is one an unsettled migrant?
Kathañca, gahapati, aniketasārī hoti?
The Realized One has given up attachment to migrating from settlement to settlement in pursuit of sights. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Rūpanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
That’s why the Realized One is called an unsettled migrant.
Tasmā tathāgato ‘aniketasārī’ti vuccati.
The Realized One has given up attachment to migrating from settlement to settlement in pursuit of sounds …
Saddanimitta …
smells …
gandhanimitta …
tastes …
rasanimitta …
touches …
phoṭṭhabbanimitta …
thoughts. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
dhammanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
That’s why the Realized One is called an unsettled migrant.
Tasmā tathāgato ‘aniketasārī’ti vuccati.
That’s how one is an unsettled migrant.
Evaṁ kho, gahapati, aniketasārī hoti.
And how does one get close to people in town?
Kathañca, gahapati, gāme santhavajāto hoti?
It’s when someone mixes closely with laypeople, sharing their joys and sorrows—happy when they’re happy and sad when they’re sad—and getting involved in their business.
Idha, gahapati, ekacco gihīhi saṁsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṁ āpajjati.
That’s how one gets close to people in town.
Evaṁ kho, gahapati, gāme santhavajāto hoti.
And how does one not get close to people in town?
Kathañca, gahapati, gāme na santhavajāto hoti?
It’s when a bhikkhu doesn’t mix closely with laypeople, not sharing their joys and sorrows—not happy when they’re happy or sad when they’re sad—and not getting involved in their business.
Idha, gahapati, bhikkhu gihīhi asaṁsaṭṭho viharati na sahanandī na sahasokī na sukhitesu sukhito na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā tesu yogaṁ āpajjati.
That’s how one doesn’t get close to people in town.
Evaṁ kho, gahapati, gāme na santhavajāto hoti.
And how is one not rid of sensual pleasures?
Kathañca, gahapati, kāmehi aritto hoti?
It’s when someone isn’t rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Idha, gahapati, ekacco kāmesu avigatarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.
That’s how one is not rid of sensual pleasures.
Evaṁ kho, gahapati, kāmehi aritto hoti.
And how is one rid of sensual pleasures?
Kathañca, gahapati, kāmehi ritto hoti?
It’s when someone is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Idha, gahapati, ekacco kāmesu vigatarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho.
That’s how one is rid of sensual pleasures.
Evaṁ kho, gahapati, kāmehi ritto hoti.
And how does one have expectations?
Kathañca, gahapati, purakkharāno hoti?
It’s when someone thinks:
Idha, gahapati, ekaccassa evaṁ hoti:
‘In the future, may I be of such form, such feeling, such perception, such saṅkhāra, and such consciousness!’
‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti.
That’s how one has expectations.
Evaṁ kho, gahapati, purakkharāno hoti.
And how does one expect nothing?
Kathañca, gahapati, apurakkharāno hoti?
It’s when someone doesn’t think:
Idha, gahapati, ekaccassa na evaṁ hoti:
‘In the future, may I be of such form, such feeling, such perception, such saṅkhāra, and such consciousness!’
‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti.
That’s how one expects nothing.
Evaṁ kho, gahapati, apurakkharāno hoti.
And how does one argue with people?
Kathañca, gahapati, kathaṁ viggayha janena kattā hoti?
It’s when someone takes part in this sort of discussion:
Idha, gahapati, ekacco evarūpiṁ kathaṁ kattā hoti:
‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. You said last what you should have said first. You said first what you should have said last. I stay on topic, you don’t. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’
‘na tvaṁ imaṁ dhammavinayaṁ ājānāsi; ahaṁ imaṁ dhammavinayaṁ ājānāmi. Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi; ahamasmi sammāpaṭipanno. Pure vacanīyaṁ pacchā avaca; pacchā vacanīyaṁ pure avaca. Sahitaṁ me, asahitaṁ te. Adhiciṇṇaṁ te viparāvattaṁ. Āropito te vādo; cara vādappamokkhāya. Niggahitosi; nibbeṭhehi vā sace pahosī’ti.
That’s how one argues with people.
Evaṁ kho, gahapati, kathaṁ viggayha janena kattā hoti.
And how does one not argue with people?
Kathañca, gahapati, kathaṁ na viggayha janena kattā hoti?
It’s when a bhikkhu doesn’t take part in this sort of discussion:
Idha, gahapati, bhikkhu na evarūpiṁ kathaṁ kattā hoti:
‘You don’t understand this teaching and training … get yourself out of this—if you can!’
‘na tvaṁ imaṁ dhammavinayaṁ ājānāsi …pe… nibbeṭhehi vā sace pahosī’ti.
That’s how one doesn’t argue with people.
Evaṁ kho, gahapati, kathaṁ na viggayha janena kattā hoti.
So, householder, that’s how to understand the detailed meaning of what the Buddha said in brief in the Chapter of the Eights, in ‘The Questions of Māgandiya’:
Iti kho, gahapati, yaṁ taṁ vuttaṁ bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe:
‘After leaving shelter to migrate unsettled,
‘Okaṁ pahāya aniketasārī,
a sage doesn’t get close to anyone in town.
Gāme akubbaṁ munisanthavāni;
Rid of sensual pleasures, expecting nothing,
Kāmehi ritto apurakkharāno,
they wouldn’t get in arguments with people.’”
Kathaṁ na viggayha janena kayirā’ti.
Imassa kho, gahapati, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti.