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Linked Discourses 41.1 – Saṁyutta Nikāya 41.1
1. With Citta – 1. Cittavagga
SN 41.1 The Fetter – Saṁyojanasutta
At one time several senior bhikkhū were staying near Macchikāsaṇḍa in the Wild Mango Grove.
Ekaṁ samayaṁ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane.
Now at that time, after the meal, on return from almsround, several senior bhikkhū sat together in the pavilion and this discussion came up among them:
Tena kho pana samayena sambahulānaṁ therānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
“Reverends, the ‘fetter’ and the ‘things prone to being fettered’: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”
“‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti?
Some senior bhikkhū answered like this:
Tatrekaccehi therehi bhikkhūhi evaṁ byākataṁ hoti:
“Reverends, the ‘fetter’ and the ‘things prone to being fettered’: these things differ in both meaning and phrasing.”
“‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā”ti.
But some senior bhikkhū answered like this:
Ekaccehi therehi bhikkhūhi evaṁ byākataṁ hoti:
“Reverends, the ‘fetter’ and the ‘things prone to being fettered’ mean the same thing; they differ only in the phrasing.”
“‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nānan”ti.
Now at that time the householder Citta had arrived at Migapathaka on some business.
Tena kho pana samayena citto gahapati migapathakaṁ anuppatto hoti kenacideva karaṇīyena.
He heard about what those senior bhikkhū were discussing.
Assosi kho citto gahapati sambahulānaṁ kira therānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
“‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti?
Tatrekaccehi therehi bhikkhūhi evaṁ byākataṁ:
“‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā”ti.
Ekaccehi therehi bhikkhūhi evaṁ byākataṁ:
“‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nānan”ti.
So he went up to them, bowed, sat down to one side, and said to them,
Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati there bhikkhū etadavoca:
“Sirs, I heard that you were discussing whether the ‘fetter’ and the ‘things prone to being fettered’ differ in both meaning and phrasing, or whether they mean the same thing, and differ only in the phrasing.”
“sutaṁ metaṁ, bhante, sambahulānaṁ kira therānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti?
Ekaccehi therehi bhikkhūhi evaṁ byākataṁ:
“‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā”ti.
Ekaccehi therehi bhikkhūhi evaṁ byākataṁ “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nānan”ti.
“That’s right, householder.”
“Evaṁ, gahapatī”ti.
“Sirs, the ‘fetter’ and the ‘things prone to being fettered’: these things differ in both meaning and phrasing.
“‘Saṁyojanan’ti vā, bhante, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā ca.
Well then, sirs, I shall give you a simile.
Tena hi, bhante, upamaṁ vo karissāmi.
For by means of a simile some sensible people understand the meaning of what is said.
Upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
Suppose there was a black ox and a white ox yoked by a single harness or yoke.
Seyyathāpi, bhante, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṁyuttā assu.
Would it be right to say that
Yo nu kho evaṁ vadeyya:
the black ox is the yoke of the white ox, or the white ox is the yoke of the black ox?”
‘kāḷo balībaddo odātassa balībaddassa saṁyojanaṁ, odāto balībaddo kāḷassa balībaddassa saṁyojanan’ti, sammā nu kho so vadamāno vadeyyā”ti?
“No, householder.
“No hetaṁ, gahapati.
The black ox is not the yoke of the white ox, nor is the white ox the yoke of the black ox.
Na kho, gahapati, kāḷo balībaddo odātassa balībaddassa saṁyojanaṁ, napi odāto balībaddo kāḷassa balībaddassa saṁyojanaṁ;
The yoke there is the single harness or yoke that they’re yoked by.”
yena kho te ekena dāmena vā yottena vā saṁyuttā taṁ tattha saṁyojanan”ti.
“In the same way, the eye is not the fetter of sights, nor are sights the fetter of the eye.
“Evameva kho, bhante, na cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ;
The fetter there is the desire and greed that arises from the pair of them.
yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ.
The ear … nose … tongue … body …
Na sotaṁ saddānaṁ …
na ghānaṁ gandhānaṁ …
na jivhā rasānaṁ …
na kāyo phoṭṭhabbānaṁ saṁyojanaṁ, na phoṭṭhabbā kāyassa saṁyojanaṁ;
yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ.
mind is not the fetter of thoughts, nor are thoughts the fetter of the mind.
Na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ;
The fetter there is the desire and greed that arises from the pair of them.”
yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanan”ti.
“You’re fortunate, householder, so very fortunate,
“Lābhā te, gahapati, suladdhaṁ te, gahapati,
to traverse the Buddha’s deep teachings with the eye of wisdom.”
yassa te gambhīre buddhavacane paññācakkhu kamatī”ti.