Synopsis |
sāḷha-suttaṃ (AN 4.196) |
AN 4.196 Sāḷha |
(cst4) |
(derived from b.bodhi) |
♦ 196. ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. atha kho sāḷho ca licchavi abhayo ca licchavi yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. ekamantaṃ nisinno kho sāḷho licchavi bhagavantaṃ etadavoca — |
1149On one occasion the Blessed One was dwelling at Vesālī in the hall with the peaked roof in the Great Wood. Then Sāḷha the Licchavi and Abhaya the Licchavi approached the Blessed One, paid homage to him, and sat down to one side. Sāḷha the Licchavi then said to the Blessed One: |
♦ “santi, bhante, eke samaṇabrāhmaṇā dvayena oghassa nittharaṇaṃ paññapenti — sīlavisuddhihetu ca tapojigucchāhetu ca. idha, bhante, bhagavā kimāhā”ti? |
1150“Bhante, there are some ascetics and brahmins who proclaim the crossing of the flood through two things: by means of purification of virtuous behavior and by means of austerity and disgust.923"" What does the Blessed One say about this?” |
1151 ♦ “sīlavisuddhiṃ kho ahaṃ, sāḷha, aññataraṃ sāmaññaṅganti vadāmi. ye te, sāḷha, samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharanti, abhabbā te oghassa nittharaṇāya. yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya. |
1151“I say, Sāḷha, that purification of virtuous behavior is one of the factors of asceticism. But those ascetics and brahmins who advocate austerity and disgust, who regard austerity and disgust as the essence, and who adhere to austerity and disgust are incapable of crossing the flood.924"" Also, those ascetics and brahmins whose bodily, verbal, and mental behavior are impure, and whose livelihood is impure, are incapable of knowledge and vision, of unsurpassed enlightenment. |
1152 ♦ “seyyathāpi, sāḷha, puriso nadiṃ taritukāmo tiṇhaṃ kuṭhāriṃ VAR ādāya vanaṃ paviseyya. so tattha passeyya mahatiṃ sālalaṭṭhiṃ ujuṃ navaṃ akukkuccakajātaṃ. tamenaṃ mūle chindeyya; mūle chetvā agge chindeyya; agge chetvā sākhāpalāsaṃ suvisodhitaṃ visodheyya; sākhāpalāsaṃ suvisodhitaṃ visodhetvā kuṭhārīhi taccheyya; kuṭhārīhi tacchetvā vāsīhi taccheyya; vāsīhi tacchetvā lekhaṇiyā likheyya; lekhaṇiyā likhitvā pāsāṇaguḷena dhoveyya VAR; pāsāṇaguḷena dhovetvā nadiṃ patāreyya. |
1152“Suppose, Sāḷha, a man desiring to cross a river were to take a sharp axe and enter a grove. There he would see a large sal sapling, straight, fresh, without a fruit-bud core. He would cut it down at its root, cut off the top, completely strip off the branches and foliage, trim it with axes, trim it further with hatchets, scrape it with a scraping tool, polish it with a stone ball, and set out to cross the river. |
♦ “taṃ kiṃ maññasi, sāḷha, bhabbo nu kho so puriso nadiṃ taritun”ti? |
What do you think, Sāḷha? Could that man cross the river?” |
“no hetaṃ, bhante”. “taṃ kissa hetu”? “asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā anto avisuddhā. tassetaṃ pāṭikaṅkhaṃ — sālalaṭṭhi saṃsīdissati, puriso anayabyasanaṃ āpajjissatī”ti. |
1153“No, Bhante. For what reason? Because although that sal sapling has been thoroughly prepared externally, [201] it has not been purified within. It can be expected that the sal sapling will sink and the man will meet with calamity and disaster.” |
1154 ♦ “evamevaṃ kho, sāḷha, ye te samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharanti, abhabbā te oghassa nittharaṇāya. yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya. |
1154“So too, Sāḷha, those ascetics and brahmins who advocate austerity and disgust, who regard austerity and disgust as the essence, and who adhere to austerity and disgust are incapable of crossing the flood. Also, those ascetics and brahmins whose bodily, verbal, and mental behavior are impure, and whose livelihood is impure, are incapable of knowledge and vision, of unsurpassed enlightenment. |
♦ “ye ca kho te, sāḷha, samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchāallīnā viharanti, bhabbā te oghassa nittharaṇāya. yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya. |
1155“But, Sāḷha, those ascetics and brahmins who do not advocate austerity and disgust, who do not regard austerity and disgust as the essence, and who do not adhere to austerity and disgust are capable of crossing the flood. Also, those ascetics and brahmins whose bodily, verbal, and mental behavior are pure, and whose livelihood is pure, are capable of knowledge and vision, of unsurpassed enlightenment. |
1156 ♦ “seyyathāpi, sāḷha, puriso nadiṃ taritukāmo tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. so tattha passeyya mahatiṃ sālalaṭṭhiṃ ujuṃ navaṃ akukkuccakajātaṃ. tamenaṃ mūle chindeyya; mūle chinditvā agge chindeyya; agge chinditvā sākhāpalāsaṃ suvisodhitaṃ visodheyya; sākhāpalāsaṃ suvisodhitaṃ visodhetvā kuṭhārīhi taccheyya; kuṭhārīhi tacchetvā vāsīhi taccheyya; vāsīhi tacchetvā nikhādanaṃ ādāya anto suvisodhitaṃ visodheyya; anto suvisodhitaṃ visodhetvā lekhaṇiyā likheyya; lekhaṇiyā likhitvā pāsāṇaguḷena dhoveyya; pāsāṇaguḷena dhovetvā nāvaṃ kareyya; nāvaṃ katvā phiyārittaṃ VAR bandheyya; phiyārittaṃ bandhitvā nadiṃ patāreyya. |
1156“Suppose, Sāḷha, a man desiring to cross a river were to take a sharp axe and enter a grove. There he would see a large sal sapling, straight, fresh, without a fruit-bud core. He would cut it down at its root, cut off the top, completely strip off the branches and foliage, trim it with axes, trim it further with hatchets, take a chisel and thoroughly cleanse it within, scrape it with a scraping tool, polish it with a stone ball, and make it into a boat. Then he would equip it with oars and a rudder and set out to cross the river. |
♦ “taṃ kiṃ maññasi, sāḷha, bhabbo nu kho so puriso nadiṃ taritun”ti? |
What do you think, Sāḷha? Could that man cross the river?” |
1157 “evaṃ, bhante”. “taṃ kissa hetu”? “asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā, anto suvisuddhā nāvākatā VAR phiyārittabaddhā. tassetaṃ pāṭikaṅkhaṃ — ‘nāvā na saṃsīdissati, puriso sotthinā pāraṃ gamissatī’”ti. |
1157“Yes, Bhante. For what reason? Because that sal sapling has been thoroughly prepared externally, well purified within, made into a boat, and equipped with oars and a rudder. It can be expected that the sal sapling will not sink and the man will safely reach the other shore.” |
♦ “evamevaṃ kho, sāḷha, ye te samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchāallīnā viharanti, bhabbā te oghassa nittharaṇāya. yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya. |
1158(1) “So too, Sāḷha, those ascetics and brahmins who do not advocate austerity and disgust, who do not regard austerity and disgust as the essence, and who do not adhere to austerity and disgust are capable of crossing the flood. Also, those ascetics and brahmins [202] whose bodily, verbal, and mental behavior are pure, and whose livelihood is pure, are capable of knowledge and vision, of unsurpassed enlightenment. |
1159 seyyathāpi, sāḷha, yodhājīvo bahūni cepi kaṇḍacitrakāni jānāti; atha kho so tīhi ṭhānehi rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. katamehi tīhi? dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā. |
1159“Even though a warrior knows many different feats that can be done with arrows, it is only if he possesses three qualities that he is worthy of a king, an accessory of a king, and reckoned a factor of kingship. What three? He is a long-distance shooter, a sharp-shooter, and one who splits a great body. |
1160 ♦ “seyyathāpi, sāḷha, |
1160(2) “Just as the |
yodhājīvo dūrepātī; |
warrior (is a) long-distance shooter, |
evamevaṃ kho, sāḷha, ariya-sāvako |
so too, mr. sāḷha, (the) noble-one's-disciple |
sammā-samādhi hoti. |
(has) righteous-undistractable-lucidity. |
sammā-samādhi, sāḷha, |
[Using] righteous-undistractable-lucidity, mr. sāḷha, |
ariya-sāvako |
(the) noble-one's-disciple [regards] |
yaṃ kiñci rūpaṃ |
Whatever kind of form (there is)— |
atīt-ānāgata-pacc-uppannaṃ |
whether past, future, or presently-arisen, |
ajjhattaṃ vā bahiddhā vā |
internal or external, |
oḷārikaṃ vā sukhumaṃ vā |
gross or subtle, |
hīnaṃ vā paṇītaṃ vā |
inferior or superior, |
yaṃ dūre santike vā |
far or near— |
sabbaṃ rūpaṃ |
{he sees} all form (as): |
‘n-etaṃ mama, |
‘This is not mine, |
n-eso-ham-asmi, |
this I am not, |
na meso attā’ti |
this is not my self.’ |
evametaṃ yathā-bhūtaṃ |
thus,-this as-it-[actually]-is, |
sammap-paññāya passati. |
(with) right-discernment (he) sees. |
yā kāci vedanā ... pe ... |
Whatever kind of feeling there is … |
yā kāci saññā... |
Whatever kind of perception there is … |
ye keci saṅkhārā... |
Whatever kind of volitional activities there are … |
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ... |
Whatever kind of consciousness there is—whether past,... |
sammappaññāya passati. |
...(with) right-discernment (he) sees. |
♦ “seyyathāpi, sāḷha, yodhājīvo akkhaṇavedhī; evamevaṃ kho, sāḷha, ariyasāvako sammādiṭṭhi hoti. sammādiṭṭhi, sāḷha, ariyasāvako ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti ... pe ... ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. |
1161(3) “Just as the warrior is a sharp-shooter, so too the noble disciple has right view. The noble disciple with right view understands as it really is: ‘This is suffering.’ He understands as it really is: ‘This is the origin of suffering.’ He understands as it really is: ‘This is the cessation of suffering.’ He understands as it really is: ‘This is the way leading to the cessation of suffering.’ |
♦ “seyyathāpi, sāḷha, yodhājīvo mahato kāyassa padāletā; evamevaṃ kho, sāḷha, ariyasāvako sammāvimutti hoti. sammāvimutti, sāḷha, ariyasāvako mahantaṃ avijjākkhandhaṃ padāletī”ti. |
1162(4) “Just as the warrior splits a great body, so too the noble disciple has right liberation. The noble disciple with right liberation has split the great mass of ignorance.”925 |
chaṭṭhaṃ. |
(end of sutta) |