Difference between revisions of "Devadaha Sutta: Devadaha"
| Line 12: | Line 12: | ||
[1] THUS have I heard:— | [1] THUS have I heard:— | ||
| − | Once the [[Exalted One]] was staying among the [[Sakkas]]<ref>Cf. K.S. i, 36, n. 'The [[Sakkas]] or [[Sakyas]], a [[noble]] {{Wiki|clan}} of the highlands or Himālayan foothills of [[Kosala]], the [[Buddha's]] own {{Wiki|clan}}.' Infra text, p. 91.</ref> at [[Devadaha]],<ref>[[Devadaha]], see Jāt. 52. The native place of the [[Buddha's]] mother, journeying to which she gave [[birth]] to her son at [[Lumbinī]] Grove. Comy. says '{{Wiki|Royal}} Pool,' so called because [[kings]] are called [[devas]], or because the pool was of natural formation and so [[divine]] (not man-made).</ref> a township of the [[Sakkas]]. | + | Once the [[Exalted One]] was staying among the [[Sakkas]]<ref>Cf. K.S. i, 36, n. 'The [[Sakkas]] or [[Sakyas]], a [[noble]] {{Wiki|clan}} of the highlands or Himālayan foothills of [[Kosala]], the [[Buddha's]] [[own]] {{Wiki|clan}}.' Infra text, p. 91.</ref> at [[Devadaha]],<ref>[[Devadaha]], see Jāt. 52. The native place of the [[Buddha's]] mother, journeying to which she gave [[birth]] to her son at [[Lumbinī]] Grove. Comy. says '{{Wiki|Royal}} Pool,' so called because [[kings]] are called [[devas]], or because the pool was of [[natural formation]] and so [[divine]] (not man-made).</ref> a township of the [[Sakkas]]. |
| − | Now on that occasion a number of westward-faring brethren | + | Now on that [[occasion]] a number of westward-faring brethren |
came to the [[Exalted One]], | came to the [[Exalted One]], | ||
saluted him and sat down at one side. | saluted him and sat down at one side. | ||
| Line 40: | Line 40: | ||
'Even so, [[Master]],' replied those brethren to the [[Exalted One]].' | 'Even so, [[Master]],' replied those brethren to the [[Exalted One]].' | ||
| − | Now on that occasion, the [[venerable]] [[Sāriputta]] was seated | + | Now on that [[occasion]], the [[venerable]] [[Sāriputta]] was seated |
not far from the [[Exalted One]], | not far from the [[Exalted One]], | ||
under a cassia [[tree]].' | under a cassia [[tree]].' | ||
| Line 83: | Line 83: | ||
and not misrepresent the [[Exalted One]] | and not misrepresent the [[Exalted One]] | ||
by uttering an untruth, | by uttering an untruth, | ||
| − | but rightly state your [[doctrine]] | + | but rightly [[state]] your [[doctrine]] |
in agreement with his [[doctrine]], | in agreement with his [[doctrine]], | ||
so that one who is of his way of [[thinking]]<ref>Text, vādānuvādo. Comy. reads vadānupāto, and explains as 'following the [[teacher's]] [[path]].'</ref> | so that one who is of his way of [[thinking]]<ref>Text, vādānuvādo. Comy. reads vadānupāto, and explains as 'following the [[teacher's]] [[path]].'</ref> | ||
| Line 94: | Line 94: | ||
Well for us | Well for us | ||
if it would please the [[venerable]] [[Sāriputta]] | if it would please the [[venerable]] [[Sāriputta]] | ||
| − | to state its meaning.' | + | to [[state]] its meaning.' |
'Very well, friends. | 'Very well, friends. | ||
| Line 277: | Line 277: | ||
from life's fret and {{Wiki|fever}}, | from life's fret and {{Wiki|fever}}, | ||
and, when [[body]] dissolves, after [[death]] | and, when [[body]] dissolves, after [[death]] | ||
| − | one may look for the woeful state | + | one may look for the woeful [[state]] |
— therefore does the [[Exalted One]] approve | — therefore does the [[Exalted One]] approve | ||
of the putting away of [[evil]] states. | of the putting away of [[evil]] states. | ||
| Line 289: | Line 289: | ||
from life's fret and {{Wiki|fever}}, | from life's fret and {{Wiki|fever}}, | ||
and, when [[body]] dissolves, after [[death]] | and, when [[body]] dissolves, after [[death]] | ||
| − | one may look for the woeful state | + | one may look for the woeful [[state]] |
— this is not the way of fostering righteous states | — this is not the way of fostering righteous states | ||
that the [[Exalted One]] would approve. | that the [[Exalted One]] would approve. | ||
Latest revision as of 08:40, 9 March 2015
Saɱyutta Nikāya:
III. Khandhā Vagga:
22: Khandhāsaɱyutta
Sutta 2
Devadaha Sutta
Devadaha[1]
Translated by F. L. Woodward
Edited by Mrs. Rhys Davids
Copyright The Pali Text Society
[1] THUS have I heard:—
Once the Exalted One was staying among the Sakkas[2] at Devadaha,[3] a township of the Sakkas.
Now on that occasion a number of westward-faring brethren
came to the Exalted One,
saluted him and sat down at one side.
As they sat there
they addressed the Exalted One thus:
'Master, we wish to go to the western province,
and in the western province
to take up residence.'[4]
'And have ye got leave, brethren,
from the venerable Sāriputta?'
'No, Master, we have not got leave
from the venerable Sāriputta.'[5]
'Then, brethren, do ye get leave
from the venerable Sāriputta.
A wise man is Sāriputta.
He is the patron[6] of those brethren
who live the righteous life along with him.'
'Even so, Master,' replied those brethren to the Exalted One.'
Now on that occasion, the venerable Sāriputta was seated
not far from the Exalted One,
under a cassia tree.'
Then those brethren, having welcomed and approved the[7] words of the Exalted One,
saluted him and departed by the right
and came to the venerable Sāriputta.
Thereupon they greeted him with friendly words, and,
exchanging the compliments of courtesy,
sat down on one side.
So seated those brethren thus addressed the venerable Sāriputta:
'Friend Sāriputta,
we desire to go to the western province
and in the western province
to take up residence.
The Master has permitted us.'
'Friends, there are those
who will be questioners[8] of a brother
who roams the various provinces
— Wise men of the nobles,[9]
of the brahmins,[10]
among householders[11]
and wanderers[12]
— there are wise men, friends,
of an inquiring mind (who will ask):
"What does the Teacher of your reverences declare,
what does he announce?"
Now it may be, friends,
that your doctrines are well learned,
well grasped,
well thought over
and well understood:
so that, in answering,
you might be able
to repeat the views of the Exalted One
and not misrepresent the Exalted One
by uttering an untruth,
but rightly state your doctrine
in agreement with his doctrine,
so that one who is of his way of thinking[13]
may not give grounds for reproach in stating it.'[14]
'We would come from far, friend,
to hear from the lips of the venerable Sāriputta
the meaning of this saying.
Well for us
if it would please the venerable Sāriputta
to state its meaning.'
'Very well, friends.
Do ye listen carefully.
Give heed and I will speak.'
'Even so, friend,'
replied those brethren to the venerable Sāriputta.
Thus spake the venerable Sāriputta:
'Friends, there are those
who will ask a question of a brother
who roams the various provinces
— Wise men of the nobles,
of the brahmins,
among householders
and wanderers
— there are wise men, friends,
of an inquiring mind (who will ask):
"What does the teacher of your reverences declare,
what does he announce?"
Thus asked, friends,
thus should ye reply:
"Friends, our teacher is one who tells
of the restraining of desire and lust."
Upon this reply, friends,
there might be those
who would put a further question
— Wise men of the nobles,
of the brahmins,
among householders
and wanderers
— there are wise men, friends,
of an inquiring mind (who will ask):
"But in what way does your reverences' teacher tell
of the restraining of desire and lust?"
Thus questioned, friends,
thus should ye reply:
"In body surely, friends,
our teacher tells
of the restraining of desire and lust;
in feeling,
in perception,
in the activities,
in consciousness
does our teacher tell
of the restraining of desire and lust."
Upon this reply, friends,
there might be those
who would put a further question
— Wise men of the nobles,
of the brahmins,
among householders
and wanderers
— there are wise men, friends,
of an inquiring mind (who might ask):
"But seeing what danger therein, friends,
does your reverences' teacher tell
of the restraining of desire and lust in the body,
likewise in feeling,
perception,
the activities
and consciousness?"
Thus questioned, friends,
thus should ye make reply:
"In body, friends,
he who is not rid of desire,
who is not rid of lust,
who is not rid of affection,
nor yet of thirst and fever and craving,
— owing to the unstable and changeful nature of body,
sorrow and grief,
woe, lamentation and despair
arise in him.
In feeling,
perception,
the activities,
he who is not rid of desire,
who is not rid of lust,
who is not rid of affection,
nor yet of thirst and fever and craving,
— owing to the unstable and changeful nature of body,
sorrow and grief,
woe, lamentation and despair
arise in him.
In consciousness, he who is not rid of desire,
who is not rid of lust,
who is not rid of affection,
nor yet of thirst and fever and craving,
— owing to the unstable and changeful nature of body,
sorrow and grief,
woe, lamentation and despair
[9] arise in him.
That, friends, is the danger,
seeing which in body,
our teacher tells
of the restraining of desire and lust in body;
so also in feeling,
perception,
the activities
that, friends, is the danger,
seeing which in consciousness
our teacher tells
of the restraining of desire and lust in consciousness."
"Upon this reply, friends,
there might be those
who would put a further question
— Wise men of the nobles,
of the brahmins,
among householders
and wanderers
— there are wise men, friends,
of an inquiring mind (who might ask):
"But seeing what profit therein
does your reverences' teacher tell
of the restraining of desire and lust in the body,
in feeling,
in perception,
in the activities,
likewise in consciousness?"
Thus questioned, friends,
thus should ye make reply:
"In body, friends,
he who is rid of desire,
who is rid of lust,
who is rid of affection,
of thirst and fever and craving,
owing to the unstable and changeful nature of body,
sorrow and grief,
woe, lamentation and despair
do not arise in him;
so also with feeling,
perception,
the activities
and consciousness.
This, friends, is the profit,
seeing which our teacher tells
of the restraining of desire and lust in body,
in feeling,
in perception,
in the activities
and in consciousness."
And, friends,
that in fostering evil states
and dwelling therein,
in this very life
he would live pleasantly,
unharassed and free
from life's fret and fever,
and, when body dissolves, after death
he may look for the abode of bliss
— this is not the putting away of evil states
that the Exalted One would approve.
But, friends, inasmuch as
having fostered evil states
and dwelling therein,
in this very life
one would live painfully,
harassed, unfreed
from life's fret and fever,
and, when body dissolves, after death
one may look for the woeful state
— therefore does the Exalted One approve
of the putting away of evil states.
And, friends,
that in fostering righteous states
and dwelling therein,
in this very life
one would live painfully,
harassed, unfreed
from life's fret and fever,
and, when body dissolves, after death
one may look for the woeful state
— this is not the way of fostering righteous states
that the Exalted One would approve.
[10] But, friends,
inasmuch as having fostered righteous[15] states
and dwelling therein,
in this very life
one would live pleasantly,
unharassed, free
from life's fret and fever,
and, when body dissolves, after death
one may look for the abode of bliss,
— therefore does the Exalted One approve
of the accomplishing of righteous states.'
Thus spake the venerable Sāriputta,
and those brethren were delighted
and welcomed the words of the venerable Siriputta.
Footnotes
- ↑ Cf. S. iv, 124.
- ↑ Cf. K.S. i, 36, n. 'The Sakkas or Sakyas, a noble clan of the highlands or Himālayan foothills of Kosala, the Buddha's own clan.' Infra text, p. 91.
- ↑ Devadaha, see Jāt. 52. The native place of the Buddha's mother, journeying to which she gave birth to her son at Lumbinī Grove. Comy. says 'Royal Pool,' so called because kings are called devas, or because the pool was of natural formation and so divine (not man-made).
- ↑ C., 'for the rainy season.'
- ↑ His death is described at S. v, 161, and this epithet of 'patron of co-religionists' is there applied to him, and he is called 'The radiance, the treasure, the patron of the Norm.' Here he is held up to the brethren as a pattern of propriety in the etiquette of the Order. Comy. says he used to visit the sick ward and wait on the brethren there, and was a great stickler for the neatness of the Residence, 'lest heretics' should cast a slur on the followers of the Master. Cf. Pss. of the Brethren, p. 46.
- ↑ anuggāhako, 'uplifter, companion.'
- ↑ elagalā-gumba. C. 'said to be a tree that grows by steady- flowing water.'
- ↑ Pucchitāro. Cf. Sn. 140 for a similar case.
- ↑ Comy. gives as example 'Bimbisāra the Kosalan ruler.'
- ↑ Comy., 'Like Cankin and Tārukkha, etc.' These names occur among those of other learned brahmins at Sn. 115.
- ↑ Comy., 'Like Citta and Sudatta (Anāthapiṇḍika),' chief supporters of the Buddha. See the list at A, i, 24-6.
- ↑ Comy., 'Like Sabhiya, after whom a Sutta is named.' Cf. Sn. 90-102 and S. ii, 153; S. iv, 401.
- ↑ Text, vādānuvādo. Comy. reads vadānupāto, and explains as 'following the teacher's path.'
- ↑ Cf. K.S. ii, 28 (S. ii, 33) for a similar passage.
- ↑ Text wrongly reads akusale here.
