Other Translations: Deutsch
From:
Saį¹yutta NikÄya 56.39 Linked Discourses 56.39
4. SÄ«sapÄvanavagga 4. In a Rosewood Forest
IndakhÄ«lasutta Indraās pillar
āYe hi keci, bhikkhave, samaį¹Ä vÄ brÄhmaį¹Ä vÄ āidaį¹ dukkhanāti yathÄbhÅ«taį¹ nappajÄnanti ā¦peā¦ āMendicants, there are ascetics and brahmins who donāt truly understand about suffering, its origin, its cessation, and the path.
āayaį¹ dukkhanirodhagÄminÄ« paį¹ipadÄāti yathÄbhÅ«taį¹ nappajÄnanti, te aƱƱassa samaį¹assa vÄ brÄhmaį¹assa vÄ mukhaį¹ ullokenti: They gaze up at the face of another ascetic or brahmin, thinking:
āayaį¹ nÅ«na bhavaį¹ jÄnaį¹ jÄnÄti, passaį¹ passatÄ«āti. āSurely this worthy one knows and sees.ā
SeyyathÄpi, bhikkhave, tÅ«lapicu vÄ kappÄsapicu vÄ lahuko vÄtÅ«pÄdÄno same bhÅ«mibhÄge nikkhitto. Suppose there was a light tuft of cotton-wool or kapok which was taken up by the wind and landed on level ground.
Tamenaį¹ puratthimo vÄto pacchimena saį¹hareyya, pacchimo vÄto puratthimena saį¹hareyya, uttaro vÄto dakkhiį¹ena saį¹hareyya, dakkhiį¹o vÄto uttarena saį¹hareyya. The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north.
Taį¹ kissa hetu? Why is that?
LahukattÄ, bhikkhave, kappÄsapicuno. Itās because the tuft of cotton-wool is so light.
Evameva kho, bhikkhave, ye hi keci samaį¹Ä vÄ brÄhmaį¹Ä vÄ āidaį¹ dukkhanāti yathÄbhÅ«taį¹ nappajÄnanti ā¦peā¦ In the same way, there are ascetics and brahmins who donāt truly understand about suffering, its origin, its cessation, and the path.
āayaį¹ dukkhanirodhagÄminÄ« paį¹ipadÄāti yathÄbhÅ«taį¹ nappajÄnanti, te aƱƱassa samaį¹assa vÄ brÄhmaį¹assa vÄ mukhaį¹ ullokenti: They gaze up at the face of another ascetic or brahmin, thinking:
āayaį¹ nÅ«na bhavaį¹ jÄnaį¹ jÄnÄti, passaį¹ passatÄ«āti. āSurely this worthy one knows and sees.ā
Taį¹ kissa hetu? Why is that?
Adiį¹į¹hattÄ, bhikkhave, catunnaį¹ ariyasaccÄnaį¹. Itās because they havenāt seen the four noble truths.
Ye ca kho keci, bhikkhave, samaį¹Ä vÄ brÄhmaį¹Ä vÄ āidaį¹ dukkhanāti yathÄbhÅ«taį¹ pajÄnanti ā¦peā¦ There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path.
āayaį¹ dukkhanirodhagÄminÄ« paį¹ipadÄāti yathÄbhÅ«taį¹ pajÄnanti, te na aƱƱassa samaį¹assa vÄ brÄhmaį¹assa vÄ mukhaį¹ ullokenti: They donāt gaze up at the face of another ascetic or brahmin, thinking:
āayaį¹ nÅ«na bhavaį¹ jÄnaį¹ jÄnÄti, passaį¹ passatÄ«āti. āSurely this worthy one knows and sees.ā
SeyyathÄpi, bhikkhave, ayokhÄ«lo vÄ indakhÄ«lo vÄ gambhÄ«ranemo sunikhÄto acalo asampakampÄ«. Suppose there was an iron pillar or an Indraās pillar with deep foundations, firmly embedded, imperturbable and unshakable.
PuratthimÄya cepi disÄya Ägaccheyya bhusÄ vÄtavuį¹į¹hi, neva saį¹
kampeyya na sampakampeyya na sampacÄleyya; pacchimÄya cepi disÄya ā¦peā¦ uttarÄya cepi disÄya ā¦peā¦ dakkhiį¹Äya cepi disÄya Ägaccheyya bhusÄ vÄtavuį¹į¹hi, neva saį¹
kampeyya na sampakampeyya na sampacÄleyya. Even if violent storms were to blow up out of the east, the west, the north, and the south, they couldnāt make it shake or rock or tremble.
Taį¹ kissa hetu? Why is that?
GambhÄ«rattÄ, bhikkhave, nemassa sunikhÄtattÄ indakhÄ«lassa. Itās because that Indraās pillar is firmly embedded, with deep foundations.
Evameva kho, bhikkhave, ye ca kho keci samaį¹Ä vÄ brÄhmaį¹Ä vÄ āidaį¹ dukkhanāti yathÄbhÅ«taį¹ pajÄnanti ā¦peā¦ In the same way, there are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path.
ayaį¹ dukkhanirodhagÄminÄ« paį¹ipadÄāti yathÄbhÅ«taį¹ pajÄnanti, te na aƱƱassa samaį¹assa vÄ brÄhmaį¹assa vÄ mukhaį¹ ullokenti: They donāt gaze up at the face of another ascetic or brahmin, thinking:
āayaį¹ nÅ«na bhavaį¹ jÄnaį¹ jÄnÄti, passaį¹ passatÄ«āti. āSurely this worthy one knows and sees.ā
Taį¹ kissa hetu? Why is that?
Sudiį¹į¹hattÄ, bhikkhave, catunnaį¹ ariyasaccÄnaį¹. Itās because they have clearly seen the four noble truths.
Katamesaį¹ catunnaį¹? What four?
Dukkhassa ariyasaccassa ā¦peā¦ dukkhanirodhagÄminiyÄ paį¹ipadÄya ariyasaccassa. The noble truths of suffering, its origin, its cessation, and the path.
TasmÄtiha, bhikkhave, āidaį¹ dukkhanāti yogo karaį¹Ä«yo ā¦peā¦ āayaį¹ dukkhanirodhagÄminÄ« paį¹ipadÄāti yogo karaį¹Ä«yoāti. Thatās why you should practice meditation ā¦ā
Navamaį¹.