Theravadan

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From: Pali, Bhikkhu Bodhi , Bhikkhu Sujato , Ṭhānissaro Bhikkhu

Saṁyutta Nikāya 1.38 Linked Discourses 1.38Linked Discourses 1.38

4. Satullapakāyikavagga 4. The Satullapa Group 4. The Host of a Hundred Felicities

Sakalikasutta The Stone Sliver A Splinter The Stone Splinter

Evaṁ me sutaṁ—I have heard that So I have heard. Thus have I heard.

ekaṁ samayaṁ bhagavā rājagahe viharati maddakucchismiṁ migadāye. on one occasion the Blessed One was staying near Rājagaha in the Maddakucchi Deer Reserve. At one time the Buddha was staying near Rājagaha in the Maddakucchi deer park. On one occasion the Blessed One was dwelling at Rajagaha in the Maddakucchi Deer Park.

Tena kho pana samayena bhagavato pādo sakalikāya khato hoti. Now at that time his foot had been pierced by a stone sliver. Now at that time the Buddha’s foot had been cut by a wooden splinter. Now on that occasion the Blessed One’s foot had been cut by a stone splinter.

Bhusā sudaṁ bhagavato vedanā vattanti sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā; Excruciating were the bodily feelings that developed within him—painful, fierce, sharp, wracking, repellent, disagreeable— The Buddha was stricken by harrowing pains; physical feelings that were painful, sharp, severe, acute, unpleasant, and disagreeable. Severe pains assailed the Blessed One—bodily feelings that were painful, racking, sharp, piercing, harrowing, disagreeable.

tā sudaṁ bhagavā sato sampajāno adhivāseti avihaññamāno. but he endured them mindful, alert, & unperturbed. But he endured unbothered, with mindfulness and situational awareness. But the Blessed One endured them, mindful and clearly comprehending, without becoming distressed.

Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno. Having had his outer robe folded in four and laid out, he lay down on his right side in the lion’s posture, with one foot placed on top of the other, mindful & alert. And then he spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware. Then the Blessed One had his outer robe folded in four, and he lay down on his right side in the lion posture with one leg overlapping the other, mindful and clearly comprehending.

Atha kho sattasatā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ maddakucchiṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Then 700 devatās from the Satullapa retinue, in the far extreme of the night, their extreme radiance lighting up the entirety of Maddakucchi, went to the Blessed One. On arrival, having bowed down to him, they stood to one side. Then, late at night, seven hundred glorious deities of the host of a hundred felicities, lighting up the entire Maddakucchi, went up to the Buddha, bowed, and stood to one side. Then, when the night had advanced, seven hundred devatās belonging to the Satullapa host, of stunning beauty, illuminating the entire Maddakucchi Deer Park, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side.

Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ udānaṁ udānesi: As she was standing there, one of the devatās exclaimed in the Blessed One’s presence: Standing to one side, one deity expressed this heartfelt sentiment in the Buddha’s presence: Then one devatā, standing to one side, uttered this inspired utterance in the presence of the Blessed One:

“nāgo vata, bho, samaṇo gotamo; “What a nāga is Gotama the contemplative! “The ascetic Gotama is such an elephant, sir! “The ascetic Gotama is indeed a naga, sir!

nāgavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti. And like a nāga, when bodily feelings have arisen—painful, fierce, sharp, wracking, repellent, disagreeable—he endures them mindful, alert, & unperturbed!” And as an elephant, he endures painful physical feelings that have come up—sharp, severe, acute, unpleasant, and disagreeable—unbothered, with mindfulness and situational awareness.” And when bodily feelings have arisen that are painful, racking, sharp, piercing, harrowing, disagreeable, through his naga-like manner he endures them, mindful and clearly comprehending, without becoming distressed. ”

Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: Then another devatā exclaimed in the Blessed One’s presence: Then another deity expressed this heartfelt sentiment in the Buddha’s presence: Then another devatā uttered this inspired utterance in the presence of the Blessed One:

“sīho vata, bho, samaṇo gotamo; “What a lion is Gotama the contemplative! “The ascetic Gotama is such a lion, sir! “The ascetic Gotama is indeed a lion,

sīhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti. And like a lion, when bodily feelings have arisen—painful, fierce, sharp, wracking, repellent, disagreeable—he endures them mindful, alert, & unperturbed!” And as a lion, he endures painful physical feelings … unbothered.” sir! And when bodily feelings have arisen that are painful, racking, sharp, piercing, harrowing, disagreeable, through his leonine manner he endures them, mindful and clearly comprehending, without becoming distressed. ”

“ājānīyo vata, bho, samaṇo gotamo; “What a thoroughbred is Gotama the contemplative! “The ascetic Gotama is such a thoroughbred, sir! “The ascetic Gotama is indeed a thoroughbred, sir!

ājānīyavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti. And like a thoroughbred, when bodily feelings have arisen—painful, fierce, sharp, wracking, repellent, disagreeable—he endures them mindful, alert, & unperturbed!” And as a thoroughbred, he endures painful physical feelings … unbothered.” And when bodily feelings have arisen that are painful … disagreeable, through his thoroughbred manner he endures them, mindful and clearly comprehending, without becoming distressed. ”

“nisabho vata, bho, samaṇo gotamo; “What a peerless bull is Gotama the contemplative! “The ascetic Gotama is such a boss bull, sir! “The ascetic Gotama is indeed a chief bull, sir!

nisabhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti. And like a peerless bull, when bodily feelings have arisen—painful, fierce, sharp, wracking, repellent, disagreeable—he endures them mindful, alert, & unperturbed!” And as a boss bull, he endures painful physical feelings … unbothered.” mindful and clearly comprehending, without becoming distressed. ”

“dhorayho vata, bho, samaṇo gotamo; “What a strong burden-carrier is Gotama the contemplative! “The ascetic Gotama is such a behemoth, sir! “The ascetic Gotama is indeed a beast of burden, sir!

dhorayhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti. And like a strong burden-carrier, when bodily feelings have arisen—painful, fierce, sharp, wracking, repellent, disagreeable—he endures them mindful, alert, & unperturbed!” And as a behemoth, he endures painful physical feelings … unbothered.” And when bodily feelings have arisen that are painful … disagreeable, through his beast-of-burden’s manner he endures them, mindful and clearly comprehending, without becoming distressed. ”

“danto vata, bho, samaṇo gotamo; “What a tamed one is Gotama the contemplative! “The ascetic Gotama is truly tamed, sir! “The ascetic Gotama is indeed tamed, sir!

dantavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti. And like a tamed one, when bodily feelings have arisen—painful, fierce, sharp, wracking, repellent, disagreeable—he endures them mindful, alert, & unperturbed!” And as someone tamed, he endures painful physical feelings … unbothered.” And when bodily feelings have arisen that are painful, racking, sharp, piercing, harrowing, disagreeable, through his tamed manner he endures them, mindful and clearly comprehending, without becoming distressed. ”

“passa samādhiṁ subhāvitaṁ cittañca suvimuttaṁ, na cābhinataṁ na cāpanataṁ na ca sasaṅkhāraniggayhavāritagataṁ. “See a concentration well-developed, a mind well released—neither pressed down nor forced back, nor with mental fabrication kept blocked or suppressed. “See, his immersion is so well developed, and his mind is so well freed—not leaning forward or pulling back, and not held in place by forceful suppression. “See his concentration well developed and his mind well liberated—not bent forward and not bent back, and not blocked and checked by forceful suppression!

Yo evarūpaṁ purisanāgaṁ purisasīhaṁ purisaājānīyaṁ purisanisabhaṁ purisadhorayhaṁ purisadantaṁ atikkamitabbaṁ maññeyya kimaññatra adassanā”ti. Whoever would think that such a nāga of a man, lion of a man, thoroughbred of a man, peerless bull of a man, strong burden-carrier of a man, such a tamed man should be violated: What else is that if not blindness?” If anyone imagines that they can overcome such an elephant of a man, a lion of a man, a thoroughbred of a man, a boss bull of a man, a behemoth of a man, a tamed man—what is that but a failure to see?” If anyone would think such a one could be violated—such a naga of a man, such a lion of a man, such a thoroughbred of a man, such a chief bull of a man, such a beast of burden of a man, such a tamed man—what is that due to apart from lack of vision?”

“Pañcavedā sataṁ samaṁ, “Five-Veda Brahmans, “Learned in the five branches of Vedic lore, Though brahmins learned in the five Vedas

Tapassī brāhmaṇā caraṁ; living austerely for 100 years: brahmins practice fervent mortification for a full century. Practise austerities for a hundred years,

Cittañca nesaṁ na sammā vimuttaṁ, Their minds are not rightly released. But their minds are not properly freed, Their minds are not rightly liberated:

Hīnattharūpā na pāraṅgamā te. Lowly by nature, they’ve not gone beyond. for those of base character don’t cross to the far shore. Those of low nature do not reach the far shore.

Taṇhādhipannā vatasīlabaddhā, Overpowered by craving, bound up in habits & practices, Seized by craving, attached to precept and observance, They founder in craving, bound to vows and rules,

Lūkhaṁ tapaṁ vassasataṁ carantā; performing wretched austerities for 100 years: they practice rough and fervent mortification for a hundred years. Practising rough austerity for a hundred years,

Cittañca nesaṁ na sammā vimuttaṁ, Their minds are not rightly released. But their minds are not properly freed, But their minds are not rightly liberated:

Hīnattharūpā na pāraṅgamā te. Lowly by nature, they’ve not gone beyond. for those of base character don’t go to the far shore. Those of low nature do not reach the far shore.

Na mānakāmassa damo idhatthi, For one fond of conceit, there’s no taming; Someone who’s fond of conceit can’t be tamed, There is no taming here for one fond of conceit,

Na monamatthi asamāhitassa; for one uncentered, no sagacity. and someone without immersion can’t be a sage. Nor is there sagehood for the unconcentrated:

Eko araññe viharaṁ pamatto, Though alone in the wilderness, if one lives heedlessly, Living negligent alone in the wilderness, Though dwelling alone in the forest, heedless,

Na maccudheyyassa tareyya pāran”ti. one won’t cross over, beyond Māra’s sway. they can’t cross beyond Death’s dominion.” One cannot cross beyond the realm of Death.

“Mānaṁ pahāya susamāhitatto, But having abandoned conceit, well-centered within, “Having given up conceit, serene within oneself, Having abandoned conceit, well concentrated,

Sucetaso sabbadhi vippamutto; with right awareness everywhere fully released, with a good heart, everywhere free; With lofty mind, everywhere released:

Eko araññe viharamappamatto, alone in the wilderness, heedfully living, living diligent alone in the wilderness, While dwelling alone in the forest, diligent,

Sa maccudheyyassa tareyya pāran”ti. one will cross over, beyond Māra’s sway.”they cross beyond Death’s dominion.” One can cross beyond the realm of Death.

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