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Saṁyutta Nikāya 3.1 Linked Discourses 3.1Linked Discourses 3.1
1. Paṭhamavagga Chapter One 1. Shackles
Daharasutta Young Young Young
Evaṁ me sutaṁ—I have heard that So I have heard. Thus have I heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then King Pasenadi Kosala went to the Blessed One and, on arrival, exchanged courteous greetings with him. Then King Pasenadi of Kosala went up to the Buddha, and exchanged greetings with him. Then King Pasenadi of Kosala approached the Blessed One and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: After this exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to the Blessed One: When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:
“bhavampi no gotamo anuttaraṁ sammāsambodhiṁ abhisambuddhoti paṭijānātī”ti? “Now then, does Master Gotama claim, ‘I have awakened to the unexcelled right self-awakening’?” “Does the worthy Gotama claim to have awakened to the supreme perfect awakening?” “Does Master Gotama too claim, ‘I have awakened to the unsurpassed perfect enlightenment’?”
“Yañhi taṁ, mahārāja, sammā vadamāno vadeyya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti, mameva taṁ sammā vadamāno vadeyya. “If, great king, one speaking rightly could say of anyone, ‘He has awakened to the unexcelled right self-awakening,’ one could rightly say that of me. “If anyone should rightly be said to have awakened to the supreme perfect awakening, it’s me. “If, great king, one speaking rightly could say of anyone, ‘He has awakened to the unsurpassed perfect enlightenment, ’ it is of me that one might rightly say this.
Ahañhi, mahārāja, anuttaraṁ sammāsambodhiṁ abhisambuddho”ti. For I, great king, have awakened to the unexcelled right self-awakening.” For, Great King, I have awakened to the supreme perfect awakening.” For I, great king, have awakened to the unsurpassed perfect enlightenment. ”
“Yepi te, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ—“But Master Gotama, those contemplatives & brahmans, each with his group, each with his community, each the teacher of his group, an honored leader, well-regarded by people at large—i.e., “Well, there are those ascetics and brahmins who lead an order and a community, and tutor a community. They’re well-known and famous religious founders, deemed holy by many people. That is, “Master Gotama, even those ascetics and brahmins who are the heads of orders and companies, the teachers of companies, well known and famous founders of sects considered by the multitude to be holy men, that is,
pūraṇo kassapo, makkhali gosālo, nigaṇṭho nāṭaputto, sañcayo belaṭṭhaputto, pakudho kaccāyano, ajito kesakambalo; Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambalin, Pakudha Kaccāyana, Sañjaya Velaṭṭhaputta, and the Nigaṇṭha Nāṭaputta: Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, the Jain ascetic of the Ñātika clan, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, and Ajita of the hair blanket. Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nātaputta, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, Ajita Kesakambalī
tepi mayā ‘anuttaraṁ sammāsambodhiṁ abhisambuddhoti paṭijānāthā’ti puṭṭhā samānā anuttaraṁ sammāsambodhiṁ abhisambuddhoti na paṭijānanti. Even they, when I asked them whether they claimed to have awakened to the unexcelled right self-awakening, didn’t make that claim. I also asked them whether they claimed to have awakened to the supreme perfect awakening, but they made no such claim. Even these, when I asked them whether they had awakened to the unsurpassed perfect enlightenment, did not claim to have done so.
Kiṁ pana bhavaṁ gotamo daharo ceva jātiyā navo ca pabbajjāyā”ti? So who is Master Gotama to do so when he is still young & newly gone forth?” So why do you, given that you’re so young in age and newly gone forth?” So why then should Master Gotama [make such a claim] when he is so young in years and has newly gone forth?”
“Cattāro kho me, mahārāja, daharāti na uññātabbā, daharāti na paribhotabbā. “There are these four things, great king, that shouldn’t be despised & disparaged for being young. “Great king, these four things should not be looked down upon or disparaged because they are young. “There are four things, great king, that should not be despised and disparaged as ‘young’.
Katame cattāro? Which four? What four? What four?
Khattiyo kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo. A noble warrior, great king, shouldn’t be despised & disparaged for being young. An aristocrat, A khattiya, great king, should not be despised and disparaged as ‘young’;
Urago kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo. A snake… a serpent, a snake should not be despised and disparaged as ‘young’;
Aggi kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo. A fire… a fire, a fire should not be despised and disparaged as ‘young’;
Bhikkhu, kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo. And a monk shouldn’t be despised & disparaged for being young. and a mendicant. and a bhikkhu should not be despised and disparaged as ‘young. "
Ime kho, mahārāja, cattāro daharāti na uññātabbā, daharāti na paribhotabbā”ti. These are the four things that shouldn’t be despised & disparaged for being young.” These four things should not be looked down upon or disparaged because they are young.” ’These are the four. ”
Idamavoca bhagavā. That is what the Blessed One said. That is what the Buddha said. This is what the Blessed One said.
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: Having said that, the One Well-Gone, the Teacher, said further: Then the Holy One, the Teacher, went on to say: Having said this, the Fortunate One, the Teacher, further said this:
“Khattiyaṁ jātisampannaṁ, “You shouldn’t look down on “A man should not despise A khattiya of noble birth,
abhijātaṁ yasassinaṁ; —for being young— an aristocrat of impeccable lineage, A high-born prince of glorious fame:
Daharoti nāvajāneyya, a noble warrior of consummate birth, a high-born prince of great status. high-born and famous, As ‘young’, not realizing,
na naṁ paribhave naro. A person shouldn’t disparage him. just because they’re young. A man should not disparage him.
Ṭhānañhi so manujindo, For it’s possible that this lord of human beings, For it’s possible that that lord of mankind, For it may happen that this lord of men,
rajjaṁ laddhāna khattiyo; this noble warrior, will gain the throne as aristocrat, will gain the throne. This khattiya, shall gain the throne,
So kuddho rājadaṇḍena, and, angered at that disparagement, And in his anger he’ll execute a royal punishment, And in his anger thrash one harshly With a royal punishment.
tasmiṁ pakkamate bhusaṁ; come down harshly with his royal might. and have you violently beaten. One should avoid him.
Tasmā taṁ parivajjeyya, So, guarding your life, Hence you should avoid him “One should not despise him,
rakkhaṁ jīvitamattano. avoid him. for the sake of your own life. guarding one’s own life.
Gāme vā yadi vā raññe, You shouldn’t look down on Whether in village or wilderness, If in the village or a forest:
yattha passe bhujaṅgamaṁ; —for being young— wherever a serpent is seen, A serpent one may see by chance.
Daharoti nāvajāneyya, a serpent you meet in village or wilderness: a man should not look down on it As ‘young’, not realizing,
na naṁ paribhave naro. A person shouldn’t disparage it. or despise it for its youth. A man should not disparage it.
Uccāvacehi vaṇṇehi, As that potent snake slithers along With its rainbow of colors, Manifesting in diverse shapes,
urago carati tejasī; with vibrant colors, the serpent of fiery breath glides along. For as that fierce snake glides along,
So āsajja ḍaṁse bālaṁ, it may someday burn the fool, It lashes out and bites the fool, It may attack and bite the fool,
naraṁ nāriñca ekadā; whether woman or man. both men and women alike. Whether a man or a woman.
Tasmā taṁ parivajjeyya, So, guarding your life, Hence you should avoid it One should avoid it,
rakkhaṁ jīvitamattano. avoid it. for the sake of your own life. guarding one’s own life.
Pahūtabhakkhaṁ jālinaṁ, You shouldn’t look down on A fire devours a vast amount, A blazing fire that devours much,
pāvakaṁ kaṇhavattaniṁ; —for being young— a conflagration with a blackened trail. A conflagration with blackened trail:
Daharoti nāvajāneyya, a blaze that feeds on many things, a flame with its blackened trail: A man should not look down on it As ‘young’, not realizing,
na naṁ paribhave naro. A person shouldn’t disparage it. just because it’s young. A man should not disparage it.
Laddhā hi so upādānaṁ, For if it gains sustenance, For once it gets fuel For if it gains a stock of fuel,
mahā hutvāna pāvako; becoming a great mass of flame, it’ll become a big conflagration. Having become a conflagration,
So āsajja ḍahe bālaṁ, it may someday burn the fool, It’ll lash out and burn the fool, It may attack and burn the fool,
naraṁ nāriñca ekadā; whether woman or man. both men and women alike. Whether a man or a woman.
Tasmā taṁ parivajjeyya, So, guarding your life, Hence you should avoid it One should avoid it,
rakkhaṁ jīvitamattano. avoid it. for the sake of your own life. guarding one’s own life.
Vanaṁ yadaggi ḍahati, When a fire burns down a forest When a forest is burned by fire, “When a fire burns down a forest—
pāvako kaṇhavattanī; —that flame with its blackened trail— a conflagration with a blackened trail, That conflagration with blackened trail—
Jāyanti tattha pārohā, the shoots there take birth once more the shoots will spring up there again, The shoots there spring to life once more
ahorattānamaccaye. with the passage of days & nights. with the passing of the days and nights. As the days and nights pass by.
Yañca kho sīlasampanno, But if a monk, his virtue consummate, But if a mendicant endowed with ethics But if one of perfect virtue
bhikkhu ḍahati tejasā; burns you with his potency, burns you with their power, A bhikkhu burns one with [his virtue’s] fire,
Na tassa puttā pasavo, you won’t acquire sons or cattle you’ll have no children or livestock, One does not gain sons and cattle,
dāyādā vindare dhanaṁ; nor will your heirs enjoy wealth. nor will your heirs find wealth. Nor do one’s heirs acquire wealth.
Anapaccā adāyādā, They become barren, heir-less, Childless and heirless you become, Childless and heirless they become,
tālāvatthū bhavanti te. like palmyra stumps. like a palm-tree stump. Like stumps of palmyra trees.
Tasmā hi paṇḍito poso, So a person who’s wise, That’s why an astute person, “Therefore a person who is wise,
sampassaṁ atthamattano; out of regard for his own good, seeing what’s good for themselves, Out of regard for his own good:
Bhujaṅgamaṁ pāvakañca, should always show due respect for would always treat these properly: A fierce serpent and a blazing fire
khattiyañca yasassinaṁ; a serpent, a fire, a serpent, a conflagration, A famous khattiya,
Bhikkhuñca sīlasampannaṁ, a noble warrior with high status, a famous aristocrat, And a bhikkhu of perfect virtue.
sammadeva samācare”ti. & a monk, his virtue consummate.” and a mendicant endowed with ethics.” One should always treat these properly.”
Evaṁ vutte, rājā pasenadi kosalo bhagavantaṁ etadavoca: When this was said, King Pasenadi Kosala said to the Blessed One: When this was said, King Pasenadi of Kosala said to the Buddha, When this was said, King Pasenadi of Kosala said to the Blessed One:
“abhikkantaṁ, bhante, abhikkantaṁ, bhante. “Magnificent, lord! Magnificent! “Excellent, sir! Excellent! “Magnificent, venerable sir! Magnificent, venerable sir!
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. The Dhamma has been made clear in many ways by the Blessed One, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms.
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. I go for refuge to the Blessed One, and to the Dhamma, and to the Bhikkhu Saṅgha.
Upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” From today let the Blessed One remember me as a lay follower who has gone for refuge for life. ”