sutta » sn » sn1 » Saṁyutta Nikāya 1.38

Sakalikasutta

The Stone Splinter A Splinter

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

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

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

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

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

Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno.
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.
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.

Atha kho sattasatā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ maddakucchiṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.
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.
Then, late at night, seven hundred glorious deities of the Satullapa Group, lighting up the entire Maddakucchi, went up to the Buddha, bowed, and stood to one side.

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

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

nāgavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.
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. ”
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.”

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

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

sīhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.
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. ”
And as a lion, he endures painful physical feelings … unbothered.”

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

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

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

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

“nisabho vata, bho, samaṇo gotamo;
“The ascetic Gotama is indeed a chief bull, sir!
“The ascetic Gotama is such a chief bull, sir!

nisabhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.
mindful and clearly comprehending, without becoming distressed. ”
And as a chief bull, he endures painful physical feelings … unbothered.”

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

“dhorayho vata, bho, samaṇo gotamo;
“The ascetic Gotama is indeed a beast of burden, sir!
“The ascetic Gotama is such a behemoth, sir!

dhorayhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.
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. ”
And as a behemoth, he endures painful physical feelings … unbothered.”

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

“danto vata, bho, samaṇo gotamo;
“The ascetic Gotama is indeed tamed, sir!
“The ascetic Gotama is truly tamed, sir!

dantavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.
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. ”
And as someone tamed, he endures painful physical feelings … unbothered.”

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

“passa samādhiṁ subhāvitaṁ cittañca suvimuttaṁ, na cābhinataṁ na cāpanataṁ na ca sasaṅkhāraniggayhavāritagataṁ.
“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!
“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.

Yo evarūpaṁ purisanāgaṁ purisasīhaṁ purisaājānīyaṁ purisanisabhaṁ purisadhorayhaṁ purisadantaṁ atikkamitabbaṁ maññeyya kimaññatra adassanā”ti.
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?”
If anyone imagines that they can overcome such an elephant of a man, a lion of a man, a thoroughbred of a man, a chief bull of a man, a behemoth of a man, a tamed man—what is that but a failure to see?”

“Pañcavedā sataṁ samaṁ,
Though brahmins learned in the five Vedas
“Learned in the five Vedas, brahmins practice

Tapassī brāhmaṇā caraṁ;
Practise austerities for a hundred years,
mortification for a full century.

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

Hīnattharūpā na pāraṅgamā te.
Those of low nature do not reach the far shore.
for those of base character don’t cross to the far shore.

Taṇhādhipannā vatasīlabaddhā,
They founder in craving, bound to vows and rules,
Seized by craving, <j>attached to precepts and observances,

Lūkhaṁ tapaṁ vassasataṁ carantā;
Practising rough austerity for a hundred years,
they practice rough and fervent mortification for a hundred years.

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

Hīnattharūpā na pāraṅgamā te.
Those of low nature do not reach the far shore.
for those of base character don’t cross to the far shore.

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

Na monamatthi asamāhitassa;
Nor is there sagehood for the unconcentrated:
and someone without immersion can’t be a sage.

Eko araññe viharaṁ pamatto,
Though dwelling alone in the forest, heedless,
Living negligent alone in the wilderness,

Na maccudheyyassa tareyya pāran”ti.
One cannot cross beyond the realm of Death.
they can’t pass beyond Death’s domain.”

“Mānaṁ pahāya susamāhitatto,
Having abandoned conceit, well concentrated,
“Having given up conceit, serene within oneself,

Sucetaso sabbadhi vippamutto;
With lofty mind, everywhere released:
with a healthy heart, everywhere free;

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

Sa maccudheyyassa tareyya pāran”ti.
One can cross beyond the realm of Death.
they pass beyond Death’s domain.”