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Saį¹yutta NikÄya 3.4 Linked Discourses 3.4
1. Paį¹hamavagga 1. Shackles
Piyasutta Loved Dear
SÄvatthinidÄnaį¹. At SÄvatthÄ«. At SaĢvatthiĢ.
Ekamantaį¹ nisinno kho rÄjÄ pasenadi kosalo bhagavantaį¹ etadavoca: Seated to one side, King Pasenadi said to the Buddha, Sitting to one side, King Pasenadi of Kosala said to the Blessed One:
āidha mayhaį¹, bhante, rahogatassa paį¹isallÄ«nassa evaį¹ cetaso parivitakko udapÄdi: āJust now, sir, as I was in private retreat this thought came to mind. Here again we see a progress in their relationship. Now Pasenadi is reflecting on the Dhamma and bringing his own thoughts to the Buddha. Even though Pasenadi is not said to have attained any of the noble paths, this Sutta reveals an insightful grasp of human psychology. āHere, venerable sir, while I was alone in seclusion, a reflection arose in my mind thus:
ākesaį¹ nu kho piyo attÄ, kesaį¹ appiyo attÄāti? āWho are those who love themselves? And who are those who donāt love themselves?ā āWho now treat themselves as dear, and who treat themselves as a foe?ā
Tassa mayhaį¹, bhante, etadahosi: Then it occurred to me: Then, venerable sir, it occurred to me:
āye ca kho keci kÄyena duccaritaį¹ caranti, vÄcÄya duccaritaį¹ caranti, manasÄ duccaritaį¹ caranti; āThose who do bad things by way of body, speech, and mind āThose who engage in misconduct of body, speech, and mind
tesaį¹ appiyo attÄ. donāt love themselves. treat themselves as a foe.
KiƱcÄpi te evaį¹ vadeyyuį¹: Even though they may say: Even though they may say,
āpiyo no attÄāti, atha kho tesaį¹ appiyo attÄā. āI love myselfā, they donāt really. āWe regard ourselves as dear, ā still they treat themselves as a foe.
Taį¹ kissa hetu? Why is that? For what reason?
YaƱhi appiyo appiyassa kareyya, taį¹ te attanÄva attano karonti; Itās because they treat themselves like an enemy. Because of their own accord they act towards themselves in the same way that a foe might act towards a foe;
tasmÄ tesaį¹ appiyo attÄ. Thatās why they donāt love themselves. therefore they treat themselves as a foe.
Ye ca kho keci kÄyena sucaritaį¹ caranti, vÄcÄya sucaritaį¹ caranti, manasÄ sucaritaį¹ caranti; Those who do good things by way of body, speech, and mind But those who engage in good conduct of body, speech, and mind
tesaį¹ piyo attÄ. do love themselves. ātreat themselves as dear.
KiƱcÄpi te evaį¹ vadeyyuį¹: Even though they may say: Even though they may say,
āappiyo no attÄāti; atha kho tesaį¹ piyo attÄ. āI donāt love myselfā, they do really. āWe regard ourselves as a foe, ā still they treat themselves as dear.
Taį¹ kissa hetu? Why is that? For what reason?
YaƱhi piyo piyassa kareyya, taį¹ te attanÄva attano karonti; Itās because they treat themselves like a loved one. Because of their own accord they act towards themselves in the same way that a dear person might act towards one who is dear;
tasmÄ tesaį¹ piyo attÄāti. Thatās why they do love themselves.āā Action is paramount because it is the cause of feelings and emotions. The path forward starts with recognizing that it is within your power to change how you treat yourself.therefore they treat themselves as dear. āā
āEvametaį¹, mahÄrÄja, evametaį¹, mahÄrÄja. āThatās so true, Great King! Thatās so true!ā said the Buddha. And he repeated the kingās statement, adding: āSo it is, great king! So it is, great king!ā
Ye hi keci, mahÄrÄja, kÄyena duccaritaį¹ caranti, vÄcÄya duccaritaį¹ caranti, manasÄ duccaritaį¹ caranti;
tasmÄ tesaį¹ appiyo attÄ.
KiƱcÄpi te evaį¹ vadeyyuį¹:
āpiyo no attÄāti, atha kho tesaį¹ appiyo attÄ.
Taį¹ kissa hetu?
YaƱhi, mahÄrÄja, appiyo appiyassa kareyya, taį¹ te attanÄva attano karonti;
tasmÄ tesaį¹ appiyo attÄ.
Ye ca kho keci, mahÄrÄja, kÄyena sucaritaį¹ caranti, vÄcÄya sucaritaį¹ caranti, manasÄ sucaritaį¹ caranti;
tesaį¹ piyo attÄ.
KiƱcÄpi te evaį¹ vadeyyuį¹:
āappiyo no attÄāti;
atha kho tesaį¹ piyo attÄ.
Taį¹ kissa hetu?
YaƱhi, mahÄrÄja, piyo piyassa kareyya, taį¹ te attanÄva attano karonti;
tasmÄ tesaį¹ piyo attÄāti.
Idamavoca ā¦peā¦
āAttÄnaƱce piyaį¹ jaƱƱÄ, āIf you knew your self as beloved, āIf one regards oneself as dear
na naį¹ pÄpena saį¹yuje; youād not yoke yourself to wickedness. One should not yoke oneself to evil,
Na hi taį¹ sulabhaį¹ hoti, For happiness is not easy to find For happiness is not easily gained
sukhaį¹ dukkaį¹akÄrinÄ. by someone who does bad deeds. By one who does a wrongful deed.
AntakenÄdhipannassa, When youāre seized by the terminator The āterminatorā (antaka) is death, sometimes personified as MÄra (eg. SN 4.1:6.4).āWhen one is seized by the End-maker
jahato mÄnusaį¹ bhavaį¹; as you give up your human life, As one discards the human state,
KiƱhi tassa sakaį¹ hoti, what can you call your own? What can one call truly oneās own?
kiƱca ÄdÄya gacchati; What do you take when you go? What does one take when one goes?
KiƱcassa anugaį¹ hoti, What goes with you, What follows one along
chÄyÄva anapÄyinÄ«. like a shadow that never leaves? This simile also employed at Dhp 2, Thag 17.3:28.4, and MN 91:8.4.Like a shadow that never departs?
Ubho puƱƱaƱca pÄpaƱca, Both the good and the bad āBoth the merits and the evil
yaį¹ macco kurute idha; that a mortal does in this life That a mortal does right here:
TaƱhi tassa sakaį¹ hoti, is what they can call their own. That deeds (kamma) are oneās own (saka) is a stock reflection (eg. MN 135:4.1, AN 5.57:1.7).This is what is truly oneās own,
taį¹va ÄdÄya gacchati; Thatās what they take when they go. This one takes when one goes;
Taį¹vassa anugaį¹ hoti, Thatās what goes with them, This is what follows one along
chÄyÄva anapÄyinÄ«. like a shadow that never leaves. Like a shadow that never departs.
TasmÄ kareyya kalyÄį¹aį¹, Thatās why you should do good, āTherefore one should do what is good
nicayaį¹ samparÄyikaį¹; investing in the future life. Nicaya (āinvestingā) is more literally, āpiling upā.As a collection for the future life.
PuƱƱÄni paralokasmiį¹, The good deeds of sentient beings Merits are the support for living beings
patiį¹į¹hÄ honti pÄį¹inanāti. support them in the next world.ā [When they arise] in the other world. ā