Theravadan

Other Translations: Deutsch , Srpski

From: Bhikkhu Bodhi , Mrs Rhys Davids, M.A. , Bhikkhu Sujato

Saṁyutta Nikāya 12.18 Linked Discourses 12.18

2. Āhāravagga 2. Fuel

Timbarukasutta With Timbaruka Timbaruka Timbaruka

Sāvatthiyaṁ viharati. At Sāvatthī. At Sāvatthı̄.Staying near Sāvatthī.

Atha kho timbaruko paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then the wanderer Timbaruka went up to the Buddha, and exchanged greetings with him. Then the wanderer Timbaruka approached the Blessed One and exchanged greetings with him.Now the wanderer Timbaruka came up to the Exalted One and greeted him;

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho timbaruko paribbājako bhagavantaṁ etadavoca: 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 him:and when compliments of friendship and courtesy had been exchanged, he sat down at one side. So seated he spoke thus to the Exalted One:

“Kiṁ nu kho, bho gotama, sayaṅkataṁ sukhadukkhanti? “Well, worthy Gotama, are pleasure and pain made by oneself?” “How is it, Master Gotama: are pleasure and pain created by oneself?”“Now then, Master Gotama, is pleasure and pain brought about by one's self?”

Mā hevaṁ, timbarukāti bhagavā avoca. “Not so, Timbaruka,” said the Buddha. “Not so, Timbaruka,” the Blessed One said.“Not so, Timbaruka,” said the Exalted One.

Kiṁ pana, bho gotama, paraṅkataṁ sukhadukkhanti? “Then are pleasure and pain made by another?” “Then, Master Gotama, are pleasure and pain created by another?”“Well then, are they brought about by another?”

Mā hevaṁ, timbarukāti bhagavā avoca. “Not so, Timbaruka,” said the Buddha. “Not so, Timbaruka,” the Blessed One said.“Not so, Timbaruka,” said the Exalted One.

Kiṁ nu kho, bho gotama, sayaṅkatañca paraṅkatañca sukhadukkhanti? “Well, are pleasure and pain made by both oneself and another?” “How is it then, Master Gotama: are pleasure and pain created both by oneself and by another?”“Well then, are they brought about by both one's self and another?”

Mā hevaṁ, timbarukāti bhagavā avoca. “Not so, Timbaruka,” said the Buddha. “Not so, Timbaruka,” the Blessed One said.“Not so, Timbaruka.”

Kiṁ pana, bho gotama, asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhanti? “Then do pleasure and pain arise anomalously, not made by oneself or another?” “Then, Master Gotama, have pleasure and pain arisen fortuitously, being created neither by oneself nor by another?”“But then, are they brought about neither by one's self nor by another, but by chance?”

Mā hevaṁ, timbarukāti bhagavā avoca. “Not so, Timbaruka,” said the Buddha. “Not so, Timbaruka,” the Blessed One said.“Not so, Timbaruka.”

Kiṁ nu kho, bho gotama, natthi sukhadukkhanti? “Well, is there no such thing as pleasure and pain?” “How is it then, Master Gotama: is there no pleasure and pain?”“How then, Master Gotama, is there no such thing as pleasure or pain?”

Na kho, timbaruka, natthi sukhadukkhaṁ; “It’s not that there’s no such thing as pleasure and pain. “It is not that there is no pleasure and pain, Timbaruka;“No, Timbaruka, there is pleasure and pain.”

atthi kho, timbaruka, sukhadukkhanti. Pleasure and pain are real.” there is pleasure and pain.”

Tena hi bhavaṁ gotamo sukhadukkhaṁ na jānāti, na passatīti? “Then does the worthy Gotama not know or see suffering?” “Then is it that Master Gotama does not know and see pleasure and pain?”“Is it then that Master Gotama neither knows nor sees pleasure and pain?”

Na khvāhaṁ, timbaruka, sukhadukkhaṁ na jānāmi, na passāmi. “It’s not that I don’t know or see pleasure and pain. “It is not that I do not know and see pleasure and pain, Timbaruka.“No, Timbaruka, I am not one who knows not pleasure and pain, nor sees them.

Jānāmi khvāhaṁ, timbaruka, sukhadukkhaṁ; I do know pleasure and pain, I know pleasure and pain, I know.

passāmi khvāhaṁ, timbaruka, sukhadukkhan”ti. I do see pleasure and pain.” I see pleasure and pain.”I see pleasure and pain.”

“‘Kiṁ nu kho, bho gotama, sayaṅkataṁ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, timbarukā’ti vadesi. “Worthy Gotama, when asked these questions, you say ‘not so’. “Whether you are asked: ‘How is it, Master Gotama: are pleasure and pain created by oneself?’“How now, Master Gotama: to all my questions you have said, 'not so, Timbaruka.'

‘Kiṁ pana, bho gotama, paraṅkataṁ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, timbarukā’ti vadesi. or ‘Are they created by another? ’ or

‘Kiṁ nu kho, bho gotama, sayaṅkatañca paraṅkatañca sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, timbarukā’ti vadesi. ‘Are they created by both?’

‘Kiṁ pana, bho gotama, asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, timbarukā’ti vadesi. or ‘Are they created by neither?’ in each case you say: ‘Not so, Timbaruka.’

‘Kiṁ nu kho, bho gotama, natthi sukhadukkhan’ti iti puṭṭho samāno ‘na kho, timbaruka, natthi sukhadukkhaṁ; Yet you say that there is such a thing as pleasure and pain. When you are asked: ‘How is it then, Master Gotama: is there no pleasure and pain?’ you say: ‘It is not that there is no pleasure and pain, Timbaruka; And, being asked as to the existence of pleasure and pain, you affirm they are, and are known and seen by you.

atthi kho, timbaruka, sukhadukkhan’ti vadesi.

‘Tena hi bhavaṁ gotamo sukhadukkhaṁ na jānāti, na passatī’ti iti puṭṭho samāno ‘na khvāhaṁ, timbaruka, sukhadukkhaṁ na jānāmi, na passāmi. ‘It is not that I do not know and see pleasure and pain, Timbaruka.

Jānāmi khvāhaṁ, timbaruka, sukhadukkhaṁ; And you say that you do know pleasure and pain, I know pleasure and pain,

passāmi khvāhaṁ, timbaruka, sukhadukkhan’ti vadesi. and you do see pleasure and pain. I see pleasure and pain.’

Ācikkhatu ca me bhavaṁ gotamo sukhadukkhaṁ. Sir, explain pleasure and pain to me! Venerable sir, let the Blessed One explain pleasure and pain to me.Declare to me then, Master Gotama, the truth about pleasure and pain.

Desetu ca me bhavaṁ gotamo sukhadukkhan”ti. Teach me about pleasure and pain!” Let the Blessed One teach me about pleasure and pain.”Teach me, Master Gotama, the truth about pleasure and pain.”

“‘Sā vedanā, so vedayatī’ti kho, timbaruka, ādito sato ‘sayaṅkataṁ sukhadukkhan’ti evampāhaṁ na vadāmi. “Suppose that the feeling and the one who feels it are one and the same. Then for one who has existed since the beginning, pleasure and pain is made by oneself. I don’t say this. “Timbaruka, [if one thinks,] ‘The feeling and the one who feels it are the same,’ [then one asserts] with reference to one existing from the beginning: ‘Pleasure and pain are created by oneself.’ I do not speak thus.“The experience and he who experiences hereafter are one and the same: this, Timbaruka, which you at first called 'pleasure and pain brought about by one's self' — I declare this is not so.

‘Aññā vedanā, añño vedayatī’ti kho, timbaruka, vedanābhitunnassa sato ‘paraṅkataṁ sukhadukkhan’ti evampāhaṁ na vadāmi. Suppose that the feeling is one thing and the one who feels it is another. Then for one stricken by feeling, pleasure and pain is made by another. I don’t say this. But, Timbaruka, [if one thinks,] ‘The feeling is one, the one who feels it is another,’ [then one asserts]with reference to one stricken by feeling:‘Pleasure and pain are created by another.’ Neither do I speak thus.The experience and he who experiences hereafter are different one from the other: this, Timbaruka, which by one smitten by the after-experience is called 'pleasure and pain brought about by another' — I declare this is not so.

Ete te, timbaruka, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: Avoiding these two extremes, the Realized One teaches by the middle way: Without veering towards either of these extremes, the Tathāgata teaches the Dhamma by the middle:To you, Timbaruka, the Tathagata, not approaching either extreme, teaches the Dhamma by the middle way:

‘avijjāpaccayā saṅkhārā; ‘Ignorance is a requirement for choices. ‘With ignorance as condition, volitional formations [come to be];‘Conditioned by ignorance activities come to pass,

saṅkhārapaccayā viññāṇaṁ …pe… Choices are a requirement for consciousness. … with volitional formations as condition, consciousness….by activities consciousness, and so on.

evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Such is the origin of this whole mass of suffering.Such is the arising of this entire mass of ill.

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease. But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations;But through the utter fading away and ceasing of ignorance comes ceasing of activities,

saṅkhāranirodhā viññāṇanirodho …pe… When choices cease, consciousness ceases. … with the cessation of volitional formations, cessation of consciousness….through ceasing of activities ceasing of consciousness, and so on.

evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. That is how this entire mass of suffering ceases.’” Such is the cessation of this whole mass of suffering.’”Such is the ceasing of this entire mass of ill.’”

Evaṁ vutte, timbaruko paribbājako bhagavantaṁ etadavoca: When he said this, the wanderer Timbaruka said to the Buddha, When this was said, the naked ascetic Timbaruka said to the Blessed One:When this had been said, Timbaruka, the Wanderer, spoke thus to the Exalted One:

“abhikkantaṁ, bho gotama …pe… “Excellent, worthy Gotama! Excellent! … “Magnificent, Master Gotama!…“Very excellent, Master Gotama! …

esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. I go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Saṅgha.I, even I, lord, take myself to the Exalted One as my refuge, to the Norm and to the Order.

Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.” From today let Master Gotama remember me as a lay follower who has gone for refuge for life.”May Master Gotama accept me as a follower, as one who from this day forth, as long as life lasts, has taken his refuge therein!”

Aṭṭhamaṁ.

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