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Saį¹yutta NikÄya 20.7 Linked Discourses 20.7
1. Opammavagga 1. Similes
Äį¹isutta The Drum Called Plugger
SÄvatthiyaį¹ viharati. At SÄvatthÄ«.
āBhÅ«tapubbaį¹, bhikkhave, dasÄrahÄnaį¹ Änako nÄma mudiį¹
go ahosi. āOnce upon a time, mendicants, the DasÄrahas had a mridangam drum called the Plugger. The DasÄrahas were probably the people known in Sanskrit as the DaÅÄrį¹a of the western Vindhya mountains. | The mudiį¹
ga is a double-headed drum known today as mridangam, which is still widely used in southern India. It is named for the paste (āmudā, today called the karanai) applied to one of the heads that gives it its distinctive snare-like tone (chapu). The skin is attached with a wooden rim tightened with leather straps. | Äį¹aka is another name for what is said to be a large military drum, which might be named after Äį¹i in the sense of ātuning pegā, a feature of the modern mardala. However, in this case, the context requires that the Äį¹i be a plug for patching the shell, after which the drum was named āPluggerā.
Tassa dasÄrahÄ Änake ghaį¹ite aƱƱaį¹ Äį¹iį¹ odahiį¹su. When the Plugger cracked, the DasÄrahas patched it with another plug.
Ahu kho so, bhikkhave, samayo yaį¹ Änakassa mudiį¹
gassa porÄį¹aį¹ pokkharaphalakaį¹ antaradhÄyi. Eventually, there came a time when the old wooden shell for the drumskin disappeared The pokkhara is the ādrumskinā. The phalaka is the āwooden shellā, a single hollowed-out log from which the mridangam is constructed.
Äį¹isaį¹
ghÄį¹ova avasissi. and all that was left of the mridangam Plugger was a mass of plugs.
Evameva kho, bhikkhave, bhavissanti bhikkhÅ« anÄgatamaddhÄnaį¹, ye te suttantÄ tathÄgatabhÄsitÄ gambhÄ«rÄ gambhÄ«ratthÄ lokuttarÄ suƱƱatappaį¹isaį¹yuttÄ, tesu bhaƱƱamÄnesu na sussÅ«sissanti na sotaį¹ odahissanti na aĆ±Ć±Ä cittaį¹ upaį¹į¹hÄpessanti na ca te dhamme uggahetabbaį¹ pariyÄpuį¹itabbaį¹ maƱƱissanti. In the same way, in a future time there will be mendicants who wonāt want to listen when discourses spoken by the Realized Oneādeep, profound, transcendent, dealing with emptinessāare being recited. They wonāt actively listen or try to understand, nor will they think those teachings are worth learning and memorizing.
Ye pana te suttantÄ kavikatÄ kÄveyyÄ cittakkharÄ cittabyaƱjanÄ bÄhirakÄ sÄvakabhÄsitÄ, tesu bhaƱƱamÄnesu sussÅ«sissanti, sotaį¹ odahissanti, aĆ±Ć±Ä cittaį¹ upaį¹į¹hÄpessanti, te ca dhamme uggahetabbaį¹ pariyÄpuį¹itabbaį¹ maƱƱissanti. But when discourses composed by poetsāpoetry, with fancy words and phrases, composed by outsiders or spoken by disciplesāare being recited they will want to listen. Theyāll actively listen and try to understand, and theyāll think those teachings are worth learning and memorizing.
Evametesaį¹, bhikkhave, suttantÄnaį¹ tathÄgatabhÄsitÄnaį¹ gambhÄ«rÄnaį¹ gambhÄ«ratthÄnaį¹ lokuttarÄnaį¹ suƱƱatappaį¹isaį¹yuttÄnaį¹ antaradhÄnaį¹ bhavissati. And that is how the discourses spoken by the Realized Oneādeep, profound, transcendent, dealing with emptinessāwill disappear.
TasmÄtiha, bhikkhave, evaį¹ sikkhitabbaį¹: So you should train like this:
āye te suttantÄ tathÄgatabhÄsitÄ gambhÄ«rÄ gambhÄ«ratthÄ lokuttarÄ suƱƱatappaį¹isaį¹yuttÄ, tesu bhaƱƱamÄnesu sussÅ«sissÄma, sotaį¹ odahissÄma, aĆ±Ć±Ä cittaį¹ upaį¹į¹hÄpessÄma, te ca dhamme uggahetabbaį¹ pariyÄpuį¹itabbaį¹ maƱƱissÄmÄāti. āWhen discourses spoken by the Realized Oneādeep, profound, transcendent, dealing with emptinessāare being recited we will want to listen. We will actively listen and try to understand, and we will think those teachings are worth learning and memorizing.ā
EvaƱhi vo, bhikkhave, sikkhitabbanāti. Thatās how you should train.ā
Sattamaį¹.