This is a Sanskrit & English translation of https://suttacentral.net/sn1.20/pli/ms
सम्युक्तनिकायः १.२० — समृद्धिसूक्तम्
saṃyuktanikāyaḥ 1.20 — samṛddhisūktam
Saṃyukta Nikāya 1.20 — Samṛddhi
एवं मया श्रुतम् — एकस्मिन् समये भगवान् राजगृहे विहरति स्म तपोदारामे। अथ खल्वायुष्मान् समृद्धिः रात्र्याः प्रत्यूषसमये प्रत्युत्थाय तपोदाम् उपागमद् गात्राणि परिषेक्तुम्। तपोदायां गात्राणि परिषिच्य प्रत्युत्तीर्यैकचीवरोऽस्थाद् गात्राणि शोषयन्। अथ खल्वन्यतमा देवताऽतिक्रान्तायां रात्र्यामतिक्रान्तवर्णा केवलकल्पां तपोदामवभास्य आयुष्मन्तं समृद्धिमुपसञ्चक्राम; उपसंक्रम्य विहायसि स्थितायुष्मन्तं समृद्धिं गाथयाध्यभाषत —
evaṃ mayā śrutam — ekasmin samaye bhagavān rājagṛhe viharati sma tapodārāme. atha khalv āyuṣmān samṛddhiḥ rātryāḥ pratyūṣasamaye pratyutthāya tapodām upāgamad gātrāṇi pariṣektum. tapodāyāṃ gātrāṇi pariṣicya pratyuttīryaikacīvaro ’sthād gātrāṇi śoṣayan. atha khalv anyatamā devatā ’tikrāntāyāṃ rātryām atikrāntavarṇā kevalakalpāṃ tapodām avabhāsya āyuṣmantaṃ samṛddhim upasañcakrāma; upasaṃkramya vihāyasi sthitāyuṣmantaṃ samṛddhiṃ gāthayādhyabhāṣata —
Thus have I heard. At one time the Bhagavān was dwelling in Rājagṛha, in the Tapodārāma (Hot Springs Park). Then the venerable Samiddhi, having risen at dawn, went to the Tapodā (Hot Springs River) to bathe his limbs. Having bathed his limbs in the Tapodā and come out, he stood with a single robe, drying his limbs. Then, when the night was advanced, a certain deity of surpassing beauty, illuminating the whole of the Tapodā, approached the venerable Samiddhi; having approached, while standing in the air, she addressed the venerable Samiddhi with a verse:
“अभुक्त्वा भिक्षसे भिक्षो, न हि भुक्त्वा भिक्षसे।
भुक्त्वा भिक्षो भिक्षस्व, मा त्वां काल उपात्यगात्” इति।
“abhuktvā bhikṣase bhikṣo, na hi bhuktvā bhikṣase.
bhuktvā bhikṣo bhikṣasva, mā tvāṃ kāla upātyagāt” iti.
“Without having enjoyed, you live the mendicant life, O monk; you do not live the mendicant life after having enjoyed.
Enjoy first, O monk, then live the mendicant life; let not the time pass you by!”
“कालं वाहं न जानामि, छन्नः कालो न दृश्यते।
तस्मादभुक्त्वा भिक्षे, मा मां काल उपात्यगात्” इति।
“kālaṃ vāhaṃ na jānāmi, channaḥ kālo na dṛśyate.
tasmād abhuktvā bhikṣe, mā māṃ kāla upātyagāt” iti.
“I do not know the time; the hidden time is not seen.
Therefore, I live the mendicant life without having enjoyed, lest the time (of death) pass me by.”
अथ खलु सा देवता पृथिव्यां प्रतिष्ठाय आयुष्मन्तं समृद्धिमेतदवोचत् — “दहरस्त्वं भिक्षो, प्रव्रजितः सुश्यामाकेशो, भद्रेण यौवनेन समन्वितः, प्रथमेन वयसा, अनीडितक्रीडः कामेषु। भुङ्क्ष्व, भिक्षो, मानुषकान् कामान्; मा सांदृष्टिकं हित्वा कालिकमन्वाधावीः” इति।
atha khalu sā devatā pṛthivyāṃ pratiṣṭhāya āyuṣmantaṃ samṛddhim etad avocat — “daharas tvaṃ bhikṣo, pravrajitaḥ suśyāmākeśo, bhadreṇa yauvanena samanvitaḥ, prathamena vayasā, anīḍitakrīḍaḥ kāmeṣu. bhuṅkṣva, bhikṣo, mānuṣakān kāmān; mā sāṃdṛṣṭikaṃ hitvā kālikam anvādhāvīḥ” iti.
Then that deity, having established herself on the earth, said this to the venerable Samiddhi: ‘You are young, O monk, gone forth, with fine black hair, endowed with blessed youth, in the prime of life, having not dallied in sensual pleasures. Enjoy human sensual pleasures, O monk; do not, having abandoned what is visible here and now, run after what takes time.’
“न खल्वहम्, आयुष्मति, सांदृष्टिकं हित्वा कालिकमन्वाधावामि। कालिकं च खल्वहम्, आयुष्मति, हित्वा सांदृष्टिकमन्वाधावामि। कालिका हि, आयुष्मति, कामा उक्ता भगवता बहुदुःखा बहुपायासाः; आदीनवोऽत्र भूयान्। सांदृष्टिकोऽयं धर्मोऽकालिक एहिपश्यिक औपनयिकः प्रत्यात्मं वेदितव्यो विज्ञैः” इति।
“na khalv aham, āyuṣmati, sāṃdṛṣṭikaṃ hitvā kālikam anvādhāvāmi. kālikaṃ ca khalv aham, āyuṣmati, hitvā sāṃdṛṣṭikam anvādhāvāmi. kālikā hi, āyuṣmati, kāmā uktā bhagavatā bahuduḥkhā bahupāyāsāḥ; ādīnavo ’tra bhūyān. sāṃdṛṣṭiko ’yaṃ dharmo ’kālika ehipaśyika aupanayikaḥ pratyātmaṃ veditavyo vijñaiḥ” iti.
‘Indeed, friend, I am not abandoning what is visible here and now to run after what takes time. Rather, friend, I am abandoning what takes time to run after what is visible here and now. For, friend, sensual pleasures have been declared by the Bhagavān to be time-bound, full of suffering, full of despair; the danger in them is great. This Dhamma is visible here and now, timeless, inviting one to come and see, leading onward, to be known for oneself by the wise.’
“कथं च, भिक्षो, कालिकाः कामा उक्ता भगवता बहुदुःखा बहुपायासाः, आदीनवोऽत्र भूयान्? कथं सांदृष्टिकोऽयं धर्मोऽकालिक एहिपश्यिक औपनयिकः प्रत्यात्मं वेदितव्यो विज्ञैः?” इति।
“kathaṃ ca, bhikṣo, kālikāḥ kāmā uktā bhagavatā bahuduḥkhā bahupāyāsāḥ, ādīnavo ’tra bhūyān? kathaṃ sāṃdṛṣṭiko ’yaṃ dharmo ’kālika ehipaśyika aupanayikaḥ pratyātmaṃ veditavyo vijñaiḥ?” iti.
‘And how, O monk, have sensual pleasures been declared by the Bhagavān to be time-bound, full of suffering, full of despair, with great danger in them? And how is this Dhamma visible here and now, timeless, inviting one to come and see, leading onward, to be known for oneself by the wise?’
“अहं खलु, आयुष्मति, नवोऽचिरप्रव्रजितोऽधुनागत इमं धर्मविनयम्। नाहं शक्नोमि विस्तरेणाख्यातुम्। अयं स भगवानर्हन् सम्यक्सम्बुद्धो राजगृहे विहरति तपोदारामे। तं भगवन्तमुपसंक्रम्यैतमर्थं पृच्छ। यथा ते भगवान् व्याकरिष्यति तथैनं धारयेथाः” इति।
“ahaṃ khalu, āyuṣmati, navo ’cirapravrajito ’dhunāgata imaṃ dharmavinayam. nāhaṃ śaknomi vistareṇākhyātum. ayaṃ sa bhagavān arhan samyaksambuddho rājagṛhe viharati tapodārāme. taṃ bhagavantam upasaṃkramyaitam arthaṃ pṛccha. yathā te bhagavān vyākariṣyati tathainaṃ dhārayethāḥ” iti.
‘Indeed, friend, I am new, not long gone forth, recently come to this Dhamma and Vinaya. I am not able to explain this in detail. There is the Bhagavān, the Arahant, the Perfectly Enlightened One, dwelling in Rājagṛha in the Tapodārāma. Approach the Bhagavān and ask him this matter. As the Bhagavān explains it to you, so you should bear it in mind.’
“न खलु, भिक्षो, सुकरः स भगवानस्माभिरुपसंक्रमितुम्, अन्याभिर्महेशाख्याभिर्देवताभिः परिवृतः। सचेत् खलु त्वं, भिक्षो, तं भगवन्तमुपसंक्रम्यैतमर्थं पृच्छेः, वयमप्यागच्छेम धर्मश्रवणाय” इति। “एवमायुष्मति” इति खल्वायुष्मान् समृद्धिस्तस्यै देवतायै प्रतिश्रुत्य भगवन्तमुपसञ्चक्राम; उपसंक्रम्य भगवन्तमभिवाद्यैकान्ते न्यषीदत्। एकान्ते निषण्णः खल्वायुष्मान् समृद्धिर्भगवन्तमेतदवोचत् —
“na khalu, bhikṣo, sukaraḥ sa bhagavān asmābhir upasaṃkramitum, anyābhir maheśākhyābhir devatābhiḥ parivṛtaḥ. sacet khalu tvaṃ, bhikṣo, taṃ bhagavantam upasaṃkramyaitam arthaṃ pṛccheḥ, vayam apy āgacchema dharmaśravaṇāya” iti. “evam āyuṣmati” iti khalv āyuṣmān samṛddhis tasyai devatāyai pratiśrutya bhagavantam upasañcakrāma; upasaṃkramya bhagavantam abhivādyaikānte nyaṣīdat. ekānte niṣaṇṇaḥ khalv āyuṣmān samṛddhir bhagavantam etad avocat —
‘Indeed, monk, it is not easy for us to approach the Bhagavān, as he is surrounded by other powerful deities. If you, monk, would approach the Bhagavān and ask this question, we too would come to hear the Dhamma.’ ‘So be it, friend,’ the venerable Samiddhi replied to the deity. He then approached the Bhagavān, paid homage to him, and sat down to one side. Seated to one side, the venerable Samiddhi said this to the Bhagavān:
“इहाहं, भदन्त, रात्र्याः प्रत्यूषसमये प्रत्युत्थाय तपोदाम उपागमं गात्राणि परिषेक्तुम्। तपोदायां गात्राणि परिषिच्य प्रत्युत्तीर्यैकचीवरोऽस्थासं गात्राणि शोषयन्। अथ खलु, भदन्त, अन्यतमा देवताऽतिक्रान्तायां रात्र्यामतिक्रान्तवर्णा केवलकल्पां तपोदामवभास्य मामुपसञ्चक्राम; उपसंक्रम्य विहायसि स्थितानया गाथयाध्यभाषत —
“ihāhaṃ, bhadanta, rātryāḥ pratyūṣasamaye pratyutthāya tapodām upāgamaṃ gātrāṇi pariṣektum. tapodāyāṃ gātrāṇi pariṣicya pratyuttīryaikacīvaro ’sthāsaṃ gātrāṇi śoṣayan. atha khalu, bhadanta, anyatamā devatā ’tikrāntāyāṃ rātryām atikrāntavarṇā kevalakalpāṃ tapodām avabhāsya mām upasañcakrāma; upasaṃkramya vihāyasi sthitānayā gāthayādhyabhāṣata —
‘Here, venerable sir, having risen at dawn, I went to the Tapodā to bathe my limbs. Having bathed my limbs in the Tapodā and come out, I stood with a single robe, drying my limbs. Then, venerable sir, a certain deity of surpassing beauty, illuminating the whole of the Tapodā, approached me; having approached, while standing in the air, she addressed me with this verse:
“अभुक्त्वा भिक्षसे भिक्षो, न हि भुक्त्वा भिक्षसे।
भुक्त्वा भिक्षो भिक्षस्व, मा त्वां काल उपात्यगात्” इति।
“abhuktvā bhikṣase bhikṣo, na hi bhuktvā bhikṣase.
bhuktvā bhikṣo bhikṣasva, mā tvāṃ kāla upātyagāt” iti.
“Without having enjoyed, you live the mendicant life, O monk; you do not live the mendicant life after having enjoyed.
Enjoy first, O monk, then live the mendicant life; let not the time pass you by!”
“एवमुक्तेऽहं, भदन्त, तां देवतां गाथया प्रत्यभाषे —
“कालं वाहं न जानामि, छन्नः कालो न दृश्यते।
तस्मादभुक्त्वा भिक्षे, मा मां काल उपात्यगात्” इति।
“evam ukte ’haṃ, bhadanta, tāṃ devatāṃ gāthayā pratyabhāṣe —
“kālaṃ vāhaṃ na jānāmi, channaḥ kālo na dṛśyate.
tasmād abhuktvā bhikṣe, mā māṃ kāla upātyagāt” iti.
‘When this was said, venerable sir, I replied to that deity with a verse:
“I do not know the time; the hidden time is not seen.
Therefore, I live the mendicant life without having enjoyed, lest the time (of death) pass me by.”
“अथ खलु, भदन्त, सा देवता पृथिव्यां प्रतिष्ठाय मामेतदवोचत् — ‘दहरस्त्वं, भिक्षो, प्रव्रजितः सुश्यामाकेशो, भद्रेण यौवनेन समन्वितः, प्रथमेन वयसा, अनीडितक्रीडः कामेषु। भुङ्क्ष्व, भिक्षो, मानुषकान् कामान्; मा सांदृष्टिकं हित्वा कालिकमन्वाधावीः’” इति।
“atha khalu, bhadanta, sā devatā pṛthivyāṃ pratiṣṭhāya mām etad avocat — ‘daharas tvaṃ, bhikṣo, pravrajitaḥ suśyāmākeśo, bhadreṇa yauvanena samanvitaḥ, prathamena vayasā, anīḍitakrīḍaḥ kāmeṣu. bhuṅkṣva, bhikṣo, mānuṣakān kāmān; mā sāṃdṛṣṭikaṃ hitvā kālikam anvādhāvīḥ’” iti.
‘Then, venerable sir, that deity, having established herself on the earth, said this to me: ‘You are young, O monk, gone forth, with fine black hair, endowed with blessed youth, in the prime of life, having not dallied in sensual pleasures. Enjoy human sensual pleasures, O monk; do not, having abandoned what is visible here and now, run after what takes time.’
“एवमुक्तोऽहं, भदन्त, तां देवतामेतदवोचम् — ‘न खल्वहम्, आयुष्मति, सांदृष्टिकं हित्वा कालिकमन्वाधावामि; कालिकं च खल्वहम्, आयुष्मति, हित्वा सांदृष्टिकमन्वाधावामि। कालिका हि, आयुष्मति, कामा उक्ता भगवता बहुदुःखा बहुपायासाः; आदीनवोऽत्र भूयान्। सांदृष्टिकोऽयं धर्मोऽकालिक एहिपश्यिक औपनयिकः प्रत्यात्मं वेदितव्यो विज्ञैः’” इति।
“evam ukto ’haṃ, bhadanta, tāṃ devatām etad avocam — ‘na khalv aham, āyuṣmati, sāṃdṛṣṭikaṃ hitvā kālikam anvādhāvāmi; kālikaṃ ca khalv aham, āyuṣmati, hitvā sāṃdṛṣṭikam anvādhāvāmi. kālikā hi, āyuṣmati, kāmā uktā bhagavatā bahuduḥkhā bahupāyāsāḥ; ādīnavo ’tra bhūyān. sāṃdṛṣṭiko ’yaṃ dharmo ’kālika ehipaśyika aupanayikaḥ pratyātmaṃ veditavyo vijñaiḥ’” iti.
‘When this was said, venerable sir, I said this to that deity: ‘Indeed, friend, I am not abandoning what is visible here and now to run after what takes time. Rather, friend, I am abandoning what takes time to run after what is visible here and now. For, friend, sensual pleasures have been declared by the Bhagavān to be time-bound, full of suffering, full of despair; the danger in them is great. This Dhamma is visible here and now, timeless, inviting one to come and see, leading onward, to be known for oneself by the wise.’
“एवमुक्ते, भदन्त, सा देवता मामेतदवोचत् — ‘कथं च, भिक्षो, कालिकाः कामा उक्ता भगवता बहुदुःखा बहुपायासाः, आदीनवोऽत्र भूयान्? कथं सांदृष्टिकोऽयं धर्मोऽकालिक एहिपश्यिक औपनयिकः प्रत्यात्मं वेदितव्यो विज्ञैः?’ इति। एवमुक्तोऽहं, भदन्त, तां देवतामेतदवोचम् — ‘अहं खलु, आयुष्मति, नवोऽचिरप्रव्रजितोऽधुनागत इमं धर्मविनयम्, नाहं शक्नोमि विस्तरेणाख्यातुम्। अयं स भगवानर्हन् सम्यक्सम्बुद्धो राजगृहे विहरति तपोदारामे। तं भगवन्तमुपसंक्रम्यैतमर्थं पृच्छ। यथा ते भगवान् व्याकरिष्यति तथैनं धारयेथाः’” इति।
“evam ukte, bhadanta, sā devatā mām etad avocat — ‘kathaṃ ca, bhikṣo, kālikāḥ kāmā uktā bhagavatā bahuduḥkhā bahupāyāsāḥ, ādīnavo ’tra bhūyān? kathaṃ sāṃdṛṣṭiko ’yaṃ dharmo ’kālika ehipaśyika aupanayikaḥ pratyātmaṃ veditavyo vijñaiḥ?’ iti. evam ukto ’haṃ, bhadanta, tāṃ devatām etad avocam — ‘ahaṃ khalu, āyuṣmati, navo ’cirapravrajito ’dhunāgata imaṃ dharmavinayam, nāhaṃ śaknomi vistareṇākhyātum. ayaṃ sa bhagavān arhan samyaksambuddho rājagṛhe viharati tapodārāme. taṃ bhagavantam upasaṃkramyaitam arthaṃ pṛccha. yathā te bhagavān vyākariṣyati tathainaṃ dhārayethāḥ’” iti.
‘When this was said, venerable sir, that deity said this to me: ‘And how, O monk, have sensual pleasures been declared by the Bhagavān to be time-bound, full of suffering, full of despair, with great danger in them? And how is this Dhamma visible here and now, timeless, inviting one to come and see, leading onward, to be known for oneself by the wise?’ When this was said, venerable sir, I said this to that deity: ‘Indeed, friend, I am new, not long gone forth, recently come to this Dhamma and Vinaya, I am not able to explain this in detail. There is the Bhagavān, the Arahant, the Perfectly Enlightened One, dwelling in Rājagṛha in the Tapodārāma. Approach the Bhagavān and ask him this matter. As the Bhagavān explains it to you, so you should bear it in mind.’
“एवमुक्ते, भदन्त, सा देवता मामेतदवोचत् — ‘न खलु, भिक्षो, सुकरः स भगवानस्माभिरुपसंक्रमितुम्, अन्याभिर्महेशाख्याभिर्देवताभिः परिवृतः। सचेत् खलु, त्वं भिक्षो, तं भगवन्तमुपसंक्रम्यैतमर्थं पृच्छेः, वयमप्यागच्छेम धर्मश्रवणाय’ इति। सचेत्, भदन्त, तस्या देवतायाः सत्यं वचनम्, इहैव सा देवताऽविदूरे” इति।
“evam ukte, bhadanta, sā devatā mām etad avocat — ‘na khalu, bhikṣo, sukaraḥ sa bhagavān asmābhir upasaṃkramitum, anyābhir maheśākhyābhir devatābhiḥ parivṛtaḥ. sacet khalu, tvaṃ bhikṣo, taṃ bhagavantam upasaṃkramyaitam arthaṃ pṛccheḥ, vayam apy āgacchema dharmaśravaṇāya’ iti. sacet, bhadanta, tasyā devatāyāḥ satyaṃ vacanam, ihaiva sā devatā ’vidūre” iti.
‘When this was said, venerable sir, that deity said this to me: ‘Indeed, monk, it is not easy for us to approach the Bhagavān, as he is surrounded by other powerful deities. If you, monk, would approach the Bhagavān and ask this question, we too would come to hear the Dhamma.’ If, venerable sir, that deity’s word is true, she must be here, not far away.’
एवमुक्ते, सा देवतायुष्मन्तं समृद्धिमेतदवोचत् — “पृच्छ, भिक्षो, पृच्छ, भिक्षो, यदहमनुप्राप्ता” इति।
evam ukte, sā devatāyuṣmantaṃ samṛddhim etad avocat — “pṛccha, bhikṣo, pṛccha, bhikṣo, yad aham anuprāptā” iti.
When this was said, that deity said to the venerable Samiddhi: ‘Ask, monk! Ask, monk! For I have arrived.’
अथ खलु भगवान् तां देवतां गाथाभिरध्यभाषत —
“आख्येयसंज्ञिनः सत्त्वा, आख्येये च प्रतिष्ठिताः।
आख्येयमपरिज्ञाय, योगमायान्ति मृत्युनः।
आख्येयं च परिज्ञाय, आख्यातारं न मन्यते।
तद्धि तस्य न भवतीति, येनैनं वदेत् तत् तस्य नास्ति।
सचेद् विजानीषे वदस्व यक्षे”ति।
atha khalu bhagavān tāṃ devatāṃ gāthābhir adhyabhāṣata —
“ākhyeyasaṃjñinaḥ sattvā, ākhyeye ca pratiṣṭhitāḥ.
ākhyeyam aparijñāya, yogam āyānti mṛtyoḥ.
ākhyeyaṃ ca parijñāya, ākhyātāraṃ na manyate.
tadd hi tasya na bhavatīti, yenainaṃ vadet tat tasya nāsti.
saced vijānīṣe vadasva yakṣe”ti.
Then the Bhagavān addressed that deity in verses:
“Beings are conscious of the describable, and are established in the describable.
Not fully understanding the describable, they come under the yoke of death.
But having fully understood the describable, one does not conceive of a describer.
For that does not exist for him by which one could speak of him; that is not there for him.
If you understand, speak, O Yakṣa!”
“न खल्वहं, भदन्त, अस्य भगवता सङ्क्षिप्तेन भाषितस्य विस्तरेणार्थमाजानामि। साधु मे, भदन्त, भगवान् तथा भाषताम् यथाहमस्य भगवता सङ्क्षिप्तेन भाषितस्य विस्तरेणार्थं जानीयाम्” इति।
“na khalv ahaṃ, bhadanta, asya bhagavatā saṅkṣiptena bhāṣitasya vistareṇārtham ājānāmi. sādhu me, bhadanta, bhagavān tathā bhāṣatām yathāham asya bhagavatā saṅkṣiptena bhāṣitasya vistareṇārthaṃ jānīyām” iti.
‘Indeed, venerable sir, I do not understand in detail the meaning of what has been stated in brief by the Bhagavān. It would be good, venerable sir, if the Bhagavān would speak in such a way that I might understand in detail the meaning of what has been stated in brief by the Bhagavān.’
“समः श्रेयानुत वा हीनो,
यो मन्येत स विवदेत तेन।
त्रिषु विधेष्वविकम्पमानः,
समः श्रेयानिति न तस्य भवति।
सचेद् विजानीषे वदस्व यक्षे”ति।
“samaḥ śreyān uta vā hīno,
yo manyeta sa vivadeta tena.
triṣu vidheṣv avikampamānaḥ,
samaḥ śreyān iti na tasya bhavati.
saced vijānīṣe vadasva yakṣe”ti.
“‘I am equal, better, or inferior,’—
one who thinks thus would dispute on that account.
Unshaken in the three modes (of comparison),
for him there is no ‘I am equal’ or ‘I am better’.
If you understand, speak, O Yakṣa!”
“अस्यापि खल्वहं, भदन्त, भगवता सङ्क्षिप्तेन भाषितस्य न विस्तरेणार्थमाजानामि। साधु मे, भदन्त, भगवान् तथा भाषताम् यथाहमस्य भगवता सङ्क्षिप्तेन भाषितस्य विस्तरेणार्थं जानीयाम्” इति।
“asyāpi khalv ahaṃ, bhadanta, bhagavatā saṅkṣiptena bhāṣitasya na vistareṇārtham ājānāmi. sādhu me, bhadanta, bhagavān tathā bhāṣatām yathāham asya bhagavatā saṅkṣiptena bhāṣitasya vistareṇārthaṃ jānīyām” iti.
‘Of this too, venerable sir, stated in brief by the Bhagavān, I do not understand the meaning in detail. It would be good, venerable sir, if the Bhagavān would speak in such a way that I might understand in detail the meaning of what has been stated in brief by the Bhagavān.’
“प्रजहौ संख्यां न विमानमध्यगात्, अच्छिनत् तृष्णामिह नामरूपे।
तं छिन्नग्रन्थमनिघं निराशं, पर्येषमाणा नाध्यगच्छन्।
देवा मनुष्या इह वा परत्र वा, स्वर्गेषु वा सर्वनिवेशनेषु।
सचेद् विजानीषे वदस्व यक्षे”ति।
“prajahau saṃkhyāṃ na vimānam adhyagāt, acchinat tṛṣṇām iha nāmarūpe.
taṃ chinnagrantham anighaṃ nirāśaṃ, paryeṣamāṇā nādhyagacchan.
devā manuṣyā iha vā paratra vā, svargeṣu vā sarvaniveśaneṣu.
saced vijānīṣe vadasva yakṣe”ti.
“He abandoned reckoning, did not enter into measurement; he cut off craving here for name-and-form.
Him, with fetters cut, untroubled, free from longing, they did not find while searching—
gods and humans, here or hereafter, in the heavens or in any abode.
If you understand, speak, O Yakṣa!”
“अस्य खल्वहं, भदन्त, भगवता सङ्क्षिप्तेन भाषितस्यैवं विस्तरेणार्थमाजानामि —
“पापं न कुर्याद् वचसा मनसा,
कायेन वा किञ्चन सर्वलोके।
कामान् प्रहाय स्मृतिमान् सम्प्रजानन्,
दुःखं न सेवेत अनर्थसंहितम्” इति।
“asya khalv ahaṃ, bhadanta, bhagavatā saṅkṣiptena bhāṣitasyaivaṃ vistareṇārtham ājānāmi —
“pāpaṃ na kuryād vacasā manasā,
kāyena vā kiñcana sarvaloke.
kāmān prahāya smṛtimān samprajānan,
duḥkhaṃ na seveta anarthasaṃhitam” iti.
‘Of this, venerable sir, stated in brief by the Bhagavān, I understand the meaning in detail thus:
“One should not do any evil by speech, mind,
or body in all the world.
Having abandoned sensual pleasures, mindful and fully aware,
one should not cultivate suffering that is connected with harm.”’
नन्दनवर्गो द्वितीयः।
nandanavargo dvitīyaḥ.
The Nandana Chapter, the second.
