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18.Sāvatthiyaṃ viharati.
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At Sāvatthī.
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Atha kho timbaruko paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
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Then the wanderer Timbaruka went up to the Buddha, and exchanged greetings with him.
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Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.
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he sat down to one side and said to the Buddha:
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Ekamantaṃ nisinno kho timbaruko paribbājako bhagavantaṃ etadavoca –
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When the greetings and polite conversation were over,
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"'Kiṃ nu kho, bho gotama, sayaṃkataṃ sukhadukkha'nti?
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“Well, Mister Gotama, are pleasure and pain made by oneself?”
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'Mā hevaṃ, timbarukā'ti bhagavā avoca.
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“Not so, Timbaruka,” said the Buddha.
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'Kiṃ pana, bho gotama, paraṃkataṃ sukhadukkha'nti?
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“Then are pleasure and pain made by another?”
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'Mā hevaṃ, timbarukā'ti bhagavā avoca.
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“Not so, Timbaruka,” said the Buddha.
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'Kiṃ nu kho, bho gotama, sayaṃkatañca paraṃkatañca sukhadukkha'nti?
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“Well, are pleasure and pain made by both oneself and another?”
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'Mā hevaṃ, timbarukā'ti bhagavā avoca.
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“Not so, Timbaruka,” said the Buddha.
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'Kiṃ pana, bho gotama, asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkha'nti?
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“Then do pleasure and pain arise by chance, not made by oneself or another?”
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'Mā hevaṃ, timbarukā'ti bhagavā avoca.
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“Not so, Timbaruka,” said the Buddha.
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'Kiṃ nu kho, bho gotama, natthi sukhadukkha'nti?
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“Well, is there no such thing as pleasure and pain?”
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'Na kho, timbaruka, natthi sukhadukkhaṃ; atthi kho, timbaruka, sukhadukkha'nti.
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“It’s not that there’s no such thing as pleasure and pain. Pleasure and pain are real.”
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'Tena hi bhavaṃ gotamo sukhadukkhaṃ na jānāti, na passatī'ti?
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“Then Mister Gotama doesn’t know nor see pleasure and pain.”
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'Na khvāhaṃ, timbaruka, sukhadukkhaṃ na jānāmi, na passāmi.
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“It’s not that I don’t know or see pleasure and pain.
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Jānāmi khvāhaṃ, timbaruka, sukhadukkhaṃ; passāmi khvāhaṃ, timbaruka, sukhadukkha"'nti.
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I do know pleasure and pain, I do see pleasure and pain.”
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"'Kiṃ nu kho, bho gotama, sayaṃkataṃ sukhadukkha'nti iti puṭṭho samāno 'mā hevaṃ, timbarukā'ti vadesi.
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Mister Gotama, when asked these questions,
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'Kiṃ pana, bho gotama, paraṃkataṃ sukhadukkha'nti iti puṭṭho samāno 'mā hevaṃ, timbarukā'ti vadesi.
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'Kiṃ nu kho, bho gotama, sayaṃkatañca paraṃkatañca sukhadukkha'nti iti puṭṭho samāno 'mā hevaṃ, timbarukā'ti vadesi.
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'Kiṃ pana, bho gotama, asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkha'nti iti puṭṭho samāno 'mā hevaṃ, timbarukā'ti vadesi.
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you say ‘not so’.
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'Kiṃ nu kho, bho gotama, natthi sukhadukkha'nti iti puṭṭho samāno 'na kho, timbaruka, natthi sukhadukkhaṃ; atthi kho, timbaruka, sukhadukkha'nti vadesi.
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Yet you say that there is such a thing as pleasure and pain.
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'Tena hi bhavaṃ gotamo sukhadukkhaṃ na jānāti, na passatī'ti iti puṭṭho samāno 'na khvāhaṃ, timbaruka, sukhadukkhaṃ na jānāmi, na passāmi.
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And you say that you do know pleasure and pain,
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Jānāmi khvāhaṃ, timbaruka, sukhadukkhaṃ; passāmi khvāhaṃ, timbaruka, sukhadukkha'nti vadesi.
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and you do see pleasure and pain.
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Ācikkhatu ca me bhavaṃ gotamo sukhadukkhaṃ.
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Sir, explain pleasure and pain to me!
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Desetu ca me bhavaṃ gotamo sukhadukkha"nti.
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Teach me about pleasure and pain! ”
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"'Sā vedanā, so vedayatī'ti kho, timbaruka, ādito sato 'sayaṃkataṃ sukhadukkha'nti evampāhaṃ na vadāmi.
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“Suppose that the feeling and the one who feels it are the same thing. Then for one who has existed since the beginning, pleasure and pain is made by oneself. I don’t say this.
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'Aññā vedanā, añño vedayatī'ti kho, timbaruka, vedanābhitunnassa sato 'paraṃkataṃ sukhadukkha'nti evampāhaṃ na vadāmi.
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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.
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Ete te, timbaruka, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – 'avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ - pe - evametassa kevalassa dukkhakkhandhassa samudayo hoti.
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Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a condition for choices. Choices are a condition for consciousness. … That is how this entire mass of suffering originates.
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Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho - pe - evametassa kevalassa dukkhakkhandhassa nirodho hotī"'ti.
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When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’ ”
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Evaṃ vutte, timbaruko paribbājako bhagavantaṃ etadavoca – "abhikkantaṃ, bho gotama - pe - esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.
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When he said this, the wanderer Timbaruka said to the Buddha, “Excellent, sir! Excellent! … I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha.
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Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata"nti.
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From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”
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Aṭṭhamaṃ.
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