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संयुत्त निकाय ४६।५६
Saṁyutta Nikāya 46.56
The Related Suttas Collection 46.56
६। साकच्छवग्ग
6. Sākacchavagga
6. Discussion
अभयसुत्त
Abhayasutta
With Prince Abhaya
एवं मे सुतं—एकं समयं भगवा राजगहे विहरति गिज्झकूटे पब्बते। अथ खो अभयो राजकुमारो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो अभयो राजकुमारो भगवन्तं एतदवोच:
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho abhayo rājakumāro yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho abhayo rājakumāro bhagavantaṁ etadavoca:
So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then Prince Abhaya went up to the Buddha, bowed, sat down to one side, and said to him:
“पूरणो, भन्ते, कस्सपो एवमाह: ‘नत्थि हेतु, नत्थि पच्चयो अञ्ञाणाय अदस्सनाय। अहेतु, अप्पच्चयो अञ्ञाणं अदस्सनं होति। नत्थि हेतु, नत्थि पच्चयो ञाणाय दस्सनाय। अहेतु, अप्पच्चयो ञाणं दस्सनं होतीऽति। इध भगवा किमाहा”ति?
“pūraṇo, bhante, kassapo evamāha: ‘natthi hetu, natthi paccayo aññāṇāya adassanāya. Ahetu, appaccayo1 aññāṇaṁ adassanaṁ hoti. Natthi hetu, natthi paccayo ñāṇāya dassanāya. Ahetu, appaccayo ñāṇaṁ dassanaṁ hotī’ti. Idha bhagavā kimāhā”ti?
“Sir, Pūraṇa Kassapa says this: ‘There is no cause or reason for not knowing and not seeing. Not knowing and not seeing have no cause or reason. There is no cause or reason for knowing and seeing. Knowing and seeing have no cause or reason.’ What does the Buddha say about this?”
“अत्थि, राजकुमार, हेतु, अत्थि पच्चयो अञ्ञाणाय अदस्सनाय। सहेतु, सप्पच्चयो अञ्ञाणं अदस्सनं होति। अत्थि, राजकुमार, हेतु, अत्थि पच्चयो ञाणाय दस्सनाय। सहेतु, सप्पच्चयो ञाणं दस्सनं होती”ति।
“Atthi, rājakumāra, hetu, atthi paccayo aññāṇāya adassanāya. Sahetu, sappaccayo2 aññāṇaṁ adassanaṁ hoti. Atthi, rājakumāra, hetu, atthi paccayo ñāṇāya dassanāya. Sahetu, sappaccayo ñāṇaṁ dassanaṁ hotī”ti.
“Prince, there are causes and reasons for not knowing and not seeing. Not knowing and not seeing have causes and reasons. There are causes and reasons for knowing and seeing. Knowing and seeing have causes and reasons.”
“कतमो पन, भन्ते, हेतु, कतमो पच्चयो अञ्ञाणाय अदस्सनाय? कथं सहेतु, सप्पच्चयो अञ्ञाणं अदस्सनं होती”ति?
“Katamo pana, bhante, hetu, katamo paccayo aññāṇāya adassanāya? Kathaṁ sahetu, sappaccayo aññāṇaṁ adassanaṁ hotī”ti?
“But sir, what is the cause and reason for not knowing and not seeing? How do not knowing and not seeing have causes and reasons?”
“यस्मिं खो, राजकुमार, समये कामरागपरियुट्ठितेन चेतसा विहरति कामरागपरेतेन, उप्पन्नस्स च कामरागस्स निस्सरणं यथाभूतं न जानाति न पस्सति—अयम्पि खो, राजकुमार, हेतु, अयं पच्चयो अञ्ञाणाय अदस्सनाय। एवम्पि सहेतु सप्पच्चयो अञ्ञाणं अदस्सनं होति।
“Yasmiṁ kho, rājakumāra, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ na jānāti na passati—ayampi kho, rājakumāra, hetu, ayaṁ paccayo aññāṇāya adassanāya. Evampi sahetu sappaccayo aññāṇaṁ adassanaṁ hoti.
“There’s a time when the heart is overcome and mired in sensual desire, without truly knowing and seeing the escape from sensual desire that has arisen. This is a cause and reason for not knowing and not seeing. And this is how not knowing and not seeing have causes and reasons.
पुन चपरं, राजकुमार, यस्मिं समये ब्यापादपरियुट्ठितेन चेतसा विहरति ब्यापादपरेतेन …पे… थिनमिद्धपरियुट्ठितेन …पे… उद्धच्चकुक्कुच्चपरियुट्ठितेन …पे… विचिकिच्छापरियुट्ठितेन चेतसा विहरति विचिकिच्छापरेतेन, उप्पन्नाय च विचिकिच्छाय निस्सरणं यथाभूतं न जानाति न पस्सति—अयम्पि खो, राजकुमार, हेतु, अयं पच्चयो अञ्ञाणाय अदस्सनाय। एवम्पि सहेतु सप्पच्चयो अञ्ञाणं अदस्सनं होती”ति।
Puna caparaṁ, rājakumāra, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena …pe… thinamiddhapariyuṭṭhitena …pe… uddhaccakukkuccapariyuṭṭhitena …pe… vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ na jānāti na passati—ayampi kho, rājakumāra, hetu, ayaṁ paccayo aññāṇāya adassanāya. Evampi sahetu sappaccayo aññāṇaṁ adassanaṁ hotī”ti.
Furthermore, there’s a time when the heart is overcome and mired in ill will … dullness and drowsiness … restlessness and remorse … doubt, without truly knowing and seeing the escape from doubt that has arisen. This is a cause and reason for not knowing and not seeing. And this is how not knowing and not seeing have causes and reasons.”
“को नामायं, भन्ते, धम्मपरियायो”ति?
“Ko nāmāyaṁ, bhante, dhammapariyāyo”ti?
“Sir, what is the name of this exposition of the teaching?”
“नीवरणा नामेते, राजकुमारा”ति।
“Nīvaraṇā nāmete, rājakumārā”ti.
“These are called the ‘hindrances’, prince.”
“तग्घ, भगवा, नीवरणा; तग्घ, सुगत, नीवरणा। एकमेकेनपि खो, भन्ते, नीवरणेन अभिभूतो यथाभूतं न जानेय्य न पस्सेय्य, को पन वादो पञ्चहि नीवरणेहि?
“Taggha, bhagavā, nīvaraṇā; taggha, sugata, nīvaraṇā. Ekamekenapi kho, bhante, nīvaraṇena abhibhūto yathābhūtaṁ na jāneyya na passeyya, ko pana vādo pañcahi nīvaraṇehi?
“Indeed, Blessed One, these are hindrances! Indeed, Holy One, these are hindrances! Overcome by even a single hindrance you wouldn’t truly know or see, let alone all five hindrances.
कतमो पन, भन्ते, हेतु, कतमो पच्चयो ञाणाय दस्सनाय? कथं सहेतु, सप्पच्चयो ञाणं दस्सनं होती”ति?
Katamo pana, bhante, hetu, katamo paccayo ñāṇāya dassanāya? Kathaṁ sahetu, sappaccayo ñāṇaṁ dassanaṁ hotī”ti?
But sir, what is the cause and reason for knowing and seeing? How do knowing and seeing have causes and reasons?”
“इध, राजकुमार, भिक्खु सतिसम्बोज्झङ्गं भावेति विवेकनिस्सितं विरागनिस्सितं निरोधनिस्सितं वोस्सग्गपरिणामिं। सो सतिसम्बोज्झङ्गं भावितेन चित्तेन यथाभूतं जानाति पस्सति—अयम्पि खो, राजकुमार, हेतु, अयं पच्चयो ञाणाय दस्सनाय। एवम्पि सहेतु, सप्पच्चयो ञाणं दस्सनं होति।
“Idha, rājakumāra, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. So satisambojjhaṅgaṁ bhāvitena cittena yathābhūtaṁ jānāti passati—ayampi kho, rājakumāra, hetu, ayaṁ paccayo ñāṇāya dassanāya. Evampi sahetu, sappaccayo ñāṇaṁ dassanaṁ hoti.
“It’s when a bhikkhu develops the awakening factor of mindfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go. They truly know and see with a mind that has developed the awakening factor of mindfulness. This is a cause and reason for knowing and seeing. And this is how knowing and seeing have causes and reasons.
पुन चपरं, राजकुमार, भिक्खु …पे… उपेक्खासम्बोज्झङ्गं भावेति विवेकनिस्सितं विरागनिस्सितं निरोधनिस्सितं वोस्सग्गपरिणामिं। सो उपेक्खासम्बोज्झङ्गं भावितेन चित्तेन यथाभूतं जानाति पस्सति—अयम्पि खो, राजकुमार, हेतु, अयं पच्चयो ञाणाय दस्सनाय। एवं सहेतु, सप्पच्चयो ञाणं दस्सनं होती”ति।
Puna caparaṁ, rājakumāra, bhikkhu …pe… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. So upekkhāsambojjhaṅgaṁ bhāvitena cittena yathābhūtaṁ jānāti passati—ayampi kho, rājakumāra, hetu, ayaṁ paccayo ñāṇāya dassanāya. Evaṁ sahetu, sappaccayo ñāṇaṁ dassanaṁ hotī”ti.
Furthermore, a bhikkhu develops the awakening factor of investigation of principles … energy … rapture … tranquility … immersion … equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. They truly know and see with a mind that has developed the awakening factor of equanimity. This is a cause and reason for knowing and seeing. And this is how knowing and seeing have causes and reasons.”
“को नामायं, भन्ते, धम्मपरियायो”ति?
“Ko nāmāyaṁ, bhante, dhammapariyāyo”ti?
“Sir, what is the name of this exposition of the teaching?”
“बोज्झङ्गा नामेते, राजकुमारा”ति।
“Bojjhaṅgā nāmete, rājakumārā”ti.
“These are called the ‘awakening factors’, prince.”
“तग्घ, भगवा, बोज्झङ्गा; तग्घ, सुगत, बोज्झङ्गा। एकमेकेनपि खो, भन्ते, बोज्झङ्गेन समन्नागतो यथाभूतं जानेय्य पस्सेय्य, को पन वादो सत्तहि बोज्झङ्गेहि? योपि मे, भन्ते, गिज्झकूटं पब्बतं आरोहन्तस्स कायकिलमथो चित्तकिलमथो, सोपि मे पटिप्पस्सद्धो, धम्मो च मे अभिसमितो”ति।
“Taggha, bhagavā, bojjhaṅgā; taggha, sugata, bojjhaṅgā. Ekamekenapi kho, bhante, bojjhaṅgena samannāgato yathābhūtaṁ jāneyya passeyya, ko pana vādo sattahi bojjhaṅgehi? Yopi me, bhante, gijjhakūṭaṁ pabbataṁ ārohantassa kāyakilamatho cittakilamatho, sopi me paṭippassaddho, dhammo ca me abhisamito”ti.
“Indeed, Blessed One, these are awakening factors! Indeed, Holy One, these are awakening factors! Endowed with even a single awakening factor you would truly know and see, let alone all seven awakening factors. When climbing Mount Vulture’s Peak I became fatigued in body and mind. But this has now faded away. And I’ve comprehended the teaching.”
छट्ठं।
Chaṭṭhaṁ.
साकच्छवग्गो छट्ठो।
Sākacchavaggo chaṭṭho.
तस्सुद्दानं
Tassuddānaṁ
आहारा परियायमग्गि, मेत्तं सङ्गारवेन च; अभयो पुच्छितो पञ्हं, गिज्झकूटम्हि पब्बतेति।
Āhārā pariyāyamaggi, mettaṁ saṅgāravena ca; Abhayo pucchito pañhaṁ, gijjhakūṭamhi pabbateti.
The authoritative text of the Saṁyutta Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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