| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय १२।६१
Saṁyutta Nikāya 12.61
The Related Suttas Collection 12.61
७। महावग्ग
7. Mahāvagga
7. The Great Chapter
अस्सुतवासुत्त
Assutavāsutta
Unlearned
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे …
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme …
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. …
“अस्सुतवा, भिक्खवे, पुथुज्जनो इमस्मिं चातुमहाभूतिकस्मिं कायस्मिं निब्बिन्देय्यपि विरज्जेय्यपि विमुच्चेय्यपि। तं किस्स हेतु? दिस्सति, भिक्खवे, इमस्स चातुमहाभूतिकस्स कायस्स आचयोपि अपचयोपि आदानम्पि निक्खेपनम्पि। तस्मा तत्रास्सुतवा पुथुज्जनो निब्बिन्देय्यपि विरज्जेय्यपि विमुच्चेय्यपि।
“assutavā, bhikkhave, puthujjano imasmiṁ cātumahābhūtikasmiṁ1 kāyasmiṁ nibbindeyyapi virajjeyyapi vimucceyyapi. Taṁ kissa hetu? Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi. Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi.
“Bhikkhus, when it comes to this body made up of the four primary elements, an unlearned ordinary person might become disillusioned, dispassionate, and freed. Why is that? This body made up of the four primary elements is seen to accumulate and disperse, to be taken up and laid to rest. That’s why, when it comes to this body, an unlearned ordinary person might become disillusioned, dispassionate, and freed.
यञ्च खो एतं, भिक्खवे, वुच्चति चित्तं इतिपि, मनो इतिपि, विञ्ञाणं इतिपि, तत्रास्सुतवा पुथुज्जनो नालं निब्बिन्दितुं नालं विरज्जितुं नालं विमुच्चितुं। तं किस्स हेतु? दीघरत्तञ्हेतं, भिक्खवे, अस्सुतवतो पुथुज्जनस्स अज्झोसितं ममायितं परामट्ठं: ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽति। तस्मा तत्रास्सुतवा पुथुज्जनो नालं निब्बिन्दितुं नालं विरज्जितुं नालं विमुच्चितुं।
Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ. Taṁ kissa hetu? Dīgharattañhetaṁ, bhikkhave, assutavato puthujjanassa ajjhositaṁ mamāyitaṁ parāmaṭṭhaṁ: ‘etaṁ mama, esohamasmi, eso me attā’ti. Tasmā tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ.
But when it comes to that which is called ‘mind’ or ‘sentience’ or ‘consciousness’, an unlearned ordinary person is unable to become disillusioned, dispassionate, or freed. Why is that? Because for a long time they’ve been attached to it, thought of it as their own, and mistaken it: ‘This is mine, I am this, this is my self.’ That’s why, when it comes to this mind, an unlearned ordinary person is unable to become disillusioned, dispassionate, and freed.
वरं, भिक्खवे, अस्सुतवा पुथुज्जनो इमं चातुमहाभूतिकं कायं अत्ततो उपगच्छेय्य, न त्वेव चित्तं। तं किस्स हेतु? दिस्सतायं, भिक्खवे, चातुमहाभूतिको कायो एकम्पि वस्सं तिट्ठमानो द्वेपि वस्सानि तिट्ठमानो तीणिपि वस्सानि तिट्ठमानो चत्तारिपि वस्सानि तिट्ठमानो पञ्चपि वस्सानि तिट्ठमानो दसपि वस्सानि तिट्ठमानो वीसतिपि वस्सानि तिट्ठमानो तिंसम्पि वस्सानि तिट्ठमानो चत्तारीसम्पि वस्सानि तिट्ठमानो पञ्ञासम्पि वस्सानि तिट्ठमानो वस्ससतम्पि तिट्ठमानो, भिय्योपि तिट्ठमानो।
Varaṁ, bhikkhave, assutavā puthujjano imaṁ cātumahābhūtikaṁ kāyaṁ attato upagaccheyya, na tveva cittaṁ. Taṁ kissa hetu? Dissatāyaṁ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṁ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṁsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno.
But an unlearned ordinary person would be better off taking this body made up of the four primary elements to be their self, rather than the mind. Why is that? This body made up of the four primary elements is seen to last for a year, or for two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred years, or even longer.
यञ्च खो एतं, भिक्खवे, वुच्चति चित्तं इतिपि, मनो इतिपि, विञ्ञाणं इतिपि, तं रत्तिया च दिवसस्स च अञ्ञदेव उप्पज्जति अञ्ञं निरुज्झति। सेय्यथापि, भिक्खवे, मक्कटो अरञ्ञे पवने चरमानो साखं गण्हति, तं मुञ्चित्वा अञ्ञं गण्हति, तं मुञ्चित्वा अञ्ञं गण्हति; एवमेव खो, भिक्खवे, यमिदं वुच्चति चित्तं इतिपि, मनो इतिपि, विञ्ञाणं इतिपि, तं रत्तिया च दिवसस्स च अञ्ञदेव उप्पज्जति अञ्ञं निरुज्झति।
Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, taṁ rattiyā ca divasassa ca aññadeva uppajjati aññaṁ nirujjhati. Seyyathāpi, bhikkhave, makkaṭo araññe pavane caramāno sākhaṁ gaṇhati, taṁ muñcitvā aññaṁ gaṇhati, taṁ muñcitvā aññaṁ gaṇhati; evameva kho, bhikkhave, yamidaṁ vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, taṁ rattiyā ca divasassa ca aññadeva uppajjati aññaṁ nirujjhati.
But that which is called ‘mind’ or ‘sentience’ or ‘consciousness’ arises as one thing and ceases as another all day and all night. It’s like a monkey moving through the forest. It grabs hold of one branch, lets it go, and grabs another; then it lets that go and grabs yet another. In the same way, that which is called ‘mind’ or ‘sentience’ or ‘consciousness’ arises as one thing and ceases as another all day and all night.
तत्र, भिक्खवे, सुतवा अरियसावको पटिच्चसमुप्पादंयेव साधुकं योनिसो मनसि करोति: ‘इति इमस्मिं सति इदं होति, इमस्सुप्पादा इदं उप्पज्जति; इमस्मिं असति इदं न होति, इमस्स निरोधा इदं निरुज्झति—यदिदं अविज्जापच्चया सङ्खारा;
Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṁyeva sādhukaṁ yoniso manasi karoti: ‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati—yadidaṁ avijjāpaccayā saṅkhārā;
In this case, a learned noble disciple carefully and rationally applies the mind to dependent origination itself: ‘When this exists, that is; due to the arising of this, that arises. When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: Ignorance is a condition for choices.
सङ्खारपच्चया विञ्ञाणं …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स समुदयो होति। अविज्जाय त्वेव असेसविरागनिरोधा सङ्खारनिरोधो; सङ्खारनिरोधा विञ्ञाणनिरोधो …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स निरोधो होतीऽति।
saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti.
Choices are a condition for consciousness. … That is how this entire mass of suffering originates. 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.’
एवं पस्सं, भिक्खवे, सुतवा अरियसावको रूपस्मिम्पि निब्बिन्दति, वेदनायपि निब्बिन्दति, सञ्ञायपि निब्बिन्दति, सङ्खारेसुपि निब्बिन्दति, विञ्ञाणस्मिम्पि निब्बिन्दति; निब्बिन्दं विरज्जति, विरागा विमुच्चति, विमुत्तस्मिं विमुत्तमिति ञाणं होति।
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति पजानाती”ति।
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
पठमं।
Paṭhamaṁ.
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 »]
Footnotes:
