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संयुत्त निकाय २२।४३
Saṁyutta Nikāya 22.43
The Related Suttas Collection 22.43
५। अत्तदीपवग्ग
5. Attadīpavagga
5. Be Your Own Island
अत्तदीपसुत्त
Attadīpasutta
Be Your Own Island
सावत्थिनिदानं।
Sāvatthinidānaṁ.
At Sāvatthī.
“अत्तदीपा, भिक्खवे, विहरथ अत्तसरणा अनञ्ञसरणा, धम्मदीपा धम्मसरणा अनञ्ञसरणा।
“Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.
“Bhikkhus, be your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.
अत्तदीपानं, भिक्खवे, विहरतं अत्तसरणानं अनञ्ञसरणानं, धम्मदीपानं धम्मसरणानं अनञ्ञसरणानं योनि उपपरिक्खितब्बा ‘किंजातिका सोकपरिदेवदुक्खदोमनस्सुपायासा, किंपहोतिकाऽति?
Attadīpānaṁ, bhikkhave, viharataṁ attasaraṇānaṁ anaññasaraṇānaṁ, dhammadīpānaṁ dhammasaraṇānaṁ anaññasaraṇānaṁ yoni upaparikkhitabbā ‘Kiṁjātikā sokaparidevadukkhadomanassupāyāsā, kiṁpahotikā’ti?
When you live like this, you should examine the cause: ‘From what are sorrow, lamentation, pain, sadness, and distress born and produced?’
किंजातिका च, भिक्खवे, सोकपरिदेवदुक्खदोमनस्सुपायासा, किंपहोतिका? इध, भिक्खवे, अस्सुतवा पुथुज्जनो अरियानं अदस्सावी अरियधम्मस्स अकोविदो अरियधम्मे अविनीतो, सप्पुरिसानं अदस्सावी सप्पुरिसधम्मस्स अकोविदो सप्पुरिसधम्मे अविनीतो, रूपं अत्ततो समनुपस्सति, रूपवन्तं वा अत्तानं; अत्तनि वा रूपं, रूपस्मिं वा अत्तानं। तस्स तं रूपं विपरिणमति, अञ्ञथा च होति। तस्स रूपविपरिणामञ्ञथाभावा उप्पज्जन्ति सोकपरिदेवदुक्खदोमनस्सुपायासा।
Kiṁjātikā ca, bhikkhave, sokaparidevadukkhadomanassupāyāsā, kiṁpahotikā? Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. Tassa taṁ rūpaṁ vipariṇamati, aññathā ca hoti. Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
And, bhikkhus, from what are sorrow, lamentation, pain, sadness, and distress born and produced? It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons. They regard form as self, self as having form, form in self, or self in form. But that form of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.
वेदनं अत्ततो समनुपस्सति, वेदनावन्तं वा अत्तानं; अत्तनि वा वेदनं, वेदनाय वा अत्तानं। तस्स सा वेदना विपरिणमति, अञ्ञथा च होति। तस्स वेदनाविपरिणामञ्ञथाभावा उप्पज्जन्ति सोकपरिदेव …पे… पायासा।
Vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ; attani vā vedanaṁ, vedanāya vā attānaṁ. Tassa sā vedanā vipariṇamati, aññathā ca hoti. Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparideva …pe… pāyāsā.
They regard feeling as self …
सञ्ञं अत्ततो समनुपस्सति …
Saññaṁ attato samanupassati …
They regard perception as self …
सङ्खारे अत्ततो समनुपस्सति …
saṅkhāre attato samanupassati …
They regard choices as self …
विञ्ञाणं अत्ततो समनुपस्सति, विञ्ञाणवन्तं वा अत्तानं; अत्तनि वा विञ्ञाणं, विञ्ञाणस्मिं वा अत्तानं। तस्स तं विञ्ञाणं विपरिणमति, अञ्ञथा च होति। तस्स विञ्ञाणविपरिणामञ्ञथाभावा उप्पज्जन्ति सोकपरिदेवदुक्खदोमनस्सुपायासा।
viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Tassa taṁ viññāṇaṁ vipariṇamati, aññathā ca hoti. Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. But that consciousness of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.
रूपस्स त्वेव, भिक्खवे, अनिच्चतं विदित्वा विपरिणामं विरागं निरोधं, ‘पुब्बे चेव रूपं एतरहि च सब्बं रूपं अनिच्चं दुक्खं विपरिणामधम्मन्ऽति, एवमेतं यथाभूतं सम्मप्पञ्ञाय पस्सतो ये सोकपरिदेवदुक्खदोमनस्सुपायासा ते पहीयन्ति। तेसं पहाना न परितस्सति, अपरितस्सं सुखं विहरति, सुखविहारी भिक्खु ‘तदङ्गनिब्बुतोऽति वुच्चति।
Rūpassa tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva rūpaṁ etarahi ca sabbaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhamman’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Tesaṁ pahānā na paritassati, aparitassaṁ sukhaṁ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati.
Sorrow, lamentation, pain, sadness, and distress are given up when you understand the impermanence of form—its perishing, fading away, and cessation—and you truly see with right understanding that all form, whether past or present, is impermanent, suffering, and perishable. When these things are given up there’s no anxiety. Without anxiety you live happily. A bhikkhu who lives happily is said to be extinguished in that respect.
वेदनाय त्वेव, भिक्खवे, अनिच्चतं विदित्वा विपरिणामं विरागं निरोधं, ‘पुब्बे चेव वेदना एतरहि च सब्बा वेदना अनिच्चा दुक्खा विपरिणामधम्माऽति, एवमेतं यथाभूतं सम्मप्पञ्ञाय पस्सतो ये सोकपरिदेवदुक्खदोमनस्सुपायासा ते पहीयन्ति। तेसं पहाना न परितस्सति, अपरितस्सं सुखं विहरति, सुखविहारी भिक्खु ‘तदङ्गनिब्बुतोऽति वुच्चति।
Vedanāya tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva vedanā etarahi ca sabbā vedanā aniccā dukkhā vipariṇāmadhammā’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Tesaṁ pahānā na paritassati, aparitassaṁ sukhaṁ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati.
Sorrow, lamentation, pain, sadness, and distress are given up when you understand the impermanence of feeling …
सञ्ञाय …
Saññāya …
perception …
सङ्खारानं त्वेव, भिक्खवे, अनिच्चतं विदित्वा विपरिणामं विरागं निरोधं, ‘पुब्बे चेव सङ्खारा एतरहि च सब्बे सङ्खारा अनिच्चा दुक्खा विपरिणामधम्माऽति, एवमेतं यथाभूतं सम्मप्पञ्ञाय पस्सतो ये सोकपरिदेवदुक्खदोमनस्सुपायासा ते पहीयन्ति। तेसं पहाना न परितस्सति, अपरितस्सं सुखं विहरति, सुखविहारी भिक्खु ‘तदङ्गनिब्बुतोऽति वुच्चति।
saṅkhārānaṁ tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva saṅkhārā etarahi ca sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammā’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Tesaṁ pahānā na paritassati, aparitassaṁ sukhaṁ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati.
choices …
विञ्ञाणस्स त्वेव, भिक्खवे, अनिच्चतं विदित्वा विपरिणामं विरागं निरोधं, ‘पुब्बे चेव विञ्ञाणं एतरहि च सब्बं विञ्ञाणं अनिच्चं दुक्खं विपरिणामधम्मन्ऽति, एवमेतं यथाभूतं सम्मप्पञ्ञाय पस्सतो ये सोकपरिदेवदुक्खदोमनस्सुपायासा ते पहीयन्ति। तेसं पहाना न परितस्सति, अपरितस्सं सुखं विहरति, सुखविहारी भिक्खु ‘तदङ्गनिब्बुतोऽति वुच्चती”ति।
Viññāṇassa tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva viññāṇaṁ etarahi ca sabbaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhamman’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Tesaṁ pahānā na paritassati, aparitassaṁ sukhaṁ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccatī”ti.
consciousness—its perishing, fading away, and cessation—and you truly see with right understanding that all consciousness, whether past or present, is impermanent, suffering, and perishable. When these things are given up there’s no anxiety. Without anxiety you live happily. A bhikkhu who lives happily is said to be extinguished in that respect.”
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 »]
