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संयुत्त निकाय १२।३५
Saṁyutta Nikāya 12.35
The Related Suttas Collection 12.35
४। कळारखत्तियवग्ग
4. Kaḷārakhattiyavagga
4. Kaḷāra the Aristocrat
अविज्जापच्चयसुत्त
Avijjāpaccayasutta
Ignorance is a Condition
सावत्थियं विहरति।
Sāvatthiyaṁ viharati.
At Sāvatthī.
“अविज्जापच्चया, भिक्खवे, सङ्खारा;
“Avijjāpaccayā, bhikkhave, saṅkhārā;
“Ignorance is a condition for choices.
सङ्खारपच्चया विञ्ञाणं …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स समुदयो होती”ति।
saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.
Choices are a condition for consciousness. … That is how this entire mass of suffering originates.”
एवं वुत्ते, अञ्ञतरो भिक्खु भगवन्तं एतदवोच: “‘कतमं नु खो, भन्ते, जरामरणं, कस्स च पनिदं जरामरणन्ऽति?
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “‘katamaṁ nu kho, bhante, jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇan’ti?
When this was said, one of the bhikkhus asked the Buddha, “What are old age and death, sir, and who do they belong to?”
‘नो कल्लो पञ्होऽति भगवा अवोच, ‘कतमं जरामरणं, कस्स च पनिदं जरामरणन्ऽति इति वा, भिक्खु, यो वदेय्य, ‘अञ्ञं जरामरणं अञ्ञस्स च पनिदं जरामरणन्ऽति, इति वा, भिक्खु, यो वदेय्य, उभयमेतं एकत्थं ब्यञ्जनमेव नानं। तं जीवं तं सरीरन्ति वा, भिक्खु, दिट्ठिया सति ब्रह्मचरियवासो न होति। अञ्ञं जीवं अञ्ञं सरीरन्ति वा, भिक्खु, दिट्ठिया सति ब्रह्मचरियवासो न होति। एते ते, भिक्खु, उभो अन्ते अनुपगम्म मज्झेन तथागतो धम्मं देसेति: ‘जातिपच्चया जरामरणन्ऽ”ति।
‘No kallo pañho’ti bhagavā avoca, ‘katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇan’ti iti vā, bhikkhu, yo vadeyya, ‘aññaṁ jarāmaraṇaṁ aññassa ca panidaṁ jarāmaraṇan’ti, iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: ‘jātipaccayā jarāmaraṇan’”ti.
“That’s not a fitting question,” said the Buddha. “You might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. Bhikkhu, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life. If you have the view that the soul and the body are different things, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Rebirth is a condition for old age and death.’”
“कतमा नु खो, भन्ते, जाति, कस्स च पनायं जाती”ति?
“Katamā nu kho, bhante, jāti, kassa ca panāyaṁ jātī”ti?
“What is rebirth, sir, and who does it belong to?”
“नो कल्लो पञ्हो”ति भगवा अवोच, “‘कतमा जाति, कस्स च पनायं जातीऽति इति वा, भिक्खु, यो वदेय्य, ‘अञ्ञा जाति अञ्ञस्स च पनायं जातीऽति इति वा, भिक्खु, यो वदेय्य, उभयमेतं एकत्थं ब्यञ्जनमेव नानं। तं जीवं तं सरीरन्ति वा, भिक्खु, दिट्ठिया सति ब्रह्मचरियवासो न होति। अञ्ञं जीवं अञ्ञं सरीरन्ति वा, भिक्खु, दिट्ठिया सति ब्रह्मचरियवासो न होति। एते ते, भिक्खु, उभो अन्ते अनुपगम्म मज्झेन तथागतो धम्मं देसेति: ‘भवपच्चया जातीऽ”ति।
“No kallo pañho”ti bhagavā avoca, “‘katamā jāti, kassa ca panāyaṁ jātī’ti iti vā, bhikkhu, yo vadeyya, ‘aññā jāti aññassa ca panāyaṁ jātī’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: ‘bhavapaccayā jātī’”ti.
“That’s not a fitting question,” said the Buddha. “You might say, ‘What is rebirth, and who does it belong to?’ Or you might say, ‘Rebirth is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs. Bhikkhu, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life. If you have the view that the soul and the body are different things, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Continued existence is a condition for rebirth.’”
“कतमो नु खो, भन्ते, भवो, कस्स च पनायं भवो”ति?
“Katamo nu kho, bhante, bhavo, kassa ca panāyaṁ bhavo”ti?
“What is continued existence, sir, and who is it for?”
“नो कल्लो पञ्हो”ति भगवा अवोच, “‘कतमो भवो, कस्स च पनायं भवोऽति इति वा, भिक्खु, यो वदेय्य, ‘अञ्ञो भवो अञ्ञस्स च पनायं भवोऽति इति वा, भिक्खु, यो वदेय्य, उभयमेतं एकत्थं ब्यञ्जनमेव नानं। तं जीवं तं सरीरन्ति वा, भिक्खु, दिट्ठिया सति ब्रह्मचरियवासो न होति; अञ्ञं जीवं अञ्ञं सरीरन्ति वा, भिक्खु, दिट्ठिया सति ब्रह्मचरियवासो न होति। एते ते, भिक्खु, उभो अन्ते अनुपगम्म मज्झेन तथागतो धम्मं देसेति: ‘उपादानपच्चया भवोऽति …पे… ‘तण्हापच्चया उपादानन्ति … वेदनापच्चया तण्हाति … फस्सपच्चया वेदनाति … सळायतनपच्चया फस्सोति … नामरूपपच्चया सळायतनन्ति … विञ्ञाणपच्चया नामरूपन्ति … सङ्खारपच्चया विञ्ञाणन्ऽ”ति।
“No kallo pañho”ti bhagavā avoca, “‘katamo bhavo, kassa ca panāyaṁ bhavo’ti iti vā, bhikkhu, yo vadeyya, ‘añño bhavo aññassa ca panāyaṁ bhavo’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti; aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: ‘upādānapaccayā bhavo’ti …pe… ‘taṇhāpaccayā upādānanti … vedanāpaccayā taṇhāti … phassapaccayā vedanāti … saḷāyatanapaccayā phassoti … nāmarūpapaccayā saḷāyatananti … viññāṇapaccayā nāmarūpanti … saṅkhārapaccayā viññāṇan’”ti.
“That’s not a fitting question,” said the Buddha. “You might say, ‘What is continued existence, and who does it belong to?’ Or you might say, ‘Continued existence is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs. Bhikkhu, if you have the view that the soul and the body are identical, there is no living of the spiritual life. If you have the view that the soul and the body are different things, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Grasping is a condition for continued existence.’ … ‘Craving is a condition for grasping.’ … ‘Feeling is a condition for craving.’ … ‘Contact is a condition for feeling.’ … ‘The six sense fields are conditions for contact.’ … ‘Name and form are conditions for the six sense fields.’ … ‘Consciousness is a condition for name and form.’ … ‘Choices are a condition for consciousness.’”
“कतमे नु खो, भन्ते, सङ्खारा, कस्स च पनिमे सङ्खारा”ति?
“Katame nu kho, bhante, saṅkhārā, kassa ca panime saṅkhārā”ti?
“What are choices, sir, and who do they belong to?”
“नो कल्लो पञ्हो”ति भगवा अवोच, “‘कतमे सङ्खारा कस्स च पनिमे सङ्खाराऽति इति वा, भिक्खु, यो वदेय्य, ‘अञ्ञे सङ्खारा अञ्ञस्स च पनिमे सङ्खाराऽति इति वा, भिक्खु, यो वदेय्य, उभयमेतं एकत्थं ब्यञ्जनमेव नानं। तं जीवं तं सरीरन्ति वा, भिक्खु, दिट्ठिया सति ब्रह्मचरियवासो न होति; अञ्ञं जीवं अञ्ञं सरीरन्ति वा, भिक्खु, दिट्ठिया सति ब्रह्मचरियवासो न होति। एते ते, भिक्खु, उभो अन्ते अनुपगम्म मज्झेन तथागतो धम्मं देसेति: ‘अविज्जापच्चया सङ्खाराऽ”ति।
“No kallo pañho”ti bhagavā avoca, “‘katame saṅkhārā kassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti; aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: ‘avijjāpaccayā saṅkhārā’”ti.
“That’s not a fitting question,” said the Buddha. “You might say, ‘What are choices, and who do they belong to?’ Or you might say, ‘Choices are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. Bhikkhu, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life. If you have the view that the soul and the body are different things, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a condition for choices.’
“अविज्जाय त्वेव, भिक्खु, असेसविरागनिरोधा यानिस्स तानि विसूकायिकानि विसेवितानि विप्फन्दितानि कानिचि कानिचि। ‘कतमं जरामरणं, कस्स च पनिदं जरामरणंऽ इति वा, ‘अञ्ञं जरामरणं, अञ्ञस्स च पनिदं जरामरणंऽ इति वा, ‘तं जीवं तं सरीरंऽ इति वा, ‘अञ्ञं जीवं अञ्ञं सरीरंऽ इति वा। सब्बानिस्स तानि पहीनानि भवन्ति उच्छिन्नमूलानि तालावत्थुकतानि अनभावङ्कतानि आयतिं अनुप्पादधम्मानि।
“Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. ‘Katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇaṁ’ iti vā, ‘aññaṁ jarāmaraṇaṁ, aññassa ca panidaṁ jarāmaraṇaṁ’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā. Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni.
When ignorance fades away and ceases with nothing left over, then any twists, ducks, and dodges are given up: ‘What are old age and death, and who do they belong to?’ or ‘old age and death are one thing, who they belong to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’ These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
अविज्जाय त्वेव, भिक्खु, असेसविरागनिरोधा यानिस्स तानि विसूकायिकानि विसेवितानि विप्फन्दितानि कानिचि कानिचि। ‘कतमा जाति, कस्स च पनायं जातिऽ इति वा, ‘अञ्ञा जाति, अञ्ञस्स च पनायं जातिऽ इति वा, ‘तं जीवं तं सरीरंऽ इति वा, ‘अञ्ञं जीवं अञ्ञं सरीरंऽ इति वा। सब्बानिस्स तानि पहीनानि भवन्ति उच्छिन्नमूलानि तालावत्थुकतानि अनभावङ्कतानि आयतिं अनुप्पादधम्मानि।
Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. ‘Katamā jāti, kassa ca panāyaṁ jāti’ iti vā, ‘aññā jāti, aññassa ca panāyaṁ jāti’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā. Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni.
When ignorance fades away and ceases with nothing left over, then any twists, ducks, and dodges are given up: ‘What is rebirth, and who does it belong to?’ or ‘rebirth is one thing, who it belongs to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’ These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
अविज्जाय त्वेव, भिक्खु, असेसविरागनिरोधा यानिस्स तानि विसूकायिकानि विसेवितानि विप्फन्दितानि कानिचि कानिचि। कतमो भवो …पे… कतमं उपादानं … कतमा तण्हा … कतमा वेदना … कतमो फस्सो … कतमं सळायतनं … कतमं नामरूपं … कतमं विञ्ञाणं …पे…।
Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. Katamo bhavo …pe… katamaṁ upādānaṁ … katamā taṇhā … katamā vedanā … katamo phasso … katamaṁ saḷāyatanaṁ … katamaṁ nāmarūpaṁ … katamaṁ viññāṇaṁ …pe….
When ignorance fades away and ceases with nothing left over, then any twists, ducks, and dodges are given up: ‘What is continued existence …’ ‘What is grasping …’ ‘What is craving …’ ‘What is feeling …’ ‘What is contact …’ ‘What are the six sense fields …’ ‘What are name and form …’ ‘What is consciousness …’
अविज्जाय त्वेव, भिक्खु, असेसविरागनिरोधा यानिस्स तानि विसूकायिकानि विसेवितानि विप्फन्दितानि कानिचि कानिचि। ‘कतमे सङ्खारा, कस्स च पनिमे सङ्खाराऽ इति वा, ‘अञ्ञे सङ्खारा, अञ्ञस्स च पनिमे सङ्खाराऽ इति वा, ‘तं जीवं तं सरीरंऽ इति वा, ‘अञ्ञं जीवं, अञ्ञं सरीरंऽ इति वा। सब्बानिस्स तानि पहीनानि भवन्ति उच्छिन्नमूलानि तालावत्थुकतानि अनभावङ्कतानि आयतिं अनुप्पादधम्मानी”ति।
Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. ‘Katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ, aññaṁ sarīraṁ’ iti vā. Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammānī”ti.
When ignorance fades away and ceases with nothing left over, then any twists, ducks, and dodges are given up: ‘What are choices, and who do they belong to?’ or ‘choices are one thing, who they belong to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’ These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”
पञ्चमं।
Pañcamaṁ.
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 »]