| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय १२।२५
Saṁyutta Nikāya 12.25
The Related Suttas Collection 12.25
३। दसबलवग्ग
3. Dasabalavagga
3. The Ten Powers
भूमिजसुत्त
Bhūmijasutta
With Bhūmija
सावत्थियं विहरति।
Sāvatthiyaṁ viharati.
At Sāvatthī.
अथ खो आयस्मा भूमिजो सायन्हसमयं पटिसल्लाना वुट्ठितो येनायस्मा सारिपुत्तो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मता सारिपुत्तेन सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा भूमिजो आयस्मन्तं सारिपुत्तं एतदवोच:
Atha kho āyasmā bhūmijo sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhūmijo āyasmantaṁ sāriputtaṁ etadavoca:
Then in the late afternoon, Venerable Bhūmija came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him:
“सन्तावुसो सारिपुत्त, एके समणब्राह्मणा कम्मवादा सयङ्कतं सुखदुक्खं पञ्ञपेन्ति। सन्ति पनावुसो सारिपुत्त, एके समणब्राह्मणा कम्मवादा परङ्कतं सुखदुक्खं पञ्ञपेन्ति। सन्तावुसो सारिपुत्त, एके समणब्राह्मणा कम्मवादा सयङ्कतञ्च परङ्कतञ्च सुखदुक्खं पञ्ञपेन्ति। सन्ति पनावुसो सारिपुत्त, एके समणब्राह्मणा कम्मवादा असयङ्कारं अपरङ्कारं अधिच्चसमुप्पन्नं सुखदुक्खं पञ्ञपेन्ति। इध नो, आवुसो सारिपुत्त, भगवा किंवादी किमक्खायी, कथं ब्याकरमाना च मयं वुत्तवादिनो चेव भगवतो अस्साम, न च भगवन्तं अभूतेन अब्भाचिक्खेय्याम, धम्मस्स चानुधम्मं ब्याकरेय्याम, न च कोचि सहधम्मिको वादानुपातो गारय्हं ठानं आगच्छेय्या”ति?
“Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti. Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṅkataṁ sukhadukkhaṁ paññapenti. Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca sukhadukkhaṁ paññapenti. Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti. Idha no, āvuso sāriputta, bhagavā kiṁvādī kimakkhāyī, kathaṁ byākaramānā ca mayaṁ vuttavādino ceva bhagavato assāma, na ca bhagavantaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyā”ti?
“Friend Sāriputta, there are ascetics and brahmins who teach the efficacy of deeds. Some of them declare that pleasure and pain are made by oneself. Some of them declare that pleasure and pain are made by another. Some of them declare that pleasure and pain are made by both oneself and another. Some of them declare that pleasure and pain arise by chance, not made by oneself or another. What does the Buddha say about this? How does he explain it? How should we answer so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuke and criticism?”
“पटिच्चसमुप्पन्नं खो, आवुसो, सुखदुक्खं वुत्तं भगवता। किं पटिच्च? फस्सं पटिच्च। इति वदं वुत्तवादी चेव भगवतो अस्स, न च भगवन्तं अभूतेन अब्भाचिक्खेय्य, धम्मस्स चानुधम्मं ब्याकरेय्य, न च कोचि सहधम्मिको वादानुपातो गारय्हं ठानं आगच्छेय्य।
“Paṭiccasamuppannaṁ kho, āvuso, sukhadukkhaṁ vuttaṁ bhagavatā. Kiṁ paṭicca? Phassaṁ paṭicca. Iti vadaṁ vuttavādī ceva bhagavato assa, na ca bhagavantaṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya.
“Friend, the Buddha said that pleasure and pain are dependently originated. Dependent on what? Dependent on contact. If you said this you would repeat what the Buddha has said, and not misrepresent him with an untruth. You would explain in line with his teaching, and there would be no legitimate grounds for rebuke and criticism.
तत्रावुसो, ये ते समणब्राह्मणा कम्मवादा सयङ्कतं सुखदुक्खं पञ्ञपेन्ति, तदपि फस्सपच्चया। येपि ते …पे… येपि ते …पे… येपि ते समणब्राह्मणा कम्मवादा असयङ्कारं अपरङ्कारं अधिच्चसमुप्पन्नं सुखदुक्खं पञ्ञपेन्ति, तदपि फस्सपच्चया।
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti, tadapi phassapaccayā. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, tadapi phassapaccayā.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, that’s conditioned by contact. … In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, that’s also conditioned by contact.
तत्रावुसो, ये ते समणब्राह्मणा कम्मवादा सयङ्कतं सुखदुक्खं पञ्ञपेन्ति, ते वत अञ्ञत्र फस्सा पटिसंवेदिस्सन्तीति नेतं ठानं विज्जति। येपि ते …पे… येपि ते …पे… येपि ते समणब्राह्मणा कम्मवादा असयङ्कारं अपरङ्कारं अधिच्चसमुप्पन्नं सुखदुक्खं पञ्ञपेन्ति, ते वत अञ्ञत्र फस्सा पटिसंवेदिस्सन्तीति नेतं ठानं विज्जती”ति।
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, it’s impossible that they will experience that without contact. … In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, it’s impossible that they will experience that without contact.”
अस्सोसि खो आयस्मा आनन्दो आयस्मतो सारिपुत्तस्स आयस्मता भूमिजेन सद्धिं इमं कथासल्लापं। अथ खो आयस्मा आनन्दो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा आनन्दो यावतको आयस्मतो सारिपुत्तस्स आयस्मता भूमिजेन सद्धिं अहोसि कथासल्लापो तं सब्बं भगवतो आरोचेसि।
Assosi kho āyasmā ānando āyasmato sāriputtassa āyasmatā bhūmijena saddhiṁ imaṁ kathāsallāpaṁ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa āyasmatā bhūmijena saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.
Venerable Ānanda heard this discussion between Venerable Sāriputta and Venerable Bhūmija. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.
“साधु साधु, आनन्द, यथा तं सारिपुत्तो सम्मा ब्याकरमानो ब्याकरेय्य। पटिच्चसमुप्पन्नं खो, आनन्द, सुखदुक्खं वुत्तं मया। किं पटिच्च? फस्सं पटिच्च। इति वदं वुत्तवादी चेव मे अस्स, न च मं अभूतेन अब्भाचिक्खेय्य, धम्मस्स चानुधम्मं ब्याकरेय्य, न च कोचि सहधम्मिको वादानुपातो गारय्हं ठानं आगच्छेय्य।
“Sādhu sādhu, ānanda, yathā taṁ sāriputto sammā byākaramāno byākareyya. Paṭiccasamuppannaṁ kho, ānanda, sukhadukkhaṁ vuttaṁ mayā. Kiṁ paṭicca? Phassaṁ paṭicca. Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya.
“Good, good, Ānanda! It’s just as Sāriputta has so rightly explained. I have said that pleasure and pain are dependently originated. Dependent on what? Dependent on contact. Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.
तत्रानन्द, ये ते समणब्राह्मणा कम्मवादा सयङ्कतं सुखदुक्खं पञ्ञपेन्ति तदपि फस्सपच्चया। येपि ते …पे… येपि ते …पे… येपि ते समणब्राह्मणा कम्मवादा असयङ्कारं अपरङ्कारं अधिच्चसमुप्पन्नं सुखदुक्खं पञ्ञपेन्ति तदपि फस्सपच्चया।
Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti tadapi phassapaccayā. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti tadapi phassapaccayā.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, that’s conditioned by contact. … In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, that’s also conditioned by contact.
तत्रानन्द, ये ते समणब्राह्मणा कम्मवादा सयङ्कतं सुखदुक्खं पञ्ञपेन्ति, ते वत अञ्ञत्र फस्सा पटिसंवेदिस्सन्तीति नेतं ठानं विज्जति। येपि ते …पे… येपि ते …पे… येपि ते समणब्राह्मणा कम्मवादा असयङ्कारं अपरङ्कारं अधिच्चसमुप्पन्नं सुखदुक्खं पञ्ञपेन्ति, ते वत अञ्ञत्र फस्सा पटिसंवेदिस्सन्तीति नेतं ठानं विज्जति।
Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, it’s impossible that they will experience that without contact. … In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, it’s impossible that they will experience that without contact.
काये वा हानन्द, सति कायसञ्चेतनाहेतु उप्पज्जति अज्झत्तं सुखदुक्खं। वाचाय वा हानन्द, सति वचीसञ्चेतनाहेतु उप्पज्जति अज्झत्तं सुखदुक्खं। मने वा हानन्द, सति मनोसञ्चेतनाहेतु उप्पज्जति अज्झत्तं सुखदुक्खं अविज्जापच्चया च।
Kāye vā hānanda, sati kāyasañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ. Vācāya vā hānanda, sati vacīsañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ. Mane vā hānanda, sati manosañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ avijjāpaccayā ca.
Ānanda, as long as there’s a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself. As long as there’s a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself. As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But these only apply when conditioned by ignorance.
सामं वा तं, आनन्द, कायसङ्खारं अभिसङ्खरोति, यंपच्चयास्स तं उप्पज्जति अज्झत्तं सुखदुक्खं। परे वा तं, आनन्द, कायसङ्खारं अभिसङ्खरोन्ति, यंपच्चयास्स तं उप्पज्जति अज्झत्तं सुखदुक्खं। सम्पजानो वा तं, आनन्द, कायसङ्खारं अभिसङ्खरोति यंपच्चयास्स तं उप्पज्जति अज्झत्तं सुखदुक्खं। असम्पजानो वा तं, आनन्द, कायसङ्खारं अभिसङ्खरोति यंपच्चयास्स तं उप्पज्जति अज्झत्तं सुखदुक्खं।
Sāmaṁ vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ1 uppajjati ajjhattaṁ sukhadukkhaṁ. Pare vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharonti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Sampajāno vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Asampajāno vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.
By oneself one instigates the choice that gives rise to bodily, verbal, and mental action, conditioned by which that pleasure and pain arise in oneself. Or else others instigate the choice … One consciously instigates the choice … Or else one unconsciously instigates the choice …
सामं वा तं, आनन्द, वचीसङ्खारं अभिसङ्खरोति यंपच्चयास्स तं उप्पज्जति अज्झत्तं सुखदुक्खं। परे वा तं, आनन्द, वचीसङ्खारं अभिसङ्खरोन्ति यंपच्चयास्स तं उप्पज्जति अज्झत्तं सुखदुक्खं। सम्पजानो वा तं, आनन्द …पे… असम्पजानो वा तं, आनन्द, वचीसङ्खारं अभिसङ्खरोति यंपच्चयास्स तं उप्पज्जति अज्झत्तं सुखदुक्खं।
Sāmaṁ vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Pare vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharonti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Sampajāno vā taṁ, ānanda …pe… asampajāno vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.
सामं वा तं, आनन्द, मनोसङ्खारं अभिसङ्खरोति यंपच्चयास्स तं उप्पज्जति अज्झत्तं सुखदुक्खं। परे वा तं, आनन्द, मनोसङ्खारं अभिसङ्खरोन्ति यंपच्चयास्स तं उप्पज्जति अज्झत्तं सुखदुक्खं। सम्पजानो वा तं, आनन्द …पे… असम्पजानो वा तं, आनन्द, मनोसङ्खारं अभिसङ्खरोति यंपच्चयास्स तं उप्पज्जति अज्झत्तं सुखदुक्खं।
Sāmaṁ vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Pare vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharonti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Sampajāno vā taṁ, ānanda …pe… asampajāno vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.
इमेसु, आनन्द, धम्मेसु अविज्जा अनुपतिता। अविज्जाय त्वेव, आनन्द, असेसविरागनिरोधा सो कायो न होति यंपच्चयास्स तं उप्पज्जति अज्झत्तं सुखदुक्खं। सा वाचा न होति यंपच्चयास्स तं उप्पज्जति अज्झत्तं सुखदुक्खं। सो मनो न होति यंपच्चयास्स तं उप्पज्जति अज्झत्तं सुखदुक्खं। खेत्तं तं न होति …पे… वत्थु तं न होति …पे… आयतनं तं न होति …पे… अधिकरणं तं न होति यंपच्चयास्स तं उप्पज्जति अज्झत्तं सुखदुक्खन्”ति।
Imesu, ānanda, dhammesu avijjā anupatitā. Avijjāya tveva, ānanda, asesavirāganirodhā so kāyo na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Sā vācā na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. So mano na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Khettaṁ taṁ na hoti …pe… vatthu taṁ na hoti …pe… āyatanaṁ taṁ na hoti …pe… adhikaraṇaṁ taṁ na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhan”ti.
Ignorance is included in all these things. But when ignorance fades away and ceases with nothing left over, there is no body and no voice and no mind, conditioned by which that pleasure and pain arise in oneself. There is no field, no ground, no scope, no basis, conditioned by which that pleasure and pain arise in oneself.”
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 »]
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