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संयुत्त निकाय २२।५४
Saṁyutta Nikāya 22.54
The Related Suttas Collection 22.54
६। उपयवग्ग
6. Upayavagga
6. Involvement
बीजसुत्त
Bījasutta
A Seed
सावत्थिनिदानं।
Sāvatthinidānaṁ.
At Sāvatthī.
“पञ्चिमानि, भिक्खवे, बीजजातानि। कतमानि पञ्च? मूलबीजं, खन्धबीजं, अग्गबीजं, फलुबीजं, बीजबीजञ्ञेव पञ्चमं।
“Pañcimāni, bhikkhave, bījajātāni. Katamāni pañca? Mūlabījaṁ, khandhabījaṁ, aggabījaṁ, phalubījaṁ, bījabījaññeva pañcamaṁ.
“Bhikkhus, there are five kinds of plants propagated from seeds. What five? Plants propagated from roots, stems, cuttings, or joints; and those from regular seeds are the fifth.
इमानि चस्सु, भिक्खवे, पञ्च बीजजातानि अखण्डानि अपूतिकानि अवातातपहतानि सारादानि सुखसयितानि, पथवी च नास्स, आपो च नास्स; अपि नुमानि, भिक्खवे, पञ्च बीजजातानि वुद्धिं विरूळ्हिं वेपुल्लं आपज्जेय्युन्”ति?
Imāni cassu, bhikkhave, pañca bījajātāni akhaṇḍāni apūtikāni avātātapahatāni sārādāni1 sukhasayitāni, pathavī ca nāssa, āpo ca nāssa; api numāni, bhikkhave, pañca bījajātāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyun”ti?
Suppose these five kinds of plants propagated from seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. But there’s no soil or water. Then would these five kinds of plants propagated from seeds reach growth, increase, and maturity?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“इमानि चस्सु, भिक्खवे, पञ्च बीजजातानि अखण्डानि …पे… सुखसयितानि, पथवी च अस्स, आपो च अस्स; अपि नुमानि, भिक्खवे, पञ्च बीजजातानि वुद्धिं विरूळ्हिं वेपुल्लं आपज्जेय्युन्”ति?
“Imāni cassu, bhikkhave, pañca bījajātāni akhaṇḍāni …pe… sukhasayitāni, pathavī ca assa, āpo ca assa; api numāni, bhikkhave, pañca bījajātāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyun”ti?
“Suppose these five kinds of plants propagated from seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And there is soil and water. Then would these five kinds of plants propagated from seeds reach growth, increase, and maturity?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“सेय्यथापि, भिक्खवे, पथवीधातु, एवं चतस्सो विञ्ञाणट्ठितियो दट्ठब्बा। सेय्यथापि, भिक्खवे, आपोधातु, एवं नन्दिरागो दट्ठब्बो। सेय्यथापि, भिक्खवे, पञ्च बीजजातानि, एवं विञ्ञाणं साहारं दट्ठब्बं।
“Seyyathāpi, bhikkhave, pathavīdhātu, evaṁ catasso viññāṇaṭṭhitiyo daṭṭhabbā. Seyyathāpi, bhikkhave, āpodhātu, evaṁ nandirāgo daṭṭhabbo. Seyyathāpi, bhikkhave, pañca bījajātāni, evaṁ viññāṇaṁ sāhāraṁ daṭṭhabbaṁ.
“The four grounds of consciousness should be seen as like the earth element. Relishing and greed should be seen as like the water element. Consciousness with its fuel should be seen as like the five kinds of plants propagated from seeds.
रूपुपयं, भिक्खवे, विञ्ञाणं तिट्ठमानं तिट्ठेय्य, रूपारम्मणं रूपप्पतिट्ठं नन्दूपसेचनं वुद्धिं विरूळ्हिं वेपुल्लं आपज्जेय्य।
Rūpupayaṁ, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.
As long as consciousness remains, it would remain involved with form, supported by form, grounded on form. And with a sprinkle of relishing, it would grow, increase, and mature.
वेदनुपयं वा, भिक्खवे, विञ्ञाणं तिट्ठमानं तिट्ठेय्य …पे…
Vedanupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya …pe…
Or consciousness would remain involved with feeling …
सञ्ञुपयं वा, भिक्खवे, विञ्ञाणं तिट्ठमानं तिट्ठेय्य …पे…
saññupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya …pe…
Or consciousness would remain involved with perception …
सङ्खारुपयं वा, भिक्खवे, विञ्ञाणं तिट्ठमानं तिट्ठेय्य, सङ्खारारम्मणं सङ्खारप्पतिट्ठं नन्दूपसेचनं वुद्धिं विरूळ्हिं वेपुल्लं आपज्जेय्य।
saṅkhārupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.
Or as long as consciousness remains, it would remain involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it would grow, increase, and mature.
यो, भिक्खवे, एवं वदेय्य: ‘अहमञ्ञत्र रूपा अञ्ञत्र वेदनाय अञ्ञत्र सञ्ञाय अञ्ञत्र सङ्खारेहि विञ्ञाणस्स आगतिं वा गतिं वा चुतिं वा उपपत्तिं वा वुद्धिं वा विरूळ्हिं वा वेपुल्लं वा पञ्ञापेस्सामीऽति, नेतं ठानं विज्जति।
Yo, bhikkhave, evaṁ vadeyya: ‘ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi viññāṇassa āgatiṁ vā gatiṁ vā cutiṁ vā upapattiṁ vā vuddhiṁ vā virūḷhiṁ vā vepullaṁ vā paññāpessāmī’ti, netaṁ ṭhānaṁ vijjati.
Bhikkhus, suppose you say: ‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.
रूपधातुया चेव, भिक्खवे, भिक्खुनो रागो पहीनो होति। रागस्स पहाना वोच्छिज्जतारम्मणं पतिट्ठा विञ्ञाणस्स न होति।
Rūpadhātuyā ceva, bhikkhave, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.
If a bhikkhu has given up greed for the form element, the support is cut off, and there is no foundation for consciousness.
वेदनाधातुया चे …
Vedanādhātuyā ce …
If a bhikkhu has given up greed for the feeling element …
सञ्ञाधातुया चे …
saññādhātuyā ce …
perception element …
सङ्खारधातुया चे …
saṅkhāradhātuyā ce …
choices element …
विञ्ञाणधातुया चे, भिक्खवे, भिक्खुनो रागो पहीनो होति। रागस्स पहाना वोच्छिज्जतारम्मणं पतिट्ठा विञ्ञाणस्स न होति। तदप्पतिट्ठितं विञ्ञाणं अविरूळ्हं अनभिसङ्खच्च विमुत्तं।
viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti. Tadappatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ anabhisaṅkhacca vimuttaṁ.
consciousness element, the support is cut off, and there is no foundation for consciousness. Since that consciousness does not become established and does not grow, with no power to regenerate, it is freed.
विमुत्तत्ता ठितं। ठितत्ता सन्तुसितं। सन्तुसितत्ता न परितस्सति। अपरितस्सं पच्चत्तञ्ञेव परिनिब्बायति।
Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati.
Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished.
‘खीणा जाति …पे… नापरं इत्थत्तायाऽति पजानाती”ति।
‘Khīṇā jāti …pe… nāparaṁ itthattāyā’ti pajānātī”ti.
They understand: ‘Rebirth is ended … there is no return to any state of existence.’”
दुतियं।
Dutiyaṁ.
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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