| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय १८।११
Saṁyutta Nikāya 18.11
The Related Suttas Collection 18.11
२। दुतियवग्ग
2. Dutiyavagga
Chapter Two
चक्खुसुत्त
Cakkhusutta
The Eye, Etc.
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति। अथ खो आयस्मा राहुलो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो आयस्मन्तं राहुलं भगवा एतदवोच:
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati. Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ rāhulaṁ bhagavā etadavoca:
So I have heard. At one time the Buddha was staying near Sāvatthī. Then Venerable Rāhula went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“तं किं मञ्ञसि, राहुल, चक्खुं निच्चं वा अनिच्चं वा”ति?
“Taṁ kiṁ maññasi, rāhula, cakkhuṁ niccaṁ vā aniccaṁ vā”ti?
“What do you think, Rāhula? Is the eye permanent or impermanent?”
“अनिच्चं, भन्ते”।
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“यं पनानिच्चं दुक्खं वा तं सुखं वा”ति?
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“दुक्खं, भन्ते”।
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“यं पनानिच्चं दुक्खं विपरिणामधम्मं, कल्लं नु तं समनुपस्सितुं: ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽ”ति?
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“सोतं …पे… घानं … जिव्हा … कायो … मनो निच्चो वा अनिच्चो वा”ति?
“Sotaṁ …pe… ghānaṁ … jivhā … kāyo … mano nicco vā anicco vā”ti?
“… the ear … the nose … the tongue … the body … Is the mind permanent or impermanent?”
“अनिच्चो, भन्ते”।
“Anicco, bhante”.
“Impermanent, sir.”
“यं पनानिच्चं दुक्खं वा तं सुखं वा”ति?
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“दुक्खं, भन्ते”।
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“यं पनानिच्चं दुक्खं विपरिणामधम्मं, कल्लं नु तं समनुपस्सितुं: ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽ”ति?
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“एवं पस्सं, राहुल, सुतवा अरियसावको चक्खुस्मिम्पि निब्बिन्दति …पे… सोतस्मिम्पि निब्बिन्दति … घानस्मिम्पि निब्बिन्दति … जिव्हायपि निब्बिन्दति … कायस्मिम्पि निब्बिन्दति … मनस्मिम्पि निब्बिन्दति; निब्बिन्दं विरज्जति; विरागा विमुच्चति; विमुत्तस्मिं विमुत्तमिति ञाणं होति।
“Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… sotasmimpi nibbindati … ghānasmimpi nibbindati … jivhāyapi nibbindati … kāyasmimpi nibbindati … manasmimpi nibbindati; nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
“Seeing this, a learned noble disciple grows disillusioned with the eye, the ear, the nose, the tongue, the body, and the mind. 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.’”
(एतेन पेय्यालेन दस सुत्तन्ता कातब्बा।)
(Etena peyyālena dasa suttantā kātabbā.)
(The ten discourses of this series should be told in full the same way.)
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 »]
