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संयुत्त निकाय २२।४६
Saṁyutta Nikāya 22.46
The Related Suttas Collection 22.46
५। अत्तदीपवग्ग
5. Attadīpavagga
5. Be Your Own Island
दुतियअनिच्चसुत्त
Dutiyaaniccasutta
Impermanence (2nd)
सावत्थिनिदानं।
Sāvatthinidānaṁ.
At Sāvatthī.
“रूपं, भिक्खवे, अनिच्चं। यदनिच्चं तं दुक्खं; यं दुक्खं तदनत्ता; यदनत्ता तं ‘नेतं मम, नेसोहमस्मि, न मेसो अत्ताऽति एवमेतं यथाभूतं सम्मप्पञ्ञाय दट्ठब्बं।
“Rūpaṁ, bhikkhave, aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
“Bhikkhus, form is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
वेदना अनिच्चा …
Vedanā aniccā …
Feeling is impermanent …
सञ्ञा अनिच्चा …
saññā aniccā …
Perception is impermanent …
सङ्खारा अनिच्चा …
saṅkhārā aniccā …
Choices are impermanent …
विञ्ञाणं अनिच्चं। यदनिच्चं तं दुक्खं; यं दुक्खं तदनत्ता; यदनत्ता तं ‘नेतं मम, नेसोहमस्मि, न मेसो अत्ताऽति एवमेतं यथाभूतं सम्मप्पञ्ञाय दट्ठब्बं।
viññāṇaṁ aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Consciousness is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
एवमेतं यथाभूतं सम्मप्पञ्ञाय पस्सतो पुब्बन्तानुदिट्ठियो न होन्ति। पुब्बन्तानुदिट्ठीनं असति, अपरन्तानुदिट्ठियो न होन्ति। अपरन्तानुदिट्ठीनं असति, थामसो परामासो न होति। थामसे परामासे असति रूपस्मिं … वेदनाय … सञ्ञाय … सङ्खारेसु … विञ्ञाणस्मिं चित्तं विरज्जति विमुच्चति अनुपादाय आसवेहि।
Evametaṁ yathābhūtaṁ sammappaññāya passato pubbantānudiṭṭhiyo na honti. Pubbantānudiṭṭhīnaṁ asati, aparantānudiṭṭhiyo na honti. Aparantānudiṭṭhīnaṁ asati, thāmaso1 parāmāso na hoti. Thāmase2 parāmāse asati rūpasmiṁ … vedanāya … saññāya … saṅkhāresu … viññāṇasmiṁ cittaṁ virajjati vimuccati anupādāya āsavehi.
Seeing truly with right understanding like this, they have no theories about the past. Not having theories about the past, they have no theories about the future. Not having theories about the future, they don’t obstinately stick to them. Not misapprehending, the mind becomes dispassionate towards form, feeling, perception, choices, and consciousness; it’s freed from defilements by not grasping.
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, 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.’”
चतुत्थं।
Catutthaṁ.
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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