| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय १२।६२
Saṁyutta Nikāya 12.62
The Related Suttas Collection 12.62
७। महावग्ग
7. Mahāvagga
7. The Great Chapter
दुतियअस्सुतवासुत्त
Dutiyaassutavāsutta
Unlearned (2nd)
सावत्थियं विहरति।
Sāvatthiyaṁ viharati.
At Sāvatthī.
“अस्सुतवा, भिक्खवे, पुथुज्जनो इमस्मिं चातुमहाभूतिकस्मिं कायस्मिं निब्बिन्देय्यपि विरज्जेय्यपि विमुच्चेय्यपि। तं किस्स हेतु? दिस्सति, भिक्खवे, इमस्स चातुमहाभूतिकस्स कायस्स आचयोपि अपचयोपि आदानम्पि निक्खेपनम्पि। तस्मा तत्रास्सुतवा पुथुज्जनो निब्बिन्देय्यपि विरज्जेय्यपि विमुच्चेय्यपि। यञ्च खो एतं, भिक्खवे, वुच्चति चित्तं इतिपि, मनो इतिपि, विञ्ञाणं इतिपि, तत्रास्सुतवा पुथुज्जनो नालं निब्बिन्दितुं नालं विरज्जितुं नालं विमुच्चितुं। तं किस्स हेतु? दीघरत्तञ्हेतं, भिक्खवे, अस्सुतवतो पुथुज्जनस्स अज्झोसितं ममायितं परामट्ठं: ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽति। तस्मा तत्रास्सुतवा पुथुज्जनो नालं निब्बिन्दितुं नालं विरज्जितुं नालं विमुच्चितुं।
“Assutavā, bhikkhave, puthujjano imasmiṁ cātumahābhūtikasmiṁ kāyasmiṁ nibbindeyyapi virajjeyyapi vimucceyyapi. Taṁ kissa hetu? Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi. Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi. Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ. Taṁ kissa hetu? Dīgharattañhetaṁ, bhikkhave, assutavato puthujjanassa ajjhositaṁ mamāyitaṁ parāmaṭṭhaṁ: ‘etaṁ mama, esohamasmi, eso me attā’ti. Tasmā tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ.
“Bhikkhus, when it comes to this body made up of the four primary elements, an unlearned ordinary person might become disillusioned, dispassionate, and freed. Why is that? This body made up of the four primary elements is seen to accumulate and disperse, to be taken up and laid to rest. That’s why, when it comes to this body, an unlearned ordinary person might become disillusioned, dispassionate, and freed. But when it comes to that which is called ‘mind’ or ‘sentience’ or ‘consciousness’, an unlearned ordinary person is unable to become disillusioned, dispassionate, or freed. Why is that? Because for a long time they’ve been attached to it, thought of it as their own, and mistaken it: ‘This is mine, I am this, this is my self.’ That’s why, when it comes to this mind, an unlearned ordinary person is unable to become disillusioned, dispassionate, and freed.
वरं, भिक्खवे, अस्सुतवा पुथुज्जनो इमं चातुमहाभूतिकं कायं अत्ततो उपगच्छेय्य, न त्वेव चित्तं। तं किस्स हेतु? दिस्सतायं, भिक्खवे, चातुमहाभूतिको कायो एकम्पि वस्सं तिट्ठमानो द्वेपि वस्सानि तिट्ठमानो तीणिपि वस्सानि तिट्ठमानो चत्तारिपि वस्सानि तिट्ठमानो पञ्चपि वस्सानि तिट्ठमानो दसपि वस्सानि तिट्ठमानो वीसतिपि वस्सानि तिट्ठमानो तिंसम्पि वस्सानि तिट्ठमानो चत्तारीसम्पि वस्सानि तिट्ठमानो पञ्ञासम्पि वस्सानि तिट्ठमानो वस्ससतम्पि तिट्ठमानो, भिय्योपि तिट्ठमानो। यञ्च खो एतं, भिक्खवे, वुच्चति चित्तं इतिपि, मनो इतिपि, विञ्ञाणं इतिपि, तं रत्तिया च दिवसस्स च अञ्ञदेव उप्पज्जति अञ्ञं निरुज्झति।
Varaṁ, bhikkhave, assutavā puthujjano imaṁ cātumahābhūtikaṁ kāyaṁ attato upagaccheyya, na tveva cittaṁ. Taṁ kissa hetu? Dissatāyaṁ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṁ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṁsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno. Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, taṁ rattiyā ca divasassa ca aññadeva uppajjati aññaṁ nirujjhati.
But an unlearned ordinary person would be better off taking this body made up of the four primary elements to be their self, rather than the mind. Why is that? This body made up of the four primary elements is seen to last for a year, or for two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred years, or even longer. But that which is called ‘mind’ or ‘sentience’ or ‘consciousness’ arises as one thing and ceases as another all day and all night.
तत्र, भिक्खवे, सुतवा अरियसावको पटिच्चसमुप्पादंयेव साधुकं योनिसो मनसि करोति: ‘इति इमस्मिं सति इदं होति, इमस्सुप्पादा इदं उप्पज्जति; इमस्मिं असति इदं न होति, इमस्स निरोधा इदं निरुज्झतीऽति। सुखवेदनियं, भिक्खवे, फस्सं पटिच्च उप्पज्जति सुखवेदना। तस्सेव सुखवेदनियस्स फस्सस्स निरोधा यं तज्जं वेदयितं सुखवेदनियं फस्सं पटिच्च उप्पन्ना सुखवेदना सा निरुज्झति सा वूपसम्मति। दुक्खवेदनियं, भिक्खवे, फस्सं पटिच्च उप्पज्जति दुक्खवेदना। तस्सेव दुक्खवेदनियस्स फस्सस्स निरोधा यं तज्जं वेदयितं दुक्खवेदनियं फस्सं पटिच्च उप्पन्ना दुक्खवेदना सा निरुज्झति सा वूपसम्मति। अदुक्खमसुखवेदनियं, भिक्खवे, फस्सं पटिच्च उप्पज्जति अदुक्खमसुखवेदना। तस्सेव अदुक्खमसुखवेदनियस्स फस्सस्स निरोधा यं तज्जं वेदयितं अदुक्खमसुखवेदनियं फस्सं पटिच्च उप्पन्ना अदुक्खमसुखवेदना सा निरुज्झति सा वूपसम्मति।
Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṁyeva sādhukaṁ yoniso manasi karoti: ‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī’ti. Sukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati sukhavedanā. Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati. Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati dukkhavedanā. Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhavedanā sā nirujjhati sā vūpasammati. Adukkhamasukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati adukkhamasukhavedanā. Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.
In this case, a learned noble disciple carefully and rationally applies the mind to dependent origination itself: ‘When this exists, that is; due to the arising of this, that arises. When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: Pleasant feeling arises dependent on a contact to be experienced as pleasant. With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops. Painful feeling arises dependent on a contact to be experienced as painful. With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops. Neutral feeling arises dependent on a contact to be experienced as neutral. With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.
सेय्यथापि, भिक्खवे, द्विन्नं कट्ठानं सङ्घट्टनसमोधाना उस्मा जायति तेजो अभिनिब्बत्तति। तेसंयेव द्विन्नं कट्ठानं नानाकतविनिब्भोगा या तज्जा उस्मा सा निरुज्झति सा वूपसम्मति; एवमेव खो, भिक्खवे, सुखवेदनियं फस्सं पटिच्च उप्पज्जति सुखवेदना। तस्सेव सुखवेदनियस्स फस्सस्स निरोधा यं तज्जं वेदयितं सुखवेदनियं फस्सं पटिच्च उप्पन्ना सुखवेदना सा निरुज्झति सा वूपसम्मति …पे… दुक्खवेदनियं फस्सं पटिच्च … अदुक्खमसुखवेदनियं फस्सं पटिच्च उप्पज्जति अदुक्खमसुखवेदना। तस्सेव अदुक्खमसुखवेदनियस्स फस्सस्स निरोधा यं तज्जं वेदयितं अदुक्खमसुखवेदनियं फस्सं पटिच्च उप्पन्ना अदुक्खमसुखवेदना सा निरुज्झति सा वूपसम्मति।
Seyyathāpi, bhikkhave, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭanasamodhānā usmā jāyati tejo abhinibbattati. Tesaṁyeva dvinnaṁ kaṭṭhānaṁ nānākatavinibbhogā yā tajjā usmā sā nirujjhati sā vūpasammati; evameva kho, bhikkhave, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhavedanā. Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati …pe… dukkhavedaniyaṁ phassaṁ paṭicca … adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppajjati adukkhamasukhavedanā. Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.
When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops. In the same way, pleasant feeling arises dependent on a contact to be experienced as pleasant. With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops. Painful feeling … Neutral feeling arises dependent on a contact to be experienced as neutral. With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.
एवं पस्सं, भिक्खवे, सुतवा अरियसावको फस्सेपि निब्बिन्दति, वेदनायपि निब्बिन्दति, सञ्ञायपि निब्बिन्दति, सङ्खारेसुपि निब्बिन्दति, विञ्ञाणस्मिम्पि निब्बिन्दति; निब्बिन्दं विरज्जति, विरागा विमुच्चति, विमुत्तस्मिं विमुत्तमिति ञाणं होति।
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako phassepi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. 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.’”
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 »]
