| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय १२।३६
Saṁyutta Nikāya 12.36
The Related Suttas Collection 12.36
४। कळारखत्तियवग्ग
4. Kaḷārakhattiyavagga
4. Kaḷāra the Aristocrat
दुतियअविज्जापच्चयसुत्त
Dutiyaavijjāpaccayasutta
Ignorance is a Condition (2nd)
सावत्थियं विहरति।
Sāvatthiyaṁ viharati.
At Sāvatthī.
“अविज्जापच्चया, भिक्खवे, सङ्खारा;
“Avijjāpaccayā, bhikkhave, saṅkhārā;
“Ignorance is a condition for choices.
सङ्खारपच्चया विञ्ञाणं …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स समुदयो होति।
saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Choices are a condition for consciousness. … That is how this entire mass of suffering originates.
‘कतमं जरामरणं, कस्स च पनिदं जरामरणन्ऽति इति वा, भिक्खवे, यो वदेय्य, ‘अञ्ञं जरामरणं, अञ्ञस्स च पनिदं जरामरणन्ऽति इति वा, भिक्खवे, यो वदेय्य, उभयमेतं एकत्थं ब्यञ्जनमेव नानं। ‘तं जीवं तं सरीरंऽ इति वा, भिक्खवे, दिट्ठिया सति ब्रह्मचरियवासो न होति। ‘अञ्ञं जीवं अञ्ञं सरीरंऽ इति वा, भिक्खवे, दिट्ठिया सति ब्रह्मचरियवासो न होति। एते ते, भिक्खवे, उभो अन्ते अनुपगम्म मज्झेन तथागतो धम्मं देसेति: ‘जातिपच्चया जरामरणन्ऽति।
‘Katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ‘aññaṁ jarāmaraṇaṁ, aññassa ca panidaṁ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. ‘Taṁ jīvaṁ taṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. ‘Aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhave, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: ‘jātipaccayā jarāmaraṇan’ti.
Bhikkhus, you might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. If you have the view that the soul and the body are the same thing, there is no living of the spiritual life. If you have the view that the soul and the body are different things, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Rebirth is a condition for old age and death.’
कतमा जाति …पे… कतमो भवो … कतमं उपादानं … कतमा तण्हा … कतमा वेदना … कतमो फस्सो … कतमं सळायतनं … कतमं नामरूपं … कतमं विञ्ञाणं … कतमे सङ्खारा, कस्स च पनिमे सङ्खाराति इति वा, भिक्खवे, यो वदेय्य, ‘अञ्ञे सङ्खारा अञ्ञस्स च पनिमे सङ्खाराऽति इति वा, भिक्खवे, यो वदेय्य, उभयमेतं एकत्थं ब्यञ्जनमेव नानं। ‘तं जीवं तं सरीरंऽ इति वा, भिक्खवे, दिट्ठिया सति ब्रह्मचरियवासो न होति। ‘अञ्ञं जीवं अञ्ञं सरीरंऽ इति वा, भिक्खवे, दिट्ठिया सति ब्रह्मचरियवासो न होति। एते ते, भिक्खवे, उभो अन्ते अनुपगम्म मज्झेन तथागतो धम्मं देसेति: ‘अविज्जापच्चया सङ्खाराऽति।
Katamā jāti …pe… katamo bhavo … katamaṁ upādānaṁ … katamā taṇhā … katamā vedanā … katamo phasso … katamaṁ saḷāyatanaṁ … katamaṁ nāmarūpaṁ … katamaṁ viññāṇaṁ … katame saṅkhārā, kassa ca panime saṅkhārāti iti vā, bhikkhave, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. ‘Taṁ jīvaṁ taṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. ‘Aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhave, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: ‘avijjāpaccayā saṅkhārā’ti.
‘What is rebirth …’ ‘What is continued existence …’ ‘What is grasping …’ ‘What is craving …’ ‘What is feeling …’ ‘What is contact …’ ‘What are the six sense fields …’ ‘What are name and form …’ ‘What is consciousness …’ You might say, ‘What are choices, and who do they belong to?’ Or you might say, ‘Choices are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. If you have the view that the soul and the body are identical, there is no living of the spiritual life. If you have the view that the soul and the body are different things, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a condition for choices.’
अविज्जाय त्वेव, भिक्खवे, असेसविरागनिरोधा यानिस्स तानि विसूकायिकानि विसेवितानि विप्फन्दितानि कानिचि कानिचि। ‘कतमं जरामरणं, कस्स च पनिदं जरामरणंऽ इति वा, ‘अञ्ञं जरामरणं, अञ्ञस्स च पनिदं जरामरणंऽ इति वा, ‘तं जीवं तं सरीरंऽ इति वा, ‘अञ्ञं जीवं, अञ्ञं सरीरंऽ इति वा। सब्बानिस्स तानि पहीनानि भवन्ति उच्छिन्नमूलानि तालावत्थुकतानि अनभावङ्कतानि आयतिं अनुप्पादधम्मानि।
Avijjāya tveva, bhikkhave, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. ‘Katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇaṁ’ iti vā, ‘aññaṁ jarāmaraṇaṁ, aññassa ca panidaṁ jarāmaraṇaṁ’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ, aññaṁ sarīraṁ’ iti vā. Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni.
When ignorance fades away and ceases with nothing left over, then any twists, ducks, and dodges are given up: ‘What are old age and death, and who do they belong to?’ or ‘old age and death are one thing, who they belong to is another’, or ‘the soul and the body are identical’, or ‘the soul and the body are different things’. These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
अविज्जाय त्वेव, भिक्खवे, असेसविरागनिरोधा यानिस्स तानि विसूकायिकानि विसेवितानि विप्फन्दितानि कानिचि कानिचि। कतमा जाति …पे… कतमो भवो … कतमं उपादानं … कतमा तण्हा … कतमा वेदना … कतमो फस्सो … कतमं सळायतनं … कतमं नामरूपं … कतमं विञ्ञाणं … ‘कतमे सङ्खारा, कस्स च पनिमे सङ्खाराऽ इति वा, ‘अञ्ञे सङ्खारा, अञ्ञस्स च पनिमे सङ्खाराऽ इति वा; ‘तं जीवं तं सरीरंऽ इति वा, ‘अञ्ञं जीवं अञ्ञं सरीरंऽ इति वा। सब्बानिस्स तानि पहीनानि भवन्ति उच्छिन्नमूलानि तालावत्थुकतानि अनभावङ्कतानि आयतिं अनुप्पादधम्मानी”ति।
Avijjāya tveva, bhikkhave, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. Katamā jāti …pe… katamo bhavo … katamaṁ upādānaṁ … katamā taṇhā … katamā vedanā … katamo phasso … katamaṁ saḷāyatanaṁ … katamaṁ nāmarūpaṁ … katamaṁ viññāṇaṁ … ‘katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā; ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā. Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammānī”ti.
When ignorance fades away and ceases with nothing left over, then any twists, ducks, and dodges are given up: ‘What is rebirth …’ ‘What is continued existence …’ ‘What is grasping …’ ‘What is craving …’ ‘What is feeling …’ ‘What is contact …’ ‘What are the six sense fields …’ ‘What are name and form …’ ‘What is consciousness …’ ‘What are choices, and who do they belong to?’ or ‘choices are one thing, who they belong to is another’, or ‘the soul and the body are identical’, or ‘the soul and the body are different things’. These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”
छट्ठं।
Chaṭṭhaṁ.
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 »]
