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संयुत्त निकाय १२।२२
Saṁyutta Nikāya 12.22
The Related Suttas Collection 12.22
३। दसबलवग्ग
3. Dasabalavagga
3. The Ten Powers
दुतियदसबलसुत्त
Dutiyadasabalasutta
The Ten Powers (2nd)
सावत्थियं विहरति।
Sāvatthiyaṁ viharati.
At Sāvatthī.
“दसबलसमन्नागतो, भिक्खवे, तथागतो चतूहि च वेसारज्जेहि समन्नागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्कं पवत्तेति:
“Dasabalasamannāgato, bhikkhave, tathāgato catūhi ca vesārajjehi samannāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti:
“Bhikkhus, a Realized One has ten powers and four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
‘इति रूपं इति रूपस्स समुदयो इति रूपस्स अत्थङ्गमो, इति वेदना इति वेदनाय समुदयो इति वेदनाय अत्थङ्गमो, इति सञ्ञा इति सञ्ञाय समुदयो इति सञ्ञाय अत्थङ्गमो, इति सङ्खारा इति सङ्खारानं समुदयो इति सङ्खारानं अत्थङ्गमो, इति विञ्ञाणं इति विञ्ञाणस्स समुदयो इति विञ्ञाणस्स अत्थङ्गमो।
‘iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo, iti saññā iti saññāya samudayo iti saññāya atthaṅgamo, iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo, iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo.
Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.
इति इमस्मिं सति इदं होति, इमस्सुप्पादा इदं उप्पज्जति; इमस्मिं असति इदं न होति इमस्स निरोधा इदं निरुज्झति।
Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; imasmiṁ asati idaṁ na hoti imassa nirodhā idaṁ nirujjhati.
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:
यदिदं अविज्जापच्चया सङ्खारा;
Yadidaṁ avijjāpaccayā saṅkhārā;
Ignorance is a condition for choices.
सङ्खारपच्चया विञ्ञाणं …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स समुदयो होति। अविज्जाय त्वेव असेसविरागनिरोधा सङ्खारनिरोधो; सङ्खारनिरोधा विञ्ञाणनिरोधो …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स निरोधो होतिऽ।
saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti’.
Choices are a condition for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.
एवं स्वाक्खातो, भिक्खवे, मया धम्मो उत्तानो विवटो पकासितो छिन्नपिलोतिको। एवं स्वाक्खाते खो, भिक्खवे, मया धम्मे उत्ताने विवटे पकासिते छिन्नपिलोतिके अलमेव सद्धापब्बजितेन कुलपुत्तेन वीरियं आरभितुं: ‘कामं तचो च न्हारु च अट्ठि च अवसिस्सतु, सरीरे उपस्सुस्सतु मंसलोहितं। यं तं पुरिसथामेन पुरिसवीरियेन पुरिसपरक्कमेन पत्तब्बं, न तं अपापुणित्वा वीरियस्स सण्ठानं भविस्सतीऽति।
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte kho, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike alameva saddhāpabbajitena kulaputtena vīriyaṁ ārabhituṁ: ‘kāmaṁ taco ca nhāru1 ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ. Yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ, na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti.
So the teaching has been well explained by me, made clear, opened, illuminated, and stripped of patchwork. Just this much is quite enough for a gentleman who has gone forth out of faith to rouse up his energy. ‘Gladly, let only skin, sinews, and tendons remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.’
दुक्खं, भिक्खवे, कुसीतो विहरति वोकिण्णो पापकेहि अकुसलेहि धम्मेहि, महन्तञ्च सदत्थं परिहापेति। आरद्धवीरियो च खो, भिक्खवे, सुखं विहरति पविवित्तो पापकेहि अकुसलेहि धम्मेहि, महन्तञ्च सदत्थं परिपूरेति।
Dukkhaṁ, bhikkhave, kusīto viharati vokiṇṇo pāpakehi akusalehi dhammehi, mahantañca sadatthaṁ parihāpeti. Āraddhavīriyo ca kho, bhikkhave, sukhaṁ viharati pavivitto pāpakehi akusalehi dhammehi, mahantañca sadatthaṁ paripūreti.
A lazy person lives in suffering, mixed up with bad, unskillful qualities, and ruins a great deal of their own good. An energetic person lives happily, secluded from bad, unskillful qualities, and fulfills a great deal of their own good.
न, भिक्खवे, हीनेन अग्गस्स पत्ति होति। अग्गेन च खो, भिक्खवे, अग्गस्स पत्ति होति। मण्डपेय्यमिदं, भिक्खवे, ब्रह्मचरियं, सत्था सम्मुखीभूतो।
Na, bhikkhave, hīnena aggassa patti hoti. Aggena ca kho, bhikkhave, aggassa patti hoti. Maṇḍapeyyamidaṁ, bhikkhave, brahmacariyaṁ, satthā sammukhībhūto.
The best isn’t reached by the worst. The best is reached by the best. This spiritual life is the cream, bhikkhus, and the Teacher is before you.
तस्मातिह, भिक्खवे, वीरियं आरभथ अप्पत्तस्स पत्तिया, अनधिगतस्स अधिगमाय, असच्छिकतस्स सच्छिकिरियाय। ‘एवं नो अयं अम्हाकं पब्बज्जा अवञ्झा भविस्सति सफला सौद्रया। येसञ्च मयं परिभुञ्जाम चीवरपिण्डपातसेनासनगिलानप्पच्चयभेसज्जपरिक्खारं तेसं ते कारा अम्हेसु महप्फला भविस्सन्ति महानिसंसाऽति—एवञ्हि वो, भिक्खवे, सिक्खितब्बं।
Tasmātiha, bhikkhave, vīriyaṁ ārabhatha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. ‘Evaṁ no ayaṁ amhākaṁ pabbajjā avañjhā bhavissati saphalā saudrayā. Yesañca2 mayaṁ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ tesaṁ te kārā amhesu mahapphalā bhavissanti mahānisaṁsā’ti—evañhi vo, bhikkhave, sikkhitabbaṁ.
So you should rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized, thinking: ‘In this way our going forth will not be wasted, but will be fruitful and fertile. And our use of robes, almsfood, lodgings, and medicines and supplies for the sick shall be of great fruit and benefit for those who offered them.’ That’s how you should train.
अत्तत्थं वा हि, भिक्खवे, सम्पस्समानेन अलमेव अप्पमादेन सम्पादेतुं; परत्थं वा हि, भिक्खवे, सम्पस्समानेन अलमेव अप्पमादेन सम्पादेतुं; उभयत्थं वा हि, भिक्खवे, सम्पस्समानेन अलमेव अप्पमादेन सम्पादेतुन्”ति।
Attatthaṁ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṁ; paratthaṁ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṁ; ubhayatthaṁ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetun”ti.
Considering what is good for yourself, bhikkhus, is quite enough for you to persist with diligence. Considering what is good for others is quite enough for you to persist with diligence. Considering what is good for both is quite enough for you to persist with diligence.”
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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