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संयुत्त निकाय ३५।६२
Saṁyutta Nikāya 35.62
The Related Suttas Collection 35.62
६। अविज्जावग्ग
6. Avijjāvagga
6. Ignorance
दुतियसब्बुपादानपरियादानसुत्त
Dutiyasabbupādānapariyādānasutta
The Depletion of All Fuel (2nd)
“सब्बुपादानपरियादानाय वो, भिक्खवे, धम्मं देसेस्सामि। तं सुणाथ।
“Sabbupādānapariyādānāya vo, bhikkhave, dhammaṁ desessāmi. Taṁ suṇātha.
“Bhikkhus, I will teach you the principle for depleting all fuel. Listen …
कतमो च, भिक्खवे, सब्बुपादानपरियादानाय धम्मो?
Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo?
And what is the principle for depleting all fuel?
तं किं मञ्ञथ, भिक्खवे, चक्खु निच्चं वा अनिच्चं वा”ति?
Taṁ kiṁ maññatha, bhikkhave, cakkhu niccaṁ vā aniccaṁ vā”ti?
What do you think, bhikkhus? 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.”
“रूपा …पे… चक्खुविञ्ञाणं निच्चं वा अनिच्चं वा”ति? “अनिच्चं, भन्ते” …पे…। “चक्खुसम्फस्सो निच्चो वा अनिच्चो वा”ति?
“Rūpā …pe… cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante” …pe…. “Cakkhusamphasso nicco vā anicco vā”ti?
“Sights … eye consciousness … eye contact …
“अनिच्चो, भन्ते” …पे…।
“Anicco, bhante” …pe….
“यम्पिदं चक्खुसम्फस्सपच्चया उप्पज्जति वेदयितं सुखं वा दुक्खं वा अदुक्खमसुखं वा तम्पि निच्चं वा अनिच्चं वा”ति?
“Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti?
The pleasant, painful, or neutral feeling that arises conditioned by eye contact: is that permanent or impermanent?”
“अनिच्चं, भन्ते” …पे…।
“Aniccaṁ, bhante” …pe….
“Impermanent, sir.” …
“सोतं … घानं … जिव्हा … कायो … मनो … धम्मा … मनोविञ्ञाणं … मनोसम्फस्सो … यम्पिदं मनोसम्फस्सपच्चया उप्पज्जति वेदयितं सुखं वा दुक्खं वा अदुक्खमसुखं वा, तम्पि निच्चं वा अनिच्चं वा”ति?
“Sotaṁ … ghānaṁ … jivhā … kāyo … mano … dhammā … manoviññāṇaṁ … manosamphasso … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi niccaṁ vā aniccaṁ vā”ti?
“Ear … nose … tongue … body … mind … thoughts … mind consciousness … mind contact … The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that 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.”
“एवं पस्सं, भिक्खवे, सुतवा अरियसावको चक्खुस्मिम्पि निब्बिन्दति, रूपेसुपि निब्बिन्दति, चक्खुविञ्ञाणेपि निब्बिन्दति, चक्खुसम्फस्सेपि निब्बिन्दति। यम्पिदं चक्खुसम्फस्सपच्चया उप्पज्जति वेदयितं सुखं वा दुक्खं वा अदुक्खमसुखं वा तस्मिम्पि निब्बिन्दति …पे…
“Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe…
“Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.
जिव्हायपि निब्बिन्दति, रसेसुपि निब्बिन्दति, जिव्हाविञ्ञाणेपि निब्बिन्दति, जिव्हासम्फस्सेपि निब्बिन्दति, यम्पिदं जिव्हासम्फस्सपच्चया उप्पज्जति …पे…
jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṁ jivhāsamphassapaccayā uppajjati …pe…
They grow disillusioned with the ear … nose … tongue … body …
मनस्मिम्पि निब्बिन्दति, धम्मेसुपि निब्बिन्दति, मनोविञ्ञाणेपि निब्बिन्दति, मनोसम्फस्सेपि निब्बिन्दति। यम्पिदं मनोसम्फस्सपच्चया उप्पज्जति वेदयितं सुखं वा दुक्खं वा अदुक्खमसुखं वा तस्मिम्पि निब्बिन्दति। निब्बिन्दं विरज्जति; विरागा विमुच्चति; विमुत्तस्मिं विमुत्तमिति ञाणं होति।
manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
They grow disillusioned with the mind, thoughts, mind consciousness, and mind contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by mind contact. 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 पजानाति।
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
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.’
अयं खो, भिक्खवे, सब्बुपादानपरियादानाय धम्मो”ति।
Ayaṁ kho, bhikkhave, sabbupādānapariyādānāya dhammo”ti.
This is the principle for depleting all fuel.”
दसमं।
Dasamaṁ.
अविज्जावग्गो पठमो।
Avijjāvaggo paṭhamo.
तस्सुद्दानं
Tassuddānaṁ
अविज्जा संयोजना द्वे, आसवेन दुवे वुत्ता; अनुसया अपरे द्वे, परिञ्ञा द्वे परियादिन्नं; वग्गो तेन पवुच्चतीति।
Avijjā saṁyojanā dve, āsavena duve vuttā; Anusayā apare dve, pariññā dve pariyādinnaṁ; Vaggo tena pavuccatīti.
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 »]
