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संयुत्त निकाय ३५।३२
Saṁyutta Nikāya 35.32
The Related Suttas Collection 35.32
३। सब्बवग्ग
3. Sabbavagga
3. All
दुतियसमुग्घातसप्पायसुत्त
Dutiyasamugghātasappāyasutta
The Practice Conducive to Uprooting (2nd)
“सब्बमञ्ञितसमुग्घातसप्पायं वो, भिक्खवे, पटिपदं देसेस्सामि। तं सुणाथ।
“Sabbamaññitasamugghātasappāyaṁ vo, bhikkhave, paṭipadaṁ desessāmi. Taṁ suṇātha.
“Bhikkhus, I will teach you the practice that’s conducive to uprooting all conceiving. Listen …
कतमा च सा, भिक्खवे, सब्बमञ्ञितसमुग्घातसप्पाया पटिपदा?
Katamā ca sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā?
And what is the practice that’s conducive to uprooting all conceiving?
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 … चक्खुसम्फस्सो निच्चो वा अनिच्चो वा”ति?
“Rūpā …pe… cakkhuviññāṇaṁ … cakkhusamphasso nicco vā anicco vā”ti?
“Are 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”।
“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” …पे…।
“No hetaṁ, bhante” …pe….
“No, sir.” …
“जिव्हा निच्चा वा अनिच्चा वा”ति?
“Jivhā niccā vā aniccā vā”ti?
“Is the ear … nose … tongue …
“अनिच्चा, भन्ते” …पे…।
“Aniccā, bhante” …pe….
“रसा … जिव्हाविञ्ञाणं … जिव्हासम्फस्सो …पे… यम्पिदं जिव्हासम्फस्सपच्चया उप्पज्जति वेदयितं सुखं वा दुक्खं वा अदुक्खमसुखं वा तम्पि निच्चं वा अनिच्चं वा”ति?
“Rasā … jivhāviññāṇaṁ … jivhāsamphasso …pe… yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti?
“अनिच्चं, भन्ते” …पे…
“Aniccaṁ, bhante” …pe…
धम्मा … मनोविञ्ञाणं … मनोसम्फस्सो निच्चो वा अनिच्चो वा”ति?
dhammā … manoviññāṇaṁ … manosamphasso nicco vā anicco vā”ti?
body … mind …
“अनिच्चो, भन्ते”।
“Anicco, bhante”.
“यम्पिदं मनोसम्फस्सपच्चया उप्पज्जति वेदयितं सुखं वा दुक्खं वा अदुक्खमसुखं वा तम्पि निच्चं वा अनिच्चं वा”ति?
“Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti?
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 …पे… यम्पिदं जिव्हासम्फस्सपच्चया उप्पज्जति वेदयितं सुखं वा दुक्खं वा अदुक्खमसुखं वा तस्मिम्पि निब्बिन्दति …पे…। मनस्मिम्पि निब्बिन्दति, धम्मेसुपि निब्बिन्दति, मनोविञ्ञाणेपि निब्बिन्दति, मनोसम्फस्सेपि निब्बिन्दति। यम्पिदं मनोसम्फस्सपच्चया उप्पज्जति वेदयितं सुखं वा दुक्खं वा अदुक्खमसुखं वा तस्मिम्पि निब्बिन्दति।
jivhāyapi nibbindati, rasesupi …pe… yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe…. Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati.
They grow disillusioned with the ear … nose … tongue … body … 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.
निब्बिन्दं विरज्जति; विरागा विमुच्चति; विमुत्तस्मिं विमुत्तमिति ञाणं होति।
Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
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। अयं खो सा, भिक्खवे, सब्बमञ्ञितसमुग्घातसप्पाया पटिपदा”ति।
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. Ayaṁ kho sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā”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.’ This is the practice that’s conducive to uprooting all conceiving.”
दसमं।
Dasamaṁ.
सब्बवग्गो ततियो।
Sabbavaggo tatiyo.
तस्सुद्दानं
Tassuddānaṁ
सब्बञ्च द्वेपि पहाना, परिजानापरे दुवे; आदित्तं अद्धभूतञ्च, सारुप्पा द्वे च सप्पाया; वग्गो तेन पवुच्चतीति।
Sabbañca dvepi pahānā, parijānāpare duve; Ādittaṁ addhabhūtañca, sāruppā dve ca sappāyā; 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 »]
