Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation

    संयुत्त निकाय २४।२

    Saṁyutta Nikāya 24.2

    The Related Suttas Collection 24.2

    १। सोतापत्तिवग्ग

    1. Sotāpattivagga

    1. Stream-Entry

    एतंममसुत्त

    Etaṁmamasutta

    This Is Mine

    सावत्थिनिदानं।

    Sāvatthinidānaṁ.

    At Sāvatthī.

    “किस्मिं नु खो, भिक्खवे, सति, किं उपादाय, किं अभिनिविस्स एवं दिट्ठि उप्पज्जति: ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽ”ति?

    “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘etaṁ mama, esohamasmi, eso me attā’”ti?

    “Bhikkhus, when what exists, because of grasping what and insisting on what, does the view arise: ‘This is mine, I am this, this is my self’?”

    “भगवंमूलका नो, भन्ते, धम्मा …पे…

    “Bhagavaṁmūlakā no, bhante, dhammā …pe…

    “Our teachings are rooted in the Buddha. …”

    “रूपे खो, भिक्खवे, सति, रूपं उपादाय, रूपं अभिनिविस्स एवं दिट्ठि उप्पज्जति: ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽति। वेदनाय सति …पे… सञ्ञाय सति … सङ्खारेसु सति … विञ्ञाणे सति, विञ्ञाणं उपादाय, विञ्ञाणं अभिनिविस्स एवं दिट्ठि उप्पज्जति: ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽति।

    “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘etaṁ mama, esohamasmi, eso me attā’ti. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘etaṁ mama, esohamasmi, eso me attā’ti.

    “When form exists, because of grasping form and insisting on form, the view arises: ‘This is mine, I am this, this is my self.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘This is mine, I am this, this is my self.’

    तं किं मञ्ञथ, भिक्खवे, रूपं निच्चं वा अनिच्चं वा”ति?

    Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

    What do you think, bhikkhus? Is form permanent or impermanent?”

    “अनिच्चं, भन्ते” …पे…

    “Aniccaṁ, bhante” …pe…

    “Impermanent, sir.” …

    “वेदना … सञ्ञा … सङ्खारा … विञ्ञाणं निच्चं वा अनिच्चं वा”ति?

    “vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

    “Is feeling … perception … choices … consciousness permanent or impermanent?”

    “अनिच्चं, भन्ते” …पे…

    “Aniccaṁ, bhante” …pe…

    “Impermanent, sir.” …

    अपि नु तं अनुपादाय एवं दिट्ठि उप्पज्जेय्य: ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽ”ति? “नो हेतं, भन्ते”।

    api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘etaṁ mama, esohamasmi, eso me attā’”ti? “No hetaṁ, bhante”.

    “यम्पिदं दिट्ठं सुतं मुतं विञ्ञातं पत्तं परियेसितं अनुविचरितं मनसा तम्पि निच्चं वा अनिच्चं वा”ति?

    “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?

    “That which is seen, heard, thought, known, attained, sought, and explored by the mind: 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, अपि नु तं अनुपादाय एवं दिट्ठि उप्पज्जेय्य: ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽ”ति?

    “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘etaṁ mama, esohamasmi, eso me attā’”ti?

    “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘This is mine, I am this, this is my self’?”

    “नो हेतं, भन्ते”।

    “No hetaṁ, bhante”.

    “No, sir.”

    “यतो खो, भिक्खवे, अरियसावकस्स इमेसु च ठानेसु कङ्खा पहीना होति, दुक्खेपिस्स कङ्खा पहीना होति …पे… दुक्खनिरोधगामिनिया पटिपदायपिस्स कङ्खा पहीना होति—अयं वुच्चति, भिक्खवे, अरियसावको सोतापन्नो अविनिपातधम्मो नियतो सम्बोधिपरायनो”ति।

    “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.

    “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

    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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