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संयुत्त निकाय २४।७
Saṁyutta Nikāya 24.7
The Related Suttas Collection 24.7
१। सोतापत्तिवग्ग
1. Sotāpattivagga
1. Stream-Entry
हेतुसुत्त
Hetusutta
Cause
सावत्थिनिदानं।
Sāvatthinidānaṁ.
At Sāvatthī.
“किस्मिं नु खो, भिक्खवे, सति, किं उपादाय, किं अभिनिविस्स एवं दिट्ठि उप्पज्जति: ‘नत्थि हेतु, नत्थि पच्चयो सत्तानं सङ्किलेसाय। अहेतू अप्पच्चया सत्ता सङ्किलिस्सन्ति। नत्थि हेतु, नत्थि पच्चयो सत्तानं विसुद्धिया। अहेतू अप्पच्चया सत्ता विसुज्झन्ति। नत्थि बलं नत्थि वीरियं नत्थि पुरिसथामो नत्थि पुरिसपरक्कमो। सब्बे सत्ता सब्बे पाणा सब्बे भूता सब्बे जीवा अवसा अबला अवीरिया नियतिसङ्गतिभावपरिणता छस्वेवाभिजातीसु सुखदुक्खं पटिसंवेदेन्तीऽ”ति?
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya. Ahetū appaccayā sattā saṅkilissanti. Natthi hetu, natthi paccayo sattānaṁ visuddhiyā. Ahetū appaccayā sattā visujjhanti. Natthi balaṁ natthi vīriyaṁ natthi purisathāmo natthi purisaparakkamo. Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’”ti?
“Bhikkhus, when what exists, because of grasping what and insisting on what, does the view arise: ‘There is no cause or reason for the corruption of sentient beings. Sentient beings are corrupted without cause or reason. There’s no cause or reason for the purification of sentient beings. Sentient beings are purified without cause or reason. There is no power, no energy, no human strength or vigor. All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth’?”
“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: ‘नत्थि हेतु, नत्थि पच्चयो …पे… सुखदुक्खं पटिसंवेदेन्तीऽति। वेदनाय सति …पे… सञ्ञाय सति … सङ्खारेसु सति … विञ्ञाणे सति, विञ्ञाणं उपादाय, विञ्ञाणं अभिनिविस्स एवं दिट्ठि उप्पज्जति: ‘नत्थि हेतु, नत्थि पच्चयो …पे… सुखदुक्खं पटिसंवेदेन्तीऽति।
“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘natthi hetu, natthi paccayo …pe… sukhadukkhaṁ paṭisaṁvedentī’ti. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘natthi hetu, natthi paccayo …pe… sukhadukkhaṁ paṭisaṁvedentī’ti.
“When form exists, because of grasping form and insisting on form, the view arises: ‘There is no cause or reason … they experience pleasure and pain in the six classes of rebirth.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘There is no cause or reason … they experience pleasure and pain in the six classes of rebirth.’
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… विपरिणामधम्मं, अपि नु तं अनुपादाय एवं दिट्ठि उप्पज्जेय्य: ‘नत्थि हेतु, नत्थि पच्चयो …पे… सुखदुक्खं पटिसंवेदेन्तीऽ”ति? “नो हेतं, भन्ते”।
“Aniccaṁ, bhante …pe… vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘natthi hetu, natthi paccayo …pe… sukhadukkhaṁ paṭisaṁvedentī’”ti? “No hetaṁ, bhante”.
“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: ‘नत्थि हेतु, नत्थि पच्चयो …पे… सुखदुक्खं पटिसंवेदेन्तीऽ”ति? “नो हेतं, भन्ते”।
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘natthi hetu, natthi paccayo …pe… sukhadukkhaṁ paṭisaṁvedentī’”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 …पे…
“Aniccaṁ, bhante …pe…
“Impermanent, sir.” …
अपि नु तं अनुपादाय एवं दिट्ठि उप्पज्जेय्य: ‘नत्थि हेतु नत्थि पच्चयो …पे… सुखदुक्खं पटिसंवेदेन्तीऽ”ति?
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘natthi hetu natthi paccayo …pe… sukhadukkhaṁ paṭisaṁvedentī’”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
“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.”
सत्तमं।
Sattamaṁ.
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 »]
