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संयुत्त निकाय १२।१५
Saṁyutta Nikāya 12.15
The Related Suttas Collection 12.15
२। आहारवग्ग
2. Āhāravagga
2. Fuel
कच्चानगोत्तसुत्त
Kaccānagottasutta
Kaccānagotta
सावत्थियं विहरति।
Sāvatthiyaṁ viharati.
At Sāvatthī.
अथ खो आयस्मा कच्चानगोत्तो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा कच्चानगोत्तो भगवन्तं एतदवोच:
Atha kho āyasmā kaccānagotto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā kaccānagotto bhagavantaṁ etadavoca:
Then Venerable Kaccānagotta went up to the Buddha, bowed, sat down to one side, and said to him:
“‘सम्मादिट्ठि सम्मादिट्ठीऽति, भन्ते, वुच्चति। कित्तावता नु खो, भन्ते, सम्मादिट्ठि होती”ति?
“‘sammādiṭṭhi sammādiṭṭhī’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sammādiṭṭhi hotī”ti?
“Sir, they speak of this thing called ‘right view’. How is right view defined?”
“द्वयनिस्सितो ख्वायं, कच्चान, लोको येभुय्येन—अत्थितञ्चेव नत्थितञ्च।
“Dvayanissito khvāyaṁ, kaccāna, loko yebhuyyena—atthitañceva natthitañca.
“Kaccāna, this world mostly relies on the dual notions of existence and non-existence.
लोकसमुदयं खो, कच्चान, यथाभूतं सम्मप्पञ्ञाय पस्सतो या लोके नत्थिता सा न होति। लोकनिरोधं खो, कच्चान, यथाभूतं सम्मप्पञ्ञाय पस्सतो या लोके अत्थिता सा न होति।
Lokasamudayaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke natthitā sā na hoti. Lokanirodhaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke atthitā sā na hoti.
But when you truly see the origin of the world with right understanding, you won’t have the notion of non-existence regarding the world. And when you truly see the cessation of the world with right understanding, you won’t have the notion of existence regarding the world.
उपयुपादानाभिनिवेसविनिबन्धो ख्वायं, कच्चान, लोको येभुय्येन।
Upayupādānābhinivesavinibandho1 khvāyaṁ, kaccāna, loko yebhuyyena.
The world is for the most part shackled by attraction, grasping, and insisting.
तञ्चायं उपयुपादानं चेतसो अधिट्ठानं अभिनिवेसानुसयं न उपेति न उपादियति नाधिट्ठाति: ‘अत्ता मेऽति। ‘दुक्खमेव उप्पज्जमानं उप्पज्जति, दुक्खं निरुज्झमानं निरुज्झतीऽति न कङ्खति न विचिकिच्छति अपरपच्चया ञाणमेवस्स एत्थ होति।
Tañcāyaṁ upayupādānaṁ cetaso adhiṭṭhānaṁ abhinivesānusayaṁ na upeti na upādiyati nādhiṭṭhāti: ‘attā me’ti. ‘Dukkhameva uppajjamānaṁ uppajjati, dukkhaṁ nirujjhamānaṁ nirujjhatī’ti na kaṅkhati na vicikicchati aparapaccayā ñāṇamevassa ettha hoti.
But if—when it comes to this attraction, grasping, mental fixation, insistence, and underlying tendency—you don’t get attracted, grasp, and commit to the notion ‘my self’, you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others.
एत्तावता खो, कच्चान, सम्मादिट्ठि होति।
Ettāvatā kho, kaccāna, sammādiṭṭhi hoti.
This is how right view is defined.
‘सब्बमत्थीऽति खो, कच्चान, अयमेको अन्तो।
‘Sabbamatthī’ti kho, kaccāna, ayameko anto.
‘All exists’: this is one extreme.
‘सब्बं नत्थीऽति अयं दुतियो अन्तो।
‘Sabbaṁ natthī’ti ayaṁ dutiyo anto.
‘All does not exist’: this is the second extreme.
एते ते, कच्चान, उभो अन्ते अनुपगम्म मज्झेन तथागतो धम्मं देसेति:
Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘अविज्जापच्चया सङ्खारा; सङ्खारपच्चया विञ्ञाणं …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स समुदयो होति।
‘avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.
‘Ignorance is a condition for choices. Choices are a condition for consciousness. … That is how this entire mass of suffering originates.
अविज्जाय त्वेव असेसविरागनिरोधा सङ्खारनिरोधो; सङ्खारनिरोधा विञ्ञाणनिरोधो …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स निरोधो होतीऽ”ति।
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.
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.’”
पञ्चमं।
Pañcamaṁ.
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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