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संयुत्त निकाय ४८।३९
Saṁyutta Nikāya 48.39
The Related Suttas Collection 48.39
४। सुखिन्द्रियवग्ग
4. Sukhindriyavagga
4. The Pleasure Faculty
कट्ठोपमसुत्त
Kaṭṭhopamasutta
The Simile of the Fire Sticks
“पञ्चिमानि, भिक्खवे, इन्द्रियानि। कतमानि पञ्च? सुखिन्द्रियं, दुक्खिन्द्रियं, सोमनस्सिन्द्रियं, दोमनस्सिन्द्रियं, उपेक्खिन्द्रियं।
“Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.
“Bhikkhus, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity.
सुखवेदनियं, भिक्खवे, फस्सं पटिच्च उप्पज्जति सुखिन्द्रियं। सो सुखितोव समानो ‘सुखितोस्मीऽति पजानाति। तस्सेव सुखवेदनियस्स फस्सस्स निरोधा ‘यं तज्जं वेदयितं सुखवेदनियं फस्सं पटिच्च उप्पन्नं सुखिन्द्रियं तं निरुज्झति, तं वूपसम्मतीऽति पजानाति।
Sukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati sukhindriyaṁ. So sukhitova samāno ‘sukhitosmī’ti pajānāti. Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannaṁ sukhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
The faculty of pleasure arises dependent on a contact to be experienced as pleasant. When in a state of pleasure, you understand: ‘I’m in a state of pleasure.’ With the cessation of that contact to be experienced as pleasant, you understand that the corresponding faculty of pleasure ceases and stops.
दुक्खवेदनियं, भिक्खवे, फस्सं पटिच्च उप्पज्जति दुक्खिन्द्रियं। सो दुक्खितोव समानो ‘दुक्खितोस्मीऽति पजानाति। तस्सेव दुक्खवेदनियस्स फस्सस्स निरोधा ‘यं तज्जं वेदयितं दुक्खवेदनियं फस्सं पटिच्च उप्पन्नं दुक्खिन्द्रियं तं निरुज्झति, तं वूपसम्मतीऽति पजानाति।
Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati dukkhindriyaṁ. So dukkhitova samāno ‘dukkhitosmī’ti pajānāti. Tasseva dukkhavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannaṁ dukkhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
The faculty of pain arises dependent on a contact to be experienced as painful. When in a state of pain, you understand: ‘I’m in a state of pain.’ With the cessation of that contact to be experienced as painful, you understand that the corresponding faculty of pain ceases and stops.
सोमनस्सवेदनियं, भिक्खवे, फस्सं पटिच्च उप्पज्जति सोमनस्सिन्द्रियं। सो सुमनोव समानो ‘सुमनोस्मीऽति पजानाति। तस्सेव सोमनस्सवेदनियस्स फस्सस्स निरोधा ‘यं तज्जं वेदयितं सोमनस्सवेदनियं फस्सं पटिच्च उप्पन्नं सोमनस्सिन्द्रियं तं निरुज्झति, तं वूपसम्मतीऽति पजानाति।
Somanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati somanassindriyaṁ. So sumanova samāno ‘sumanosmī’ti pajānāti. Tasseva somanassavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ somanassavedaniyaṁ phassaṁ paṭicca uppannaṁ somanassindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
The faculty of happiness arises dependent on a contact to be experienced as happiness. When in a state of happiness, you understand: ‘I’m in a state of happiness.’ With the cessation of that contact to be experienced as happiness, you understand that the corresponding faculty of happiness ceases and stops.
दोमनस्सवेदनियं, भिक्खवे, फस्सं पटिच्च उप्पज्जति दोमनस्सिन्द्रियं। सो दुम्मनोव समानो ‘दुम्मनोस्मीऽति पजानाति। तस्सेव दोमनस्सवेदनियस्स फस्सस्स निरोधा ‘यं तज्जं वेदयितं दोमनस्सवेदनियं फस्सं पटिच्च उप्पन्नं दोमनस्सिन्द्रियं तं निरुज्झति, तं वूपसम्मतीऽति पजानाति।
Domanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati domanassindriyaṁ. So dummanova samāno ‘dummanosmī’ti pajānāti. Tasseva domanassavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ domanassavedaniyaṁ phassaṁ paṭicca uppannaṁ domanassindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
The faculty of sadness arises dependent on a contact to be experienced as sadness. When in a state of sadness, you understand: ‘I’m in a state of sadness.’ With the cessation of that contact to be experienced as sadness, you understand that the corresponding faculty of sadness ceases and stops.
उपेक्खावेदनियं, भिक्खवे, फस्सं पटिच्च उप्पज्जति उपेक्खिन्द्रियं। सो उपेक्खकोव समानो ‘उपेक्खकोस्मीऽति पजानाति। तस्सेव उपेक्खावेदनियस्स फस्सस्स निरोधा ‘यं तज्जं वेदयितं उपेक्खावेदनियं फस्सं पटिच्च उप्पन्नं उपेक्खिन्द्रियं तं निरुज्झति, तं वूपसम्मतीऽति पजानाति।
Upekkhāvedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati upekkhindriyaṁ. So upekkhakova samāno ‘upekkhakosmī’ti pajānāti. Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ upekkhāvedaniyaṁ phassaṁ paṭicca uppannaṁ upekkhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
The faculty of equanimity arises dependent on a contact to be experienced as equanimous. When in a state of equanimity, you understand: ‘I’m in a state of equanimity.’ With the cessation of that contact to be experienced as equanimous, you understand that the corresponding faculty of equanimity ceases and stops.
सेय्यथापि, भिक्खवे, द्विन्नं कट्ठानं सङ्घट्टनसमोधाना उस्मा जायति, तेजो अभिनिब्बत्तति; तेसंयेव कट्ठानं नानाभावाविनिक्खेपा या तज्जा उस्मा सा निरुज्झति सा वूपसम्मति;
Seyyathāpi, bhikkhave, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭanasamodhānā1 usmā jāyati, tejo abhinibbattati; tesaṁyeva kaṭṭhānaṁ nānābhāvāvinikkhepā yā tajjā usmā sā nirujjhati sā vūpasammati;
When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.
एवमेव खो, भिक्खवे, सुखवेदनियं फस्सं पटिच्च उप्पज्जति सुखिन्द्रियं। सो सुखितोव समानो ‘सुखितोस्मीऽति पजानाति। तस्सेव सुखवेदनियस्स फस्सस्स निरोधा ‘यं तज्जं वेदयितं सुखवेदनियं फस्सं पटिच्च उप्पज्जति सुखिन्द्रियं तं निरुज्झति, तं वूपसम्मतीऽति पजानाति।
evameva kho, bhikkhave, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhindriyaṁ. So sukhitova samāno ‘sukhitosmī’ti pajānāti. Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
In the same way, the faculty of pleasure arises dependent on a contact to be experienced as pleasant. When in a state of pleasure, you understand: ‘I’m in a state of pleasure.’ With the cessation of that contact to be experienced as pleasant, you understand that the corresponding faculty of pleasure ceases and stops.
दुक्खवेदनियं, भिक्खवे, फस्सं पटिच्च …पे… सोमनस्सवेदनियं, भिक्खवे, फस्सं पटिच्च …पे… दोमनस्सवेदनियं, भिक्खवे, फस्सं पटिच्च …पे… उपेक्खावेदनियं, भिक्खवे, फस्सं पटिच्च उप्पज्जति उपेक्खिन्द्रियं। सो उपेक्खकोव समानो ‘उपेक्खकोस्मीऽति पजानाति। तस्सेव उपेक्खावेदनियस्स फस्सस्स निरोधा ‘यं तज्जं वेदयितं उपेक्खावेदनियं फस्सं पटिच्च उप्पज्जति उपेक्खिन्द्रियं तं निरुज्झति, तं वूपसम्मतीऽति पजानाति”।
Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca …pe… somanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca …pe… domanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca …pe… upekkhāvedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati upekkhindriyaṁ. So upekkhakova samāno ‘upekkhakosmī’ti pajānāti. Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ upekkhāvedaniyaṁ phassaṁ paṭicca uppajjati upekkhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti”.
The faculty of pain … happiness … sadness … equanimity arises dependent on a contact to be experienced as equanimous. When in a state of equanimity, you understand: ‘I’m in a state of equanimity.’ With the cessation of that contact to be experienced as equanimous, you understand that the corresponding faculty of equanimity ceases and stops.”
नवमं।
Navamaṁ.
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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