| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय २२।७९
Saṁyutta Nikāya 22.79
The Related Suttas Collection 22.79
८। खज्जनीयवग्ग
8. Khajjanīyavagga
8. Itchy
खज्जनीयसुत्त
Khajjanīyasutta
Itchy
सावत्थिनिदानं।
Sāvatthinidānaṁ.
At Sāvatthī.
“ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा अनेकविहितं पुब्बेनिवासं अनुस्सरमाना अनुस्सरन्ति सब्बेते पञ्चुपादानक्खन्धे अनुस्सरन्ति एतेसं वा अञ्ञतरं। कतमे पञ्च? ‘एवंरूपो अहोसिं अतीतमद्धानन्ऽति—इति वा हि, भिक्खवे, अनुस्सरमानो रूपंयेव अनुस्सरति। ‘एवंवेदनो अहोसिं अतीतमद्धानन्ऽति—इति वा हि, भिक्खवे, अनुस्सरमानो वेदनंयेव अनुस्सरति। ‘एवंसञ्ञो अहोसिं अतीतमद्धानन्ऽति … ‘एवंसङ्खारो अहोसिं अतीतमद्धानन्ऽति … ‘एवंविञ्ञाणो अहोसिं अतीतमद्धानन्ऽति—इति वा हि, भिक्खवे, अनुस्सरमानो विञ्ञाणमेव अनुस्सरति।
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṁ pubbenivāsaṁ anussaramānā anussaranti sabbete pañcupādānakkhandhe anussaranti etesaṁ vā aññataraṁ. Katame pañca? ‘Evaṁrūpo ahosiṁ atītamaddhānan’ti—iti vā hi, bhikkhave, anussaramāno rūpaṁyeva anussarati. ‘Evaṁvedano ahosiṁ atītamaddhānan’ti—iti vā hi, bhikkhave, anussaramāno vedanaṁyeva anussarati. ‘Evaṁsañño ahosiṁ atītamaddhānan’ti … ‘evaṁsaṅkhāro ahosiṁ atītamaddhānan’ti … ‘evaṁviññāṇo ahosiṁ atītamaddhānan’ti—iti vā hi, bhikkhave, anussaramāno viññāṇameva anussarati.
“Bhikkhus, whatever ascetics and brahmins recollect many kinds of past lives, all recollect the five grasping aggregates, or one of them. What five? ‘I had such form in the past.’ Recollecting thus, it’s only form that they recollect. ‘I had such feeling … perception … choices … consciousness in the past.’ Recollecting thus, it’s only consciousness that they recollect.
किञ्च, भिक्खवे, रूपं वदेथ? रुप्पतीति खो, भिक्खवे, तस्मा ‘रूपन्ऽति वुच्चति। केन रुप्पति? सीतेनपि रुप्पति, उण्हेनपि रुप्पति, जिघच्छायपि रुप्पति, पिपासायपि रुप्पति, डंसमकसवातातपसरीसपसम्फस्सेनपि रुप्पति। रुप्पतीति खो, भिक्खवे, तस्मा ‘रूपन्ऽति वुच्चति।
Kiñca, bhikkhave, rūpaṁ vadetha? Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati. Kena ruppati? Sītenapi ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi ruppati, ḍaṁsamakasavātātapasarīsapasamphassenapi ruppati. Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati.
And why do you call it form? It’s deformed; that’s why it’s called ‘form’. Deformed by what? Deformed by cold, heat, hunger, and thirst, and deformed by the touch of flies, mosquitoes, wind, sun, and reptiles. It’s deformed; that’s why it’s called ‘form’.
किञ्च, भिक्खवे, वेदनं वदेथ? वेदयतीति खो, भिक्खवे, तस्मा ‘वेदनाऽति वुच्चति। किञ्च वेदयति? सुखम्पि वेदयति, दुक्खम्पि वेदयति, अदुक्खमसुखम्पि वेदयति। वेदयतीति खो, भिक्खवे, तस्मा ‘वेदनाऽति वुच्चति।
Kiñca, bhikkhave, vedanaṁ vadetha? Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati. Kiñca vedayati? Sukhampi vedayati, dukkhampi vedayati, adukkhamasukhampi vedayati. Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati.
And why do you call it feeling? It feels; that’s why it’s called ‘feeling’. And what does it feel? It feels pleasure, pain, and neutral. It feels; that’s why it’s called ‘feeling’.
किञ्च, भिक्खवे, सञ्ञं वदेथ? सञ्जानातीति खो, भिक्खवे, तस्मा ‘सञ्ञाऽति वुच्चति। किञ्च सञ्जानाति? नीलम्पि सञ्जानाति, पीतकम्पि सञ्जानाति, लोहितकम्पि सञ्जानाति, ओदातम्पि सञ्जानाति। सञ्जानातीति खो, भिक्खवे, तस्मा ‘सञ्ञाऽति वुच्चति।
Kiñca, bhikkhave, saññaṁ vadetha? Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati. Kiñca sañjānāti? Nīlampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti. Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati.
And why do you call it perception? It perceives; that’s why it’s called ‘perception’. And what does it perceive? It perceives blue, yellow, red, and white. It perceives; that’s why it’s called ‘perception’.
किञ्च, भिक्खवे, सङ्खारे वदेथ? सङ्खतमभिसङ्खरोन्तीति खो, भिक्खवे, तस्मा ‘सङ्खाराऽति वुच्चति। किञ्च सङ्खतमभिसङ्खरोन्ति? रूपं रूपत्ताय सङ्खतमभिसङ्खरोन्ति, वेदनं वेदनत्ताय सङ्खतमभिसङ्खरोन्ति, सञ्ञं सञ्ञत्ताय सङ्खतमभिसङ्खरोन्ति, सङ्खारे सङ्खारत्ताय सङ्खतमभिसङ्खरोन्ति, विञ्ञाणं विञ्ञाणत्ताय सङ्खतमभिसङ्खरोन्ति। सङ्खतमभिसङ्खरोन्तीति खो, भिक्खवे, तस्मा ‘सङ्खाराऽति वुच्चति।
Kiñca, bhikkhave, saṅkhāre vadetha? Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati. Kiñca saṅkhatamabhisaṅkharonti? Rūpaṁ rūpattāya1 saṅkhatamabhisaṅkharonti, vedanaṁ vedanattāya saṅkhatamabhisaṅkharonti, saññaṁ saññattāya saṅkhatamabhisaṅkharonti, saṅkhāre saṅkhārattāya saṅkhatamabhisaṅkharonti, viññāṇaṁ viññāṇattāya saṅkhatamabhisaṅkharonti. Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.
And why do you call them choices? Choices produce conditioned phenomena; that’s why they’re called ‘choices’. And what are the conditioned phenomena that they produce? Form is a conditioned phenomenon; choices are what make it into form. Feeling is a conditioned phenomenon; choices are what make it into feeling. Perception is a conditioned phenomenon; choices are what make it into perception. Choices are conditioned phenomena; choices are what make them into choices. Consciousness is a conditioned phenomenon; choices are what make it into consciousness. Choices produce conditioned phenomena; that’s why they’re called ‘choices’.
किञ्च, भिक्खवे, विञ्ञाणं वदेथ? विजानातीति खो, भिक्खवे, तस्मा ‘विञ्ञाणन्ऽति वुच्चति। किञ्च विजानाति? अम्बिलम्पि विजानाति, तित्तकम्पि विजानाति, कटुकम्पि विजानाति, मधुरम्पि विजानाति, खारिकम्पि विजानाति, अखारिकम्पि विजानाति, लोणिकम्पि विजानाति, अलोणिकम्पि विजानाति। विजानातीति खो, भिक्खवे, तस्मा ‘विञ्ञाणन्ऽति वुच्चति।
Kiñca, bhikkhave, viññāṇaṁ vadetha? Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati. Kiñca vijānāti? Ambilampi vijānāti, tittakampi vijānāti, kaṭukampi vijānāti, madhurampi vijānāti, khārikampi vijānāti, akhārikampi vijānāti, loṇikampi vijānāti, aloṇikampi vijānāti. Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati.
And why do you call it consciousness? It cognizes; that’s why it’s called ‘consciousness’. And what does it cognize? It cognizes sour, bitter, pungent, sweet, hot, mild, salty, and bland. It cognizes; that’s why it’s called ‘consciousness’.
तत्र, भिक्खवे, सुतवा अरियसावको इति पटिसञ्चिक्खति: ‘अहं खो एतरहि रूपेन खज्जामि। अतीतम्पाहं अद्धानं एवमेव रूपेन खज्जिं, सेय्यथापि एतरहि पच्चुप्पन्नेन रूपेन खज्जामि। अहञ्चेव खो पन अनागतं रूपं अभिनन्देय्यं, अनागतम्पाहं अद्धानं एवमेव रूपेन खज्जेय्यं, सेय्यथापि एतरहि पच्चुप्पन्नेन रूपेन खज्जामीऽति। सो इति पटिसङ्खाय अतीतस्मिं रूपस्मिं अनपेक्खो होति; अनागतं रूपं नाभिनन्दति; पच्चुप्पन्नस्स रूपस्स निब्बिदाय विरागाय निरोधाय पटिपन्नो होति।
Tatra, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati: ‘ahaṁ kho etarahi rūpena khajjāmi. Atītampāhaṁ addhānaṁ evameva rūpena khajjiṁ, seyyathāpi etarahi paccuppannena rūpena khajjāmi. Ahañceva kho pana anāgataṁ rūpaṁ abhinandeyyaṁ, anāgatampāhaṁ addhānaṁ evameva rūpena khajjeyyaṁ, seyyathāpi etarahi paccuppannena rūpena khajjāmī’ti. So iti paṭisaṅkhāya atītasmiṁ rūpasmiṁ anapekkho hoti; anāgataṁ rūpaṁ nābhinandati; paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
A learned noble disciple reflects on this: ‘Currently I’m itched by form. In the past I was also itched by form just like now. If I were to look forward to enjoying form in the future, I’d be itched by form in the future just as I am today.’ Reflecting like this they don’t worry about past form, they don’t look forward to enjoying future form, and they practice for disillusionment, dispassion, and cessation regarding present form.
‘अहं खो एतरहि वेदनाय खज्जामि। अतीतम्पाहं अद्धानं एवमेव वेदनाय खज्जिं, सेय्यथापि एतरहि पच्चुप्पन्नाय वेदनाय खज्जामि। अहञ्चेव खो पन अनागतं वेदनं अभिनन्देय्यं; अनागतम्पाहं अद्धानं एवमेव वेदनाय खज्जेय्यं, सेय्यथापि एतरहि पच्चुप्पन्नाय वेदनाय खज्जामीऽति। सो इति पटिसङ्खाय अतीताय वेदनाय अनपेक्खो होति; अनागतं वेदनं नाभिनन्दति; पच्चुप्पन्नाय वेदनाय निब्बिदाय विरागाय निरोधाय पटिपन्नो होति।
‘Ahaṁ kho etarahi vedanāya khajjāmi. Atītampāhaṁ addhānaṁ evameva vedanāya khajjiṁ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmi. Ahañceva kho pana anāgataṁ vedanaṁ abhinandeyyaṁ; anāgatampāhaṁ addhānaṁ evameva vedanāya khajjeyyaṁ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmī’ti. So iti paṭisaṅkhāya atītāya vedanāya anapekkho hoti; anāgataṁ vedanaṁ nābhinandati; paccuppannāya vedanāya nibbidāya virāgāya nirodhāya paṭipanno hoti.
‘Currently I’m itched by feeling …
‘अहं खो एतरहि सञ्ञाय खज्जामि …पे…
‘Ahaṁ kho etarahi saññāya khajjāmi …pe…
perception …
अहं खो एतरहि सङ्खारेहि खज्जामि। अतीतम्पाहं अद्धानं एवमेव सङ्खारेहि खज्जिं, सेय्यथापि एतरहि पच्चुप्पन्नेहि सङ्खारेहि खज्जामीति। अहञ्चेव खो पन अनागते सङ्खारे अभिनन्देय्यं; अनागतम्पाहं अद्धानं एवमेव सङ्खारेहि खज्जेय्यं, सेय्यथापि एतरहि पच्चुप्पन्नेहि सङ्खारेहि खज्जामीऽति। सो इति पटिसङ्खाय अतीतेसु सङ्खारेसु अनपेक्खो होति; अनागते सङ्खारे नाभिनन्दति; पच्चुप्पन्नानं सङ्खारानं निब्बिदाय विरागाय निरोधाय पटिपन्नो होति।
ahaṁ kho etarahi saṅkhārehi khajjāmi. Atītampāhaṁ addhānaṁ evameva saṅkhārehi khajjiṁ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmīti. Ahañceva kho pana anāgate saṅkhāre abhinandeyyaṁ; anāgatampāhaṁ addhānaṁ evameva saṅkhārehi khajjeyyaṁ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmī’ti. So iti paṭisaṅkhāya atītesu saṅkhāresu anapekkho hoti; anāgate saṅkhāre nābhinandati; paccuppannānaṁ saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipanno hoti.
choices …
‘अहं खो एतरहि विञ्ञाणेन खज्जामि। अतीतम्पि अद्धानं एवमेव विञ्ञाणेन खज्जिं, सेय्यथापि एतरहि पच्चुप्पन्नेन विञ्ञाणेन खज्जामि। अहञ्चेव खो पन अनागतं विञ्ञाणं अभिनन्देय्यं; अनागतम्पाहं अद्धानं एवमेव विञ्ञाणेन खज्जेय्यं, सेय्यथापि एतरहि पच्चुप्पन्नेन विञ्ञाणेन खज्जामीऽति। सो इति पटिसङ्खाय अतीतस्मिं विञ्ञाणस्मिं अनपेक्खो होति; अनागतं विञ्ञाणं नाभिनन्दति; पच्चुप्पन्नस्स विञ्ञाणस्स निब्बिदाय विरागाय निरोधाय पटिपन्नो होति।
‘Ahaṁ kho etarahi viññāṇena khajjāmi. Atītampi addhānaṁ evameva viññāṇena khajjiṁ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmi. Ahañceva kho pana anāgataṁ viññāṇaṁ abhinandeyyaṁ; anāgatampāhaṁ addhānaṁ evameva viññāṇena khajjeyyaṁ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmī’ti. So iti paṭisaṅkhāya atītasmiṁ viññāṇasmiṁ anapekkho hoti; anāgataṁ viññāṇaṁ nābhinandati; paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
consciousness. In the past I was also itched by consciousness just like now. If I were to look forward to enjoying consciousness in the future, I’d be itched by consciousness in the future just as I am today.’ Reflecting like this they don’t worry about past consciousness, they don’t look forward to enjoying future consciousness, and they practice for disillusionment, dispassion, and cessation regarding present consciousness.
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”।
“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.”
“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”।
“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.”
“तस्मातिह, भिक्खवे, यं किञ्चि रूपं अतीतानागतपच्चुप्पन्नं अज्झत्तं वा बहिद्धा वा ओळारिकं वा सुखुमं वा हीनं वा पणीतं वा यं दूरे सन्तिके वा, सब्बं रूपं: ‘नेतं मम, नेसोहमस्मि, न मेसो अत्ताऽति एवमेतं यथाभूतं सम्मप्पञ्ञाय दट्ठब्बं। या काचि वेदना … या काचि सञ्ञा … ये केचि सङ्खारा … यं किञ्चि विञ्ञाणं अतीतानागतपच्चुप्पन्नं …पे… यं दूरे सन्तिके वा, सब्बं विञ्ञाणं: ‘नेतं मम, नेसोहमस्मि, न मेसो अत्ताऽति एवमेतं यथाभूतं सम्मप्पञ्ञाय दट्ठब्बं।
“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Yā kāci vedanā … yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ You should truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
अयं वुच्चति, भिक्खवे, अरियसावको अपचिनाति, नो आचिनाति; पजहति, न उपादियति; विसिनेति, न उस्सिनेति; विधूपेति, न सन्धूपेति।
Ayaṁ vuccati, bhikkhave, ariyasāvako apacināti, no ācināti; pajahati, na2 upādiyati; visineti, na3 ussineti; vidhūpeti, na4 sandhūpeti.
This is called a noble disciple who gets rid of things and doesn’t accumulate them; who gives things up and doesn’t grasp at them; who discards things and doesn’t amass them; who dissipates things and doesn’t get clouded by them.
किञ्च अपचिनाति, नो आचिनाति? रूपं अपचिनाति, नो आचिनाति; वेदनं … सञ्ञं … सङ्खारे … विञ्ञाणं अपचिनाति, नो आचिनाति।
Kiñca apacināti, no ācināti? Rūpaṁ apacināti, no ācināti; vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ apacināti, no ācināti.
And what things do they get rid of and not accumulate? They get rid of form and don’t accumulate it. They get rid of feeling … perception … choices … consciousness and don’t accumulate it.
किञ्च पजहति, न उपादियति? रूपं पजहति, न उपादियति; वेदनं … सञ्ञं … सङ्खारे … विञ्ञाणं पजहति, न उपादियति।
Kiñca pajahati, na upādiyati? Rūpaṁ pajahati, na upādiyati; vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ pajahati, na upādiyati.
And what things do they give up and not grasp? They give up form and don’t grasp it. They give up feeling … perception … choices … consciousness and don’t grasp it.
किञ्च विसिनेति, न उस्सिनेति? रूपं विसिनेति, न उस्सिनेति; वेदनं … सञ्ञं … सङ्खारे … विञ्ञाणं विसिनेति, न उस्सिनेति।
Kiñca visineti, na ussineti? Rūpaṁ visineti, na ussineti; vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ visineti, na ussineti.
And what things do they discard and not amass? They discard form and don’t amass it. They discard feeling … perception … choices … consciousness and don’t amass it.
किञ्च विधूपेति, न सन्धूपेति? रूपं विधूपेति, न सन्धूपेति; वेदनं … सञ्ञं … सङ्खारे … विञ्ञाणं विधूपेति, न सन्धूपेति।
Kiñca vidhūpeti, na sandhūpeti? Rūpaṁ vidhūpeti, na sandhūpeti; vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ vidhūpeti, na sandhūpeti.
And what things do they dissipate and not get clouded by? They dissipate form and don’t get clouded by it. They dissipate feeling … perception … choices … consciousness and don’t get clouded by it.
एवं पस्सं, भिक्खवे, सुतवा अरियसावको रूपस्मिम्पि निब्बिन्दति, वेदनायपि … सञ्ञायपि … सङ्खारेसुपि … विञ्ञाणस्मिम्पि निब्बिन्दति। निब्बिन्दं विरज्जति; विरागा विमुच्चति। विमुत्तस्मिं विमुत्तमिति ञाणं होति।
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. 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।
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
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.’
अयं वुच्चति, भिक्खवे, भिक्खु नेवाचिनाति न अपचिनाति, अपचिनित्वा ठितो; नेव पजहति न उपादियति, पजहित्वा ठितो; नेव विसिनेति न उस्सिनेति, विसिनेत्वा ठितो; नेव विधूपेति न सन्धूपेति विधूपेत्वा ठितो
Ayaṁ vuccati, bhikkhave, bhikkhu nevācināti na apacināti, apacinitvā ṭhito; neva pajahati na upādiyati, pajahitvā ṭhito; neva visineti na ussineti, visinetvā ṭhito; neva vidhūpeti na sandhūpeti vidhūpetvā ṭhito
This is called a bhikkhu who neither gets rid of things nor accumulates them, but remains after getting rid of them. They neither give things up nor grasp them, but remain after giving them up. They neither discard things nor amass them, but remain after discarding them. They neither dissipate things nor get clouded by them, but remain after dissipating them.
किञ्च नेवाचिनाति न अपचिनाति, अपचिनित्वा ठितो? रूपं नेवाचिनाति न अपचिनाति, अपचिनित्वा ठितो; वेदनं … सञ्ञं … सङ्खारे … विञ्ञाणं नेवाचिनाति न अपचिनाति, अपचिनित्वा ठितो।
Kiñca nevācināti na apacināti, apacinitvā ṭhito? Rūpaṁ nevācināti na apacināti, apacinitvā ṭhito; vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ nevācināti na apacināti, apacinitvā ṭhito.
And what things do they neither get rid of nor accumulate, but remain after getting rid of them? They neither get rid of nor accumulate form, but remain after getting rid of it. They neither get rid of nor accumulate feeling … perception … choices … consciousness, but remain after getting rid of it.
किञ्च नेव पजहति न उपादियति, पजहित्वा ठितो? रूपं नेव पजहति न उपादियति, पजहित्वा ठितो; वेदनं … सञ्ञं … सङ्खारे … विञ्ञाणं नेव पजहति न उपादियति, पजहित्वा ठितो।
Kiñca neva pajahati na upādiyati, pajahitvā ṭhito? Rūpaṁ neva pajahati na upādiyati, pajahitvā ṭhito; vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ neva pajahati na upādiyati, pajahitvā ṭhito.
And what things do they neither give up nor grasp, but remain after giving them up? They neither give up nor grasp form, but remain after giving it up. They neither give up nor grasp feeling … perception … choices … consciousness, but remain after giving it up.
किञ्च नेव विसिनेति न उस्सिनेति, विसिनेत्वा ठितो? रूपं नेव विसिनेति न उस्सिनेति, विसिनेत्वा ठितो; वेदनं … सञ्ञं … सङ्खारे … विञ्ञाणं नेव विसिनेति न उस्सिनेति, विसिनेत्वा ठितो।
Kiñca neva visineti na ussineti, visinetvā ṭhito? Rūpaṁ neva visineti na ussineti, visinetvā ṭhito; vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ neva visineti na ussineti, visinetvā ṭhito.
And what things do they neither discard nor amass, but remain after discarding them? They neither discard nor amass form, but remain after discarding it. They neither discard nor amass feeling … perception … choices … consciousness, but remain after discarding it.
किञ्च नेव विधूपेति न सन्धूपेति, विधूपेत्वा ठितो? रूपं नेव विधूपेति न सन्धूपेति, विधूपेत्वा ठितो; वेदनं … सञ्ञं … सङ्खारे … विञ्ञाणं नेव विधूपेति न सन्धूपेति, विधूपेत्वा ठितो।
Kiñca neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito? Rūpaṁ neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito; vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito.
And what things do they neither dissipate nor get clouded by, but remain after dissipating them? They neither dissipate nor get clouded by form, but remain after dissipating it. They neither dissipate nor get clouded by feeling … perception … choices … consciousness, but remain after dissipating it.
एवंविमुत्तचित्तं खो, भिक्खवे, भिक्खुं सैन्दा देवा सब्रह्मका सपजापतिका आरकाव नमस्सन्ति:
Evaṁvimuttacittaṁ kho, bhikkhave, bhikkhuṁ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:
When a bhikkhu’s mind is freed like this, the gods together with Indra, Brahmā, and the Progenitor worship them from afar:
‘नमो ते पुरिसाजञ्ञ, नमो ते पुरिसुत्तम; यस्स ते नाभिजानाम, यम्पि निस्साय झायसीऽ”ति।
‘Namo te purisājañña, namo te purisuttama; Yassa te nābhijānāma, yampi nissāya jhāyasī’”ti.
‘Homage to you, O thoroughbred! Homage to you, supreme among men! We don’t understand the basis of your jhāna.’”
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 »]
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