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संयुत्त निकाय २४।८
Saṁyutta Nikāya 24.8
The Related Suttas Collection 24.8
१। सोतापत्तिवग्ग
1. Sotāpattivagga
1. Stream-Entry
महादिट्ठिसुत्त
Mahādiṭṭhisutta
The Extensive View
सावत्थिनिदानं।
Sāvatthinidānaṁ.
At Sāvatthī.
“किस्मिं नु खो, भिक्खवे, सति, किं उपादाय, किं अभिनिविस्स एवं दिट्ठि उप्पज्जति: ‘सत्तिमे काया अकटा, अकटविधा, अनिम्मिता, अनिम्माता, वञ्झा, कूटट्ठा, एसिकट्ठायिट्ठिता; ते न इञ्जन्ति, न विपरिणमन्ति, न अञ्ञमञ्ञं ब्याबाधेन्ति; नालं अञ्ञमञ्ञस्स सुखाय वा दुक्खाय वा सुखदुक्खाय वा। कतमे सत्त? पथवीकायो, आपोकायो, तेजोकायो, वायोकायो, सुखे, दुक्खे, जीवे सत्तमे। इमे सत्त काया अकटा, अकटविधा, अनिम्मिता, अनिम्माता, वञ्झा, कूटट्ठा एसिकट्ठायिट्ठिता; ते न इञ्जन्ति, न विपरिणमन्ति, न अञ्ञमञ्ञं ब्याबाधेन्ति; नालं अञ्ञमञ्ञस्स सुखाय वा दुक्खाय वा सुखदुक्खाय वा। योपि तिण्हेन सत्थेन सीसं छिन्दति, न सोपि कञ्चि जीविता वोरोपेति; सत्तन्नं त्वेव कायानमन्तरेन सत्थं विवरमनुपविसति। चुद्दस खो पनिमानि योनिपमुखसतसहस्सानि सट्ठि च सतानि छ च सतानि पञ्च च कम्मुनो सतानि पञ्च च कम्मानि, तीणि च कम्मानि, कम्मे च अड्ढकम्मे च द्वट्ठिपटिपदा, द्वट्ठन्तरकप्पा, छळाभिजातियो, अट्ठ पुरिसभूमियो, एकूनपञ्ञास आजीवकसते, एकूनपञ्ञास परिब्बाजकसते, एकूनपञ्ञास नागवाससते, वीसे इन्द्रियसते, तिंसे निरयसते, छत्तिंसरजोधातुयो, सत्त सञ्ञीगब्भा, सत्त असञ्ञीगब्भा, सत्त निगण्ठिगब्भा, सत्त देवा, सत्त मानुसा, सत्त पेसाचा, सत्त सरा, सत्त पवुटा, सत्त पपाता, सत्त च पपातसतानि, सत्त सुपिना, सत्त सुपिनसतानि, चुल्लासीति महाकप्पिनो सतसहस्सानि, यानि बाले च पण्डिते च सन्धावित्वा संसरित्वा दुक्खस्सन्तं करिस्सन्ति। तत्थ नत्थि इमिनाहं सीलेन वा वतेन वा तपेन वा ब्रह्मचरियेन वा अपरिपक्कं वा कम्मं परिपाचेस्सामि; परिपक्कं वा कम्मं फुस्स फुस्स ब्यन्तीकरिस्सामीति हेवं नत्थि दोणमिते सुखदुक्खे परियन्तकते संसारे, नत्थि हायनवड्ढने, नत्थि उक्कंसावकंसे। सेय्यथापि नाम सुत्तगुळे खित्ते निब्बेठियमानमेव पलेति; एवमेव बाले च पण्डिते च निब्बेठियमाना सुखदुक्खं पलेन्तीऽ”ति?
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘sattime kāyā akaṭā, akaṭavidhā, animmitā, animmātā, vañjhā, kūṭaṭṭhā, esikaṭṭhāyiṭṭhitā; te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti; nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavīkāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame. Ime satta1 kāyā akaṭā, akaṭavidhā, animmitā, animmātā, vañjhā, kūṭaṭṭhā esikaṭṭhāyiṭṭhitā; te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti; nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Yopi tiṇhena satthena sīsaṁ chindati, na sopi kañci2 jīvitā voropeti; sattannaṁ tveva kāyānamantarena satthaṁ vivaramanupavisati. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni, tīṇi ca kammāni, kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgavāsasate, vīse indriyasate, tiṁse nirayasate, chattiṁsarajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta ca papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino3 satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti. Tattha natthi imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṁ vā kammaṁ paripācessāmi; paripakkaṁ vā kammaṁ phussa phussa byantīkarissāmīti hevaṁ natthi doṇamite sukhadukkhe pariyantakate saṁsāre, natthi hāyanavaḍḍhane, natthi ukkaṁsāvakaṁse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti; evameva bāle ca paṇḍite ca nibbeṭhiyamānā sukhadukkhaṁ palentī’”ti?
“Bhikkhus, when what exists, because of grasping what and insisting on what, does the view arise: ‘There are these seven substances that are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar. They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. What seven? The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh. These seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar. They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. If you chop off someone’s head with a sharp sword, you don’t take anyone’s life. The sword simply passes through the gap between the seven substances. There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven knotless embryos. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven rivers, 700 rivers, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering. And here there is no such thing as this: “By this precept or observance or fervent austerity or spiritual life I shall force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results little by little”—for that cannot be. Pleasure and pain are allotted. Transmigration lasts only for a limited period, so there’s no increase or decrease, no getting better or worse. It’s like how, when you toss a ball of string, it rolls away unraveling. In the same way, after transmigrating the foolish and the astute will make an end of suffering’?”
“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: ‘सत्तिमे काया अकटा, अकटविधा …पे… सुखदुक्खं पलेन्तीऽति। वेदनाय सति …पे… सञ्ञाय सति … सङ्खारेसु सति … विञ्ञाणे सति, विञ्ञाणं उपादाय, विञ्ञाणं अभिनिविस्स एवं दिट्ठि उप्पज्जति: ‘सत्तिमे काया अकटा, अकटविधा …पे… सुखदुक्खं पलेन्तीऽति।
“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘sattime kāyā akaṭā, akaṭavidhā …pe… sukhadukkhaṁ palentī’ti. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘sattime kāyā akaṭā, akaṭavidhā …pe… sukhadukkhaṁ palentī’ti.
“When form exists, because of grasping form and insisting on form, the view arises: ‘There are these seven substances that are not made … the foolish and the astute will make an end of suffering.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘There are these seven substances that are not made … the foolish and the astute will make an end of suffering.’
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.” …
“यं पनानिच्चं दुक्खं विपरिणामधम्मं, अपि नु तं अनुपादाय एवं दिट्ठि उप्पज्जेय्य: ‘सत्तिमे काया अकटा अकटविधा …पे… सुखदुक्खं पलेन्तीऽ”ति? “नो हेतं, भन्ते”।
“yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘sattime kāyā akaṭā akaṭavidhā …pe… sukhadukkhaṁ palentī’”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: ‘सत्तिमे काया अकटा अकटविधा …पे… निब्बेठियमाना सुखदुक्खं पलेन्तीऽ”ति?
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘sattime kāyā akaṭā akaṭavidhā …pe… nibbeṭhiyamānā sukhadukkhaṁ palentī’”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.”
अट्ठमं।
Aṭṭhamaṁ.
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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