| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय २२।६०
Saṁyutta Nikāya 22.60
The Related Suttas Collection 22.60
६। उपयवग्ग
6. Upayavagga
6. Involvement
महालिसुत्त
Mahālisutta
With Mahāli
एवं मे सुतं—एकं समयं भगवा वेसालियं विहरति महावने कूटागारसालायं।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
अथ खो महालि लिच्छवि येन भगवा तेनुपसङ्कमि …पे… एकमन्तं निसिन्नो खो महालि लिच्छवि भगवन्तं एतदवोच:
Atha kho mahāli licchavi yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho mahāli licchavi bhagavantaṁ etadavoca:
Then Mahāli the Licchavi went up to the Buddha … and said to him:
“पूरणो, भन्ते, कस्सपो एवमाह: ‘नत्थि हेतु नत्थि पच्चयो सत्तानं सङ्किलेसाय; अहेतू अप्पच्चया सत्ता सङ्किलिस्सन्ति। नत्थि हेतु नत्थि पच्चयो सत्तानं विसुद्धिया; अहेतू अप्पच्चया सत्ता विसुज्झन्तीऽति। इध भगवा किमाहा”ति?
“Pūraṇo, bhante, kassapo evamāha: ‘natthi hetu natthi paccayo sattānaṁ saṅkilesāya; ahetū appaccayā sattā saṅkilissanti. Natthi hetu natthi paccayo sattānaṁ visuddhiyā; ahetū appaccayā sattā visujjhantī’ti. Idha bhagavā kimāhā”ti?
“Sir, Pūraṇa Kassapa says this: ‘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.’ What does the Buddha say about this?”
“अत्थि, महालि, हेतु अत्थि पच्चयो सत्तानं सङ्किलेसाय; सहेतू सप्पच्चया सत्ता सङ्किलिस्सन्ति। अत्थि, महालि, हेतु, अत्थि पच्चयो सत्तानं विसुद्धिया; सहेतू सप्पच्चया सत्ता विसुज्झन्ती”ति।
“Atthi, mahāli, hetu atthi paccayo sattānaṁ saṅkilesāya; sahetū sappaccayā sattā saṅkilissanti. Atthi, mahāli, hetu, atthi paccayo sattānaṁ visuddhiyā; sahetū sappaccayā sattā visujjhantī”ti.
“Mahāli, there is a cause and reason for the corruption of sentient beings. Sentient beings are corrupted with cause and reason. There is a cause and reason for the purification of sentient beings. Sentient beings are purified with cause and reason.”
“कतमो पन, भन्ते, हेतु कतमो पच्चयो सत्तानं सङ्किलेसाय; कथं सहेतू सप्पच्चया सत्ता सङ्किलिस्सन्ती”ति?
“Katamo pana, bhante, hetu katamo paccayo sattānaṁ saṅkilesāya; kathaṁ sahetū sappaccayā sattā saṅkilissantī”ti?
“But sir, what is the cause and reason for the corruption of sentient beings? How are sentient beings corrupted with cause and reason?”
“रूपञ्च हिदं, महालि, एकन्तदुक्खं अभविस्स दुक्खानुपतितं दुक्खावक्कन्तं अनवक्कन्तं सुखेन, नयिदं सत्ता रूपस्मिं सारज्जेय्युं। यस्मा च खो, महालि, रूपं सुखं सुखानुपतितं सुखावक्कन्तं अनवक्कन्तं दुक्खेन, तस्मा सत्ता रूपस्मिं सारज्जन्ति; सारागा संयुज्जन्ति; संयोगा सङ्किलिस्सन्ति। अयं खो, महालि, हेतु, अयं पच्चयो सत्तानं सङ्किलेसाय; एवं सहेतू सप्पच्चया सत्ता सङ्किलिस्सन्ति।
“Rūpañca hidaṁ, mahāli, ekantadukkhaṁ abhavissa dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, nayidaṁ sattā rūpasmiṁ sārajjeyyuṁ. Yasmā ca kho, mahāli, rūpaṁ sukhaṁ sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, tasmā sattā rūpasmiṁ sārajjanti; sārāgā saṁyujjanti; saṁyogā saṅkilissanti. Ayaṁ kho, mahāli, hetu, ayaṁ paccayo sattānaṁ saṅkilesāya; evaṁ sahetū sappaccayā sattā saṅkilissanti.
“Mahāli, if form were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it. But because form is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it. Since they are aroused by it, they’re caught up in it, and so they become corrupted. This is a cause and reason for the corruption of sentient beings. This is how sentient beings are corrupted with cause and reason.
वेदना च हिदं, महालि, एकन्तदुक्खा अभविस्स दुक्खानुपतिता दुक्खावक्कन्ता अनवक्कन्ता सुखेन, नयिदं सत्ता वेदनाय सारज्जेय्युं। यस्मा च खो, महालि, वेदना सुखा सुखानुपतिता सुखावक्कन्ता अनवक्कन्ता दुक्खेन, तस्मा सत्ता वेदनाय सारज्जन्ति; सारागा संयुज्जन्ति; संयोगा सङ्किलिस्सन्ति। अयम्पि खो, महालि, हेतु, अयं पच्चयो सत्तानं सङ्किलेसाय। एवम्पि सहेतू सप्पच्चया सत्ता सङ्किलिस्सन्ति।
Vedanā ca hidaṁ, mahāli, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṁ sattā vedanāya sārajjeyyuṁ. Yasmā ca kho, mahāli, vedanā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā vedanāya sārajjanti; sārāgā saṁyujjanti; saṁyogā saṅkilissanti. Ayampi kho, mahāli, hetu, ayaṁ paccayo sattānaṁ saṅkilesāya. Evampi sahetū sappaccayā sattā saṅkilissanti.
If feeling …
सञ्ञा च हिदं, महालि …पे…
Saññā ca hidaṁ, mahāli …pe…
perception …
सङ्खारा च हिदं, महालि, एकन्तदुक्खा अभविस्संसु दुक्खानुपतिता दुक्खावक्कन्ता अनवक्कन्ता सुखेन, नयिदं सत्ता सङ्खारेसु सारज्जेय्युं। यस्मा च खो, महालि, सङ्खारा सुखा सुखानुपतिता सुखावक्कन्ता अनवक्कन्ता दुक्खेन, तस्मा सत्ता सङ्खारेसु सारज्जन्ति; सारागा संयुज्जन्ति; संयोगा सङ्किलिस्सन्ति। अयम्पि खो, महालि, हेतु, अयं पच्चयो सत्तानं सङ्किलेसाय। एवम्पि सहेतू सप्पच्चया सत्ता सङ्किलिस्सन्ति।
saṅkhārā ca hidaṁ, mahāli, ekantadukkhā abhavissaṁsu dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṁ sattā saṅkhāresu sārajjeyyuṁ. Yasmā ca kho, mahāli, saṅkhārā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā saṅkhāresu sārajjanti; sārāgā saṁyujjanti; saṁyogā saṅkilissanti. Ayampi kho, mahāli, hetu, ayaṁ paccayo sattānaṁ saṅkilesāya. Evampi sahetū sappaccayā sattā saṅkilissanti.
choices …
विञ्ञाणञ्च हिदं, महालि, एकन्तदुक्खं अभविस्स दुक्खानुपतितं दुक्खावक्कन्तं अनवक्कन्तं सुखेन, नयिदं सत्ता विञ्ञाणस्मिं सारज्जेय्युं। यस्मा च खो, महालि, विञ्ञाणं सुखं सुखानुपतितं सुखावक्कन्तं अनवक्कन्तं दुक्खेन, तस्मा सत्ता विञ्ञाणस्मिं सारज्जन्ति; सारागा संयुज्जन्ति; संयोगा सङ्किलिस्सन्ति। अयम्पि खो, महालि, हेतु अयं पच्चयो सत्तानं सङ्किलेसाय। एवम्पि सहेतू सप्पच्चया सत्ता सङ्किलिस्सन्ती”ति।
Viññāṇañca hidaṁ, mahāli, ekantadukkhaṁ abhavissa dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, nayidaṁ sattā viññāṇasmiṁ sārajjeyyuṁ. Yasmā ca kho, mahāli, viññāṇaṁ sukhaṁ sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, tasmā sattā viññāṇasmiṁ sārajjanti; sārāgā saṁyujjanti; saṁyogā saṅkilissanti. Ayampi kho, mahāli, hetu ayaṁ paccayo sattānaṁ saṅkilesāya. Evampi sahetū sappaccayā sattā saṅkilissantī”ti.
consciousness were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it. But because consciousness is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it. Since they are aroused by it, they’re caught up in it, and so they become corrupted. This is a cause and reason for the corruption of sentient beings. This is how sentient beings are corrupted with cause and reason.”
“कतमो पन, भन्ते, हेतु कतमो पच्चयो सत्तानं विसुद्धिया; कथं सहेतू सप्पच्चया सत्ता विसुज्झन्ती”ति?
“Katamo pana, bhante, hetu katamo paccayo sattānaṁ visuddhiyā; kathaṁ sahetū sappaccayā sattā visujjhantī”ti?
“But sir, what is the cause and reason for the purification of sentient beings? How are sentient beings purified with cause and reason?”
“रूपञ्च हिदं, महालि, एकन्तसुखं अभविस्स सुखानुपतितं सुखावक्कन्तं अनवक्कन्तं दुक्खेन, नयिदं सत्ता रूपस्मिं निब्बिन्देय्युं। यस्मा च खो, महालि, रूपं दुक्खं दुक्खानुपतितं दुक्खावक्कन्तं अनवक्कन्तं सुखेन, तस्मा सत्ता रूपस्मिं निब्बिन्दन्ति; निब्बिन्दं विरज्जन्ति; विरागा विसुज्झन्ति। अयं खो, महालि, हेतु, अयं पच्चयो, सत्तानं विसुद्धिया। एवं सहेतू सप्पच्चया सत्ता विसुज्झन्ति।
“Rūpañca hidaṁ, mahāli, ekantasukhaṁ abhavissa sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, nayidaṁ sattā rūpasmiṁ nibbindeyyuṁ. Yasmā ca kho, mahāli, rūpaṁ dukkhaṁ dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, tasmā sattā rūpasmiṁ nibbindanti; nibbindaṁ virajjanti; virāgā visujjhanti. Ayaṁ kho, mahāli, hetu, ayaṁ paccayo, sattānaṁ visuddhiyā. Evaṁ sahetū sappaccayā sattā visujjhanti.
“Mahāli, if form were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it. But because form is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it. Being disillusioned, desire fades away. When desire fades away they are purified. This is a cause and reason for the purification of sentient beings. This is how sentient beings are purified with cause and reason.
वेदना च हिदं, महालि, एकन्तसुखा अभविस्स …पे…
Vedanā ca hidaṁ, mahāli, ekantasukhā abhavissa …pe…
If feeling …
सञ्ञा च हिदं, महालि …पे…
saññā ca hidaṁ, mahāli …pe…
perception …
सङ्खारा च हिदं, महालि, एकन्तसुखा अभविस्संसु …पे…
saṅkhārā ca hidaṁ, mahāli, ekantasukhā abhavissaṁsu …pe…
choices …
विञ्ञाणञ्च हिदं, महालि, एकन्तसुखं अभविस्स सुखानुपतितं सुखावक्कन्तं अनवक्कन्तं दुक्खेन, नयिदं सत्ता विञ्ञाणस्मिं निब्बिन्देय्युं। यस्मा च खो, महालि, विञ्ञाणं दुक्खं दुक्खानुपतितं दुक्खावक्कन्तं अनवक्कन्तं सुखेन, तस्मा सत्ता विञ्ञाणस्मिं निब्बिन्दन्ति; निब्बिन्दं विरज्जन्ति; विरागा विसुज्झन्ति। अयं खो, महालि, हेतु, अयं पच्चयो, सत्तानं विसुद्धिया। एवम्पि सहेतू सप्पच्चया सत्ता विसुज्झन्ती”ति।
viññāṇañca hidaṁ, mahāli, ekantasukhaṁ abhavissa sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, nayidaṁ sattā viññāṇasmiṁ nibbindeyyuṁ. Yasmā ca kho, mahāli, viññāṇaṁ dukkhaṁ dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, tasmā sattā viññāṇasmiṁ nibbindanti; nibbindaṁ virajjanti; virāgā visujjhanti. Ayaṁ kho, mahāli, hetu, ayaṁ paccayo, sattānaṁ visuddhiyā. Evampi sahetū sappaccayā sattā visujjhantī”ti.
consciousness were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it. But because consciousness is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it. Being disillusioned, desire fades away. When desire fades away they are purified. This is a cause and reason for the purification of sentient beings. This is how sentient beings are purified with cause and reason.”
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 »]
