नगरसुत्त

Nagarasutta

The City

सावत्थियं विहरति।

Sāvatthiyaṁ viharati.

At Sāvatthī.

“पुब्बे मे, भिक्खवे, सम्बोधा अनभिसम्बुद्धस्स बोधिसत्तस्सेव सतो एतदहोसि: ‘किच्छा वतायं लोको आपन्नो जायति च जीयति च मीयति च चवति च उपपज्जति च। अथ च पनिमस्स दुक्खस्स निस्सरणं नप्पजानाति जरामरणस्स। कुदास्सु नाम इमस्स दुक्खस्स निस्सरणं पञ्ञायिस्सति जरामरणस्साऽति? तस्स मय्हं, भिक्खवे, एतदहोसि: ‘किम्हि नु खो सति जरामरणं होति, किंपच्चया जरामरणन्ऽति? तस्स मय्हं, भिक्खवे, योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘जातिया खो सति जरामरणं होति, जातिपच्चया जरामरणन्ऽति।

“Pubbe me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘kicchā vatāyaṁ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa. Kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti? Tassa mayhaṁ, bhikkhave, etadahosi: ‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti? Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.

“Bhikkhus, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death. Oh, when will an escape be found from this suffering, from old age and death?’ Then it occurred to me: ‘When what exists is there old age and death? What is a condition for old age and death?’ Then, through rational application of mind, I comprehended with wisdom: ‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’

तस्स मय्हं, भिक्खवे, एतदहोसि: ‘किम्हि नु खो सति जाति होति …पे… भवो होति … उपादानं होति … तण्हा होति … वेदना होति … फस्सो होति … सळायतनं होति … नामरूपं होति … किंपच्चया नामरूपन्ऽति? तस्स मय्हं, भिक्खवे, योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘विञ्ञाणे खो सति नामरूपं होति, विञ्ञाणपच्चया नामरूपन्ऽति। तस्स मय्हं, भिक्खवे, एतदहोसि: ‘किम्हि नु खो सति विञ्ञाणं होति, किंपच्चया विञ्ञाणन्ऽति? तस्स मय्हं, भिक्खवे, योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘नामरूपे खो सति विञ्ञाणं होति, नामरूपपच्चया विञ्ञाणन्ऽति।

Tassa mayhaṁ, bhikkhave, etadahosi: ‘kimhi nu kho sati jāti hoti …pe… bhavo hoti … upādānaṁ hoti … taṇhā hoti … vedanā hoti … phasso hoti … saḷāyatanaṁ hoti … nāmarūpaṁ hoti … kiṁpaccayā nāmarūpan’ti? Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti. Tassa mayhaṁ, bhikkhave, etadahosi: ‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti? Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘nāmarūpe kho sati viññāṇaṁ hoti, nāmarūpapaccayā viññāṇan’ti.

Then it occurred to me: ‘When what exists is there rebirth? … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … What is a condition for name and form?’ Then, through rational application of mind, I comprehended with wisdom: ‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’ Then it occurred to me: ‘When what exists is there consciousness? What is a condition for consciousness?’ Then, through rational application of mind, I comprehended with wisdom: ‘When name and form exist there’s consciousness. Name and form are a condition for consciousness.’

तस्स मय्हं, भिक्खवे, एतदहोसि—पच्चुदावत्तति खो इदं विञ्ञाणं नामरूपम्हा न परं गच्छति। एत्तावता जायेथ वा जीयेथ वा मीयेथ वा चवेथ वा उपपज्जेथ वा, यदिदं नामरूपपच्चया विञ्ञाणं; विञ्ञाणपच्चया नामरूपं; नामरूपपच्चया सळायतनं; सळायतनपच्चया फस्सो …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स समुदयो होति। ‘समुदयो, समुदयोऽति खो मे, भिक्खवे, पुब्बे अननुस्सुतेसु धम्मेसु चक्खुं उदपादि ञाणं उदपादि पञ्ञा उदपादि विज्जा उदपादि आलोको उदपादि।

Tassa mayhaṁ, bhikkhave, etadahosi—paccudāvattati kho idaṁ viññāṇaṁ nāmarūpamhā na paraṁ gacchati. Ettāvatā jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā, yadidaṁ nāmarūpapaccayā viññāṇaṁ; viññāṇapaccayā nāmarūpaṁ; nāmarūpapaccayā saḷāyatanaṁ; saḷāyatanapaccayā phasso …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. ‘Samudayo, samudayo’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

Then it occurred to me: This consciousness turns back from name and form, and doesn’t go beyond that. This is the extent to which one may be reborn, grow old, die, pass away, or reappear. That is: name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. … That is how this entire mass of suffering originates. ‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.

तस्स मय्हं, भिक्खवे, एतदहोसि: ‘किम्हि नु खो असति, जरामरणं न होति; किस्स निरोधा जरामरणनिरोधोऽति? तस्स मय्हं, भिक्खवे, योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘जातिया खो असति, जरामरणं न होति; जातिनिरोधा जरामरणनिरोधोऽति। तस्स मय्हं, भिक्खवे, एतदहोसि: ‘किम्हि नु खो असति जाति न होति …पे… भवो न होति … उपादानं न होति … तण्हा न होति … वेदना न होति … फस्सो न होति … सळायतनं न होति … नामरूपं न होति। किस्स निरोधा नामरूपनिरोधोऽति? तस्स मय्हं, भिक्खवे, योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘विञ्ञाणे खो असति, नामरूपं न होति; विञ्ञाणनिरोधा नामरूपनिरोधोऽति।

Tassa mayhaṁ, bhikkhave, etadahosi: ‘kimhi nu kho asati, jarāmaraṇaṁ na hoti; kissa nirodhā jarāmaraṇanirodho’ti? Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘jātiyā kho asati, jarāmaraṇaṁ na hoti; jātinirodhā jarāmaraṇanirodho’ti. Tassa mayhaṁ, bhikkhave, etadahosi: ‘kimhi nu kho asati jāti na hoti …pe… bhavo na hoti … upādānaṁ na hoti … taṇhā na hoti … vedanā na hoti … phasso na hoti … saḷāyatanaṁ na hoti … nāmarūpaṁ na hoti. Kissa nirodhā nāmarūpanirodho’ti? Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘viññāṇe kho asati, nāmarūpaṁ na hoti; viññāṇanirodhā nāmarūpanirodho’ti.

Then it occurred to me: ‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’ Then, through rational application of mind, I comprehended with wisdom: ‘When rebirth doesn’t exist there is no old age and death. When rebirth ceases old age and death cease.’ Then it occurred to me: ‘When what doesn’t exist is there no rebirth … continued existence … grasping … craving … feeling … contact … six sense fields … name and form? When what ceases do name and form cease?’ Then, through rational application of mind, I comprehended with wisdom: ‘When consciousness doesn’t exist there is no name and form. When consciousness ceases name and form cease.’

तस्स मय्हं, भिक्खवे, एतदहोसि: ‘किम्हि नु खो असति विञ्ञाणं न होति; किस्स निरोधा विञ्ञाणनिरोधोऽति? तस्स मय्हं, भिक्खवे, योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘नामरूपे खो असति, विञ्ञाणं न होति; नामरूपनिरोधा विञ्ञाणनिरोधोऽति।

Tassa mayhaṁ, bhikkhave, etadahosi: ‘kimhi nu kho asati viññāṇaṁ na hoti; kissa nirodhā viññāṇanirodho’ti? Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘nāmarūpe kho asati, viññāṇaṁ na hoti; nāmarūpanirodhā viññāṇanirodho’ti.

Then it occurred to me: ‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’ Then, through rational application of mind, I comprehended with wisdom: ‘When name and form don’t exist, there is no consciousness. When name and form cease, consciousness ceases.’

तस्स मय्हं, भिक्खवे, एतदहोसि—अधिगतो खो म्यायं मग्गो बोधाय यदिदं—नामरूपनिरोधा विञ्ञाणनिरोधो; विञ्ञाणनिरोधा नामरूपनिरोधो; नामरूपनिरोधा सळायतननिरोधो; सळायतननिरोधा फस्सनिरोधो …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स निरोधो होति। ‘निरोधो, निरोधोऽति खो मे, भिक्खवे, पुब्बे अननुस्सुतेसु धम्मेसु चक्खुं उदपादि ञाणं उदपादि पञ्ञा उदपादि विज्जा उदपादि आलोको उदपादि।

Tassa mayhaṁ, bhikkhave, etadahosi—adhigato kho myāyaṁ maggo bodhāya yadidaṁ—nāmarūpanirodhā viññāṇanirodho; viññāṇanirodhā nāmarūpanirodho; nāmarūpanirodhā saḷāyatananirodho; saḷāyatananirodhā phassanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. ‘Nirodho, nirodho’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

Then it occurred to me: I have discovered the path to awakening. That is: When name and form cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. … That is how this entire mass of suffering ceases. ‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.

सेय्यथापि, भिक्खवे, पुरिसो अरञ्ञे पवने चरमानो पस्सेय्य पुराणं मग्गं पुराणञ्जसं पुब्बकेहि मनुस्सेहि अनुयातं। सो तमनुगच्छेय्य। तमनुगच्छन्तो पस्सेय्य पुराणं नगरं पुराणं राजधानिं पुब्बकेहि मनुस्सेहि अज्झावुट्ठं आरामसम्पन्नं वनसम्पन्नं पोक्खरणीसम्पन्नं उद्धापवन्तं रमणीयं। अथ खो सो, भिक्खवे, पुरिसो रञ्ञो वा राजमहामत्तस्स वा आरोचेय्य: ‘यग्घे, भन्ते, जानेय्यासि—अहं अद्दसं अरञ्ञे पवने चरमानो पुराणं मग्गं पुराणञ्जसं पुब्बकेहि मनुस्सेहि अनुयातं तमनुगच्छिं। तमनुगच्छन्तो अद्दसं पुराणं नगरं पुराणं राजधानिं पुब्बकेहि मनुस्सेहि अज्झावुट्ठं आरामसम्पन्नं वनसम्पन्नं पोक्खरणीसम्पन्नं उद्धापवन्तं रमणीयं। तं, भन्ते, नगरं मापेहीऽति। अथ खो सो, भिक्खवे, राजा वा राजमहामत्तो वा तं नगरं मापेय्य। तदस्स नगरं अपरेन समयेन इद्धञ्चेव फीतञ्च बाहुजञ्ञं आकिण्णमनुस्सं वुद्धिवेपुल्लप्पत्तं। एवमेव ख्वाहं, भिक्खवे, अद्दसं पुराणं मग्गं पुराणञ्जसं पुब्बकेहि सम्मासम्बुद्धेहि अनुयातं।

Seyyathāpi, bhikkhave, puriso araññe pavane caramāno passeyya purāṇaṁ maggaṁ purāṇañjasaṁ pubbakehi manussehi anuyātaṁ. So tamanugaccheyya. Tamanugacchanto passeyya purāṇaṁ nagaraṁ purāṇaṁ rājadhāniṁ pubbakehi manussehi ajjhāvuṭṭhaṁ ārāmasampannaṁ vanasampannaṁ pokkharaṇīsampannaṁ uddhāpavantaṁ ramaṇīyaṁ. Atha kho so, bhikkhave, puriso rañño vā rājamahāmattassa vā āroceyya: ‘yagghe, bhante, jāneyyāsi—ahaṁ addasaṁ araññe pavane caramāno purāṇaṁ maggaṁ purāṇañjasaṁ pubbakehi manussehi anuyātaṁ tamanugacchiṁ. Tamanugacchanto addasaṁ purāṇaṁ nagaraṁ purāṇaṁ rājadhāniṁ pubbakehi manussehi ajjhāvuṭṭhaṁ ārāmasampannaṁ vanasampannaṁ pokkharaṇīsampannaṁ uddhāpavantaṁ ramaṇīyaṁ. Taṁ, bhante, nagaraṁ māpehī’ti. Atha kho so, bhikkhave, rājā vā rājamahāmatto vā taṁ nagaraṁ māpeyya. Tadassa nagaraṁ aparena samayena iddhañceva phītañca bāhujaññaṁ ākiṇṇamanussaṁ vuddhivepullappattaṁ. Evameva khvāhaṁ, bhikkhave, addasaṁ purāṇaṁ maggaṁ purāṇañjasaṁ pubbakehi sammāsambuddhehi anuyātaṁ.

Suppose a person was walking through a forest. They’d see an ancient path, an ancient route traveled by humans in the past. Following it along, they’d see an ancient city, an ancient capital, inhabited by humans in the past. It was lovely, complete with parks, groves, lotus ponds, and embankments. Then that person would inform a king or their minister: ‘Please sir, you should know this. While walking through a forest I saw an ancient path, an ancient route traveled by humans in the past. Following it along I saw an ancient city, an ancient capital, inhabited by humans in the past. It was lovely, complete with parks, groves, lotus ponds, and embankments. Sir, you should rebuild that city!’ Then that king or their minister would have that city rebuilt. And after some time that city was successful and prosperous, populous, full of people, attained to growth and expansion. In the same way, I saw an ancient path, an ancient route traveled by fully awakened Buddhas in the past.

कतमो च सो, भिक्खवे, पुराणमग्गो पुराणञ्जसो पुब्बकेहि सम्मासम्बुद्धेहि अनुयातो? अयमेव अरियो अट्ठङ्गिको मग्गो, सेय्यथिदं—सम्मादिट्ठि …पे… सम्मासमाधि। अयं खो सो, भिक्खवे, पुराणमग्गो पुराणञ्जसो पुब्बकेहि सम्मासम्बुद्धेहि अनुयातो, तमनुगच्छिं;

Katamo ca so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ kho so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto, tamanugacchiṁ;

And what is that ancient path, the ancient route traveled by fully awakened Buddhas in the past? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is that ancient path, the ancient route traveled by fully awakened Buddhas in the past.

तमनुगच्छन्तो जरामरणं अब्भञ्ञासिं; जरामरणसमुदयं अब्भञ्ञासिं; जरामरणनिरोधं अब्भञ्ञासिं; जरामरणनिरोधगामिनिं पटिपदं अब्भञ्ञासिं। तमनुगच्छिं; तमनुगच्छन्तो जातिं अब्भञ्ञासिं …पे… भवं अब्भञ्ञासिं … उपादानं अब्भञ्ञासिं … तण्हं अब्भञ्ञासिं … वेदनं अब्भञ्ञासिं … फस्सं अब्भञ्ञासिं … सळायतनं अब्भञ्ञासिं … नामरूपं अब्भञ्ञासिं … विञ्ञाणं अब्भञ्ञासिं। तमनुगच्छिं; तमनुगच्छन्तो सङ्खारे अब्भञ्ञासिं; सङ्खारसमुदयं अब्भञ्ञासिं; सङ्खारनिरोधं अब्भञ्ञासिं; सङ्खारनिरोधगामिनिं पटिपदं अब्भञ्ञासिं।

tamanugacchanto jarāmaraṇaṁ abbhaññāsiṁ; jarāmaraṇasamudayaṁ abbhaññāsiṁ; jarāmaraṇanirodhaṁ abbhaññāsiṁ; jarāmaraṇanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ. Tamanugacchiṁ; tamanugacchanto jātiṁ abbhaññāsiṁ …pe… bhavaṁ abbhaññāsiṁ … upādānaṁ abbhaññāsiṁ … taṇhaṁ abbhaññāsiṁ … vedanaṁ abbhaññāsiṁ … phassaṁ abbhaññāsiṁ … saḷāyatanaṁ abbhaññāsiṁ … nāmarūpaṁ abbhaññāsiṁ … viññāṇaṁ abbhaññāsiṁ. Tamanugacchiṁ; tamanugacchanto saṅkhāre abbhaññāsiṁ; saṅkhārasamudayaṁ abbhaññāsiṁ; saṅkhāranirodhaṁ abbhaññāsiṁ; saṅkhāranirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ.

Following it along, I directly knew old age and death, their origin, their cessation, and the practice that leads to their cessation. Following it along, I directly knew rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … Following it along, I directly knew choices, their origin, their cessation, and the practice that leads to their cessation.

तदभिञ्ञाय आचिक्खिं भिक्खूनं भिक्खुनीनं उपासकानं उपासिकानं। तयिदं, भिक्खवे, ब्रह्मचरियं इद्धञ्चेव फीतञ्च वित्थारिकं बाहुजञ्ञं पुथुभूतं याव देवमनुस्सेहि सुप्पकासितन्”ति।

Tadabhiññāya ācikkhiṁ bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Tayidaṁ, bhikkhave, brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan”ti.

Having directly known this, I told the monks, nuns, laymen, and laywomen. And that’s how this spiritual life has become successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.”

पञ्चमं।

Pañcamaṁ.

Next: सम्मससुत्त • Sammasasutta • Self-examination

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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