| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय २२।१
Saṁyutta Nikāya 22.1
The Related Suttas Collection 22.1
१। नकुलपितुवग्ग
1. Nakulapituvagga
1. Nakula’s Father
नकुलपितुसुत्त
Nakulapitusutta
Nakula’s Father
एवं मे सुतं—एकं समयं भगवा भग्गेसु विहरति सुसुमारगिरे भेसकळावने मिगदाये।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire1 bhesakaḷāvane migadāye.
So I have heard. At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
अथ खो नकुलपिता गहपति येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो नकुलपिता गहपति भगवन्तं एतदवोच:
Atha kho nakulapitā gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho nakulapitā gahapati bhagavantaṁ etadavoca:
Then the householder Nakula’s father went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“अहमस्मि, भन्ते, जिण्णो वुड्ढो महल्लको अद्धगतो वयोअनुप्पत्तो आतुरकायो अभिक्खणातङ्को। अनिच्चदस्सावी खो पनाहं, भन्ते, भगवतो मनोभावनीयानञ्च भिक्खूनं। ओवदतु मं, भन्ते, भगवा; अनुसासतु मं, भन्ते, भगवा; यं ममस्स दीघरत्तं हिताय सुखाया”ति।
“Ahamasmi, bhante, jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko. Aniccadassāvī kho panāhaṁ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṁ. Ovadatu maṁ, bhante, bhagavā; anusāsatu maṁ, bhante, bhagavā; yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti.
“Sir, I’m an old man, elderly and senior. I’m advanced in years and have reached the final stage of life. My body is ailing and I’m constantly unwell. I hardly ever get to see the esteemed bhikkhus. May the Buddha please advise me and instruct me. It will be for my lasting welfare and happiness.”
“एवमेतं, गहपति, एवमेतं, गहपति। आतुरो हायं, गहपति, कायो अण्डभूतो परियोनद्धो। यो हि, गहपति, इमं कायं परिहरन्तो मुहुत्तम्पि आरोग्यं पटिजानेय्य, किमञ्ञत्र बाल्या?
“Evametaṁ, gahapati, evametaṁ, gahapati. Āturo hāyaṁ, gahapati, kāyo aṇḍabhūto pariyonaddho. Yo hi, gahapati, imaṁ kāyaṁ pariharanto muhuttampi ārogyaṁ paṭijāneyya, kimaññatra bālyā?
“That’s so true, householder! That’s so true, householder! For this body is ailing, trapped in its shell. If anyone dragging around this body claimed to be healthy even for a minute, what is that but foolishness?
तस्मातिह ते, गहपति, एवं सिक्खितब्बं: ‘आतुरकायस्स मे सतो चित्तं अनातुरं भविस्सतीऽति। एवञ्हि ते, गहपति, सिक्खितब्बन्”ति।
Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘āturakāyassa me sato cittaṁ anāturaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabban”ti.
So you should train like this: ‘Though my body is ailing, my mind will be healthy.’ That’s how you should train.”
अथ खो नकुलपिता गहपति भगवतो भासितं अभिनन्दित्वा अनुमोदित्वा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा येनायस्मा सारिपुत्तो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं सारिपुत्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो नकुलपितरं गहपतिं आयस्मा सारिपुत्तो एतदवोच:
Atha kho nakulapitā gahapati bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho nakulapitaraṁ gahapatiṁ āyasmā sāriputto etadavoca:
And then the householder Nakula’s father approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went up to Venerable Sāriputta, bowed, and sat down to one side. Sāriputta said to him:
“विप्पसन्नानि खो ते, गहपति, इन्द्रियानि; परिसुद्धो मुखवण्णो परियोदातो। अलत्थ नो अज्ज भगवतो सम्मुखा धम्मिं कथं सवनाया”ति?
“vippasannāni kho te, gahapati, indriyāni; parisuddho mukhavaṇṇo pariyodāto. Alattha no ajja bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti?
“Householder, your faculties are so very clear, and your complexion is pure and bright. Did you get to hear a Dhamma talk in the Buddha’s presence today?”
“कथञ्हि नो सिया, भन्ते। इदानाहं, भन्ते, भगवता धम्मिया कथाय अमतेन अभिसित्तो”ति।
“Kathañhi no siyā, bhante. Idānāhaṁ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto”ti.
“What else, sir, could it possibly be? Just now the Buddha anointed me with the deathless ambrosia of a Dhamma talk.”
“यथा कथं पन त्वं, गहपति, भगवता धम्मिया कथाय अमतेन अभिसित्तो”ति?
“Yathā kathaṁ pana tvaṁ, gahapati, bhagavatā dhammiyā kathāya amatena abhisitto”ti?
“But what kind of ambrosial Dhamma talk has the Buddha anointed you with?”
“इधाहं, भन्ते, येन भगवा तेनुपसङ्कमिं; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदिं। एकमन्तं निसिन्नो ख्वाहं, भन्ते, भगवन्तं एतदवोचं: ‘अहमस्मि, भन्ते, जिण्णो वुड्ढो महल्लको अद्धगतो वयोअनुप्पत्तो आतुरकायो अभिक्खणातङ्को। अनिच्चदस्सावी खो पनाहं, भन्ते, भगवतो मनोभावनीयानञ्च भिक्खूनं। ओवदतु मं, भन्ते, भगवा; अनुसासतु मं, भन्ते, भगवा; यं ममस्स दीघरत्तं हिताय सुखायाऽति। एवं वुत्ते, मं, भन्ते, भगवा एतदवोच: ‘एवमेतं, गहपति, एवमेतं, गहपति। आतुरो हायं, गहपति, कायो अण्डभूतो परियोनद्धो। यो हि, गहपति, इमं कायं परिहरन्तो मुहुत्तम्पि आरोग्यं पटिजानेय्य, किमञ्ञत्र बाल्या? तस्मातिह ते, गहपति, एवं सिक्खितब्बं—आतुरकायस्स मे सतो चित्तं अनातुरं भविस्सतीति। एवञ्हि ते, गहपति, सिक्खितब्बन्ऽति। एवं ख्वाहं, भन्ते, भगवता धम्मिया कथाय अमतेन अभिसित्तो”ति।
“Idhāhaṁ, bhante, yena bhagavā tenupasaṅkamiṁ; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno khvāhaṁ, bhante, bhagavantaṁ etadavocaṁ: ‘ahamasmi, bhante, jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko. Aniccadassāvī kho panāhaṁ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṁ. Ovadatu maṁ, bhante, bhagavā; anusāsatu maṁ, bhante, bhagavā; yaṁ mamassa dīgharattaṁ hitāya sukhāyā’ti. Evaṁ vutte, maṁ, bhante, bhagavā etadavoca: ‘evametaṁ, gahapati, evametaṁ, gahapati. Āturo hāyaṁ, gahapati, kāyo aṇḍabhūto pariyonaddho. Yo hi, gahapati, imaṁ kāyaṁ pariharanto muhuttampi ārogyaṁ paṭijāneyya, kimaññatra bālyā? Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ—āturakāyassa me sato cittaṁ anāturaṁ bhavissatīti. Evañhi te, gahapati, sikkhitabban’ti. Evaṁ khvāhaṁ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto”ti.
So Nakula’s father told Sāriputta all that had happened, and said, “That’s the ambrosial Dhamma talk that the Buddha anointed me with.”
“न हि पन तं, गहपति, पटिभासि भगवन्तं उत्तरिं पटिपुच्छितुं: ‘कित्तावता नु खो, भन्ते, आतुरकायो चेव होति आतुरचित्तो च, कित्तावता च पन आतुरकायो हि खो होति नो च आतुरचित्तोऽ”ति?
“Na hi pana taṁ, gahapati, paṭibhāsi bhagavantaṁ2 uttariṁ paṭipucchituṁ: ‘kittāvatā nu kho, bhante, āturakāyo ceva hoti āturacitto ca, kittāvatā ca pana āturakāyo hi kho hoti no ca āturacitto’”ti?
“But didn’t you feel the need to ask the Buddha the further question: ‘Sir, how do you define someone ailing in body and ailing in mind, and someone ailing in body and healthy in mind’?”
“दूरतोपि खो मयं, भन्ते, आगच्छेय्याम आयस्मतो सारिपुत्तस्स सन्तिके एतस्स भासितस्स अत्थमञ्ञातुं। साधु वतायस्मन्तंयेव सारिपुत्तं पटिभातु एतस्स भासितस्स अत्थो”ति।
“Dūratopi kho mayaṁ, bhante, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho”ti.
“Sir, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. May Venerable Sāriputta himself please clarify the meaning of this.”
“तेन हि, गहपति, सुणाहि, साधुकं मनसि करोहि; भासिस्सामी”ति।
“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
“Well then, householder, listen and apply your mind well, I will speak.”
“एवं, भन्ते”ति खो नकुलपिता गहपति आयस्मतो सारिपुत्तस्स पच्चस्सोसि। आयस्मा सारिपुत्तो एतदवोच:
“Evaṁ, bhante”ti kho nakulapitā gahapati āyasmato sāriputtassa paccassosi. Āyasmā sāriputto etadavoca:
“Yes, sir,” replied Nakula’s father. Sāriputta said this:
“कथञ्च, गहपति, आतुरकायो चेव होति, आतुरचित्तो च? इध, गहपति, अस्सुतवा पुथुज्जनो अरियानं अदस्सावी अरियधम्मस्स अकोविदो अरियधम्मे अविनीतो सप्पुरिसानं अदस्सावी सप्पुरिसधम्मस्स अकोविदो सप्पुरिसधम्मे अविनीतो रूपं अत्ततो समनुपस्सति, रूपवन्तं वा अत्तानं; अत्तनि वा रूपं, रूपस्मिं वा अत्तानं। ‘अहं रूपं, मम रूपन्ऽति परियुट्ठट्ठायी होति। तस्स ‘अहं रूपं, मम रूपन्ऽति परियुट्ठट्ठायिनो तं रूपं विपरिणमति अञ्ञथा होति। तस्स रूपविपरिणामञ्ञथाभावा उप्पज्जन्ति सोकपरिदेवदुक्खदोमनस्सुपायासा।
“Kathañca, gahapati, āturakāyo ceva hoti, āturacitto ca? Idha, gahapati, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. ‘Ahaṁ rūpaṁ, mama rūpan’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṁ rūpaṁ, mama rūpan’ti pariyuṭṭhaṭṭhāyino taṁ rūpaṁ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
“And how is a person ailing in body and ailing in mind? It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the qualities of a noble one. They’ve not seen good persons, and are neither skilled nor trained in the qualities of a good person. They regard form as self, self as having form, form in self, or self in form. They’re obsessed with the thought: ‘I am form, form is mine!’ But that form of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.
वेदनं अत्ततो समनुपस्सति, वेदनावन्तं वा अत्तानं; अत्तनि वा वेदनं, वेदनाय वा अत्तानं। ‘अहं वेदना, मम वेदनाऽति परियुट्ठट्ठायी होति। तस्स ‘अहं वेदना, मम वेदनाऽति परियुट्ठट्ठायिनो, सा वेदना विपरिणमति अञ्ञथा होति। तस्स वेदनाविपरिणामञ्ञथाभावा उप्पज्जन्ति सोकपरिदेवदुक्खदोमनस्सुपायासा।
Vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ; attani vā vedanaṁ, vedanāya vā attānaṁ. ‘Ahaṁ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṁ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
They regard feeling as self, self as having feeling, feeling in self, or self in feeling. They’re obsessed with the thought: ‘I am feeling, feeling is mine!’ But that feeling of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.
सञ्ञं अत्ततो समनुपस्सति, सञ्ञावन्तं वा अत्तानं; अत्तनि वा सञ्ञं, सञ्ञाय वा अत्तानं। ‘अहं सञ्ञा, मम सञ्ञाऽति परियुट्ठट्ठायी होति। तस्स ‘अहं सञ्ञा, मम सञ्ञाऽति परियुट्ठट्ठायिनो, सा सञ्ञा विपरिणमति अञ्ञथा होति। तस्स सञ्ञाविपरिणामञ्ञथाभावा उप्पज्जन्ति सोकपरिदेवदुक्खदोमनस्सुपायासा।
Saññaṁ attato samanupassati, saññāvantaṁ vā attānaṁ; attani vā saññaṁ, saññāya vā attānaṁ. ‘Ahaṁ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṁ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti. Tassa saññāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
They regard perception as self, self as having perception, perception in self, or self in perception. They’re obsessed with the thought: ‘I am perception, perception is mine!’ But that perception of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.
सङ्खारे अत्ततो समनुपस्सति, सङ्खारवन्तं वा अत्तानं; अत्तनि वा सङ्खारे, सङ्खारेसु वा अत्तानं। ‘अहं सङ्खारा, मम सङ्खाराऽति परियुट्ठट्ठायी होति। तस्स ‘अहं सङ्खारा, मम सङ्खाराऽति परियुट्ठट्ठायिनो, ते सङ्खारा विपरिणमन्ति अञ्ञथा होन्ति। तस्स सङ्खारविपरिणामञ्ञथाभावा उप्पज्जन्ति सोकपरिदेवदुक्खदोमनस्सुपायासा।
Saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ; attani vā saṅkhāre, saṅkhāresu vā attānaṁ. ‘Ahaṁ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṁ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
They regard choices as self, self as having choices, choices in self, or self in choices. They’re obsessed with the thought: ‘I am choices, choices are mine!’ But those choices of theirs decay and perish, which gives rise to sorrow, lamentation, pain, sadness, and distress.
विञ्ञाणं अत्ततो समनुपस्सति, विञ्ञाणवन्तं वा अत्तानं; अत्तनि वा विञ्ञाणं, विञ्ञाणस्मिं वा अत्तानं। ‘अहं विञ्ञाणं, मम विञ्ञाणन्ऽति परियुट्ठट्ठायी होति। तस्स ‘अहं विञ्ञाणं, मम विञ्ञाणन्ऽति परियुट्ठट्ठायिनो, तं विञ्ञाणं विपरिणमति अञ्ञथा होति। तस्स विञ्ञाणविपरिणामञ्ञथाभावा उप्पज्जन्ति सोकपरिदेवदुक्खदोमनस्सुपायासा।
Viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. ‘Ahaṁ viññāṇaṁ, mama viññāṇan’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṁ viññāṇaṁ, mama viññāṇan’ti pariyuṭṭhaṭṭhāyino, taṁ viññāṇaṁ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. They’re obsessed with the thought: ‘I am consciousness, consciousness is mine!’ But that consciousness of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.
एवं खो, गहपति, आतुरकायो चेव होति आतुरचित्तो च।
Evaṁ kho, gahapati, āturakāyo ceva hoti āturacitto ca.
That’s how a person is ailing in body and ailing in mind.
कथञ्च, गहपति, आतुरकायो हि खो होति नो च आतुरचित्तो? इध, गहपति, सुतवा अरियसावको अरियानं दस्सावी अरियधम्मस्स कोविदो अरियधम्मे सुविनीतो सप्पुरिसानं दस्सावी सप्पुरिसधम्मस्स कोविदो सप्पुरिसधम्मे सुविनीतो न रूपं अत्ततो समनुपस्सति, न रूपवन्तं वा अत्तानं; न अत्तनि वा रूपं, न रूपस्मिं वा अत्तानं। ‘अहं रूपं, मम रूपन्ऽति न परियुट्ठट्ठायी होति। तस्स ‘अहं रूपं, मम रूपन्ऽति अपरियुट्ठट्ठायिनो, तं रूपं विपरिणमति अञ्ञथा होति। तस्स रूपविपरिणामञ्ञथाभावा नुप्पज्जन्ति सोकपरिदेवदुक्खदोमनस्सुपायासा।
Kathañca, gahapati, āturakāyo hi kho hoti no ca āturacitto? Idha, gahapati, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. ‘Ahaṁ rūpaṁ, mama rūpan’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṁ rūpaṁ, mama rūpan’ti apariyuṭṭhaṭṭhāyino, taṁ rūpaṁ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
And how is a person ailing in body and healthy in mind? It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons. They don’t regard form as self, self as having form, form in self, or self in form. They’re not obsessed with the thought: ‘I am form, form is mine!’ So when that form of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
न वेदनं अत्ततो समनुपस्सति, न वेदनावन्तं वा अत्तानं; न अत्तनि वा वेदनं, न वेदनाय वा अत्तानं। ‘अहं वेदना, मम वेदनाऽति न परियुट्ठट्ठायी होति। तस्स ‘अहं वेदना, मम वेदनाऽति अपरियुट्ठट्ठायिनो, सा वेदना विपरिणमति अञ्ञथा होति। तस्स वेदनाविपरिणामञ्ञथाभावा नुप्पज्जन्ति सोकपरिदेवदुक्खदोमनस्सुपायासा।
Na vedanaṁ attato samanupassati, na vedanāvantaṁ vā attānaṁ; na attani vā vedanaṁ, na vedanāya vā attānaṁ. ‘Ahaṁ vedanā, mama vedanā’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṁ vedanā, mama vedanā’ti apariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
They don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling. They’re not obsessed with the thought: ‘I am feeling, feeling is mine!’ So when that feeling of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
न सञ्ञं अत्ततो समनुपस्सति, न सञ्ञावन्तं वा अत्तानं; न अत्तनि वा सञ्ञं, न सञ्ञाय वा अत्तानं। ‘अहं सञ्ञा, मम सञ्ञाऽति न परियुट्ठट्ठायी होति। तस्स ‘अहं सञ्ञा, मम सञ्ञाऽति अपरियुट्ठट्ठायिनो, सा सञ्ञा विपरिणमति अञ्ञथा होति। तस्स सञ्ञाविपरिणामञ्ञथाभावा नुप्पज्जन्ति सोकपरिदेवदुक्खदोमनस्सुपायासा।
Na saññaṁ attato samanupassati, na saññāvantaṁ vā attānaṁ; na attani vā saññaṁ, na saññāya vā attānaṁ. ‘Ahaṁ saññā, mama saññā’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṁ saññā, mama saññā’ti apariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti. Tassa saññāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
They don’t regard perception as self, self as having perception, perception in self, or self in perception. They’re not obsessed with the thought: ‘I am perception, perception is mine!’ So when that perception of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
न सङ्खारे अत्ततो समनुपस्सति, न सङ्खारवन्तं वा अत्तानं; न अत्तनि वा सङ्खारे, न सङ्खारेसु वा अत्तानं। ‘अहं सङ्खारा, मम सङ्खाराऽति न परियुट्ठट्ठायी होति। तस्स ‘अहं सङ्खारा, मम सङ्खाराऽति अपरियुट्ठट्ठायिनो, ते सङ्खारा विपरिणमन्ति अञ्ञथा होन्ति। तस्स सङ्खारविपरिणामञ्ञथाभावा नुप्पज्जन्ति सोकपरिदेवदुक्खदोमनस्सुपायासा।
Na saṅkhāre attato samanupassati, na saṅkhāravantaṁ vā attānaṁ; na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ. ‘Ahaṁ saṅkhārā, mama saṅkhārā’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṁ saṅkhārā, mama saṅkhārā’ti apariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
They don’t regard choices as self, self as having choices, choices in self, or self in choices. They’re not obsessed with the thought: ‘I am choices, choices are mine!’ So when those choices of theirs decay and perish, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
न विञ्ञाणं अत्ततो समनुपस्सति, न विञ्ञाणवन्तं वा अत्तानं; न अत्तनि वा विञ्ञाणं, न विञ्ञाणस्मिं वा अत्तानं। ‘अहं विञ्ञाणं, मम विञ्ञाणन्ऽति न परियुट्ठट्ठायी होति। तस्स ‘अहं विञ्ञाणं, मम विञ्ञाणन्ऽति अपरियुट्ठट्ठायिनो, तं विञ्ञाणं विपरिणमति अञ्ञथा होति। तस्स विञ्ञाणविपरिणामञ्ञथाभावा नुप्पज्जन्ति सोकपरिदेवदुक्खदोमनस्सुपायासा।
Na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. ‘Ahaṁ viññāṇaṁ, mama viññāṇan’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṁ viññāṇaṁ, mama viññāṇan’ti apariyuṭṭhaṭṭhāyino, taṁ viññāṇaṁ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. They’re not obsessed with the thought: ‘I am consciousness, consciousness is mine!’ So when that consciousness of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
एवं खो, गहपति, आतुरकायो होति नो च आतुरचित्तो”ति।
Evaṁ kho, gahapati, āturakāyo hoti no ca āturacitto”ti.
That’s how a person is ailing in body and healthy in mind.”
इदमवोच आयस्मा सारिपुत्तो। अत्तमनो नकुलपिता गहपति आयस्मतो सारिपुत्तस्स भासितं अभिनन्दीति।
Idamavoca āyasmā sāriputto. Attamano nakulapitā gahapati āyasmato sāriputtassa bhāsitaṁ abhinandīti.
That’s what Venerable Sāriputta said. Satisfied, Nakula’s father was happy with what Sāriputta said.
पठमं।
Paṭhamaṁ.
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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