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संयुत्त निकाय २४।५
Saṁyutta Nikāya 24.5
The Related Suttas Collection 24.5
१। सोतापत्तिवग्ग
1. Sotāpattivagga
1. Stream-Entry
नत्थिदिन्नसुत्त
Natthidinnasutta
There’s No Meaning in Giving
सावत्थिनिदानं।
Sāvatthinidānaṁ.
At Sāvatthī.
“किस्मिं नु खो, भिक्खवे, सति किं उपादाय, किं अभिनिविस्स एवं दिट्ठि उप्पज्जति: ‘नत्थि दिन्नं, नत्थि यिट्ठं, नत्थि हुतं, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाको; नत्थि अयं लोको, नत्थि परो लोको, नत्थि माता, नत्थि पिता, नत्थि सत्ता ओपपातिका; नत्थि लोके समणब्राह्मणा सम्मग्गता सम्मापटिपन्ना ये इमञ्च लोकं परञ्च लोकं सयं अभिञ्ञा सच्छिकत्वा पवेदेन्ति। चातुमहाभूतिको अयं पुरिसो यदा कालं करोति पथवी पथवीकायं अनुपेति अनुपगच्छति, आपो आपोकायं अनुपेति अनुपगच्छति, तेजो तेजोकायं अनुपेति अनुपगच्छति, वायो वायोकायं अनुपेति अनुपगच्छति। आकासं इन्द्रियानि सङ्कमन्ति। आसन्दिपञ्चमा पुरिसा मतं आदाय गच्छन्ति। याव आळाहना पदानि पञ्ञायन्ति। कापोतकानि अट्ठीनि भवन्ति। भस्सन्ता आहुतियो। दत्तुपञ्ञत्तं यदिदं दानं। तेसं तुच्छं मुसा विलापो ये केचि अत्थिकवादं वदन्ति। बाले च पण्डिते च कायस्स भेदा उच्छिज्जन्ति विनस्सन्ति न होन्ति परं मरणाऽ”ति?
“Kismiṁ nu kho, bhikkhave, sati kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ1 kammānaṁ phalaṁ vipāko; natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṁ2 puriso yadā kālaṁ karoti pathavī pathavīkāyaṁ anupeti anupagacchati, āpo āpokāyaṁ anupeti anupagacchati, tejo tejokāyaṁ anupeti anupagacchati, vāyo vāyokāyaṁ anupeti anupagacchati. Ākāsaṁ indriyāni saṅkamanti. Āsandipañcamā purisā mataṁ ādāya gacchanti. Yāva āḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti. Bhassantā āhutiyo. Dattupaññattaṁ yadidaṁ dānaṁ. Tesaṁ tucchaṁ musā vilāpo ye keci atthikavādaṁ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’”ti?
“Bhikkhus, when what exists, because of grasping what and insisting on what, does the view arise: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight. This person is made up of the four primary elements. When they die, the earth in their body merges and coalesces with the main mass of earth. The water in their body merges and coalesces with the main mass of water. The fire in their body merges and coalesces with the main mass of fire. The air in their body merges and coalesces with the main mass of air. The faculties are transferred to space. Four men with a bier carry away the corpse. Their footprints show the way to the cemetery. The bones become bleached. Offerings dedicated to the gods end in ashes. Giving is a doctrine of morons. When anyone affirms a positive teaching it’s just baseless, false nonsense. Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death’?”
“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: ‘नत्थि दिन्नं, नत्थि यिट्ठं …पे… कायस्स भेदा उच्छिज्जन्ति विनस्सन्ति न होन्ति परं मरणाऽति। वेदनाय सति …पे… सञ्ञाय सति … सङ्खारेसु सति … विञ्ञाणे सति, विञ्ञाणं उपादाय, विञ्ञाणं अभिनिविस्स एवं दिट्ठि उप्पज्जति: ‘नत्थि दिन्नं, नत्थि यिट्ठं …पे… कायस्स भेदा उच्छिज्जन्ति विनस्सन्ति न होन्ति परं मरणाऽति।
“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’ti. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’ti.
“When form exists, because of grasping form and insisting on form, the view arises: ‘There’s no meaning in giving, sacrifice, or offerings. … Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘There’s no meaning in giving, sacrifice, or offerings. … Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’
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.” …
अपि नु तं अनुपादाय एवं दिट्ठि उप्पज्जेय्य: ‘नत्थि दिन्नं, नत्थि यिट्ठं …पे… कायस्स भेदा उच्छिज्जन्ति विनस्सन्ति न होन्ति परं मरणाऽ”ति? “नो हेतं, भन्ते”।
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’”ti? “No hetaṁ, bhante”.
“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 …पे…
“Aniccaṁ, bhante …pe…
“Impermanent, sir.” …
अपि नु तं अनुपादाय एवं दिट्ठि उप्पज्जेय्य: ‘नत्थि दिन्नं, नत्थि यिट्ठं …पे… कायस्स भेदा उच्छिज्जन्ति विनस्सन्ति न होन्ति परं मरणाऽ”ति? “नो हेतं, भन्ते”।
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’”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: ‘नत्थि दिन्नं, नत्थि यिट्ठं …पे… ये केचि अत्थिकवादं वदन्ति; बाले च पण्डिते च कायस्स भेदा उच्छिज्जन्ति विनस्सन्ति न होन्ति परं मरणाऽ”ति?
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… ye keci atthikavādaṁ vadanti; bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’”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.”
पञ्चमं।
Pañcamaṁ.
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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