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संयुत्त निकाय २४।१८
Saṁyutta Nikāya 24.18
The Related Suttas Collection 24.18
१। सोतापत्तिवग्ग
1. Sotāpattivagga
1. Stream-Entry
नेवहोतिननहोतितथागतोसुत्त
Nevahotinanahotitathāgatosutta
a Realized One neither still exists nor no longer exists
सावत्थिनिदानं।
Sāvatthinidānaṁ.
At Sāvatthī.
“किस्मिं नु खो, भिक्खवे, सति, किं उपादाय, किं अभिनिविस्स एवं दिट्ठि उप्पज्जति: ‘नेव होति, न न होति तथागतो परं मरणाऽ”ति?
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti?
“Bhikkhus, when what exists, because of grasping what and insisting on what, does the view arise: ‘A Realized One neither still exists nor no longer exists 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: ‘नेव होति, न न होति तथागतो परं मरणाऽ”ति …पे…।
“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti …pe….
“When form exists, because of grasping form and insisting on form, the view arises: ‘A Realized One neither still exists nor no longer exists 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… विपरिणामधम्मं, अपि नु तं अनुपादाय एवं दिट्ठि उप्पज्जेय्य: ‘नेव होति, न न होति तथागतो परं मरणाऽ”ति?
“Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti?
“Impermanent, sir.” … “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘A Realized One neither still exists nor no longer exists after death’?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“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”।
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“यं पनानिच्चं दुक्खं वा तं सुखं वा”ति?
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“दुक्खं, भन्ते”।
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“यं पनानिच्चं दुक्खं विपरिणामधम्मं, अपि नु तं अनुपादाय एवं दिट्ठि उप्पज्जेय्य: ‘नेव होति, न न होति तथागतो परं मरणाऽ”ति?
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘A Realized One neither still exists nor no longer exists after death’?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“यतो खो, भिक्खवे, अरियसावकस्स इमेसु च ठानेसु कङ्खा पहीना होति, दुक्खेपिस्स कङ्खा पहीना होति, दुक्खसमुदयेपिस्स कङ्खा पहीना होति, दुक्खनिरोधेपिस्स कङ्खा पहीना होति, दुक्खनिरोधगामिनिया पटिपदायपिस्स कङ्खा पहीना होति—अयं वुच्चति, भिक्खवे, अरियसावको सोतापन्नो अविनिपातधम्मो नियतो सम्बोधिपरायनो”ति। अट्ठारसमं।
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. Aṭṭhārasamaṁ.
“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.”
सोतापत्तिवग्गो।
Sotāpattivaggo.
अट्ठारसवेय्याकरणं निट्ठितं।
Aṭṭhārasaveyyākaraṇaṁ niṭṭhitaṁ.
तस्सुद्दानं
Tassuddānaṁ
वातं एतं मम, सो अत्ता नो च मे सिया; नत्थि करोतो हेतु च, महादिट्ठेन अट्ठमं।
Vātaṁ etaṁ mama, so attā no ca me siyā; Natthi karoto hetu ca, mahādiṭṭhena aṭṭhamaṁ.
सस्सतो लोको च, असस्सतो च अन्तवा च; अनन्तवा च तं जीवं तं सरीरन्ति, अञ्ञं जीवं अञ्ञं सरीरन्ति च।
Sassato loko ca, Asassato ca antavā ca; Anantavā ca taṁ jīvaṁ taṁ sarīranti, Aññaṁ jīvaṁ aññaṁ sarīranti ca.
होति तथागतो परं मरणाति, न होति तथागतो परं मरणाति; नेव होति न न होति तथागतो परं मरणाति।
Hoti tathāgato paraṁ maraṇāti, Na hoti tathāgato paraṁ maraṇāti; Neva hoti na na hoti tathāgato paraṁ maraṇāti.
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 »]