Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय ५४।८
Saṁyutta Nikāya 54.8
The Related Suttas Collection 54.8
१। एकधम्मवग्ग
1. Ekadhammavagga
1. One Thing
पदीपोपमसुत्त
Padīpopamasutta
The Simile of the Lamp
“आनापानस्सतिसमाधि, भिक्खवे, भावितो बहुलीकतो महप्फलो होति महानिसंसो। कथं भावितो च, भिक्खवे, आनापानस्सतिसमाधि कथं बहुलीकतो महप्फलो होति महानिसंसो?
“Ānāpānassatisamādhi, bhikkhave, bhāvito bahulīkato mahapphalo hoti mahānisaṁso. Kathaṁ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṁ bahulīkato mahapphalo hoti mahānisaṁso?
“Bhikkhus, when immersion due to mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial. How so?
इध, भिक्खवे, भिक्खु अरञ्ञगतो वा रुक्खमूलगतो वा सुञ्ञागारगतो वा निसीदति पल्लङ्कं आभुजित्वा उजुं कायं पणिधाय परिमुखं सतिं उपट्ठपेत्वा। सो सतोव अस्ससति, सतोव पस्ससति। दीघं वा अस्ससन्तो ‘दीघं अस्ससामीऽति पजानाति …पे… ‘पटिनिस्सग्गानुपस्सी अस्ससिस्सामीऽति सिक्खति, ‘पटिनिस्सग्गानुपस्सी पस्ससिस्सामीऽति सिक्खति। एवं भावितो खो, भिक्खवे, आनापानस्सतिसमाधि एवं बहुलीकतो महप्फलो होति महानिसंसो।
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So satova assasati, satova passasati. Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti …pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṁ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṁ bahulīkato mahapphalo hoti mahānisaṁso.
It’s when a bhikkhu—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in front of them. Just mindful, they breathe in. Mindful, they breathe out. Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ … They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’ That’s how immersion due to mindfulness of breathing, when developed and cultivated, is very fruitful and beneficial.
अहम्पि सुदं, भिक्खवे, पुब्बेव सम्बोधा अनभिसम्बुद्धो बोधिसत्तोव समानो इमिना विहारेन बहुलं विहरामि। तस्स मय्हं, भिक्खवे, इमिना विहारेन बहुलं विहरतो नेव कायो किलमति न चक्खूनि; अनुपादाय च मे आसवेहि चित्तं विमुच्चि।
Ahampi sudaṁ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno iminā vihārena bahulaṁ viharāmi. Tassa mayhaṁ, bhikkhave, iminā vihārena bahulaṁ viharato neva kāyo kilamati na cakkhūni; anupādāya ca me āsavehi cittaṁ vimucci.
Before my awakening—when I was still unawakened but intent on awakening—I too usually practiced this kind of meditation. And while I was usually practicing this kind of meditation neither my body nor my eyes became fatigued. And my mind was freed from defilements by not grasping.
तस्मातिह, भिक्खवे, भिक्खु चेपि आकङ्खेय्य: ‘नेव मे कायो किलमेय्य न चक्खूनि, अनुपादाय च मे आसवेहि चित्तं विमुच्चेय्याऽति, अयमेव आनापानस्सतिसमाधि साधुकं मनसि कातब्बो।
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘neva me kāyo kilameyya na cakkhūni, anupādāya ca me āsavehi cittaṁ vimucceyyā’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.
Now, a bhikkhu might wish: ‘May neither my body nor my eyes became fatigued. And may my mind be freed from the defilements by not grasping.’ So let them closely focus on this immersion due to mindfulness of breathing.
तस्मातिह, भिक्खवे, भिक्खु चेपि आकङ्खेय्य: ‘ये मे गेहसिता सरसङ्कप्पा ते पहीयेय्युन्ऽति, अयमेव आनापानस्सतिसमाधि साधुकं मनसि कातब्बो।
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘ye me gehasitā sarasaṅkappā te pahīyeyyun’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.
Now, a bhikkhu might wish: ‘May I give up memories and thoughts of the lay life.’ So let them closely focus on this immersion due to mindfulness of breathing.
तस्मातिह, भिक्खवे, भिक्खु चेपि आकङ्खेय्य: ‘अप्पटिकूले पटिकूलसञ्ञी विहरेय्यन्ऽति, अयमेव आनापानस्सतिसमाधि साधुकं मनसि कातब्बो।
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.
Now, a bhikkhu might wish: ‘May I meditate perceiving the repulsive in the unrepulsive.’ So let them closely focus on this immersion due to mindfulness of breathing.
तस्मातिह, भिक्खवे, भिक्खु चेपि आकङ्खेय्य: ‘पटिकूले अप्पटिकूलसञ्ञी विहरेय्यन्ऽति, अयमेव आनापानस्सतिसमाधि साधुकं मनसि कातब्बो।
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.
Now, a bhikkhu might wish: ‘May I meditate perceiving the unrepulsive in the repulsive.’ So let them closely focus on this immersion due to mindfulness of breathing.
तस्मातिह, भिक्खवे, भिक्खु चेपि आकङ्खेय्य: ‘पटिकूले च अप्पटिकूले च पटिकूलसञ्ञी विहरेय्यन्ऽति, अयमेव आनापानस्सतिसमाधि साधुकं मनसि कातब्बो।
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘paṭikūle ca appaṭikūle ca paṭikūlasaññī vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.
Now, a bhikkhu might wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive.’ So let them closely focus on this immersion due to mindfulness of breathing.
तस्मातिह, भिक्खवे, भिक्खु चेपि आकङ्खेय्य: ‘पटिकूले च अप्पटिकूले च अप्पटिकूलसञ्ञी विहरेय्यन्ऽति, अयमेव आनापानस्सतिसमाधि साधुकं मनसि कातब्बो।
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.
Now, a bhikkhu might wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive.’ So let them closely focus on this immersion due to mindfulness of breathing.
तस्मातिह, भिक्खवे, भिक्खु चेपि आकङ्खेय्य: ‘अप्पटिकूलञ्च पटिकूलञ्च तदुभयं अभिनिवज्जेत्वा उपेक्खको विहरेय्यं सतो सम्पजानोऽति, अयमेव आनापानस्सतिसमाधि साधुकं मनसि कातब्बो।
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘appaṭikūlañca paṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.
Now, a bhikkhu might wish: ‘May I meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive.’ So let them closely focus on this immersion due to mindfulness of breathing.
तस्मातिह, भिक्खवे, भिक्खु चेपि आकङ्खेय्य: ‘विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरेय्यन्ऽति, अयमेव आनापानस्सतिसमाधि साधुकं मनसि कातब्बो।
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.
Now, a bhikkhu might wish: ‘Quite secluded from sensual pleasures, secluded from unskillful qualities, may I enter and remain in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.’ So let them closely focus on this immersion due to mindfulness of breathing.
तस्मातिह, भिक्खवे, भिक्खु चेपि आकङ्खेय्य: ‘वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहरेय्यन्ऽति, अयमेव आनापानस्सतिसमाधि साधुकं मनसि कातब्बो।
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.
Now, a bhikkhu might wish: ‘As the placing of the mind and keeping it connected are stilled, may I enter and remain in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.’ So let them closely focus on this immersion due to mindfulness of breathing.
तस्मातिह, भिक्खवे, भिक्खु चेपि आकङ्खेय्य: ‘पीतिया च विरागा उपेक्खको च विहरेय्यं सतो च सम्पजानो, सुखञ्च कायेन पटिसंवेदेय्यं, यं तं अरिया आचिक्खन्ति—उपेक्खको सतिमा सुखविहारीति ततियं झानं उपसम्पज्ज विहरेय्यन्ऽति, अयमेव आनापानस्सतिसमाधि साधुकं मनसि कातब्बो।
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘pītiyā ca virāgā upekkhako ca vihareyyaṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedeyyaṁ, yaṁ taṁ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṁ jhānaṁ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.
Now, a bhikkhu might wish: ‘With the fading away of rapture, may I enter and remain in the third jhāna, where I will meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss.”’ So let them closely focus on this immersion due to mindfulness of breathing.
तस्मातिह, भिक्खवे, भिक्खु चेपि आकङ्खेय्य: ‘सुखस्स च पहाना दुक्खस्स च पहाना पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरेय्यन्ऽति, अयमेव आनापानस्सतिसमाधि साधुकं मनसि कातब्बो।
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.
Now, a bhikkhu might wish: ‘With the giving up of pleasure and pain, and the ending of former happiness and sadness, may I enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and mindfulness.’ So let them closely focus on this immersion due to mindfulness of breathing.
तस्मातिह, भिक्खवे, भिक्खु चेपि आकङ्खेय्य: ‘सब्बसो रूपसञ्ञानं समतिक्कमा पटिघसञ्ञानं अत्थङ्गमा नानत्तसञ्ञानं अमनसिकारा अनन्तो आकासोति आकासानञ्चायतनं उपसम्पज्ज विहरेय्यन्ऽति, अयमेव आनापानस्सतिसमाधि साधुकं मनसि कातब्बो।
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.
Now, a bhikkhu might wish: ‘Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, may I enter and remain in the dimension of infinite space.’ So let them closely focus on this immersion due to mindfulness of breathing.
तस्मातिह, भिक्खवे, भिक्खु चेपि आकङ्खेय्य: ‘सब्बसो आकासानञ्चायतनं समतिक्कम्म अनन्तं विञ्ञाणन्ति विञ्ञाणञ्चायतनं उपसम्पज्ज विहरेय्यन्ऽति, अयमेव आनापानस्सतिसमाधि साधुकं मनसि कातब्बो।
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.
Now, a bhikkhu might wish: ‘Going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, may I enter and remain in the dimension of infinite consciousness.’ So let them closely focus on this immersion due to mindfulness of breathing.
तस्मातिह, भिक्खवे, भिक्खु चेपि आकङ्खेय्य: ‘सब्बसो विञ्ञाणञ्चायतनं समतिक्कम्म नत्थि किञ्चीति आकिञ्चञ्ञायतनं उपसम्पज्ज विहरेय्यन्ऽति, अयमेव आनापानस्सतिसमाधि साधुकं मनसि कातब्बो।
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.
Now, a bhikkhu might wish: ‘Going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, may I enter and remain in the dimension of nothingness.’ So let them closely focus on this immersion due to mindfulness of breathing.
तस्मातिह, भिक्खवे, भिक्खु चेपि आकङ्खेय्य: ‘सब्बसो आकिञ्चञ्ञायतनं समतिक्कम्म नेवसञ्ञानासञ्ञायतनं उपसम्पज्ज विहरेय्यन्ऽति, अयमेव आनापानस्सतिसमाधि साधुकं मनसि कातब्बो।
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.
Now, a bhikkhu might wish: ‘Going totally beyond the dimension of nothingness, may I enter and remain in the dimension of neither perception nor non-perception.’ So let them closely focus on this immersion due to mindfulness of breathing.
तस्मातिह, भिक्खवे, भिक्खु चेपि आकङ्खेय्य: ‘सब्बसो नेवसञ्ञानासञ्ञायतनं समतिक्कम्म सञ्ञावेदयितनिरोधं उपसम्पज्ज विहरेय्यन्ऽति, अयमेव आनापानस्सतिसमाधि साधुकं मनसि कातब्बो।
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṁ manasi kātabbo.
Now, a bhikkhu might wish: ‘Going totally beyond the dimension of neither perception nor non-perception, may I enter and remain in the cessation of perception and feeling.’ So let them closely focus on this immersion due to mindfulness of breathing.
एवं भाविते खो, भिक्खवे, आनापानस्सतिसमाधिम्हि एवं बहुलीकते, सुखञ्चे वेदनं वेदयति, सा ‘अनिच्चाऽति पजानाति, ‘अनज्झोसिताऽति पजानाति, ‘अनभिनन्दिताऽति पजानाति; दुक्खञ्चे वेदनं वेदयति, सा ‘अनिच्चाऽति पजानाति, ‘अनज्झोसिताऽति पजानाति, ‘अनभिनन्दिताऽति पजानाति; अदुक्खमसुखञ्चे वेदनं वेदयति, ‘सा अनिच्चाऽति पजानाति, ‘अनज्झोसिताऽति पजानाति, ‘अनभिनन्दिताऽति पजानाति।
Evaṁ bhāvite kho, bhikkhave, ānāpānassatisamādhimhi evaṁ bahulīkate, sukhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti; dukkhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti; adukkhamasukhañce vedanaṁ vedayati, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.
When immersion due to mindfulness of breathing has been developed and cultivated in this way, if they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
सुखञ्चे वेदनं वेदयति, विसंयुत्तो नं वेदयति; दुक्खञ्चे वेदनं वेदयति, विसंयुत्तो नं वेदयति; अदुक्खमसुखञ्चे वेदनं वेदयति, विसंयुत्तो नं वेदयति। सो कायपरियन्तिकं वेदनं वेदयमानो ‘कायपरियन्तिकं वेदनं वेदयामीऽति पजानाति, जीवितपरियन्तिकं वेदनं वेदयमानो ‘जीवितपरियन्तिकं वेदनं वेदयामीऽति पजानाति, ‘कायस्स भेदा उद्धं जीवितपरियादाना इधेव सब्बवेदयितानि अनभिनन्दितानि सीतीभविस्सन्तीऽति पजानाति।
Sukhañce1 vedanaṁ vedayati, visaṁyutto naṁ vedayati; dukkhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati; adukkhamasukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati. So kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, ‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.
If they feel a pleasant feeling, they feel it detached. If they feel a painful feeling, they feel it detached. If they feel a neutral feeling, they feel it detached. Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’
सेय्यथापि, भिक्खवे, तेलञ्च पटिच्च, वट्टिञ्च पटिच्च तेलप्पदीपो झायेय्य, तस्सेव तेलस्स च वट्टिया च परियादाना अनाहारो निब्बायेय्य; एवमेव खो, भिक्खवे, भिक्खु कायपरियन्तिकं वेदनं वेदयमानो ‘कायपरियन्तिकं वेदनं वेदयामीऽति पजानाति, जीवितपरियन्तिकं वेदनं वेदयमानो ‘जीवितपरियन्तिकं वेदनं वेदयामीऽति पजानाति, ‘कायस्स भेदा उद्धं जीवितपरियादाना इधेव सब्बवेदयितानि अनभिनन्दितानि सीतीभविस्सन्तीऽति पजानाती”ति।
Seyyathāpi, bhikkhave, telañca paṭicca, vaṭṭiñca paṭicca telappadīpo jhāyeyya, tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya; evameva kho, bhikkhave, bhikkhu kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, ‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti.
Suppose an oil lamp depended on oil and a wick to burn. As the oil and the wick are used up, it would be extinguished due to lack of fuel. In the same way, feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’”
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 »]
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