| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय २२।८१
Saṁyutta Nikāya 22.81
The Related Suttas Collection 22.81
८। खज्जनीयवग्ग
8. Khajjanīyavagga
8. Itchy
पालिलेय्यसुत्त
Pālileyyasutta
At Pārileyya
एकं समयं भगवा कोसम्बियं विहरति घोसितारामे।
Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.
At one time the Buddha was staying near Kosambī, in Ghosita’s Monastery.
अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय कोसम्बिं पिण्डाय पाविसि। कोसम्बियं पिण्डाय चरित्वा पच्छाभत्तं पिण्डपातपटिक्कन्तो सामं सेनासनं संसामेत्वा पत्तचीवरमादाय अनामन्तेत्वा उपट्ठाके अनपलोकेत्वा भिक्खुसङ्घं एको अदुतियो चारिकं पक्कामि।
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi. Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkāmi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambī for alms. After the meal, on his return from almsround, he set his lodgings in order himself. Taking his bowl and robe, without informing his attendants or taking leave of the bhikkhu Saṅgha, he set out to go wandering alone, with no companion.
अथ खो अञ्ञतरो भिक्खु अचिरपक्कन्तस्स भगवतो येनायस्मा आनन्दो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं आनन्दं एतदवोच: “एसावुसो आनन्द, भगवा सामं सेनासनं संसामेत्वा पत्तचीवरमादाय अनामन्तेत्वा उपट्ठाके अनपलोकेत्वा भिक्खुसङ्घं एको अदुतियो चारिकं पक्कन्तो”ति। “यस्मिं, आवुसो, समये भगवा सामं सेनासनं संसामेत्वा पत्तचीवरमादाय अनामन्तेत्वा उपट्ठाके अनपलोकेत्वा भिक्खुसङ्घं एको अदुतियो चारिकं पक्कमति, एकोव भगवा तस्मिं समये विहरितुकामो होति; न भगवा तस्मिं समये केनचि अनुबन्धितब्बो होती”ति।
Atha kho aññataro bhikkhu acirapakkantassa bhagavato yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca: “esāvuso ānanda, bhagavā sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkanto”ti. “Yasmiṁ, āvuso, samaye bhagavā sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkamati, ekova bhagavā tasmiṁ samaye viharitukāmo hoti; na bhagavā tasmiṁ samaye kenaci anubandhitabbo hotī”ti.
Then, not long after the Buddha had left, one of the bhikkhus went to Venerable Ānanda and told him what had happened. Ānanda said, “Friend, when the Buddha leaves like this it means he wants to stay alone. At this time no-one should follow him.”
अथ खो भगवा अनुपुब्बेन चारिकं चरमानो येन पालिलेय्यकं तदवसरि। तत्र सुदं भगवा पालिलेय्यके विहरति भद्दसालमूले। अथ खो सम्बहुला भिक्खू येनायस्मा आनन्दो तेनुपसङ्कमिंसु; उपसङ्कमित्वा आयस्मता आनन्देन सद्धिं सम्मोदिंसु।
Atha kho bhagavā anupubbena cārikaṁ caramāno yena pālileyyakaṁ1 tadavasari. Tatra sudaṁ bhagavā pālileyyake viharati bhaddasālamūle. Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodiṁsu.
Then the Buddha, traveling stage by stage, arrived at Pārileyya, where he stayed at the root of a sacred sal tree. Then several bhikkhus went up to Venerable Ānanda and exchanged greetings with him.
सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो ते भिक्खू आयस्मन्तं आनन्दं एतदवोचुं: “चिरस्सुता खो नो, आवुसो आनन्द, भगवतो सम्मुखा धम्मी कथा; इच्छाम मयं, आवुसो आनन्द, भगवतो सम्मुखा धम्मिं कथं सोतुन्”ति।
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ: “cirassutā kho no, āvuso ānanda, bhagavato sammukhā dhammī kathā; icchāma mayaṁ, āvuso ānanda, bhagavato sammukhā dhammiṁ kathaṁ sotun”ti.
When the greetings and polite conversation were over, they sat down to one side and said to him, “Friend, it’s been a long time since we’ve heard a Dhamma talk from the Buddha. We wish to hear a Dhamma talk from the Buddha.”
अथ खो आयस्मा आनन्दो तेहि भिक्खूहि सद्धिं येन पालिलेय्यकं भद्दसालमूलं येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्ने खो ते भिक्खू भगवा धम्मिया कथाय सन्दस्सेसि समादपेसि समुत्तेजेसि सम्पहंसेसि।
Atha kho āyasmā ānando tehi bhikkhūhi saddhiṁ yena pālileyyakaṁ bhaddasālamūlaṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinne kho te bhikkhū bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
Then Venerable Ānanda together with those bhikkhus went to Pārileyya to see the Buddha. They bowed and sat down to one side, and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.
तेन खो पन समयेन अञ्ञतरस्स भिक्खुनो एवं चेतसो परिवितक्को उदपादि: “कथं नु खो जानतो कथं पस्सतो अनन्तरा आसवानं खयो होती”ति?
Tena kho pana samayena aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi: “kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī”ti?
Now at that time one of the monks had the thought, “How do you know and see in order to end the defilements in the present life?”
अथ खो भगवा तस्स भिक्खुनो चेतसा चेतोपरिवितक्कमञ्ञाय भिक्खू आमन्तेसि:
Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi:
Then the Buddha, knowing what that monk was thinking, addressed the bhikkhus:
“विचयसो देसितो, भिक्खवे, मया धम्मो; विचयसो देसिता चत्तारो सतिपट्ठाना; विचयसो देसिता चत्तारो सम्मप्पधाना; विचयसो देसिता चत्तारो इद्धिपादा; विचयसो देसितानि पञ्चिन्द्रियानि; विचयसो देसितानि पञ्च बलानि; विचयसो देसिता सत्तबोज्झङ्गा; विचयसो देसितो अरियो अट्ठङ्गिको मग्गो। एवं विचयसो देसितो, भिक्खवे, मया धम्मो। एवं विचयसो देसिते खो, भिक्खवे, मया धम्मे अथ च पनिधेकच्चस्स भिक्खुनो एवं चेतसो परिवितक्को उदपादि: ‘कथं नु खो जानतो कथं पस्सतो अनन्तरा आसवानं खयो होतीऽति?
“vicayaso desito, bhikkhave, mayā dhammo; vicayaso desitā cattāro satipaṭṭhānā; vicayaso desitā cattāro sammappadhānā; vicayaso desitā cattāro iddhipādā; vicayaso desitāni pañcindriyāni; vicayaso desitāni pañca balāni; vicayaso desitā sattabojjhaṅgā; vicayaso desito ariyo aṭṭhaṅgiko maggo. Evaṁ vicayaso desito, bhikkhave, mayā dhammo. Evaṁ vicayaso desite kho, bhikkhave, mayā dhamme atha ca panidhekaccassa bhikkhuno evaṁ cetaso parivitakko udapādi: ‘kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī’ti?
“Bhikkhus, I’ve taught the Dhamma analytically. I’ve analytically taught the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. That’s how I’ve taught the Dhamma analytically. Though I’ve taught the Dhamma analytically, still a certain bhikkhu present here has this thought: ‘How do you know and see in order to end the defilements in the present life?’
कथञ्च, भिक्खवे, जानतो कथं पस्सतो अनन्तरा आसवानं खयो होति? इध भिक्खवे, अस्सुतवा पुथुज्जनो अरियानं अदस्सावी अरियधम्मस्स अकोविदो अरियधम्मे अविनीतो, सप्पुरिसानं अदस्सावी सप्पुरिसधम्मस्स अकोविदो सप्पुरिसधम्मे अविनीतो
Kathañca, bhikkhave, jānato kathaṁ passato anantarā āsavānaṁ khayo hoti? Idha bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
And how, bhikkhus, do you know and see in order to end the defilements in the present life? Take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons.
रूपं अत्ततो समनुपस्सति। या खो पन सा, भिक्खवे, समनुपस्सना सङ्खारो सो। सो पन सङ्खारो किंनिदानो किंसमुदयो किंजातिको किंपभवो? अविज्जासम्फस्सजेन, भिक्खवे, वेदयितेन फुट्ठस्स अस्सुतवतो पुथुज्जनस्स उप्पन्ना तण्हा; ततोजो सो सङ्खारो। इति खो, भिक्खवे, सोपि सङ्खारो अनिच्चो सङ्खतो पटिच्चसमुप्पन्नो। सापि तण्हा अनिच्चा सङ्खता पटिच्चसमुप्पन्ना। सापि वेदना, सोपि फस्सो अनिच्चो सङ्खतो पटिच्चसमुप्पन्नो। सापि अविज्जा अनिच्चा सङ्खता पटिच्चसमुप्पन्ना। एवम्पि खो, भिक्खवे, जानतो एवं पस्सतो अनन्तरा आसवानं खयो होति।
rūpaṁ attato samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā. Sāpi vedanā, sopi phasso anicco saṅkhato paṭiccasamuppanno. Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.
They regard form as self. But that regarding is just a conditioned phenomenon. And what’s the source, origin, birthplace, and inception of that conditioned phenomenon? When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises. That conditioned phenomenon is born from that. So that conditioned phenomenon is impermanent, conditioned, and dependently originated. And that craving, that feeling, that contact, and that ignorance are also impermanent, conditioned, and dependently originated. That’s how you should know and see in order to end the defilements in the present life.
न हेव खो रूपं अत्ततो समनुपस्सति; अपि च खो रूपवन्तं अत्तानं समनुपस्सति। या खो पन सा, भिक्खवे, समनुपस्सना सङ्खारो सो। सो पन सङ्खारो किंनिदानो किंसमुदयो किंजातिको किंपभवो? अविज्जासम्फस्सजेन, भिक्खवे, वेदयितेन फुट्ठस्स अस्सुतवतो पुथुज्जनस्स उप्पन्ना तण्हा; ततोजो सो सङ्खारो। इति खो, भिक्खवे, सोपि सङ्खारो अनिच्चो सङ्खतो पटिच्चसमुप्पन्नो। सापि तण्हा … सापि वेदना … सोपि फस्सो … सापि अविज्जा अनिच्चा सङ्खता पटिच्चसमुप्पन्ना। एवम्पि खो, भिक्खवे, जानतो एवं पस्सतो अनन्तरा आसवानं खयो होति।
Na heva kho rūpaṁ attato samanupassati; api ca kho rūpavantaṁ attānaṁ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā … sāpi vedanā … sopi phasso … sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.
Perhaps they don’t regard form as self, but they still regard self as possessing form. But that regarding is just a conditioned phenomenon. …
न हेव खो रूपं अत्ततो समनुपस्सति, न रूपवन्तं अत्तानं समनुपस्सति; अपि च खो अत्तनि रूपं समनुपस्सति। या खो पन सा, भिक्खवे, समनुपस्सना सङ्खारो सो। सो पन सङ्खारो किंनिदानो किंसमुदयो किंजातिको किंपभवो? अविज्जासम्फस्सजेन, भिक्खवे, वेदयितेन फुट्ठस्स अस्सुतवतो पुथुज्जनस्स उप्पन्ना तण्हा; ततोजो सो सङ्खारो। इति खो, भिक्खवे, सोपि सङ्खारो अनिच्चो सङ्खतो पटिच्चसमुप्पन्नो। सापि तण्हा … सापि वेदना … सोपि फस्सो … सापि अविज्जा अनिच्चा सङ्खता पटिच्चसमुप्पन्ना। एवम्पि खो, भिक्खवे, जानतो एवं पस्सतो अनन्तरा आसवानं खयो होति।
Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati; api ca kho attani rūpaṁ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā … sāpi vedanā … sopi phasso … sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.
Perhaps they don’t regard form as self, or self as possessing form, but they still regard form in self. But that regarding is just a conditioned phenomenon. …
न हेव खो रूपं अत्ततो समनुपस्सति, न रूपवन्तं अत्तानं समनुपस्सति, न अत्तनि रूपं समनुपस्सति; अपि च खो रूपस्मिं अत्तानं समनुपस्सति। या खो पन सा, भिक्खवे, समनुपस्सना सङ्खारो सो। सो पन सङ्खारो किंनिदानो किंसमुदयो किंजातिको किंपभवो? अविज्जासम्फस्सजेन, भिक्खवे, वेदयितेन फुट्ठस्स अस्सुतवतो पुथुज्जनस्स उप्पन्ना तण्हा; ततोजो सो सङ्खारो। इति खो, भिक्खवे, सोपि सङ्खारो अनिच्चो सङ्खतो पटिच्चसमुप्पन्नो। सापि तण्हा … सापि वेदना … सोपि फस्सो … सापि अविज्जा अनिच्चा सङ्खता पटिच्चसमुप्पन्ना। एवम्पि खो, भिक्खवे, जानतो …पे… आसवानं खयो होति।
Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati, na attani rūpaṁ samanupassati; api ca kho rūpasmiṁ attānaṁ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā … sāpi vedanā … sopi phasso … sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato …pe… āsavānaṁ khayo hoti.
Perhaps they don’t regard form as self, or self as possessing form, or form in self, but they still regard self in form. But that regarding is just a conditioned phenomenon. …
न हेव खो रूपं अत्ततो समनुपस्सति, न रूपवन्तं अत्तानं, न अत्तनि रूपं, न रूपस्मिं अत्तानं समनुपस्सति; अपि च खो वेदनं अत्ततो समनुपस्सति, अपि च खो वेदनावन्तं अत्तानं समनुपस्सति, अपि च खो अत्तनि वेदनं समनुपस्सति, अपि च खो वेदनाय अत्तानं समनुपस्सति; अपि च खो सञ्ञं … अपि च खो सङ्खारे अत्ततो समनुपस्सति, अपि च खो सङ्खारवन्तं अत्तानं समनुपस्सति, अपि च खो अत्तनि सङ्खारे समनुपस्सति, अपि च खो सङ्खारेसु अत्तानं समनुपस्सति; अपि च खो विञ्ञाणं अत्ततो समनुपस्सति, अपि च खो विञ्ञाणवन्तं अत्तानं, अपि च खो अत्तनि विञ्ञाणं, अपि च खो विञ्ञाणस्मिं अत्तानं समनुपस्सति। या खो पन सा, भिक्खवे, समनुपस्सना सङ्खारो सो। सो पन सङ्खारो किंनिदानो …पे… किंपभवो? अविज्जासम्फस्सजेन, भिक्खवे, वेदयितेन फुट्ठस्स अस्सुतवतो पुथुज्जनस्स उप्पन्ना तण्हा; ततोजो सो सङ्खारो। इति खो, भिक्खवे, सोपि सङ्खारो अनिच्चो सङ्खतो पटिच्चसमुप्पन्नो। सापि तण्हा … सापि वेदना … सोपि फस्सो … सापि अविज्जा अनिच्चा सङ्खता पटिच्चसमुप्पन्ना। एवं खो, भिक्खवे, जानतो एवं पस्सतो अनन्तरा आसवानं खयो होति।
Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ, na attani rūpaṁ, na rūpasmiṁ attānaṁ samanupassati; api ca kho vedanaṁ attato samanupassati, api ca kho vedanāvantaṁ attānaṁ samanupassati, api ca kho attani vedanaṁ samanupassati, api ca kho vedanāya attānaṁ samanupassati; api ca kho saññaṁ … api ca kho saṅkhāre attato samanupassati, api ca kho saṅkhāravantaṁ attānaṁ samanupassati, api ca kho attani saṅkhāre samanupassati, api ca kho saṅkhāresu attānaṁ samanupassati; api ca kho viññāṇaṁ attato samanupassati, api ca kho viññāṇavantaṁ attānaṁ, api ca kho attani viññāṇaṁ, api ca kho viññāṇasmiṁ attānaṁ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṁnidāno …pe… kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā … sāpi vedanā … sopi phasso … sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.
Perhaps they don’t regard form as self, or self as possessing form, or form in self, or self in form. But they regard feeling as self … perception as self … choices as self … consciousness as self … But that regarding is just a conditioned phenomenon. And what’s the source of that conditioned phenomenon? When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises. That conditioned phenomenon is born from that. So that conditioned phenomenon is impermanent, conditioned, and dependently originated. And that craving, that feeling, that contact, and that ignorance are also impermanent, conditioned, and dependently originated. That’s how you should know and see in order to end the defilements in the present life.
न हेव खो रूपं अत्ततो समनुपस्सति, न वेदनं अत्ततो समनुपस्सति, न सञ्ञं … न सङ्खारे … न विञ्ञाणं अत्ततो समनुपस्सति; अपि च खो एवंदिट्ठि होति: ‘सो अत्ता सो लोको, सो पेच्च भविस्सामि निच्चो धुवो सस्सतो अविपरिणामधम्मोऽति। या खो पन सा, भिक्खवे, सस्सतदिट्ठि सङ्खारो सो। सो पन सङ्खारो किंनिदानो …पे… एवम्पि खो, भिक्खवे, जानतो एवं पस्सतो अनन्तरा आसवानं खयो होति।
Na heva kho rūpaṁ attato samanupassati, na vedanaṁ attato samanupassati, na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati; api ca kho evaṁdiṭṭhi hoti: ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Yā kho pana sā, bhikkhave, sassatadiṭṭhi saṅkhāro so. So pana saṅkhāro kiṁnidāno …pe… evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.
Perhaps they don’t regard form or feeling or perception or choices or consciousness as self. Still, they have such a view: ‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’ But that eternalist view is just a conditioned phenomenon. And what’s the source of that conditioned phenomenon? … That’s how you should know and see in order to end the defilements in the present life.
न हेव खो रूपं अत्ततो समनुपस्सति, न वेदनं … न सञ्ञं … न सङ्खारे … न विञ्ञाणं अत्ततो समनुपस्सति; नापि एवंदिट्ठि होति: ‘सो अत्ता सो लोको, सो पेच्च भविस्सामि निच्चो धुवो सस्सतो अविपरिणामधम्मोऽति। अपि च खो एवंदिट्ठि होति: ‘नो चस्सं नो च मे सिया नाभविस्सं न मे भविस्सतीऽति। या खो पन सा, भिक्खवे, उच्छेददिट्ठि सङ्खारो सो। सो पन सङ्खारो किंनिदानो किंसमुदयो किंजातिको किंपभवो? अविज्जासम्फस्सजेन, भिक्खवे, वेदयितेन फुट्ठस्स अस्सुतवतो पुथुज्जनस्स उप्पन्ना तण्हा; ततोजो सो सङ्खारो। इति खो, भिक्खवे, सोपि सङ्खारो अनिच्चो …पे… एवम्पि खो, भिक्खवे, जानतो एवं पस्सतो अनन्तरा आसवानं खयो होति।
Na heva kho rūpaṁ attato samanupassati, na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati; nāpi evaṁdiṭṭhi hoti: ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Api ca kho evaṁdiṭṭhi hoti: ‘no cassaṁ no ca me siyā nābhavissaṁ na me bhavissatī’ti. Yā kho pana sā, bhikkhave, ucchedadiṭṭhi saṅkhāro so. So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco …pe… evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.
Perhaps they don’t regard form or feeling or perception or choices or consciousness as self. Nor do they have such a view: ‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’ Still, they have such a view: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ But that annihilationist view is just a conditioned phenomenon. And what’s the source of that conditioned phenomenon? … That’s how you should know and see in order to end the defilements in the present life.
न हेव खो रूपं अत्ततो समनुपस्सति, न वेदनं … न सञ्ञं … न सङ्खारे … न विञ्ञाणं अत्ततो समनुपस्सति …पे… न विञ्ञाणस्मिं अत्ततो समनुपस्सति, नापि एवंदिट्ठि होति: ‘सो अत्ता सो लोको, सो पेच्च भविस्सामि निच्चो धुवो सस्सतो अविपरिणामधम्मोऽति; नापि एवंदिट्ठि होति: ‘नो चस्सं नो च मे सिया नाभविस्सं न मे भविस्सतीऽति; अपि च खो कङ्खी होति विचिकिच्छी अनिट्ठङ्गतो सद्धम्मे। या खो पन सा, भिक्खवे, कङ्खिता विचिकिच्छिता अनिट्ठङ्गतता सद्धम्मे सङ्खारो सो। सो पन सङ्खारो किंनिदानो किंसमुदयो किंजातिको किंपभवो? अविज्जासम्फस्सजेन, भिक्खवे, वेदयितेन फुट्ठस्स अस्सुतवतो पुथुज्जनस्स उप्पन्ना तण्हा; ततोजो सो सङ्खारो। इति खो, भिक्खवे, सोपि सङ्खारो अनिच्चो सङ्खतो पटिच्चसमुप्पन्नो। सापि तण्हा अनिच्चा सङ्खता पटिच्चसमुप्पन्ना। सापि वेदना अनिच्चा सङ्खता पटिच्चसमुप्पन्ना। सोपि फस्सो अनिच्चो सङ्खतो पटिच्चसमुप्पन्नो। सापि अविज्जा अनिच्चा सङ्खता पटिच्चसमुप्पन्ना। एवं खो, भिक्खवे, जानतो एवं पस्सतो अनन्तरा आसवानं खयो होती”ति।
Na heva kho rūpaṁ attato samanupassati, na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati …pe… na viññāṇasmiṁ attato samanupassati, nāpi evaṁdiṭṭhi hoti: ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti; nāpi evaṁdiṭṭhi hoti: ‘no cassaṁ no ca me siyā nābhavissaṁ na me bhavissatī’ti; api ca kho kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme. Yā kho pana sā, bhikkhave, kaṅkhitā vicikicchitā aniṭṭhaṅgatatā saddhamme saṅkhāro so. So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā. Sāpi vedanā aniccā saṅkhatā paṭiccasamuppannā. Sopi phasso anicco saṅkhato paṭiccasamuppanno. Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hotī”ti.
Perhaps they don’t regard form or feeling or perception or choices or consciousness as self. Nor do they have such a view: ‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’ Nor do they have such a view: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ Still, they have doubts and uncertainties. They’re undecided about the true teaching. That doubt and uncertainty, the indecision about the true teaching, is just a conditioned phenomenon. And what’s the source of that conditioned phenomenon? When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises. That conditioned phenomenon is born from that. So that conditioned phenomenon is impermanent, conditioned, and dependently originated. And that craving, that feeling, that contact, and that ignorance are also impermanent, conditioned, and dependently originated. That’s how you should know and see in order to end the defilements in the present life.”
नवमं।
Navamaṁ.
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 »]
Footnotes:
