| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय १२।५१
Saṁyutta Nikāya 12.51
The Related Suttas Collection 12.51
६। दुक्खवग्ग
6. Dukkhavagga
6. Suffering
परिवीमंसनसुत्त
Parivīmaṁsanasutta
An Inquiry
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे। तत्र खो भगवा भिक्खू आमन्तेसि: “भिक्खवो”ति।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the bhikkhus, “Bhikkhus!”
“भदन्ते”ति ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” they replied. The Buddha said this:
“कित्तावता नु खो, भिक्खवे, भिक्खु परिवीमंसमानो परिवीमंसेय्य सब्बसो सम्मा दुक्खक्खयाया”ति?
“Kittāvatā nu kho, bhikkhave, bhikkhu parivīmaṁsamāno parivīmaṁseyya sabbaso sammā dukkhakkhayāyā”ti?
“Bhikkhus, when a bhikkhu is inquiring, how do you define when they are inquiring for the complete ending of suffering?”
“भगवंमूलका नो, भन्ते, धम्मा भगवंनेत्तिका भगवंपटिसरणा। साधु वत, भन्ते, भगवन्तंयेव पटिभातु एतस्स भासितस्स अत्थो। भगवतो सुत्वा भिक्खू धारेस्सन्ती”ति।
“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The bhikkhus will listen and remember it.”
“तेन हि, भिक्खवे, सुणाथ, साधुकं मनसि करोथ, भासिस्सामी”ति।
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Well then, bhikkhus, listen and apply your mind well, I will speak.”
“एवं, भन्ते”ति खो ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, sir,” they replied. The Buddha said this:
“इध, भिक्खवे, भिक्खु परिवीमंसमानो परिवीमंसति: ‘यं खो इदं अनेकविधं नानप्पकारकं दुक्खं लोके उप्पज्जति जरामरणं; इदं नु खो दुक्खं किंनिदानं किंसमुदयं किंजातिकं किंपभवं? किस्मिं सति जरामरणं होति, किस्मिं असति जरामरणं न होतीऽति? सो परिवीमंसमानो एवं पजानाति: ‘यं खो इदं अनेकविधं नानप्पकारकं दुक्खं लोके उप्पज्जति जरामरणं, इदं खो दुक्खं जातिनिदानं जातिसमुदयं जातिजातिकं जातिप्पभवं। जातिया सति जरामरणं होति, जातिया असति जरामरणं न होतीऽति।
“Idha, bhikkhave, bhikkhu parivīmaṁsamāno parivīmaṁsati: ‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ; idaṁ nu kho dukkhaṁ kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? Kismiṁ sati jarāmaraṇaṁ hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti? So parivīmaṁsamāno evaṁ pajānāti: ‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ, idaṁ kho dukkhaṁ jātinidānaṁ jātisamudayaṁ jātijātikaṁ jātippabhavaṁ. Jātiyā sati jarāmaraṇaṁ hoti, jātiyā asati jarāmaraṇaṁ na hotī’ti.
“Bhikkhus, take a bhikkhu who makes an inquiry: ‘The suffering that arises in the world starting with old age and death takes many and diverse forms. What is the source, origin, birthplace, and inception of this suffering? When what exists do old age and death come to be? When what does not exist do old age and death not come to be?’ While making an inquiry they understand: ‘The suffering that arises in the world starting with old age and death takes many and diverse forms. The source of this suffering is rebirth. When rebirth exists, old age and death come to be. When rebirth doesn’t exist, old age and death don’t come to be.’
सो जरामरणञ्च पजानाति, जरामरणसमुदयञ्च पजानाति, जरामरणनिरोधञ्च पजानाति, या च जरामरणनिरोधसारुप्पगामिनी पटिपदा तञ्च पजानाति, तथा पटिपन्नो च होति अनुधम्मचारी; अयं वुच्चति, भिक्खवे, भिक्खु सब्बसो सम्मा दुक्खक्खयाय पटिपन्नो जरामरणनिरोधाय।
So jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī; ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.
They understand old age and death, their origin, their cessation, and the fitting practice for their cessation. And they practice in line with that path. This is called a bhikkhu who is practicing for the complete ending of suffering, for the cessation of old age and death.
अथापरं परिवीमंसमानो परिवीमंसति: ‘जाति पनायं किंनिदाना किंसमुदया किंजातिका किंपभवा, किस्मिं सति जाति होति, किस्मिं असति जाति न होतीऽति? सो परिवीमंसमानो एवं पजानाति: ‘जाति भवनिदाना भवसमुदया भवजातिका भवप्पभवा; भवे सति जाति होति, भवे असति जाति न होतीऽति।
Athāparaṁ parivīmaṁsamāno parivīmaṁsati: ‘jāti panāyaṁ kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā, kismiṁ sati jāti hoti, kismiṁ asati jāti na hotī’ti? So parivīmaṁsamāno evaṁ pajānāti: ‘jāti bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā; bhave sati jāti hoti, bhave asati jāti na hotī’ti.
Then they inquire further: ‘But what is the source of this rebirth? When what exists does rebirth come to be? And when what does not exist does rebirth not come to be?’ While making an inquiry they understand: ‘Continued existence is the source of rebirth. When continued existence exists, rebirth comes to be. When continued existence does not exist, rebirth doesn’t come to be.’
सो जातिञ्च पजानाति, जातिसमुदयञ्च पजानाति, जातिनिरोधञ्च पजानाति, या च जातिनिरोधसारुप्पगामिनी पटिपदा तञ्च पजानाति, तथा पटिपन्नो च होति अनुधम्मचारी; अयं वुच्चति, भिक्खवे, भिक्खु सब्बसो सम्मा दुक्खक्खयाय पटिपन्नो जातिनिरोधाय।
So jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, yā ca jātinirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī; ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jātinirodhāya.
They understand rebirth, its origin, its cessation, and the fitting practice for its cessation. And they practice in line with that path. This is called a bhikkhu who is practicing for the complete ending of suffering, for the cessation of rebirth.
अथापरं परिवीमंसमानो परिवीमंसति: ‘भवो पनायं किंनिदानो …पे… उपादानं पनिदं किंनिदानं … तण्हा पनायं किंनिदाना … वेदना … फस्सो … सळायतनं पनिदं किंनिदानं … नामरूपं पनिदं … विञ्ञाणं पनिदं … सङ्खारा पनिमे किंनिदाना किंसमुदया किंजातिका किंपभवा; किस्मिं सति सङ्खारा होन्ति, किस्मिं असति सङ्खारा न होन्तीऽति? सो परिवीमंसमानो एवं पजानाति: ‘सङ्खारा अविज्जानिदाना अविज्जासमुदया अविज्जाजातिका अविज्जापभवा; अविज्जाय सति सङ्खारा होन्ति, अविज्जाय असति सङ्खारा न होन्तीऽति।
Athāparaṁ parivīmaṁsamāno parivīmaṁsati: ‘bhavo panāyaṁ kiṁnidāno …pe… upādānaṁ panidaṁ kiṁnidānaṁ … taṇhā panāyaṁ kiṁnidānā … vedanā … phasso … saḷāyatanaṁ panidaṁ kiṁnidānaṁ … nāmarūpaṁ panidaṁ … viññāṇaṁ panidaṁ … saṅkhārā panime kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā; kismiṁ sati saṅkhārā honti, kismiṁ asati saṅkhārā na hontī’ti? So parivīmaṁsamāno evaṁ pajānāti: ‘saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā; avijjāya sati saṅkhārā honti, avijjāya asati saṅkhārā na hontī’ti.
Then they inquire further: ‘But what is the source of this continued existence? …’ … ‘But what is the source of this grasping? …’ … ‘But what is the source of this craving? …’ … ‘But what is the source of this feeling? …’ … ‘But what is the source of this contact? …’ … ‘But what is the source of these six sense fields? …’ … ‘But what is the source of this name and form? …’ … ‘But what is the source of this consciousness? …’ … ‘But what is the source of these choices? When what exists do choices come to be? When what does not exist do choices not come to be?’ While making an inquiry they understand: ‘Ignorance is the source of choices. When ignorance exists, choices come to be. When ignorance does not exist, choices don’t come to be.’
सो सङ्खारे च पजानाति, सङ्खारसमुदयञ्च पजानाति, सङ्खारनिरोधञ्च पजानाति, या च सङ्खारनिरोधसारुप्पगामिनी पटिपदा तञ्च पजानाति, तथा पटिपन्नो च होति अनुधम्मचारी; अयं वुच्चति, भिक्खवे, भिक्खु सब्बसो सम्मा दुक्खक्खयाय पटिपन्नो सङ्खारनिरोधाय।
So saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, yā ca saṅkhāranirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī; ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno saṅkhāranirodhāya.
They understand choices, their origin, their cessation, and the fitting practice for their cessation. And they practice in line with that path. This is called a bhikkhu who is practicing for the complete ending of suffering, for the cessation of choices.
अविज्जागतो यं, भिक्खवे, पुरिसपुग्गलो पुञ्ञञ्चे सङ्खारं अभिसङ्खरोति, पुञ्ञूपगं होति विञ्ञाणं। अपुञ्ञञ्चे सङ्खारं अभिसङ्खरोति, अपुञ्ञूपगं होति विञ्ञाणं। आनेञ्जञ्चे सङ्खारं अभिसङ्खरोति आनेञ्जूपगं होति विञ्ञाणं। यतो खो, भिक्खवे, भिक्खुनो अविज्जा पहीना होति विज्जा उप्पन्ना, सो अविज्जाविरागा विज्जुप्पादा नेव पुञ्ञाभिसङ्खारं अभिसङ्खरोति न अपुञ्ञाभिसङ्खारं अभिसङ्खरोति न आनेञ्जाभिसङ्खारं अभिसङ्खरोति। अनभिसङ्खरोन्तो अनभिसञ्चेतयन्तो न किञ्चि लोके उपादियति; अनुपादियं न परितस्सति, अपरितस्सं पच्चत्तञ्ञेव परिनिब्बायति।
Avijjāgato yaṁ, bhikkhave, purisapuggalo puññañce saṅkhāraṁ abhisaṅkharoti, puññūpagaṁ hoti viññāṇaṁ. Apuññañce saṅkhāraṁ abhisaṅkharoti, apuññūpagaṁ hoti viññāṇaṁ. Āneñjañce saṅkhāraṁ abhisaṅkharoti āneñjūpagaṁ hoti viññāṇaṁ. Yato kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva puññābhisaṅkhāraṁ abhisaṅkharoti na apuññābhisaṅkhāraṁ abhisaṅkharoti na āneñjābhisaṅkhāraṁ abhisaṅkharoti. Anabhisaṅkharonto anabhisañcetayanto na kiñci loke upādiyati; anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati.
If an ignorant individual makes a good choice, their consciousness enters a good realm. If they make a bad choice, their consciousness enters a bad realm. If they make an imperturbable choice, their consciousness enters an imperturbable realm. When a bhikkhu has given up ignorance and given rise to knowledge, they don’t make a good choice, a bad choice, or an imperturbable choice. Not choosing or intending, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.
‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति पजानाति।
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
सो सुखञ्चे वेदनं वेदयति, सा अनिच्चाति पजानाति, अनज्झोसिताति पजानाति, अनभिनन्दिताति पजानाति। दुक्खञ्चे वेदनं वेदयति, सा अनिच्चाति पजानाति, अनज्झोसिताति पजानाति, अनभिनन्दिताति पजानाति। अदुक्खमसुखञ्चे वेदनं वेदयति, सा अनिच्चाति पजानाति, अनज्झोसिताति पजानाति, अनभिनन्दिताति पजानाति। सो सुखञ्चे वेदनं वेदयति, विसंयुत्तो नं वेदयति। दुक्खञ्चे वेदनं वेदयति, विसंयुत्तो नं वेदयति। अदुक्खमसुखञ्चे वेदनं वेदयति, विसंयुत्तो नं वेदयति।
So sukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. Dukkhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. Adukkhamasukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. So sukhañce vedanaṁ vedayati, visaṁyutto naṁ1 vedayati. Dukkhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati. Adukkhamasukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati.
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. 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.
सो कायपरियन्तिकं वेदनं वेदयमानो कायपरियन्तिकं वेदनं वेदयामीति पजानाति, जीवितपरियन्तिकं वेदनं वेदयमानो जीवितपरियन्तिकं वेदनं वेदयामीति पजानाति। कायस्स भेदा उद्धं जीवितपरियादाना इधेव सब्बवेदयितानि अनभिनन्दितानि सीतीभविस्सन्ति, सरीरानि अवसिस्सन्तीति पजानाति।
So kāyapariyantikaṁ vedanaṁ vedayamāno kāyapariyantikaṁ vedanaṁ vedayāmīti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno jīvitapariyantikaṁ vedanaṁ vedayāmīti pajānāti. Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.
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. Only bodily remains will be left.’
सेय्यथापि, भिक्खवे, पुरिसो कुम्भकारपाका उण्हं कुम्भं उद्धरित्वा समे भूमिभागे पटिसिस्सेय्य। तत्र यायं उस्मा सा तत्थेव वूपसमेय्य, कपल्लानि अवसिस्सेय्युं।
Seyyathāpi, bhikkhave, puriso kumbhakārapākā uṇhaṁ kumbhaṁ uddharitvā same bhūmibhāge paṭisisseyya. Tatra yāyaṁ usmā sā tattheva vūpasameyya, kapallāni avasisseyyuṁ.
Suppose a person were to remove a hot clay pot from a potter’s kiln and place it down on level ground. Its heat would dissipate right there, and the shards would be left behind.
एवमेव खो, भिक्खवे, भिक्खु कायपरियन्तिकं वेदनं वेदयमानो कायपरियन्तिकं वेदनं वेदयामीति पजानाति, जीवितपरियन्तिकं वेदनं वेदयमानो जीवितपरियन्तिकं वेदनं वेदयामीति पजानाति। कायस्स भेदा उद्धं जीवितपरियादाना इधेव सब्बवेदयितानि अनभिनन्दितानि सीतीभविस्सन्ति, सरीरानि अवसिस्सन्तीति पजानाति।
Evameva kho, bhikkhave, bhikkhu kāyapariyantikaṁ vedanaṁ vedayamāno kāyapariyantikaṁ vedanaṁ vedayāmīti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno jīvitapariyantikaṁ vedanaṁ vedayāmīti pajānāti. Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.
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. Only bodily remains will be left.’
तं किं मञ्ञथ, भिक्खवे, अपि नु खो खीणासवो भिक्खु पुञ्ञाभिसङ्खारं वा अभिसङ्खरेय्य अपुञ्ञाभिसङ्खारं वा अभिसङ्खरेय्य आनेञ्जाभिसङ्खारं वा अभिसङ्खरेय्या”ति?
Taṁ kiṁ maññatha, bhikkhave, api nu kho khīṇāsavo bhikkhu puññābhisaṅkhāraṁ vā abhisaṅkhareyya apuññābhisaṅkhāraṁ vā abhisaṅkhareyya āneñjābhisaṅkhāraṁ vā abhisaṅkhareyyā”ti?
What do you think, bhikkhus? Would a bhikkhu who has ended the defilements still make good choices, bad choices, or imperturbable choices?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“सब्बसो वा पन सङ्खारेसु असति, सङ्खारनिरोधा अपि नु खो विञ्ञाणं पञ्ञायेथा”ति?
“Sabbaso vā pana saṅkhāresu asati, saṅkhāranirodhā api nu kho viññāṇaṁ paññāyethā”ti?
“And when there are no choices at all, with the cessation of choices, would consciousness still be found?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“सब्बसो वा पन विञ्ञाणे असति, विञ्ञाणनिरोधा अपि नु खो नामरूपं पञ्ञायेथा”ति?
“Sabbaso vā pana viññāṇe asati, viññāṇanirodhā api nu kho nāmarūpaṁ paññāyethā”ti?
“And when there’s no consciousness at all, would name and form still be found?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“सब्बसो वा पन नामरूपे असति, नामरूपनिरोधा अपि नु खो सळायतनं पञ्ञायेथा”ति?
“Sabbaso vā pana nāmarūpe asati, nāmarūpanirodhā api nu kho saḷāyatanaṁ paññāyethā”ti?
“And when there are no name and form at all, would the six sense fields still be found?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“सब्बसो वा पन सळायतने असति, सळायतननिरोधा अपि नु खो फस्सो पञ्ञायेथा”ति?
“Sabbaso vā pana saḷāyatane asati, saḷāyatananirodhā api nu kho phasso paññāyethā”ti?
“And when there are no six sense fields at all, would contact still be found?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“सब्बसो वा पन फस्से असति, फस्सनिरोधा अपि नु खो वेदना पञ्ञायेथा”ति?
“Sabbaso vā pana phasse asati, phassanirodhā api nu kho vedanā paññāyethā”ti?
“And when there’s no contact at all, would feeling still be found?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“सब्बसो वा पन वेदनाय असति, वेदनानिरोधा अपि नु खो तण्हा पञ्ञायेथा”ति?
“Sabbaso vā pana vedanāya asati, vedanānirodhā api nu kho taṇhā paññāyethā”ti?
“And when there’s no feeling at all, would craving still be found?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“सब्बसो वा पन तण्हाय असति, तण्हानिरोधा अपि नु खो उपादानं पञ्ञायेथा”ति?
“Sabbaso vā pana taṇhāya asati, taṇhānirodhā api nu kho upādānaṁ paññāyethā”ti?
“And when there’s no craving at all, would grasping still be found?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“सब्बसो वा पन उपादाने असति, उपादाननिरोधा अपि नु खो भवो पञ्ञायेथा”ति।
“Sabbaso vā pana upādāne asati, upādānanirodhā api nu kho bhavo paññāyethā”ti.
“And when there’s no grasping at all, would continued existence still be found?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“सब्बसो वा पन भवे असति, भवनिरोधा अपि नु खो जाति पञ्ञायेथा”ति?
“Sabbaso vā pana bhave asati, bhavanirodhā api nu kho jāti paññāyethā”ti?
“And when there’s no continued existence at all, would rebirth still be found?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“सब्बसो वा पन जातिया असति, जातिनिरोधा अपि नु खो जरामरणं पञ्ञायेथा”ति?
“Sabbaso vā pana jātiyā asati, jātinirodhā api nu kho jarāmaraṇaṁ paññāyethā”ti?
“And when there’s no rebirth at all, would old age and death still be found?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“साधु साधु, भिक्खवे, एवमेतं, भिक्खवे, नेतं अञ्ञथा। सद्दहथ मे तं, भिक्खवे, अधिमुच्चथ, निक्कङ्खा एत्थ होथ निब्बिचिकिच्छा। एसेवन्तो दुक्खस्सा”ति।
“Sādhu sādhu, bhikkhave, evametaṁ, bhikkhave, netaṁ aññathā. Saddahatha me taṁ, bhikkhave, adhimuccatha, nikkaṅkhā ettha hotha nibbicikicchā. Esevanto dukkhassā”ti.
“Good, good, bhikkhus! That’s how it is, not otherwise. Trust me on this, bhikkhus; be convinced. Have no doubts or uncertainties in this matter. Just this is the end of suffering.”
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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