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संयुत्त निकाय ५५।२८
Saṁyutta Nikāya 55.28
The Related Suttas Collection 55.28
३। सरणानिवग्ग
3. Saraṇānivagga
3. About Sarakāni
पठमभयवेरूपसन्तसुत्त
Paṭhamabhayaverūpasantasutta
Dangers and Threats (1st)
सावत्थिनिदानं।
Sāvatthinidānaṁ.
At Sāvatthī.
एकमन्तं निसिन्नं खो अनाथपिण्डिकं गहपतिं भगवा एतदवोच:
Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:
Seated to one side, the Buddha said to the householder Anāthapiṇḍika:
“यतो खो, गहपति, अरियसावकस्स पञ्च भयानि वेरानि वूपसन्तानि च होन्ति, चतूहि च सोतापत्तियङ्गेहि समन्नागतो होति, अरियो चस्स ञायो पञ्ञाय सुदिट्ठो होति सुप्पटिविद्धो, सो आकङ्खमानो अत्तनाव अत्तानं ब्याकरेय्य: ‘खीणनिरयोम्हि खीणतिरच्छानयोनि खीणपेत्तिविसयो खीणापायदुग्गतिविनिपातो; सोतापन्नोहमस्मि अविनिपातधम्मो नियतो सम्बोधिपरायणोऽ।
“yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni ca honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni1 khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’.
“Householder, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’
कतमानि पञ्च भयानि वेरानि वूपसन्तानि होन्ति? यं, गहपति, पाणातिपाती पाणातिपातप्पच्चया दिट्ठधम्मिकम्पि भयं वेरं पसवति, सम्परायिकम्पि भयं वेरं पसवति, चेतसिकम्पि दुक्खं दोमनस्सं पटिसंवेदियति। पाणातिपाता पटिविरतस्स एवं तं भयं वेरं वूपसन्तं होति। यं, गहपति, अदिन्नादायी …पे… यं, गहपति, कामेसुमिच्छाचारी …पे… यं, गहपति, मुसावादी …पे… यं, गहपति, सुरामेरयमज्जप्पमादट्ठायी सुरामेरयमज्जप्पमादट्ठानप्पच्चया दिट्ठधम्मिकम्पि भयं वेरं पसवति, सम्परायिकम्पि भयं वेरं पसवति, चेतसिकम्पि दुक्खं दोमनस्सं पटिसंवेदियति। सुरामेरयमज्जप्पमादट्ठाना पटिविरतस्स एवं तं भयं वेरं वूपसन्तं होति। इमानि पञ्च भयानि वेरानि वूपसन्तानि होन्ति।
Katamāni pañca bhayāni verāni vūpasantāni honti? Yaṁ, gahapati, pāṇātipātī pāṇātipātappaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvediyati. Pāṇātipātā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti. Yaṁ, gahapati, adinnādāyī …pe… yaṁ, gahapati, kāmesumicchācārī …pe… yaṁ, gahapati, musāvādī …pe… yaṁ, gahapati, surāmerayamajjappamādaṭṭhāyī surāmerayamajjappamādaṭṭhānappaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvediyati. Surāmerayamajjappamādaṭṭhānā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti. Imāni pañca bhayāni verāni vūpasantāni honti.
What are the five dangers and threats they have quelled? Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. So that danger and threat is quelled for anyone who refrains from killing living creatures. Anyone who steals … Anyone who commits sexual misconduct … Anyone who lies … Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. So that danger and threat is quelled for anyone who refrains from alcoholic drinks that cause negligence. These are the five dangers and threats they have quelled.
कतमेहि चतूहि सोतापत्तियङ्गेहि समन्नागतो होति? इध, गहपति, अरियसावको बुद्धे अवेच्चप्पसादेन समन्नागतो होति—इतिपि सो भगवा …पे… सत्था देवमनुस्सानं बुद्धो भगवाति। धम्मे …पे… सङ्घे …पे… अरियकन्तेहि सीलेहि समन्नागतो होति अखण्डेहि …पे… समाधिसंवत्तनिकेहि। इमेहि चतूहि सोतापत्तियङ्गेहि समन्नागतो होति।
Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti—itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.
What are the four factors of stream-entry that they have? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. These are the four factors of stream-entry that they have.
कतमो चस्स अरियो ञायो पञ्ञाय सुदिट्ठो होति सुप्पटिविद्धो? इध, गहपति, अरियसावको पटिच्चसमुप्पादञ्ञेव साधुकं योनिसो मनसि करोति—इति इमस्मिं सति इदं होति, इमस्सुप्पादा इदं उप्पज्जति; इति इमस्मिं असति इदं न होति, इमस्स निरोधा इदं निरुज्झति; यदिदं अविज्जापच्चया सङ्खारा, सङ्खारपच्चया विञ्ञाणं …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स समुदयो होति। अविज्जाय त्वेव असेसविरागनिरोधा सङ्खारनिरोधो …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स निरोधो होति। अयमस्स अरियो ञायो पञ्ञाय सुदिट्ठो होति सुप्पटिविद्धो।
Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho? Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti—iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; iti imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati; yadidaṁ avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.
And what is the noble system that they have clearly seen and comprehended with wisdom? A noble disciple rationally applies the mind to dependent origination itself: ‘When this exists, that is; due to the arising of this, that arises. When this doesn’t exist, that is not; due to the cessation of this, that ceases.' That is: Ignorance is a condition for choices. Choices are a condition for consciousness. Consciousness is a condition for name and form. Name and form are a condition for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is the noble system that they have clearly seen and comprehended with wisdom.
यतो खो, गहपति, अरियसावकस्स इमानि पञ्च भयानि वेरानि वूपसन्तानि होन्ति, इमेहि चतूहि सोतापत्तियङ्गेहि समन्नागतो होति, अयञ्चस्स अरियो ञायो पञ्ञाय सुदिट्ठो होति सुप्पटिविद्धो। सो आकङ्खमानो अत्तनाव अत्तानं ब्याकरेय्य: ‘खीणनिरयोम्हि खीणतिरच्छानयोनि खीणपेत्तिविसयो खीणापायदुग्गतिविनिपातो; सोतापन्नोहमस्मि अविनिपातधम्मो नियतो सम्बोधिपरायणोऽ”ति।
Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho. So ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.
When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”
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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