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संयुत्त निकाय ३५।१३६
Saṁyutta Nikāya 35.136
The Related Suttas Collection 35.136
१४। देवदहवग्ग
14. Devadahavagga
14. At Devadaha
पठमरूपारामसुत्त
Paṭhamarūpārāmasutta
Liking Sights (1st)
“रूपारामा, भिक्खवे, देवमनुस्सा रूपरता रूपसम्मुदिता। रूपविपरिणामविरागनिरोधा दुक्खा, भिक्खवे, देवमनुस्सा विहरन्ति।
“Rūpārāmā, bhikkhave, devamanussā rūparatā rūpasammuditā. Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.
“Bhikkhus, gods and humans like sights, they love them and enjoy them. But when sights perish, fade away, and cease, gods and humans live in suffering.
सद्दारामा, भिक्खवे, देवमनुस्सा सद्दरता सद्दसम्मुदिता। सद्दविपरिणामविरागनिरोधा दुक्खा, भिक्खवे, देवमनुस्सा विहरन्ति। गन्धारामा … रसारामा … फोट्ठब्बारामा … धम्मारामा, भिक्खवे, देवमनुस्सा धम्मरता धम्मसम्मुदिता। धम्मविपरिणामविरागनिरोधा दुक्खा, भिक्खवे, देवमनुस्सा विहरन्ति।
Saddārāmā, bhikkhave, devamanussā saddaratā saddasammuditā. Saddavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Gandhārāmā … rasārāmā … phoṭṭhabbārāmā … dhammārāmā, bhikkhave, devamanussā dhammaratā dhammasammuditā. Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.
Gods and humans like sounds … smells … tastes … touches … thoughts, they love them and enjoy them. But when thoughts perish, fade away, and cease, gods and humans live in suffering.
तथागतो च खो, भिक्खवे, अरहं सम्मासम्बुद्धो रूपानं समुदयञ्च अत्थङ्गमञ्च अस्सादञ्च आदीनवञ्च निस्सरणञ्च यथाभूतं विदित्वा न रूपारामो न रूपरतो न रूपसम्मुदितो। रूपविपरिणामविरागनिरोधा सुखो, भिक्खवे, तथागतो विहरति।
Tathāgato ca kho, bhikkhave, arahaṁ sammāsambuddho rūpānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā na rūpārāmo na rūparato na rūpasammudito. Rūpavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati.
The Realized One has truly understood the origin, ending, gratification, drawback, and escape of sights, so he doesn’t like, love, or enjoy them. When sights perish, fade away, and cease, the Realized One lives happily.
सद्दानं … गन्धानं … रसानं … फोट्ठब्बानं … धम्मानं समुदयञ्च अत्थङ्गमञ्च अस्सादञ्च आदीनवञ्च निस्सरणञ्च यथाभूतं विदित्वा न धम्मारामो, न धम्मरतो, न धम्मसम्मुदितो। धम्मविपरिणामविरागनिरोधा सुखो, भिक्खवे, तथागतो विहरति”।
Saddānaṁ … gandhānaṁ … rasānaṁ … phoṭṭhabbānaṁ … dhammānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā na dhammārāmo, na dhammarato, na dhammasammudito. Dhammavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati”.
The Realized One has truly understood the origin, ending, gratification, drawback, and escape of sounds … smells … tastes … touches … thoughts, so he doesn’t like, love, or enjoy them. When thoughts perish, fade away, and cease, the Realized One lives happily.”
इदमवोच भगवा। इदं वत्वान सुगतो अथापरं एतदवोच सत्था:
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
That is what the Buddha said. Then the Holy One, the Teacher, went on to say:
“रूपा सद्दा रसा गन्धा, फस्सा धम्मा च केवला; इट्ठा कन्ता मनापा च, यावतत्थीति वुच्चति।
“Rūpā saddā rasā gandhā, phassā dhammā ca kevalā; Iṭṭhā kantā manāpā ca, yāvatatthīti vuccati.
“Sights, sounds, tastes, smells, touches and thoughts, the lot of them—they’re likable, desirable, and pleasurable as long as you can say that they exist.
सदेवकस्स लोकस्स, एते वो सुखसम्मता; यत्थ चेते निरुज्झन्ति, तं तेसं दुक्खसम्मतं।
Sadevakassa lokassa, ete vo sukhasammatā; Yattha cete nirujjhanti, taṁ tesaṁ dukkhasammataṁ.
For all the world with its gods, this is what they deem happiness. And where they cease is deemed as suffering for them.
सुखं दिट्ठमरियेभि, सक्कायस्स निरोधनं; पच्चनीकमिदं होति, सब्बलोकेन पस्सतं।
Sukhaṁ1 diṭṭhamariyebhi, sakkāyassa nirodhanaṁ; Paccanīkamidaṁ hoti, sabbalokena passataṁ.
The noble ones have seen that happiness is the cessation of identity. This insight by those who see contradicts the whole world.
यं परे सुखतो आहु, तदरिया आहु दुक्खतो; यं परे दुक्खतो आहु, तदरिया सुखतो विदू।
Yaṁ pare sukhato āhu, tadariyā āhu dukkhato; Yaṁ pare dukkhato āhu, tadariyā sukhato vidū.
What others say is happiness the noble ones say is suffering. What others say is suffering the noble ones know as happiness.
पस्स धम्मं दुराजानं, सम्मूळ्हेत्थ अविद्दसु; निवुतानं तमो होति, अन्धकारो अपस्सतं।
Passa dhammaṁ durājānaṁ, sammūḷhettha aviddasu; Nivutānaṁ tamo hoti, andhakāro apassataṁ.
See, this teaching is hard to understand, it confuses the ignorant. There is darkness for the shrouded; blackness for those who don’t see.
सतञ्च विवटं होति, आलोको पस्सतामिव; सन्तिके न विजानन्ति, मग्गा धम्मस्स अकोविदा।
Satañca vivaṭaṁ hoti, āloko passatāmiva; Santike na vijānanti, maggā2 dhammassa akovidā.
But the good are open; like light for those who see. Though close, they do not understand, those fools inexpert in the teaching.
भवरागपरेतेभि, भवरागानुसारीभि; मारधेय्यानुपन्नेहि, नायं धम्मो सुसम्बुधो।
Bhavarāgaparetebhi, bhavarāgānusārībhi; Māradheyyānupannehi, nāyaṁ dhammo susambudho.
They’re mired in desire to be reborn, flowing along the stream of lives, mired in Māra’s sway: this teaching isn’t easy for them to understand.
को नु अञ्ञत्र मरियेभि, पदं सम्बुद्धुमरहति; यं पदं सम्मदञ्ञाय, परिनिब्बन्ति अनासवा”ति।
Ko nu aññatra mariyebhi, Padaṁ sambuddhumarahati; Yaṁ padaṁ sammadaññāya, Parinibbanti anāsavā”ti.
Who, apart from the noble ones, is qualified to understand this state? Having rightly understood this state, the undefiled become fully extinguished.”
ततियं।
Tatiyaṁ.
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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