| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय २२।८२
Saṁyutta Nikāya 22.82
The Related Suttas Collection 22.82
८। खज्जनीयवग्ग
8. Khajjanīyavagga
8. Itchy
पुण्णमसुत्त
Puṇṇamasutta
A Full Moon Night
एकं समयं भगवा सावत्थियं विहरति पुब्बारामे मिगारमातुपासादे महता भिक्खुसङ्घेन सद्धिं। तेन खो पन समयेन भगवा तदहुपोसथे पन्नरसे पुण्णाय पुण्णमाय रत्तिया भिक्खुसङ्घपरिवुतो अज्झोकासे निसिन्नो होति।
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde mahatā bhikkhusaṅghena saddhiṁ. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti.
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother, together with a large Saṅgha of bhikkhus. Now, at that time it was the Uposatha day—the full moon on the fifteenth day—and the Buddha was sitting in the open surrounded by the Saṅgha of monks.
अथ खो अञ्ञतरो भिक्खु उट्ठायासना एकंसं उत्तरासङ्गं करित्वा येन भगवा तेनञ्जलिं पणामेत्वा भगवन्तं एतदवोच:
Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:
Then one of the bhikkhus got up from their seat, arranged their robe over one shoulder, raised their joined palms toward the Buddha, and said:
“पुच्छेय्याहं, भन्ते, भगवन्तं किञ्चिदेव देसं, सचे मे भगवा ओकासं करोति पञ्हस्स वेय्याकरणाया”ति?
“puccheyyāhaṁ, bhante, bhagavantaṁ kiñcideva1 desaṁ, sace me bhagavā okāsaṁ karoti pañhassa veyyākaraṇāyā”ti?
“Sir, I’d like to ask the Buddha about a certain point, if you’d take the time to answer.”
“तेन हि त्वं, भिक्खु, सके आसने निसीदित्वा पुच्छ यदाकङ्खसी”ति।
“Tena hi tvaṁ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī”ti.
“Well then, bhikkhu, take your own seat and ask what you wish.”
“एवं, भन्ते”ति खो सो भिक्खु भगवतो पटिस्सुत्वा सके आसने निसीदित्वा भगवन्तं एतदवोच:
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā sake āsane nisīditvā bhagavantaṁ etadavoca:
“Yes, sir,” replied that bhikkhu. He took his seat and said to the Buddha:
“इमे नु खो, भन्ते, पञ्चुपादानक्खन्धा, सेय्यथिदं—रूपुपादानक्खन्धो, वेदनुपादानक्खन्धो, सञ्ञुपादानक्खन्धो, सङ्खारुपादानक्खन्धो, विञ्ञाणुपादानक्खन्धो”ति।
“ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.
“Sir, are these the five grasping aggregates, that is: form, feeling, perception, choices, and consciousness?”
“इमे खो, भिक्खु, पञ्चुपादानक्खन्धा; सेय्यथिदं—रूपुपादानक्खन्धो …पे… विञ्ञाणुपादानक्खन्धो”ति।
“Ime kho, bhikkhu, pañcupādānakkhandhā; Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho”ti.
“Yes, they are,” replied the Buddha.
“साधु, भन्ते”ति खो सो भिक्खु भगवतो भासितं अभिनन्दित्वा अनुमोदित्वा भगवन्तं उत्तरिं पञ्हं अपुच्छि:
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ apucchi:
Saying “Good, sir”, that bhikkhu approved and agreed with what the Buddha said. Then he asked another question:
“इमे खो पन, भन्ते, पञ्चुपादानक्खन्धा किंमूलका”ति?
“Ime kho pana, bhante, pañcupādānakkhandhā kiṁmūlakā”ti?
“But sir, what is the root of these five grasping aggregates?”
“इमे खो, भिक्खु, पञ्चुपादानक्खन्धा छन्दमूलका”ति …पे… तञ्ञेव नु खो, भन्ते, उपादानं ते पञ्चुपादानक्खन्धा उदाहु अञ्ञत्र पञ्चहि उपादानक्खन्धेहि उपादानन्”ति?
“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti …pe… taññeva nu kho, bhante, upādānaṁ te pañcupādānakkhandhā udāhu aññatra pañcahi upādānakkhandhehi upādānan”ti?
“These five grasping aggregates are rooted in desire.” … “But sir, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?”
“न खो, भिक्खु, तञ्ञेव उपादानं ते पञ्चुपादानक्खन्धा नापि अञ्ञत्र पञ्चहि उपादानक्खन्धेहि उपादानं, अपि च यो तत्थ छन्दरागो तं तत्थ उपादानन्”ति।
“Na kho, bhikkhu, taññeva upādānaṁ te pañcupādānakkhandhā nāpi aññatra pañcahi upādānakkhandhehi upādānaṁ, api ca yo tattha chandarāgo taṁ tattha upādānan”ti.
“Neither. Rather, the desire and greed for them is the grasping there.”
“साधु, भन्ते”ति खो सो भिक्खु …पे… उत्तरिं पञ्हं अपुच्छि:
“Sādhu, bhante”ti kho so bhikkhu …pe… uttariṁ pañhaṁ apucchi:
Saying “Good, sir”, that bhikkhu asked another question:
“सिया पन, भन्ते, पञ्चुपादानक्खन्धेसु छन्दरागवेमत्तता”ति?
“Siyā pana, bhante, pañcupādānakkhandhesu chandarāgavemattatā”ti?
“But sir, can there be different kinds of desire and greed for the five grasping aggregates?”
“सिया, भिक्खू”ति भगवा अवोच:
“Siyā, bhikkhū”ti bhagavā avoca:
“There can,” said the Buddha.
“इध, भिक्खु, एकच्चस्स एवं होति: ‘एवंरूपो सियं अनागतमद्धानं, एवंवेदनो सियं अनागतमद्धानं, एवंसञ्ञो सियं अनागतमद्धानं, एवंसङ्खारो सियं अनागतमद्धानं, एवंविञ्ञाणो सियं अनागतमद्धानन्ऽति। एवं खो, भिक्खु, सिया पञ्चुपादानक्खन्धेसु छन्दरागवेमत्तता”ति?
“idha, bhikkhu, ekaccassa evaṁ hoti: ‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti. Evaṁ kho, bhikkhu, siyā pañcupādānakkhandhesu chandarāgavemattatā”ti?
“It’s when someone thinks: ‘In the future, may I be of such form, such feeling, such perception, such choices, or such consciousness!’ That’s how there can be different kinds of desire and greed for the five grasping aggregates.”
“साधु, भन्ते”ति खो सो भिक्खु …पे… उत्तरिं पञ्हं अपुच्छि:
“Sādhu, bhante”ti kho so bhikkhu …pe… uttariṁ pañhaṁ apucchi:
Saying “Good, sir”, that bhikkhu asked another question:
“कित्तावता नु खो, भन्ते, खन्धानं खन्धाधिवचनन्”ति?
“Kittāvatā nu kho, bhante, khandhānaṁ khandhādhivacanan”ti?
“Sir, what is the scope of the term ‘aggregates’ as applied to the aggregates?”
“यं किञ्चि, भिक्खु, रूपं अतीतानागतपच्चुप्पन्नं अज्झत्तं वा बहिद्धा वा ओळारिकं वा सुखुमं वा हीनं वा पणीतं वा यं दूरे सन्तिके वा, अयं वुच्चति रूपक्खन्धो। या काचि वेदना … या काचि सञ्ञा … ये केचि सङ्खारा … यं किञ्चि विञ्ञाणं अतीतानागतपच्चुप्पन्नं अज्झत्तं वा बहिद्धा वा ओळारिकं वा सुखुमं वा हीनं वा पणीतं वा यं दूरे सन्तिके वा, अयं वुच्चति विञ्ञाणक्खन्धो। एत्तावता खो, भिक्खु, खन्धानं खन्धाधिवचनन्”ति।
“Yaṁ kiñci, bhikkhu, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati rūpakkhandho. Yā kāci vedanā … yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati viññāṇakkhandho. Ettāvatā kho, bhikkhu, khandhānaṁ khandhādhivacanan”ti.
“Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form. Any kind of feeling at all … Any kind of perception at all … Any kind of choices at all … Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness. That’s the scope of the term ‘aggregates’ as applied to the aggregates.”
“साधु, भन्ते”ति खो सो भिक्खु …पे… अपुच्छि:
“Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:
Saying “Good, sir”, that bhikkhu asked another question:
“को नु खो, भन्ते, हेतु को पच्चयो रूपक्खन्धस्स पञ्ञापनाय; को हेतु को पच्चयो वेदनाक्खन्धस्स पञ्ञापनाय; को हेतु को पच्चयो सञ्ञाक्खन्धस्स पञ्ञापनाय; को हेतु को पच्चयो सङ्खारक्खन्धस्स पञ्ञापनाय; को हेतु को पच्चयो विञ्ञाणक्खन्धस्स पञ्ञापनाया”ति?
“Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya; ko hetu ko paccayo vedanākkhandhassa paññāpanāya; ko hetu ko paccayo saññākkhandhassa paññāpanāya; ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya; ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā”ti?
“What is the cause, sir, what is the reason why the aggregate of form is found? What is the cause, what is the reason why the aggregate of feeling … perception … choices … consciousness is found?”
“चत्तारो खो, भिक्खु, महाभूता हेतु, चत्तारो महाभूता पच्चयो रूपक्खन्धस्स पञ्ञापनाय। फस्सो हेतु फस्सो पच्चयो वेदनाक्खन्धस्स पञ्ञापनाय। फस्सो हेतु फस्सो पच्चयो सञ्ञाक्खन्धस्स पञ्ञापनाय। फस्सो हेतु, फस्सो पच्चयो सङ्खारक्खन्धस्स पञ्ञापनाय। नामरूपं हेतु, नामरूपं पच्चयो विञ्ञाणक्खन्धस्स पञ्ञापनाया”ति।
“Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya. Phasso hetu phasso paccayo vedanākkhandhassa paññāpanāya. Phasso hetu phasso paccayo saññākkhandhassa paññāpanāya. Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya. Nāmarūpaṁ hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa paññāpanāyā”ti.
“The four primary elements are the reason why the aggregate of form is found. Contact is the reason why the aggregates of feeling, perception, and choices are found. Name and form are the reasons why the aggregate of consciousness is found.”
“साधु, भन्ते”ति खो सो भिक्खु …पे… अपुच्छि:
“Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:
Saying “Good, sir”, that bhikkhu asked another question:
“कथं नु खो, भन्ते, सक्कायदिट्ठि होती”ति?
“Kathaṁ nu kho, bhante, sakkāyadiṭṭhi hotī”ti?
“Sir, how does identity view come about?”
“इध, भिक्खु, अस्सुतवा पुथुज्जनो अरियानं अदस्सावी अरियधम्मस्स अकोविदो अरियधम्मे अविनीतो, सप्पुरिसानं अदस्सावी सप्पुरिसधम्मस्स अकोविदो सप्पुरिसधम्मे अविनीतो रूपं अत्ततो समनुपस्सति, रूपवन्तं वा अत्तानं; अत्तनि वा रूपं, रूपस्मिं वा अत्तानं; वेदनं … सञ्ञं … सङ्खारे … विञ्ञाणं अत्ततो समनुपस्सति, विञ्ञाणवन्तं वा अत्तानं; अत्तनि वा विञ्ञाणं, विञ्ञाणस्मिं वा अत्तानं। एवं खो, भिक्खु, सक्कायदिट्ठि होती”ति।
“Idha, bhikkhu, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ; vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Evaṁ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti.
“It’s when an unlearned ordinary person 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. They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how identity view comes about.”
“साधु, भन्ते”ति खो सो भिक्खु …पे… अपुच्छि:
“Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:
Saying “Good, sir”, that bhikkhu … asked another question:
“कथं पन, भन्ते, सक्कायदिट्ठि न होती”ति?
“Kathaṁ pana, bhante, sakkāyadiṭṭhi na hotī”ti?
“But sir, how does identity view not come about?”
“इध, भिक्खु, सुतवा अरियसावको अरियानं दस्सावी अरियधम्मस्स कोविदो अरियधम्मे सुविनीतो, सप्पुरिसानं दस्सावी सप्पुरिसधम्मस्स कोविदो सप्पुरिसधम्मे सुविनीतो न रूपं अत्ततो समनुपस्सति, न रूपवन्तं वा अत्तानं; न अत्तनि वा रूपं, न रूपस्मिं वा अत्तानं; न वेदनं … न सञ्ञं … न सङ्खारे … न विञ्ञाणं अत्ततो समनुपस्सति, न विञ्ञाणवन्तं वा अत्तानं; न अत्तनि वा विञ्ञाणं, न विञ्ञाणस्मिं वा अत्तानं। एवं खो, भिक्खु, सक्कायदिट्ठि न होती”ति।
“Idha, bhikkhu, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. Evaṁ kho, bhikkhu, sakkāyadiṭṭhi na hotī”ti.
“It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons. They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how identity view does not come about.”
“साधु, भन्ते”ति खो सो भिक्खु …पे… अपुच्छि:
“Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:
Saying “Good, sir”, that bhikkhu … asked another question:
“को नु खो, भन्ते, रूपस्स अस्सादो, को आदीनवो, किं निस्सरणं; को वेदनाय … को सञ्ञाय … को सङ्खारानं … को विञ्ञाणस्स अस्सादो, को आदीनवो, किं निस्सरणन्”ति?
“Ko nu kho, bhante, rūpassa assādo, ko ādīnavo, kiṁ nissaraṇaṁ; ko vedanāya … ko saññāya … ko saṅkhārānaṁ … ko viññāṇassa assādo, ko ādīnavo, kiṁ nissaraṇan”ti?
“Sir, what’s the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness?”
“यं खो, भिक्खु, रूपं पटिच्च उप्पज्जति सुखं सोमनस्सं—अयं रूपस्स अस्सादो। यं रूपं अनिच्चं दुक्खं विपरिणामधम्मं—अयं रूपस्स आदीनवो। यो रूपस्मिं छन्दरागविनयो छन्दरागप्पहानं—इदं रूपस्स निस्सरणं। यं वेदनं पटिच्च … यं सञ्ञं पटिच्च … ये सङ्खारे पटिच्च … यं विञ्ञाणं पटिच्च उप्पज्जति सुखं सोमनस्सं—अयं विञ्ञाणस्स अस्सादो। यं विञ्ञाणं अनिच्चं दुक्खं विपरिणामधम्मं—अयं विञ्ञाणस्स आदीनवो। यो विञ्ञाणस्मिं छन्दरागविनयो छन्दरागप्पहानं—इदं विञ्ञाणस्स निस्सरणन्”ति।
“Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ rūpassa assādo. Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ rūpassa ādīnavo. Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpassa nissaraṇaṁ. Yaṁ vedanaṁ paṭicca … yaṁ saññaṁ paṭicca … ye saṅkhāre paṭicca … yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ viññāṇassa assādo. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ viññāṇassa ādīnavo. Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ viññāṇassa nissaraṇan”ti.
“The pleasure and happiness that arise from form: this is its gratification. That form is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for form: this is its escape. The pleasure and happiness that arise from feeling … perception … choices … consciousness: this is its gratification. That consciousness is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for consciousness: this is its escape.”
“साधु, भन्ते”ति खो सो भिक्खु भगवतो भासितं अभिनन्दित्वा अनुमोदित्वा भगवन्तं उत्तरिं पञ्हं अपुच्छि:
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ apucchi:
Saying “Good, sir”, that bhikkhu approved and agreed with what the Buddha said. Then he asked another question:
“कथं नु खो, भन्ते, जानतो, कथं पस्सतो इमस्मिञ्च सविञ्ञाणके काये बहिद्धा च सब्बनिमित्तेसु अहङ्कारममङ्कारमानानुसया न होन्ती”ति?
“Kathaṁ nu kho, bhante, jānato, kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?
“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?”
“यं किञ्चि, भिक्खु, रूपं अतीतानागतपच्चुप्पन्नं अज्झत्तं वा बहिद्धा वा ओळारिकं वा सुखुमं वा हीनं वा पणीतं वा यं दूरे सन्तिके वा, सब्बं रूपं: ‘नेतं मम, नेसोहमस्मि, न मेसो अत्ताऽति एवमेतं यथाभूतं सम्मप्पञ्ञाय पस्सति। या काचि वेदना … या काचि सञ्ञा … ये केचि सङ्खारा … यं किञ्चि विञ्ञाणं अतीतानागतपच्चुप्पन्नं अज्झत्तं वा बहिद्धा वा ओळारिकं वा सुखुमं वा हीनं वा पणीतं वा यं दूरे सन्तिके वा, सब्बं विञ्ञाणं: ‘नेतं मम, नेसोहमस्मि, न मेसो अत्ताऽति एवमेतं यथाभूतं सम्मप्पञ्ञाय पस्सति। एवं खो, भिक्खु, जानतो एवं पस्सतो इमस्मिञ्च सविञ्ञाणके काये बहिद्धा च सब्बनिमित्तेसु अहङ्कारममङ्कारमानानुसया न होन्ती”ति।
“Yaṁ kiñci, bhikkhu, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. Yā kāci vedanā … yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. Evaṁ kho, bhikkhu, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.
“One truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.”
तेन खो पन समयेन अञ्ञतरस्स भिक्खुनो एवं चेतसो परिवितक्को उदपादि:
Tena kho pana samayena aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi:
Now at that time one of the bhikkhus had the thought:
“इति किर भो रूपं अनत्ता, वेदना … सञ्ञा … सङ्खारा … विञ्ञाणं अनत्ता; अनत्तकतानि कम्मानि कथमत्तानं फुसिस्सन्ती”ति।
“iti kira bho rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā; anattakatāni kammāni kathamattānaṁ2 phusissantī”ti.
“So it seems, good sir, that form, feeling, perception, choices, and consciousness are not-self. Then what self will the deeds done by not-self affect?”
अथ खो भगवा तस्स भिक्खुनो चेतसा चेतो परिवितक्कमञ्ञाय भिक्खू आमन्तेसि:
Atha kho bhagavā tassa bhikkhuno cetasā ceto parivitakkamaññāya bhikkhū āmantesi:
Then the Buddha, knowing what that monk was thinking, addressed the bhikkhus:
“ठानं खो पनेतं, भिक्खवे, विज्जति यं इधेकच्चो मोघपुरिसो अविद्वा अविज्जागतो तण्हाधिपतेय्येन चेतसा सत्थुसासनं अतिधावितब्बं मञ्ञेय्य। ‘इति किर, भो, रूपं अनत्ता, वेदना … सञ्ञा … सङ्खारा … विञ्ञाणं अनत्ता। अनत्तकतानि कम्मानि कथमत्तानं फुसिस्सन्तीऽति? पटिपुच्छाविनीता खो मे तुम्हे, भिक्खवे, तत्र तत्र तेसु तेसु धम्मेसु।
“Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṁ atidhāvitabbaṁ maññeyya. ‘Iti kira, bho, rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā. Anattakatāni kammāni kathamattānaṁ phusissantī’ti? Paṭipucchāvinītā kho me tumhe, bhikkhave, tatra tatra tesu tesu dhammesu.
“It’s possible that some foolish person here—unknowing and ignorant, their mind dominated by craving—thinks they can overstep the teacher’s instructions. They think: ‘So it seems, good sir, that form, feeling, perception, choices, and consciousness are not-self. Then what self will the deeds done by not-self affect?’ Now, bhikkhus, you have been educated by me in questioning with regards to all these things in all such cases.
तं किं मञ्ञथ, भिक्खवे, रूपं निच्चं वा अनिच्चं वा”ति?
Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
What do you think, bhikkhus? Is form permanent or impermanent?”
“अनिच्चं, भन्ते”।
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“वेदना … सञ्ञा … सङ्खारा … विञ्ञाणं निच्चं वा अनिच्चं वा”ति?
“Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Is feeling … perception … choices … consciousness permanent or impermanent?”
“अनिच्चं, भन्ते”।
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“यं पनानिच्चं दुक्खं वा तं सुखं वा”ति?
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“दुक्खं, भन्ते”।
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“यं पनानिच्चं दुक्खं विपरिणामधम्मं, कल्लं नु तं समनुपस्सितुं: ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽ”ति?
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
तस्मातिह …पे… एवं पस्सं …पे… नापरं इत्थत्तायाति पजानाती”ति।
Tasmātiha …pe… evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.
“So you should truly see … Seeing this … They understand: ‘… there is no return to any state of existence.’”
“द्वे खन्धा तञ्ञेव सियं, अधिवचनञ्च हेतुना; सक्कायेन दुवे वुत्ता, अस्सादविञ्ञाणकेन च; एते दसविधा वुत्ता, होति भिक्खु पुच्छाया”ति।
“Dve khandhā taññeva siyaṁ, adhivacanañca hetunā; Sakkāyena duve vuttā, assādaviññāṇakena ca; Ete dasavidhā vuttā, hoti bhikkhu pucchāyā”ti.
“Two on the aggregates; exactly the same;
and can there be; on the term; and on the cause; two questions on identity; gratification; and that with consciousness: these are the ten questions the bhikkhu came to ask.”
दसमं।
Dasamaṁ.
खज्जनीयवग्गो ततियो।
Khajjanīyavaggo tatiyo.
तस्सुद्दानं
Tassuddānaṁ
अस्सादो द्वे समुदया, अरहन्तेहि अपरे द्वे; सीहो खज्जनी पिण्डोल्यं, पालिलेय्येन पुण्णमाति।
Assādo dve samudayā, arahantehi apare dve; Sīho khajjanī piṇḍolyaṁ, pālileyyena puṇṇamāti.
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:
