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संयुत्त निकाय २२।९४
Saṁyutta Nikāya 22.94
The Related Suttas Collection 22.94
१०। पुप्फवग्ग
10. Pupphavagga
10. Flowers
पुप्फसुत्त
Pupphasutta
Flowers
सावत्थिनिदानं।
Sāvatthinidānaṁ.
At Sāvatthī.
“नाहं, भिक्खवे, लोकेन विवदामि, लोकोव मया विवदति। न, भिक्खवे, धम्मवादी केनचि लोकस्मिं विवदति। यं, भिक्खवे, नत्थिसम्मतं लोके पण्डितानं, अहम्पि तं ‘नत्थीऽति वदामि। यं, भिक्खवे, अत्थिसम्मतं लोके पण्डितानं, अहम्पि तं ‘अत्थीऽति वदामि।
“Nāhaṁ, bhikkhave, lokena vivadāmi, lokova mayā vivadati. Na, bhikkhave, dhammavādī kenaci lokasmiṁ vivadati. Yaṁ, bhikkhave, natthisammataṁ loke paṇḍitānaṁ, ahampi taṁ ‘natthī’ti vadāmi. Yaṁ, bhikkhave, atthisammataṁ loke paṇḍitānaṁ, ahampi taṁ ‘atthī’ti vadāmi.
“Bhikkhus, I don’t argue with the world; it’s the world that argues with me. When your speech is in line with the teaching you don’t argue with anyone in the world. What the astute deem as not existing, I too say does not exist. What the astute deem as existing, I too say exists.
किञ्च, भिक्खवे, नत्थिसम्मतं लोके पण्डितानं, यमहं ‘नत्थीऽति वदामि? रूपं, भिक्खवे, निच्चं धुवं सस्सतं अविपरिणामधम्मं नत्थिसम्मतं लोके पण्डितानं; अहम्पि तं ‘नत्थीऽति वदामि।
Kiñca, bhikkhave, natthisammataṁ loke paṇḍitānaṁ, yamahaṁ ‘natthī’ti vadāmi? Rūpaṁ, bhikkhave, niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi.
And what do the astute deem as not existing, which I too say does not exist? Form that is permanent, everlasting, eternal, and imperishable.
वेदना …
Vedanā …
Feeling …
सञ्ञा …
saññā …
Perception …
सङ्खारा …
saṅkhārā …
Choices …
विञ्ञाणं निच्चं धुवं सस्सतं अविपरिणामधम्मं नत्थिसम्मतं लोके पण्डितानं; अहम्पि तं ‘नत्थीऽति वदामि। इदं खो, भिक्खवे, नत्थिसम्मतं लोके पण्डितानं; अहम्पि तं ‘नत्थीऽति वदामि।
viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi. Idaṁ kho, bhikkhave, natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi.
Consciousness that is permanent, everlasting, eternal, and imperishable. This is what the astute deem as not existing, which I too say does not exist.
किञ्च, भिक्खवे, अत्थिसम्मतं लोके पण्डितानं, यमहं ‘अत्थीऽति वदामि? रूपं, भिक्खवे, अनिच्चं दुक्खं विपरिणामधम्मं अत्थिसम्मतं लोके पण्डितानं; अहम्पि तं ‘अत्थीऽति वदामि।
Kiñca, bhikkhave, atthisammataṁ loke paṇḍitānaṁ, yamahaṁ ‘atthī’ti vadāmi? Rūpaṁ, bhikkhave, aniccaṁ dukkhaṁ vipariṇāmadhammaṁ atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi.
And what do the astute deem as existing, which I too say exists? Form that is impermanent, suffering, and perishable.
वेदना अनिच्चा …पे…
Vedanā aniccā …pe…
Feeling … Perception … Choices …
विञ्ञाणं अनिच्चं दुक्खं विपरिणामधम्मं अत्थिसम्मतं लोके पण्डितानं; अहम्पि तं ‘अत्थीऽति वदामि। इदं खो, भिक्खवे, अत्थिसम्मतं लोके पण्डितानं; अहम्पि तं ‘अत्थीऽति वदामि।
viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi. Idaṁ kho, bhikkhave, atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi.
Consciousness that is impermanent, suffering, and perishable. This is what the astute deem as existing, which I too say exists.
अत्थि, भिक्खवे, लोके लोकधम्मो, तं तथागतो अभिसम्बुज्झति अभिसमेति; अभिसम्बुज्झित्वा अभिसमेत्वा तं आचिक्खति देसेति पञ्ञपेति पट्ठपेति विवरति विभजति उत्तानीकरोति।
Atthi, bhikkhave, loke lokadhammo, taṁ tathāgato abhisambujjhati abhisameti; abhisambujjhitvā abhisametvā taṁ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
There is a temporal phenomenon in the world that the Realized One understands and comprehends. Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.
किञ्च, भिक्खवे, लोके लोकधम्मो, तं तथागतो अभिसम्बुज्झति अभिसमेति, अभिसम्बुज्झित्वा अभिसमेत्वा आचिक्खति देसेति पञ्ञपेति पट्ठपेति विवरति विभजति उत्तानीकरोति? रूपं, भिक्खवे, लोके लोकधम्मो तं तथागतो अभिसम्बुज्झति अभिसमेति। अभिसम्बुज्झित्वा अभिसमेत्वा आचिक्खति देसेति पञ्ञपेति पट्ठपेति विवरति विभजति उत्तानीकरोति।
Kiñca, bhikkhave, loke lokadhammo, taṁ tathāgato abhisambujjhati abhisameti, abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti? Rūpaṁ, bhikkhave, loke lokadhammo taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
And what is that temporal phenomenon in the world? Form is a temporal phenomenon in the world that the Realized One understands and comprehends. Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.
यो, भिक्खवे, तथागतेन एवं आचिक्खियमाने देसियमाने पञ्ञपियमाने पट्ठपियमाने विवरियमाने विभजियमाने उत्तानीकरियमाने न जानाति न पस्सति तमहं, भिक्खवे, बालं पुथुज्जनं अन्धं अचक्खुकं अजानन्तं अपस्सन्तं किन्ति करोमि।
Yo, bhikkhave, tathāgatena evaṁ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṁ, bhikkhave, bālaṁ puthujjanaṁ andhaṁ acakkhukaṁ ajānantaṁ apassantaṁ kinti karomi.
This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see?
वेदना, भिक्खवे, लोके लोकधम्मो …पे…
Vedanā, bhikkhave, loke lokadhammo …pe…
Feeling …
सञ्ञा, भिक्खवे …
saññā, bhikkhave …
Perception …
सङ्खारा, भिक्खवे …
saṅkhārā, bhikkhave …
Choices …
विञ्ञाणं, भिक्खवे, लोके लोकधम्मो तं तथागतो अभिसम्बुज्झति अभिसमेति। अभिसम्बुज्झित्वा अभिसमेत्वा आचिक्खति देसेति पञ्ञपेति पट्ठपेति विवरति विभजति उत्तानीकरोति।
viññāṇaṁ, bhikkhave, loke lokadhammo taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
Consciousness is a temporal phenomenon in the world that the Realized One understands and comprehends. Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.
यो, भिक्खवे, तथागतेन एवं आचिक्खियमाने देसियमाने पञ्ञपियमाने पट्ठपियमाने विवरियमाने विभजियमाने उत्तानीकरियमाने न जानाति न पस्सति तमहं, भिक्खवे, बालं पुथुज्जनं अन्धं अचक्खुकं अजानन्तं अपस्सन्तं किन्ति करोमि।
Yo, bhikkhave, tathāgatena evaṁ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṁ, bhikkhave, bālaṁ puthujjanaṁ andhaṁ acakkhukaṁ ajānantaṁ apassantaṁ kinti karomi.
This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see?
सेय्यथापि, भिक्खवे, उप्पलं वा पदुमं वा पुण्डरीकं वा उदके जातं उदके संवड्ढं उदका अच्चुग्गम्म ठाति अनुपलित्तं उदकेन; एवमेव खो, भिक्खवे, तथागतो लोके जातो लोके संवड्ढो लोकं अभिभुय्य विहरति अनुपलित्तो लोकेना”ति।
Seyyathāpi, bhikkhave, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā udake jātaṁ udake saṁvaḍḍhaṁ udakā accuggamma ṭhāti anupalittaṁ udakena; evameva kho, bhikkhave, tathāgato loke jāto loke saṁvaḍḍho lokaṁ abhibhuyya viharati anupalitto lokenā”ti.
Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it. In the same way, though I was born and grew up in the world, I live having mastered the world, unsullied by the world.”
दुतियं।
Dutiyaṁ.
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 »]