| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय ३६।६
Saṁyutta Nikāya 36.6
The Related Suttas Collection 36.6
१। सगाथावग्ग
1. Sagāthāvagga
1. With Verses
सल्लसुत्त
Sallasutta
An Arrow
“अस्सुतवा, भिक्खवे, पुथुज्जनो सुखम्पि वेदनं वेदयति, दुक्खम्पि वेदनं वेदयति, अदुक्खमसुखम्पि वेदनं वेदयति। सुतवा, भिक्खवे, अरियसावको सुखम्पि वेदनं वेदयति, दुक्खम्पि वेदनं वेदयति, अदुक्खमसुखम्पि वेदनं वेदयति। तत्र, भिक्खवे, को विसेसो को अधिप्पयासो किं नानाकरणं सुतवतो अरियसावकस्स अस्सुतवता पुथुज्जनेना”ति?
“Assutavā, bhikkhave, puthujjano sukhampi vedanaṁ vedayati, dukkhampi vedanaṁ vedayati, adukkhamasukhampi vedanaṁ vedayati. Sutavā, bhikkhave, ariyasāvako sukhampi vedanaṁ vedayati, dukkhampi vedanaṁ vedayati, adukkhamasukhampi vedanaṁ vedayati. Tatra, bhikkhave, ko viseso ko adhippayāso1 kiṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenā”ti?
“Bhikkhus, an unlearned ordinary person feels pleasant, painful, and neutral feelings. A learned noble disciple also feels pleasant, painful, and neutral feelings. What, then, is the difference between a learned noble disciple and an ordinary unlearned person?”
भगवंमूलका नो, भन्ते, धम्मा …पे…
Bhagavaṁmūlakā no, bhante, dhammā …pe…
“Our teachings are rooted in the Buddha. …”
अस्सुतवा, भिक्खवे, पुथुज्जनो दुक्खाय वेदनाय फुट्ठो समानो सोचति किलमति परिदेवति उरत्ताळिं कन्दति सम्मोहं आपज्जति। सो द्वे वेदना वेदयति—कायिकञ्च, चेतसिकञ्च।
assutavā, bhikkhave, puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. So dve vedanā vedayati—kāyikañca, cetasikañca.
“When an unlearned ordinary person experiences painful physical feelings they sorrow and wail and lament, beating their breast and falling into confusion. They experience two feelings: physical and mental.
सेय्यथापि, भिक्खवे, पुरिसं सल्लेन विज्झेय्य। तमेनं दुतियेन सल्लेन अनुवेधं विज्झेय्य। एवञ्हि सो, भिक्खवे, पुरिसो द्विसल्लेन वेदनं वेदयति।
Seyyathāpi, bhikkhave, purisaṁ sallena vijjheyya. Tamenaṁ dutiyena sallena anuvedhaṁ vijjheyya. Evañhi so, bhikkhave, puriso dvisallena vedanaṁ vedayati.
It’s like a person who is struck with an arrow, only to be struck with a second arrow. That person experiences the feeling of two arrows.
एवमेव खो, भिक्खवे, अस्सुतवा पुथुज्जनो दुक्खाय वेदनाय फुट्ठो समानो सोचति किलमति परिदेवति उरत्ताळिं कन्दति सम्मोहं आपज्जति। सो द्वे वेदना वेदयति—कायिकञ्च, चेतसिकञ्च।
Evameva kho, bhikkhave, assutavā puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. So dve vedanā vedayati—kāyikañca, cetasikañca.
In the same way, when an unlearned ordinary person experiences painful physical feelings they sorrow and wail and lament, beating their breast and falling into confusion. They experience two feelings: physical and mental.
तस्सायेव खो पन दुक्खाय वेदनाय फुट्ठो समानो पटिघवा होति। तमेनं दुक्खाय वेदनाय पटिघवन्तं, यो दुक्खाय वेदनाय पटिघानुसयो, सो अनुसेति।
Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā hoti. Tamenaṁ dukkhāya vedanāya paṭighavantaṁ, yo dukkhāya vedanāya paṭighānusayo, so anuseti.
When they’re touched by painful feeling, they resist it. The underlying tendency for repulsion towards painful feeling underlies that.
सो दुक्खाय वेदनाय फुट्ठो समानो कामसुखं अभिनन्दति। तं किस्स हेतु? न हि सो, भिक्खवे, पजानाति अस्सुतवा पुथुज्जनो अञ्ञत्र कामसुखा दुक्खाय वेदनाय निस्सरणं, तस्स कामसुखञ्च अभिनन्दतो, यो सुखाय वेदनाय रागानुसयो, सो अनुसेति।
So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṁ abhinandati. Taṁ kissa hetu? Na hi so, bhikkhave, pajānāti assutavā puthujjano aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṁ, tassa kāmasukhañca abhinandato, yo sukhāya vedanāya rāgānusayo, so anuseti.
When touched by painful feeling they look forward to enjoying sensual pleasures. Why is that? Because an unlearned ordinary person doesn’t understand any escape from painful feeling apart from sensual pleasures. Since they look forward to enjoying sensual pleasures, the underlying tendency to greed for pleasant feeling underlies that.
सो तासं वेदनानं समुदयञ्च अत्थङ्गमञ्च अस्सादञ्च आदीनवञ्च निस्सरणञ्च यथाभूतं नप्पजानाति। तस्स तासं वेदनानं समुदयञ्च अत्थङ्गमञ्च अस्सादञ्च आदीनवञ्च निस्सरणञ्च यथाभूतं अप्पजानतो, यो अदुक्खमसुखाय वेदनाय अविज्जानुसयो, सो अनुसेति।
So tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. Tassa tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so anuseti.
They don’t truly understand feelings’ origin, ending, gratification, drawback, and escape. The underlying tendency to ignorance about neutral feeling underlies that.
सो सुखञ्चे वेदनं वेदयति, सञ्ञुत्तो नं वेदयति। दुक्खञ्चे वेदनं वेदयति, सञ्ञुत्तो नं वेदयति। अदुक्खमसुखञ्चे वेदनं वेदयति, सञ्ञुत्तो नं वेदयति।
So sukhañce vedanaṁ vedayati, saññutto naṁ vedayati. Dukkhañce vedanaṁ vedayati, saññutto naṁ vedayati. Adukkhamasukhañce vedanaṁ vedayati, saññutto naṁ vedayati.
If they feel a pleasant feeling, they feel it attached. If they feel a painful feeling, they feel it attached. If they feel a neutral feeling, they feel it attached.
अयं वुच्चति, भिक्खवे, ‘अस्सुतवा पुथुज्जनो सञ्ञुत्तो जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि, सञ्ञुत्तो दुक्खस्माऽति वदामि।
Ayaṁ vuccati, bhikkhave, ‘assutavā puthujjano saññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, saññutto dukkhasmā’ti vadāmi.
They’re called an unlearned ordinary person who is attached to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress; who is attached to suffering, I say.
सुतवा च खो, भिक्खवे, अरियसावको दुक्खाय वेदनाय फुट्ठो समानो न सोचति, न किलमति, न परिदेवति, न उरत्ताळिं कन्दति, न सम्मोहं आपज्जति। सो एकं वेदनं वेदयति—कायिकं, न चेतसिकं।
Sutavā ca kho, bhikkhave, ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. So ekaṁ vedanaṁ vedayati—kāyikaṁ, na cetasikaṁ.
When a learned noble disciple experiences painful physical feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion. They experience one feeling: physical, not mental.
सेय्यथापि, भिक्खवे, पुरिसं सल्लेन विज्झेय्य। तमेनं दुतियेन सल्लेन अनुवेधं न विज्झेय्य। एवञ्हि सो, भिक्खवे, पुरिसो एकसल्लेन वेदनं वेदयति।
Seyyathāpi, bhikkhave, purisaṁ sallena vijjheyya. Tamenaṁ dutiyena sallena anuvedhaṁ na vijjheyya. Evañhi so, bhikkhave, puriso ekasallena vedanaṁ vedayati.
It’s like a person who is struck with an arrow, but was not struck with a second arrow. That person would experience the feeling of one arrow.
एवमेव खो, भिक्खवे, सुतवा अरियसावको दुक्खाय वेदनाय फुट्ठो समानो न सोचति, न किलमति, न परिदेवति, न उरत्ताळिं कन्दति, न सम्मोहं आपज्जति। सो एकं वेदनं वेदयति—कायिकं, न चेतसिकं।
Evameva kho, bhikkhave, sutavā ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. So ekaṁ vedanaṁ vedayati—kāyikaṁ, na cetasikaṁ.
In the same way, when a learned noble disciple experiences painful physical feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion. They experience one feeling: physical, not mental.
तस्सायेव खो पन दुक्खाय वेदनाय फुट्ठो समानो पटिघवा न होति। तमेनं दुक्खाय वेदनाय अप्पटिघवन्तं, यो दुक्खाय वेदनाय पटिघानुसयो, सो नानुसेति।
Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā na hoti. Tamenaṁ dukkhāya vedanāya appaṭighavantaṁ, yo dukkhāya vedanāya paṭighānusayo, so nānuseti.
When they’re touched by painful feeling, they don’t resist it. There’s no underlying tendency for repulsion towards painful feeling underlying that.
सो दुक्खाय वेदनाय फुट्ठो समानो कामसुखं नाभिनन्दति। तं किस्स हेतु? पजानाति हि सो, भिक्खवे, सुतवा अरियसावको अञ्ञत्र कामसुखा दुक्खाय वेदनाय निस्सरणं। तस्स कामसुखं नाभिनन्दतो यो सुखाय वेदनाय रागानुसयो, सो नानुसेति।
So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṁ nābhinandati. Taṁ kissa hetu? Pajānāti hi so, bhikkhave, sutavā ariyasāvako aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṁ. Tassa kāmasukhaṁ nābhinandato yo sukhāya vedanāya rāgānusayo, so nānuseti.
When touched by painful feeling they don’t look forward to enjoying sensual pleasures. Why is that? Because a learned noble disciple understands an escape from painful feeling apart from sensual pleasures. Since they don’t look forward to enjoying sensual pleasures, there’s no underlying tendency to greed for pleasant feeling underlying that.
सो तासं वेदनानं समुदयञ्च अत्थङ्गमञ्च अस्सादञ्च आदीनवं च निस्सरणञ्च यथाभूतं पजानाति। तस्स तासं वेदनानं समुदयञ्च अत्थङ्गमञ्च अस्सादञ्च आदीनवञ्च निस्सरणञ्च यथाभूतं पजानतो, यो अदुक्खमसुखाय वेदनाय अविज्जानुसयो, सो नानुसेति।
So tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavaṁ ca nissaraṇañca yathābhūtaṁ pajānāti. Tassa tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so nānuseti.
They truly understand feelings’ origin, ending, gratification, drawback, and escape. There’s no underlying tendency to ignorance about neutral feeling underlying that.
सो सुखञ्चे वेदनं वेदयति, विसञ्ञुत्तो नं वेदयति। दुक्खञ्चे वेदनं वेदयति, विसञ्ञुत्तो नं वेदयति। अदुक्खमसुखञ्चे वेदनं वेदयति, विसञ्ञुत्तो नं वेदयति।
So sukhañce vedanaṁ vedayati, visaññutto naṁ vedayati. Dukkhañce vedanaṁ vedayati, visaññutto naṁ vedayati. Adukkhamasukhañce vedanaṁ vedayati, visaññutto naṁ vedayati.
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.
अयं वुच्चति, भिक्खवे, ‘सुतवा अरियसावको विसञ्ञुत्तो जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि, विसञ्ञुत्तो दुक्खस्माऽति वदामि।
Ayaṁ vuccati, bhikkhave, ‘sutavā ariyasāvako visaññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, visaññutto dukkhasmā’ti vadāmi.
They’re called a learned noble disciple who is detached from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress; who is detached from suffering, I say.
अयं खो, भिक्खवे, विसेसो, अयं अधिप्पयासो, इदं नानाकरणं सुतवतो अरियसावकस्स अस्सुतवता पुथुज्जनेनाति।
Ayaṁ kho, bhikkhave, viseso, ayaṁ adhippayāso, idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenāti.
This is the difference between a learned noble disciple and an unlearned ordinary person.
न वेदनं वेदयति सपञ्ञो, सुखम्पि दुक्खम्पि बहुस्सुतोपि; अयञ्च धीरस्स पुथुज्जनेन, महा विसेसो कुसलस्स होति।
Na vedanaṁ vedayati sapañño, Sukhampi dukkhampi bahussutopi; Ayañca dhīrassa puthujjanena, Mahā2 viseso kusalassa hoti.
A wise and learned person isn’t affected by feelings of pleasure and pain. This is the great difference in skill between the wise and the ordinary.
सङ्खातधम्मस्स बहुस्सुतस्स, विपस्सतो लोकमिमं परञ्च; इट्ठस्स धम्मा न मथेन्ति चित्तं, अनिट्ठतो नो पटिघातमेति।
Saṅkhātadhammassa bahussutassa, Vipassato3 lokamimaṁ parañca; Iṭṭhassa dhammā na mathenti cittaṁ, Aniṭṭhato no paṭighātameti.
A learned person who has assessed the teaching discerns this world and the next. Desirable things don’t disturb their mind, nor are they repelled by the undesirable.
तस्सानुरोधा अथवा विरोधा, विधूपिता अत्थगता न सन्ति; पदञ्च ञत्वा विरजं असोकं, सम्मा पजानाति भवस्स पारगू”ति।
Tassānurodhā athavā virodhā, Vidhūpitā atthagatā na santi; Padañca ñatvā virajaṁ asokaṁ, Sammā pajānāti bhavassa pāragū”ti.
Both favoring and opposing are cleared and ended, they are no more. Knowing the stainless, sorrowless state, they who have gone beyond rebirth
छट्ठं।
Chaṭṭhaṁ.
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:
