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संयुत्त निकाय २२।५
Saṁyutta Nikāya 22.5
The Related Suttas Collection 22.5
१। नकुलपितुवग्ग
1. Nakulapituvagga
1. Nakula’s Father
समाधिसुत्त
Samādhisutta
Development of Immersion
एवं मे सुतं—…पे… सावत्थियं …
Evaṁ me sutaṁ—…pe… sāvatthiyaṁ …
So I have heard. At Sāvatthī.
तत्र खो …पे… एतदवोच:
tatra kho …pe… etadavoca:
“समाधिं, भिक्खवे, भावेथ; समाहितो, भिक्खवे, भिक्खु यथाभूतं पजानाति। किञ्च यथाभूतं पजानाति? रूपस्स समुदयञ्च अत्थङ्गमञ्च, वेदनाय समुदयञ्च अत्थङ्गमञ्च, सञ्ञाय समुदयञ्च अत्थङ्गमञ्च, सङ्खारानं समुदयञ्च अत्थङ्गमञ्च, विञ्ञाणस्स समुदयञ्च अत्थङ्गमञ्च।
“samādhiṁ, bhikkhave, bhāvetha; samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānāti. Kiñca yathābhūtaṁ pajānāti? Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṁ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca.
“Bhikkhus, develop immersion. A bhikkhu who has immersion truly understands. What do they truly understand? The origin and ending of form, feeling, perception, choices, and consciousness.
को च, भिक्खवे, रूपस्स समुदयो, को वेदनाय समुदयो, को सञ्ञाय समुदयो, को सङ्खारानं समुदयो, को विञ्ञाणस्स समुदयो? इध, भिक्खवे, भिक्खु अभिनन्दति अभिवदति अज्झोसाय तिट्ठति।
Ko ca, bhikkhave, rūpassa samudayo, ko vedanāya samudayo, ko saññāya samudayo, ko saṅkhārānaṁ samudayo, ko viññāṇassa samudayo? Idha, bhikkhave, bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.
And what is the origin of form, feeling, perception, choices, and consciousness? It’s when a bhikkhu approves, welcomes, and keeps clinging.
किञ्च अभिनन्दति अभिवदति अज्झोसाय तिट्ठति? रूपं अभिनन्दति अभिवदति अज्झोसाय तिट्ठति। तस्स रूपं अभिनन्दतो अभिवदतो अज्झोसाय तिट्ठतो उप्पज्जति नन्दी। या रूपे नन्दी तदुपादानं। तस्सुपादानपच्चया भवो; भवपच्चया जाति; जातिपच्चया जरामरणं सोकपरिदेवदुक्खदोमनस्सुपायासा सम्भवन्ति। एवमेतस्स केवलस्स दुक्खक्खन्धस्स समुदयो होति।
Kiñca abhinandati abhivadati ajjhosāya tiṭṭhati? Rūpaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rūpaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā rūpe nandī tadupādānaṁ. Tassupādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
What do they approve, welcome, and keep clinging to? They approve, welcome, and keep clinging to form. This gives rise to relishing. Relishing forms is grasping. Their 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.
वेदनं अभिनन्दति …पे… सञ्ञं अभिनन्दति … सङ्खारे अभिनन्दति … विञ्ञाणं अभिनन्दति अभिवदति अज्झोसाय तिट्ठति। तस्स विञ्ञाणं अभिनन्दतो अभिवदतो अज्झोसाय तिट्ठतो उप्पज्जति नन्दी। या विञ्ञाणे नन्दी तदुपादानं। तस्सुपादानपच्चया भवो; भवपच्चया जाति; जातिपच्चया …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स समुदयो होति।
Vedanaṁ abhinandati …pe… saññaṁ abhinandati … saṅkhāre abhinandati … viññāṇaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa viññāṇaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā viññāṇe nandī tadupādānaṁ. Tassupādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.
They approve, welcome, and keep clinging to feeling … perception … choices … consciousness. This gives rise to relishing. Relishing consciousness is grasping. Their grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress. That is how this entire mass of suffering originates.
अयं, भिक्खवे, रूपस्स समुदयो; अयं वेदनाय समुदयो; अयं सञ्ञाय समुदयो; अयं सङ्खारानं समुदयो; अयं विञ्ञाणस्स समुदयो।
Ayaṁ, bhikkhave, rūpassa samudayo; ayaṁ vedanāya samudayo; ayaṁ saññāya samudayo; ayaṁ saṅkhārānaṁ samudayo; ayaṁ viññāṇassa samudayo.
This is the origin of form, feeling, perception, choices, and consciousness.
को च, भिक्खवे, रूपस्स अत्थङ्गमो, को वेदनाय … को सञ्ञाय … को सङ्खारानं … को विञ्ञाणस्स अत्थङ्गमो?
Ko ca, bhikkhave, rūpassa atthaṅgamo, ko vedanāya … ko saññāya … ko saṅkhārānaṁ … ko viññāṇassa atthaṅgamo?
And what is the ending of form, feeling, perception, choices, and consciousness?
इध, भिक्खवे, नाभिनन्दति नाभिवदति नाज्झोसाय तिट्ठति।
Idha, bhikkhave, nābhinandati nābhivadati nājjhosāya tiṭṭhati.
It’s when a bhikkhu doesn’t approve, welcome, or keep clinging.
किञ्च नाभिनन्दति नाभिवदति नाज्झोसाय तिट्ठति? रूपं नाभिनन्दति नाभिवदति नाज्झोसाय तिट्ठति। तस्स रूपं अनभिनन्दतो अनभिवदतो अनज्झोसाय तिट्ठतो या रूपे नन्दी सा निरुज्झति। तस्स नन्दीनिरोधा उपादाननिरोधो; उपादाननिरोधा भवनिरोधो …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स निरोधो होति।
Kiñca nābhinandati nābhivadati nājjhosāya tiṭṭhati? Rūpaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rūpaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā rūpe nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.
What don’t they approve, welcome, or keep clinging to? They don’t approve, welcome, or keep clinging to form. As a result, relishing of form ceases. When that relishing ceases, grasping ceases. When grasping ceases, continued existence ceases. … That is how this entire mass of suffering ceases.
वेदनं नाभिनन्दति नाभिवदति नाज्झोसाय तिट्ठति। तस्स वेदनं अनभिनन्दतो अनभिवदतो अनज्झोसाय तिट्ठतो या वेदनाय नन्दी सा निरुज्झति। तस्स नन्दीनिरोधा उपादाननिरोधो; उपादाननिरोधा भवनिरोधो …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स निरोधो होति। सञ्ञं नाभिनन्दति …पे… सङ्खारे नाभिनन्दति नाभिवदति नाज्झोसाय तिट्ठति। तस्स सङ्खारे अनभिनन्दतो अनभिवदतो अनज्झोसाय तिट्ठतो या सङ्खारेसु नन्दी सा निरुज्झति। तस्स नन्दीनिरोधा उपादाननिरोधो; उपादाननिरोधा भवनिरोधो …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स निरोधो होति। विञ्ञाणं नाभिनन्दति नाभिवदति नाज्झोसाय तिट्ठति। तस्स विञ्ञाणं अनभिनन्दतो अनभिवदतो अनज्झोसाय तिट्ठतो या विञ्ञाणे नन्दी सा निरुज्झति। तस्स नन्दीनिरोधा उपादाननिरोधो …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स निरोधो होति।
Vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāya nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. Saññaṁ nābhinandati …pe… saṅkhāre nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa saṅkhāre anabhinandato anabhivadato anajjhosāya tiṭṭhato yā saṅkhāresu nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. Viññāṇaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa viññāṇaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā viññāṇe nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.
They don’t approve, welcome, or keep clinging to feeling … perception … choices … consciousness. As a result, relishing of consciousness ceases. When that relishing ceases, grasping ceases. … That is how this entire mass of suffering ceases.
अयं, भिक्खवे, रूपस्स अत्थङ्गमो, अयं वेदनाय अत्थङ्गमो, अयं सञ्ञाय अत्थङ्गमो, अयं सङ्खारानं अत्थङ्गमो, अयं विञ्ञाणस्स अत्थङ्गमो”ति।
Ayaṁ, bhikkhave, rūpassa atthaṅgamo, ayaṁ vedanāya atthaṅgamo, ayaṁ saññāya atthaṅgamo, ayaṁ saṅkhārānaṁ atthaṅgamo, ayaṁ viññāṇassa atthaṅgamo”ti.
This is the ending of form, feeling, perception, choices, and consciousness.”
पञ्चमं।
Pañcamaṁ.
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 »]
