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संयुत्त निकाय २२।४७
Saṁyutta Nikāya 22.47
The Related Suttas Collection 22.47
५। अत्तदीपवग्ग
5. Attadīpavagga
5. Be Your Own Island
समनुपस्सनासुत्त
Samanupassanāsutta
Ways of Regarding
सावत्थिनिदानं।
Sāvatthinidānaṁ.
At Sāvatthī.
“ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा अनेकविहितं अत्तानं समनुपस्समाना समनुपस्सन्ति, सब्बेते पञ्चुपादानक्खन्धे समनुपस्सन्ति, एतेसं वा अञ्ञतरं।
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṁ attānaṁ samanupassamānā samanupassanti, sabbete pañcupādānakkhandhe samanupassanti, etesaṁ vā aññataraṁ.
“Bhikkhus, whatever ascetics and brahmins regard various kinds of things as self, all regard the five grasping aggregates, or one of them.
कतमे पञ्च? इध, भिक्खवे, अस्सुतवा पुथुज्जनो अरियानं अदस्सावी अरियधम्मस्स अकोविदो अरियधम्मे अविनीतो, सप्पुरिसानं अदस्सावी सप्पुरिसधम्मस्स अकोविदो सप्पुरिसधम्मे अविनीतो
Katame pañca? Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
What five? 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.
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।
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.
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.
इति अयञ्चेव समनुपस्सना ‘अस्मीऽति चस्स अविगतं होति। ‘अस्मीऽति खो पन, भिक्खवे, अविगते पञ्चन्नं इन्द्रियानं अवक्कन्ति होति—चक्खुन्द्रियस्स सोतिन्द्रियस्स घानिन्द्रियस्स जिव्हिन्द्रियस्स कायिन्द्रियस्स। अत्थि, भिक्खवे, मनो, अत्थि धम्मा, अत्थि अविज्जाधातु। अविज्जासम्फस्सजेन, भिक्खवे, वेदयितेन फुट्ठस्स अस्सुतवतो पुथुज्जनस्स ‘अस्मीऽतिपिस्स होति; ‘अयमहमस्मीऽतिपिस्स होति; ‘भविस्सन्ऽतिपिस्स होति; ‘न भविस्सन्ऽतिपिस्स होति; ‘रूपी भविस्सन्ऽतिपिस्स होति; ‘अरूपी भविस्सन्ऽतिपिस्स होति; ‘सञ्ञी भविस्सन्ऽतिपिस्स होति; ‘असञ्ञी भविस्सन्ऽतिपिस्स होति; ‘नेवसञ्ञीनासञ्ञी भविस्सन्ऽतिपिस्स होति।
Iti ayañceva samanupassanā ‘asmī’ti cassa avigataṁ1 hoti. ‘Asmī’ti kho pana, bhikkhave, avigate pañcannaṁ indriyānaṁ avakkanti hoti—cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassa. Atthi, bhikkhave, mano, atthi dhammā, atthi avijjādhātu. Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa ‘asmī’tipissa hoti; ‘ayamahamasmī’tipissa hoti; ‘bhavissan’tipissa hoti; ‘na bhavissan’tipissa hoti; ‘rūpī bhavissan’tipissa hoti; ‘arūpī bhavissan’tipissa hoti; ‘saññī bhavissan’tipissa hoti; ‘asaññī bhavissan’tipissa hoti; ‘nevasaññīnāsaññī bhavissan’tipissa hoti.
So they’re not rid of this way of regarding things and the conceit ‘I am’. As long as they’re not rid of the conceit ‘I am’, the five faculties are conceived—the eye, ear, nose, tongue, and body. The mind, thoughts, and the element of ignorance are all present. Struck by feelings born of contact with ignorance, an unlearned ordinary person thinks ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will not be percipient’, ‘I will be neither percipient nor non-percipient’.
तिट्ठन्तेव खो, भिक्खवे, तत्थेव पञ्चिन्द्रियानि। अथेत्थ सुतवतो अरियसावकस्स अविज्जा पहीयति, विज्जा उप्पज्जति। तस्स अविज्जाविरागा विज्जुप्पादा ‘अस्मीऽतिपिस्स न होति; ‘अयमहमस्मीऽतिपिस्स न होति; ‘भविस्सन्ऽति … ‘न भविस्सन्ऽति … रूपी … अरूपी … सञ्ञी … असञ्ञी … ‘नेवसञ्ञीनासञ्ञी भविस्सन्ऽतिपिस्स न होती”ति।
Tiṭṭhanteva kho, bhikkhave, tattheva pañcindriyāni. Athettha sutavato ariyasāvakassa avijjā pahīyati, vijjā uppajjati. Tassa avijjāvirāgā vijjuppādā ‘asmī’tipissa na hoti; ‘ayamahamasmī’tipissa na hoti; ‘bhavissan’ti … ‘na bhavissan’ti … rūpī … arūpī … saññī … asaññī … ‘nevasaññīnāsaññī bhavissan’tipissa na hotī”ti.
The five faculties stay right where they are. But a learned noble disciple gives up ignorance about them and gives rise to knowledge. With the fading away of ignorance and the arising of knowledge, they don’t think ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient’.”
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 »]
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