| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय १२।६६
Saṁyutta Nikāya 12.66
The Related Suttas Collection 12.66
७। महावग्ग
7. Mahāvagga
7. The Great Chapter
सम्मससुत्त
Sammasasutta
Self-examination
एवं मे सुतं—एकं समयं भगवा कुरूसु विहरति कम्मासधम्मं नाम कुरूनं निगमो। तत्र खो भगवा भिक्खू आमन्तेसि: “भिक्खवो”ति।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
So I have heard. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. There the Buddha addressed the bhikkhus, “Bhikkhus!”
“भदन्ते”ति ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” they replied. The Buddha said this:
“सम्मसथ नो तुम्हे, भिक्खवे, अन्तरं सम्मसन्”ति।
“sammasatha no tumhe, bhikkhave, antaraṁ sammasan”ti.
“Bhikkhus, do you perform inner self-examination?”
एवं वुत्ते, अञ्ञतरो भिक्खु भगवन्तं एतदवोच: “अहं खो, भन्ते, सम्मसामि अन्तरं सम्मसन्”ति।
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “ahaṁ kho, bhante, sammasāmi antaraṁ sammasan”ti.
When he said this, one of the bhikkhus said to the Buddha, “Sir, I perform inner self-examination.”
“यथा कथं पन त्वं, भिक्खु, सम्मससि अन्तरं सम्मसन्”ति? अथ खो सो भिक्खु ब्याकासि। यथा सो भिक्खु ब्याकासि न सो भिक्खु भगवतो चित्तं आराधेसि।
“Yathā kathaṁ pana tvaṁ, bhikkhu, sammasasi antaraṁ sammasan”ti? Atha kho so bhikkhu byākāsi. Yathā so bhikkhu byākāsi na so bhikkhu bhagavato cittaṁ ārādhesi.
“But bhikkhu, how do you perform inner self-examination?” Then that bhikkhu answered, but the Buddha was not happy with the answer.
एवं वुत्ते, आयस्मा आनन्दो भगवन्तं एतदवोच: “एतस्स, भगवा, कालो; एतस्स, सुगत, कालो; यं भगवा अन्तरं सम्मसं भासेय्य। भगवतो सुत्वा भिक्खू धारेस्सन्ती”ति।
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “etassa, bhagavā, kālo; etassa, sugata, kālo; yaṁ bhagavā antaraṁ sammasaṁ bhāseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.
When he had spoken, Venerable Ānanda said to the Buddha, “Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha speak of the inner self-examination. The bhikkhus will listen and remember it.”
“तेनहानन्द, सुणाथ, साधुकं मनसि करोथ, भासिस्सामी”ति।
“Tenahānanda, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Well then, Ānanda, listen and apply your mind well, I will speak.”
“एवं, भन्ते”ति खो ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, sir,” they replied. The Buddha said this:
“इध, भिक्खवे, भिक्खु सम्मसमानो सम्मसति अन्तरं सम्मसं: ‘यं खो इदं अनेकविधं नानप्पकारकं दुक्खं लोके उप्पज्जति जरामरणं। इदं खो दुक्खं किंनिदानं किंसमुदयं किंजातिकं किंपभवं, किस्मिं सति जरामरणं होति, किस्मिं असति जरामरणं न होतीऽति? सो सम्मसमानो एवं जानाति: ‘यं खो इदं अनेकविधं नानप्पकारकं दुक्खं लोके उप्पज्जति जरामरणं। इदं खो दुक्खं उपधिनिदानं उपधिसमुदयं उपधिजातिकं उपधिपभवं, उपधिस्मिं सति जरामरणं होति, उपधिस्मिं असति जरामरणं न होतीऽति। सो जरामरणञ्च पजानाति जरामरणसमुदयञ्च पजानाति जरामरणनिरोधञ्च पजानाति या च जरामरणनिरोधसारुप्पगामिनी पटिपदा तञ्च पजानाति। तथापटिपन्नो च होति अनुधम्मचारी। अयं वुच्चति, भिक्खवे, भिक्खु सब्बसो सम्मा दुक्खक्खयाय पटिपन्नो जरामरणनिरोधाय।
“Idha, bhikkhave, bhikkhu sammasamāno sammasati antaraṁ sammasaṁ: ‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ. Idaṁ kho dukkhaṁ kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ, kismiṁ sati jarāmaraṇaṁ hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti? So sammasamāno evaṁ jānāti: ‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ. Idaṁ kho dukkhaṁ upadhinidānaṁ upadhisamudayaṁ upadhijātikaṁ upadhipabhavaṁ, upadhismiṁ sati jarāmaraṇaṁ hoti, upadhismiṁ asati jarāmaraṇaṁ na hotī’ti. So jarāmaraṇañca pajānāti jarāmaraṇasamudayañca pajānāti jarāmaraṇanirodhañca pajānāti yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti. Tathāpaṭipanno ca hoti anudhammacārī. Ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.
“Take a bhikkhu who performs inner self-examination: ‘The suffering that arises in the world starting with old age and death takes many and diverse forms. But what is the source of this suffering? When what exists do old age and death come to be? And when what does not exist do old age and death not come to be?’ While examining they know: ‘The suffering that arises in the world starting with old age and death takes many and diverse forms. The source of this suffering is attachment. When attachments exist old age and death come to be. And when attachments do not exist old age and death don’t come to be.’ They understand old age and death, their origin, their cessation, and the fitting practice for their cessation. And they practice in line with that path. This is called a bhikkhu who is practicing for the complete ending of suffering, for the cessation of old age and death.
अथापरं सम्मसमानो सम्मसति अन्तरं सम्मसं: ‘उपधि पनायं किंनिदानो किंसमुदयो किंजातिको किंपभवो, किस्मिं सति उपधि होति, किस्मिं असति उपधि न होतीऽति? सो सम्मसमानो एवं जानाति: ‘उपधि तण्हानिदानो तण्हासमुदयो तण्हाजातिको तण्हापभवो, तण्हाय सति उपधि होति, तण्हाय असति उपधि न होतीऽति। सो उपधिञ्च पजानाति उपधिसमुदयञ्च पजानाति उपधिनिरोधञ्च पजानाति या च उपधिनिरोधसारुप्पगामिनी पटिपदा तञ्च पजानाति। तथापटिपन्नो च होति अनुधम्मचारी। अयं वुच्चति, भिक्खवे, भिक्खु सब्बसो सम्मा दुक्खक्खयाय पटिपन्नो उपधिनिरोधाय।
Athāparaṁ sammasamāno sammasati antaraṁ sammasaṁ: ‘upadhi panāyaṁ kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo, kismiṁ sati upadhi hoti, kismiṁ asati upadhi na hotī’ti? So sammasamāno evaṁ jānāti: ‘upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo, taṇhāya sati upadhi hoti, taṇhāya asati upadhi na hotī’ti. So upadhiñca pajānāti upadhisamudayañca pajānāti upadhinirodhañca pajānāti yā ca upadhinirodhasāruppagāminī paṭipadā tañca pajānāti. Tathāpaṭipanno ca hoti anudhammacārī. Ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno upadhinirodhāya.
They perform further inner self-examination: ‘But what is the source of this attachment? When what exists does attachment come to be? And when what does not exist does attachment not come to be?’ While examining they know: ‘The source of this attachment is craving. When craving exists attachments come to be. And when craving doesn’t exist attachments don’t come to be.’ They understand attachments, their origin, their cessation, and the fitting practice for their cessation. And they practice in line with that path. This is called a bhikkhu who is practicing for the complete ending of suffering, for the cessation of attachments.
अथापरं सम्मसमानो सम्मसति अन्तरं सम्मसं: ‘तण्हा पनायं कत्थ उप्पज्जमाना उप्पज्जति, कत्थ निविसमाना निविसतीऽति? सो सम्मसमानो एवं जानाति—यं खो लोके पियरूपं सातरूपं एत्थेसा तण्हा उप्पज्जमाना उप्पज्जति, एत्थ निविसमाना निविसति। किञ्च लोके पियरूपं सातरूपं? चक्खुं लोके पियरूपं, सातरूपं, एत्थेसा तण्हा उप्पज्जमाना उप्पज्जति, एत्थ निविसमाना निविसति। सोतं लोके पियरूपं सातरूपं …पे… घानं लोके पियरूपं सातरूपं … जिव्हा लोके पियरूपं सातरूपं … कायो लोके पियरूपं सातरूपं … मनो लोके पियरूपं सातरूपं, एत्थेसा तण्हा उप्पज्जमाना उप्पज्जति एत्थ निविसमाना निविसति।
Athāparaṁ sammasamāno sammasati antaraṁ sammasaṁ: ‘taṇhā panāyaṁ kattha uppajjamānā uppajjati, kattha nivisamānā nivisatī’ti? So sammasamāno evaṁ jānāti—yaṁ kho loke piyarūpaṁ sātarūpaṁ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kiñca loke piyarūpaṁ sātarūpaṁ? Cakkhuṁ loke piyarūpaṁ, sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṁ loke piyarūpaṁ sātarūpaṁ …pe… ghānaṁ loke piyarūpaṁ sātarūpaṁ … jivhā loke piyarūpaṁ sātarūpaṁ … kāyo loke piyarūpaṁ sātarūpaṁ … mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati ettha nivisamānā nivisati.
They perform further inner self-examination: ‘But where does that craving arise and where does it settle?’ While examining they know: ‘That craving arises and settles on whatever in the world seems nice and pleasant. And what in the world seems nice and pleasant? The eye in the world seems nice and pleasant, and it is there that craving arises and settles. The ear … nose … tongue … body … mind in the world seems nice and pleasant, and it is there that craving arises and settles.’
ये हि केचि, भिक्खवे, अतीतमद्धानं समणा वा ब्राह्मणा वा यं लोके पियरूपं सातरूपं तं निच्चतो अद्दक्खुं सुखतो अद्दक्खुं अत्ततो अद्दक्खुं आरोग्यतो अद्दक्खुं खेमतो अद्दक्खुं। ते तण्हं वड्ढेसुं। ये तण्हं वड्ढेसुं ते उपधिं वड्ढेसुं। ये उपधिं वड्ढेसुं ते दुक्खं वड्ढेसुं। ये दुक्खं वड्ढेसुं ते न परिमुच्चिंसु जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि, न परिमुच्चिंसु दुक्खस्माति वदामि।
Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato addakkhuṁ sukhato addakkhuṁ attato addakkhuṁ ārogyato addakkhuṁ khemato addakkhuṁ. Te taṇhaṁ vaḍḍhesuṁ. Ye taṇhaṁ vaḍḍhesuṁ te upadhiṁ vaḍḍhesuṁ. Ye upadhiṁ vaḍḍhesuṁ te dukkhaṁ vaḍḍhesuṁ. Ye dukkhaṁ vaḍḍhesuṁ te na parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimucciṁsu dukkhasmāti vadāmi.
There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. Their craving grew. As their craving grew, their attachments grew. As their attachments grew, their suffering grew. And as their suffering grew, they were not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were not freed from suffering, I say.
येपि हि केचि, भिक्खवे, अनागतमद्धानं समणा वा ब्राह्मणा वा यं लोके पियरूपं सातरूपं तं निच्चतो दक्खिस्सन्ति सुखतो दक्खिस्सन्ति अत्ततो दक्खिस्सन्ति आरोग्यतो दक्खिस्सन्ति खेमतो दक्खिस्सन्ति। ते तण्हं वड्ढिस्सन्ति। ये तण्हं वड्ढिस्सन्ति ते उपधिं वड्ढिस्सन्ति। ये उपधिं वड्ढिस्सन्ति ते दुक्खं वड्ढिस्सन्ति। ये दुक्खं वड्ढिस्सन्ति ते न परिमुच्चिस्सन्ति जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि, न परिमुच्चिस्सन्ति दुक्खस्माति वदामि।
Yepi hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato dakkhissanti1 sukhato dakkhissanti attato dakkhissanti ārogyato dakkhissanti khemato dakkhissanti. Te taṇhaṁ vaḍḍhissanti. Ye taṇhaṁ vaḍḍhissanti te upadhiṁ vaḍḍhissanti. Ye upadhiṁ vaḍḍhissanti te dukkhaṁ vaḍḍhissanti. Ye dukkhaṁ vaḍḍhissanti te na parimuccissanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccissanti dukkhasmāti vadāmi.
There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. Their craving will grow. As their craving grows, their attachments will grow. As their attachments grow, their suffering will grow. And as their suffering grows, they will not be freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They will not be freed from suffering, I say.
येपि हि केचि, भिक्खवे, एतरहि समणा वा ब्राह्मणा वा यं लोके पियरूपं सातरूपं तं निच्चतो पस्सन्ति सुखतो पस्सन्ति अत्ततो पस्सन्ति आरोग्यतो पस्सन्ति खेमतो पस्सन्ति। ते तण्हं वड्ढेन्ति। ये तण्हं वड्ढेन्ति ते उपधिं वड्ढेन्ति। ये उपधिं वड्ढेन्ति ते दुक्खं वड्ढेन्ति। ये दुक्खं वड्ढेन्ति ते न परिमुच्चन्ति जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि, न परिमुच्चन्ति दुक्खस्माति वदामि।
Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti. Te taṇhaṁ vaḍḍhenti. Ye taṇhaṁ vaḍḍhenti te upadhiṁ vaḍḍhenti. Ye upadhiṁ vaḍḍhenti te dukkhaṁ vaḍḍhenti. Ye dukkhaṁ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi.
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. Their craving grows. As their craving grows, their attachments grow. As their attachments grow, their suffering grows. And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.
सेय्यथापि, भिक्खवे, आपानीयकंसो वण्णसम्पन्नो गन्धसम्पन्नो रससम्पन्नो। सो च खो विसेन संसट्ठो। अथ पुरिसो आगच्छेय्य घम्माभितत्तो घम्मपरेतो किलन्तो तसितो पिपासितो। तमेनं एवं वदेय्युं: ‘अयं ते, अम्भो पुरिस, आपानीयकंसो वण्णसम्पन्नो गन्धसम्पन्नो रससम्पन्नो; सो च खो विसेन संसट्ठो। सचे आकङ्खसि पिव। पिवतो हि खो तं छादेस्सति वण्णेनपि गन्धेनपि रसेनपि, पिवित्वा च पन ततोनिदानं मरणं वा निगच्छसि मरणमत्तं वा दुक्खन्ऽति। सो तं आपानीयकंसं सहसा अप्पटिसङ्खा पिवेय्य, नप्पटिनिस्सज्जेय्य। सो ततोनिदानं मरणं वा निगच्छेय्य मरणमत्तं वा दुक्खं।
Seyyathāpi, bhikkhave, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṁsaṭṭho. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. Tamenaṁ evaṁ vadeyyuṁ: ‘ayaṁ te, ambho purisa, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno; so ca kho visena saṁsaṭṭho. Sace ākaṅkhasi piva. Pivato hi kho taṁ chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana tatonidānaṁ maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti. So taṁ āpānīyakaṁsaṁ sahasā appaṭisaṅkhā piveyya, nappaṭinissajjeyya. So tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.
Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor. But it was mixed with poison. Then along comes a man struggling in the oppressive heat, weary, thirsty, and parched. They’d say to him: ‘Here, mister, this bronze cup of beverage has a nice color, aroma, and flavor. But it’s mixed with poison. Drink it if you like. If you drink it, the color, aroma, and flavor will be appetizing, but it will result in death or deadly pain.’ He wouldn’t reject that beverage. Hastily, without reflection, he’d drink it, resulting in death or deadly pain.
एवमेव खो, भिक्खवे, ये हि केचि अतीतमद्धानं समणा वा ब्राह्मणा वा यं लोके पियरूपं …पे… अनागतमद्धानं …पे… एतरहि समणा वा ब्राह्मणा वा यं लोके पियरूपं सातरूपं तं निच्चतो पस्सन्ति सुखतो पस्सन्ति अत्ततो पस्सन्ति आरोग्यतो पस्सन्ति खेमतो पस्सन्ति, ते तण्हं वड्ढेन्ति। ये तण्हं वड्ढेन्ति ते उपधिं वड्ढेन्ति। ये उपधिं वड्ढेन्ति ते दुक्खं वड्ढेन्ति। ये दुक्खं वड्ढेन्ति ते न परिमुच्चन्ति जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि, न परिमुच्चन्ति दुक्खस्माति वदामि।
Evameva kho, bhikkhave, ye hi keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ …pe… anāgatamaddhānaṁ …pe… etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti, te taṇhaṁ vaḍḍhenti. Ye taṇhaṁ vaḍḍhenti te upadhiṁ vaḍḍhenti. Ye upadhiṁ vaḍḍhenti te dukkhaṁ vaḍḍhenti. Ye dukkhaṁ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi.
In the same way, there are ascetics and brahmins of the past … future … There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. Their craving grows. As their craving grows, their attachments grow. As their attachments grow, their suffering grows. And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.
ये च खो केचि, भिक्खवे, अतीतमद्धानं समणा वा ब्राह्मणा वा यं लोके पियरूपं सातरूपं तं अनिच्चतो अद्दक्खुं दुक्खतो अद्दक्खुं अनत्ततो अद्दक्खुं रोगतो अद्दक्खुं भयतो अद्दक्खुं, ते तण्हं पजहिंसु। ये तण्हं पजहिंसु ते उपधिं पजहिंसु। ये उपधिं पजहिंसु ते दुक्खं पजहिंसु। ये दुक्खं पजहिंसु ते परिमुच्चिंसु जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि, परिमुच्चिंसु दुक्खस्माति वदामि।
Ye ca kho keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato addakkhuṁ dukkhato addakkhuṁ anattato addakkhuṁ rogato addakkhuṁ bhayato addakkhuṁ, te taṇhaṁ pajahiṁsu. Ye taṇhaṁ pajahiṁsu te upadhiṁ pajahiṁsu. Ye upadhiṁ pajahiṁsu te dukkhaṁ pajahiṁsu. Ye dukkhaṁ pajahiṁsu te parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṁsu dukkhasmāti vadāmi.
There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They gave up craving. Giving up craving, they gave up attachments. Giving up attachments, they gave up suffering. Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.
येपि हि केचि, भिक्खवे, अनागतमद्धानं समणा वा ब्राह्मणा वा यं लोके पियरूपं सातरूपं तं अनिच्चतो दक्खिस्सन्ति दुक्खतो दक्खिस्सन्ति अनत्ततो दक्खिस्सन्ति रोगतो दक्खिस्सन्ति भयतो दक्खिस्सन्ति, ते तण्हं पजहिस्सन्ति। ये तण्हं पजहिस्सन्ति …पे… परिमुच्चिस्सन्ति दुक्खस्माति वदामि।
Yepi hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato dakkhissanti dukkhato dakkhissanti anattato dakkhissanti rogato dakkhissanti bhayato dakkhissanti, te taṇhaṁ pajahissanti. Ye taṇhaṁ pajahissanti …pe… parimuccissanti dukkhasmāti vadāmi.
There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They will give up craving. Giving up craving … they will be freed from suffering, I say.
येपि हि केचि, भिक्खवे, एतरहि समणा वा ब्राह्मणा वा यं लोके पियरूपं सातरूपं तं अनिच्चतो पस्सन्ति दुक्खतो पस्सन्ति अनत्ततो पस्सन्ति रोगतो पस्सन्ति भयतो पस्सन्ति, ते तण्हं पजहन्ति। ये तण्हं पजहन्ति ते उपधिं पजहन्ति। ये उपधिं पजहन्ति ते दुक्खं पजहन्ति। ये दुक्खं पजहन्ति ते परिमुच्चन्ति जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि, परिमुच्चन्ति दुक्खस्माति वदामि।
Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti, te taṇhaṁ pajahanti. Ye taṇhaṁ pajahanti te upadhiṁ pajahanti. Ye upadhiṁ pajahanti te dukkhaṁ pajahanti. Ye dukkhaṁ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmi.
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They give up craving. Giving up craving, they give up attachments. Giving up attachments, they give up suffering. Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.
सेय्यथापि, भिक्खवे, आपानीयकंसो वण्णसम्पन्नो गन्धसम्पन्नो रससम्पन्नो। सो च खो विसेन संसट्ठो। अथ पुरिसो आगच्छेय्य घम्माभितत्तो घम्मपरेतो किलन्तो तसितो पिपासितो। तमेनं एवं वदेय्युं: ‘अयं ते, अम्भो पुरिस, आपानीयकंसो वण्णसम्पन्नो गन्धसम्पन्नो रससम्पन्नो सो च खो विसेन संसट्ठो। सचे आकङ्खसि पिव। पिवतो हि खो तं छादेस्सति वण्णेनपि गन्धेनपि रसेनपि; पिवित्वा च पन ततोनिदानं मरणं वा निगच्छसि मरणमत्तं वा दुक्खन्ऽति। अथ खो, भिक्खवे, तस्स पुरिसस्स एवमस्स: ‘सक्का खो मे अयं सुरापिपासिता पानीयेन वा विनेतुं दधिमण्डकेन वा विनेतुं भट्ठलोणिकाय वा विनेतुं लोणसोवीरकेन वा विनेतुं, न त्वेवाहं तं पिवेय्यं, यं मम अस्स दीघरत्तं हिताय सुखायाऽति। सो तं आपानीयकंसं पटिसङ्खा न पिवेय्य, पटिनिस्सज्जेय्य। सो ततोनिदानं न मरणं वा निगच्छेय्य मरणमत्तं वा दुक्खं।
Seyyathāpi, bhikkhave, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṁsaṭṭho. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. Tamenaṁ evaṁ vadeyyuṁ: ‘ayaṁ te, ambho purisa, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno so ca kho visena saṁsaṭṭho. Sace ākaṅkhasi piva. Pivato hi kho taṁ chādessati vaṇṇenapi gandhenapi rasenapi; pivitvā ca pana tatonidānaṁ maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti. Atha kho, bhikkhave, tassa purisassa evamassa: ‘sakkā kho me ayaṁ surāpipāsitā2 pānīyena vā vinetuṁ dadhimaṇḍakena vā vinetuṁ bhaṭṭhaloṇikāya vā vinetuṁ loṇasovīrakena vā vinetuṁ, na tvevāhaṁ taṁ piveyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. So taṁ āpānīyakaṁsaṁ paṭisaṅkhā na piveyya, paṭinissajjeyya. So tatonidānaṁ na maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.
Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor. But it was mixed with poison. Then along comes a man struggling in the oppressive heat, weary, thirsty, and parched. They’d say to him: ‘Here, mister, this bronze cup of beverage has a nice color, aroma, and flavor. But it’s mixed with poison. Drink it if you like. If you drink it, its nice color, aroma, and flavor will refresh you. But drinking it will result in death or deadly pain.’ Then that man might think: ‘I could quench my thirst with water, whey, seasoned drink, or broth. But I shouldn’t drink that beverage, for it would be for my lasting harm and suffering.’ He’d reject that beverage. After appraisal, he wouldn’t drink it, and it wouldn’t result in death or deadly pain.
एवमेव खो, भिक्खवे, ये हि केचि अतीतमद्धानं समणा वा ब्राह्मणा वा यं लोके पियरूपं सातरूपं तं अनिच्चतो अद्दक्खुं दुक्खतो अद्दक्खुं अनत्ततो अद्दक्खुं रोगतो अद्दक्खुं भयतो अद्दक्खुं, ते तण्हं पजहिंसु। ये तण्हं पजहिंसु ते उपधिं पजहिंसु। ये उपधिं पजहिंसु ते दुक्खं पजहिंसु। ये दुक्खं पजहिंसु ते परिमुच्चिंसु जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि, परिमुच्चिंसु दुक्खस्माति वदामि।
Evameva kho, bhikkhave, ye hi keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato addakkhuṁ dukkhato addakkhuṁ anattato addakkhuṁ rogato addakkhuṁ bhayato addakkhuṁ, te taṇhaṁ pajahiṁsu. Ye taṇhaṁ pajahiṁsu te upadhiṁ pajahiṁsu. Ye upadhiṁ pajahiṁsu te dukkhaṁ pajahiṁsu. Ye dukkhaṁ pajahiṁsu te parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṁsu dukkhasmāti vadāmi.
In the same way, there were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They gave up craving. Giving up craving, they gave up attachments. Giving up attachments, they gave up suffering. Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.
येपि हि केचि, भिक्खवे, अनागतमद्धानं …पे… एतरहि समणा वा ब्राह्मणा वा यं लोके पियरूपं सातरूपं तं अनिच्चतो पस्सन्ति दुक्खतो पस्सन्ति अनत्ततो पस्सन्ति रोगतो पस्सन्ति भयतो पस्सन्ति, ते तण्हं पजहन्ति। ये तण्हं पजहन्ति ते उपधिं पजहन्ति। ये उपधिं पजहन्ति ते दुक्खं पजहन्ति। ये दुक्खं पजहन्ति ते परिमुच्चन्ति जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि, परिमुच्चन्ति दुक्खस्माति वदामी”ति।
Yepi hi keci, bhikkhave, anāgatamaddhānaṁ …pe… etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti, te taṇhaṁ pajahanti. Ye taṇhaṁ pajahanti te upadhiṁ pajahanti. Ye upadhiṁ pajahanti te dukkhaṁ pajahanti. Ye dukkhaṁ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmī”ti.
There will be ascetics and brahmins in the future … There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They give up craving. Giving up craving, they give up attachments. Giving up attachments, they give up suffering. Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.”
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 »]
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