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संयुत्त निकाय २२।१२६
Saṁyutta Nikāya 22.126
The Related Suttas Collection 22.126
१३। अविज्जावग्ग
13. Avijjāvagga
13. Ignorance
समुदयधम्मसुत्त
Samudayadhammasutta
Liable To Originate
सावत्थिनिदानं।
Sāvatthinidānaṁ.
At Sāvatthī.
अथ खो अञ्ञतरो भिक्खु येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा …पे… एकमन्तं निसिन्नो खो सो भिक्खु भगवन्तं एतदवोच:
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:
Then a bhikkhu went up to the Buddha, bowed, sat down to one side, and said to him:
“‘अविज्जा, अविज्जाऽति, भन्ते, वुच्चति। कतमा नु खो, भन्ते, अविज्जा; कित्तावता च अविज्जागतो होती”ति?
“‘avijjā, avijjā’ti, bhante, vuccati. Katamā nu kho, bhante, avijjā; kittāvatā ca avijjāgato hotī”ti?
“Sir, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignorant person defined?”
“इध, भिक्खु, अस्सुतवा पुथुज्जनो समुदयधम्मं रूपं ‘समुदयधम्मं रूपन्ऽति यथाभूतं नप्पजानाति; वयधम्मं रूपं ‘वयधम्मं रूपन्ऽति यथाभूतं नप्पजानाति; समुदयवयधम्मं रूपं ‘समुदयवयधम्मं रूपन्ऽति यथाभूतं नप्पजानाति।
“Idha, bhikkhu, assutavā puthujjano samudayadhammaṁ rūpaṁ ‘samudayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti; vayadhammaṁ rūpaṁ ‘vayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti; samudayavayadhammaṁ rūpaṁ ‘samudayavayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti.
“Bhikkhu, it’s when an unlearned ordinary person doesn’t truly understand form, which is liable to originate, as form which is liable to originate. They don’t truly understand form, which is liable to vanish, as form which is liable to vanish. They don’t truly understand form, which is liable to originate and vanish, as form which is liable to originate and vanish.
समुदयधम्मं वेदनं ‘समुदयधम्मा वेदनाऽति यथाभूतं नप्पजानाति; वयधम्मं वेदनं ‘वयधम्मा वेदनाऽति यथाभूतं नप्पजानाति; समुदयवयधम्मं वेदनं ‘समुदयवयधम्मा वेदनाऽति यथाभूतं नप्पजानाति। समुदयधम्मं सञ्ञं …पे… समुदयधम्मे सङ्खारे ‘समुदयधम्मा सङ्खाराऽति यथाभूतं नप्पजानाति; वयधम्मे सङ्खारे ‘वयधम्मा सङ्खाराऽति यथाभूतं नप्पजानाति; समुदयवयधम्मे सङ्खारे ‘समुदयवयधम्मा सङ्खाराऽति यथाभूतं नप्पजानाति। समुदयधम्मं विञ्ञाणं ‘समुदयधम्मं विञ्ञाणन्ऽति यथाभूतं नप्पजानाति; वयधम्मं विञ्ञाणं ‘वयधम्मं विञ्ञाणन्ऽति यथाभूतं नप्पजानाति; समुदयवयधम्मं विञ्ञाणं ‘समुदयवयधम्मं विञ्ञाणन्ऽति यथाभूतं नप्पजानाति।
Samudayadhammaṁ vedanaṁ ‘samudayadhammā vedanā’ti yathābhūtaṁ nappajānāti; vayadhammaṁ vedanaṁ ‘vayadhammā vedanā’ti yathābhūtaṁ nappajānāti; samudayavayadhammaṁ vedanaṁ ‘samudayavayadhammā vedanā’ti yathābhūtaṁ nappajānāti. Samudayadhammaṁ saññaṁ …pe… samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṁ nappajānāti; vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṁ nappajānāti; samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṁ nappajānāti. Samudayadhammaṁ viññāṇaṁ ‘samudayadhammaṁ viññāṇan’ti yathābhūtaṁ nappajānāti; vayadhammaṁ viññāṇaṁ ‘vayadhammaṁ viññāṇan’ti yathābhūtaṁ nappajānāti; samudayavayadhammaṁ viññāṇaṁ ‘samudayavayadhammaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.
They don’t truly understand feeling … perception … choices … consciousness, which is liable to originate, as consciousness which is liable to originate. They don’t truly understand consciousness, which is liable to vanish, as consciousness which is liable to vanish. They don’t truly understand consciousness, which is liable to originate and vanish, as consciousness which is liable to originate and vanish.
अयं वुच्चति, भिक्खु, अविज्जा; एत्तावता च अविज्जागतो होती”ति।
Ayaṁ vuccati, bhikkhu, avijjā; ettāvatā ca avijjāgato hotī”ti.
This is called ignorance. And this is how an ignorant person is defined.”
एवं वुत्ते, सो भिक्खु भगवन्तं एतदवोच:
Evaṁ vutte, so bhikkhu bhagavantaṁ etadavoca:
When he said this, the bhikkhu said to the Buddha:
“‘विज्जा, विज्जाऽति, भन्ते, वुच्चति। कतमा नु खो, भन्ते, विज्जा; कित्तावता च विज्जागतो होती”ति?
“‘vijjā, vijjā’ti, bhante, vuccati. Katamā nu kho, bhante, vijjā; kittāvatā ca vijjāgato hotī”ti?
“Sir, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowledgeable person defined?”
“इध, भिक्खु, सुतवा अरियसावको समुदयधम्मं रूपं ‘समुदयधम्मं रूपन्ऽति यथाभूतं पजानाति; वयधम्मं रूपं ‘वयधम्मं रूपन्ऽति यथाभूतं पजानाति; समुदयवयधम्मं रूपं ‘समुदयवयधम्मं रूपन्ऽति यथाभूतं पजानाति।
“Idha, bhikkhu, sutavā ariyasāvako samudayadhammaṁ rūpaṁ ‘samudayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti; vayadhammaṁ rūpaṁ ‘vayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti; samudayavayadhammaṁ rūpaṁ ‘samudayavayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti.
“Bhikkhu, it’s when a learned noble disciple truly understands form, which is liable to originate, as form which is liable to originate. They truly understand form, which is liable to vanish, as form which is liable to vanish. They truly understand form, which is liable to originate and vanish, as form which is liable to originate and vanish.
समुदयधम्मं वेदनं ‘समुदयधम्मा वेदनाऽति यथाभूतं पजानाति; वयधम्मं वेदनं ‘वयधम्मा वेदनाऽति यथाभूतं पजानाति; समुदयवयधम्मं वेदनं ‘समुदयवयधम्मा वेदनाऽति यथाभूतं पजानाति। समुदयधम्मं सञ्ञं … समुदयधम्मे सङ्खारे ‘समुदयधम्मा सङ्खाराऽति यथाभूतं पजानाति; वयधम्मे सङ्खारे ‘वयधम्मा सङ्खाराऽति यथाभूतं पजानाति; समुदयवयधम्मे सङ्खारे ‘समुदयवयधम्मा सङ्खाराऽति यथाभूतं पजानाति। समुदयधम्मं विञ्ञाणं ‘समुदयधम्मं विञ्ञाणन्ऽति यथाभूतं पजानाति; वयधम्मं विञ्ञाणं ‘वयधम्मं विञ्ञाणन्ऽति यथाभूतं पजानाति; समुदयवयधम्मं विञ्ञाणं ‘समुदयवयधम्मं विञ्ञाणन्ऽति यथाभूतं पजानाति।
Samudayadhammaṁ vedanaṁ ‘samudayadhammā vedanā’ti yathābhūtaṁ pajānāti; vayadhammaṁ vedanaṁ ‘vayadhammā vedanā’ti yathābhūtaṁ pajānāti; samudayavayadhammaṁ vedanaṁ ‘samudayavayadhammā vedanā’ti yathābhūtaṁ pajānāti. Samudayadhammaṁ saññaṁ … samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṁ pajānāti; vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṁ pajānāti; samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṁ pajānāti. Samudayadhammaṁ viññāṇaṁ ‘samudayadhammaṁ viññāṇan’ti yathābhūtaṁ pajānāti; vayadhammaṁ viññāṇaṁ ‘vayadhammaṁ viññāṇan’ti yathābhūtaṁ pajānāti; samudayavayadhammaṁ viññāṇaṁ ‘samudayavayadhammaṁ viññāṇan’ti yathābhūtaṁ pajānāti.
They truly understand feeling … perception … choices … consciousness, which is liable to originate, as consciousness which is liable to originate. They truly understand consciousness, which is liable to vanish, as consciousness which is liable to vanish. They truly understand consciousness, which is liable to originate and vanish, as consciousness which is liable to originate and vanish.
अयं वुच्चति, भिक्खु, विज्जा; एत्तावता च विज्जागतो होती”ति।
Ayaṁ vuccati, bhikkhu, vijjā; ettāvatā ca vijjāgato hotī”ti.
This is called knowledge. And this is how a knowledgeable person is defined.”
पठमं।
Paṭhamaṁ.
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 »]
