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संयुत्त निकाय ३५।७३
Saṁyutta Nikāya 35.73
The Related Suttas Collection 35.73
७। मिगजालवग्ग
7. Migajālavagga
7. With Migajāla
ततियछफस्सायतनसुत्त
Tatiyachaphassāyatanasutta
Six Fields of Contact (3rd)
“यो हि कोचि, भिक्खवे, भिक्खु छन्नं फस्सायतनानं समुदयञ्च अत्थङ्गमञ्च अस्सादञ्च आदीनवञ्च निस्सरणञ्च यथाभूतं नप्पजानाति। अवुसितं तेन ब्रह्मचरियं, आरका सो इमस्मा धम्मविनया”ति।
“Yo hi koci, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. Avusitaṁ tena brahmacariyaṁ, ārakā so imasmā dhammavinayā”ti.
“Bhikkhus, anyone who doesn’t truly understand the six fields of contact’s origin, ending, gratification, drawback, and escape has not completed the spiritual journey and is far from this teaching and training.”
एवं वुत्ते, अञ्ञतरो भिक्खु भगवन्तं एतदवोच: “एत्थाहं, भन्ते, अनस्ससं पनस्ससं। अहञ्हि, भन्ते, छन्नं फस्सायतनानं समुदयञ्च अत्थङ्गमञ्च अस्सादञ्च आदीनवञ्च निस्सरणञ्च यथाभूतं नप्पजानामी”ति।
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “etthāhaṁ, bhante, anassasaṁ panassasaṁ. Ahañhi, bhante, channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāmī”ti.
When he said this, one of the bhikkhus said to the Buddha, “Here, sir, I’m lost, truly lost. For I don’t truly understand the six fields of contact’s origin, ending, gratification, drawback, and escape.”
“तं किं मञ्ञसि, भिक्खु, चक्खु निच्चं वा अनिच्चं वा”ति?
“Taṁ kiṁ maññasi, bhikkhu, cakkhu niccaṁ vā aniccaṁ vā”ti?
“What do you think, bhikkhu? Is the eye permanent or impermanent?”
“अनिच्चं, भन्ते”।
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“यं पनानिच्चं दुक्खं वा तं सुखं वा”ति?
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“दुक्खं, भन्ते”।
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“यं पनानिच्चं दुक्खं विपरिणामधम्मं, कल्लं नु तं समनुपस्सितुं: ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽ”ति?
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“सोतं … घानं … जिव्हा … कायो … मनो निच्चो वा अनिच्चो वा”ति?
“Sotaṁ … ghānaṁ … jivhā … kāyo … mano nicco vā anicco vā”ti?
“Is the ear … nose … tongue … body … mind permanent or impermanent?”
“अनिच्चो, भन्ते”।
“Anicco, bhante”.
“Impermanent, sir.”
“यं पनानिच्चं दुक्खं वा तं सुखं वा”ति?
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“दुक्खं, भन्ते”।
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“यं पनानिच्चं दुक्खं विपरिणामधम्मं, कल्लं नु तं समनुपस्सितुं: ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽ”ति?
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“एवं पस्सं, भिक्खु, सुतवा अरियसावको चक्खुस्मिम्पि निब्बिन्दति, सोतस्मिम्पि निब्बिन्दति, घानस्मिम्पि निब्बिन्दति, जिव्हायपि निब्बिन्दति, कायस्मिम्पि निब्बिन्दति, मनस्मिम्पि निब्बिन्दति। निब्बिन्दं विरज्जति; विरागा विमुच्चति; विमुत्तस्मिं विमुत्तमिति ञाणं होति।
“Evaṁ passaṁ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati, manasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
“Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति पजानाती”ति।
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
एकादसमं।
Ekādasamaṁ.
मिगजालवग्गो दुतियो।
Migajālavaggo dutiyo.
तस्सुद्दानं
Tassuddānaṁ
मिगजालेन द्वे वुत्ता, चत्तारो च समिद्धिना; उपसेनो उपवाणो, छफस्सायतनिका तयोति।
Migajālena dve vuttā, Cattāro ca samiddhinā; Upaseno upavāṇo, Chaphassāyatanikā tayoti.
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 »]