| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ३।६१
Aṅguttara Nikāya 3.61
Numbered Discourses 3.61
७। महावग्ग
7. Mahāvagga
7. The Great Chapter
तित्थायतनसुत्त
Titthāyatanasutta
Sectarian Tenets
“तीणिमानि, भिक्खवे, तित्थायतनानि यानि पण्डितेहि समनुयुञ्जियमानानि समनुगाहियमानानि समनुभासियमानानि परम्पि गन्त्वा अकिरियाय सण्ठहन्ति। कतमानि तीणि?
“Tīṇimāni, bhikkhave, titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni1 samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti. Katamāni tīṇi?
“Bhikkhus, these three sectarian tenets—as pursued, pressed, and grilled by the astute—when taken to their conclusion, end with inaction. What three?
सन्ति, भिक्खवे, एके समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘यं किञ्चायं पुरिसपुग्गलो पटिसंवेदेति सुखं वा दुक्खं वा अदुक्खमसुखं वा सब्बं तं पुब्बेकतहेतूऽति।
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti.
There are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds.’
सन्ति, भिक्खवे, एके समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘यं किञ्चायं पुरिसपुग्गलो पटिसंवेदेति सुखं वा दुक्खं वा अदुक्खमसुखं वा सब्बं तं इस्सरनिम्मानहेतूऽति।
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti.
There are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual experiences—pleasurable, painful, or neutral—is because of God Almighty’s creation.’
सन्ति, भिक्खवे, एके समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘यं किञ्चायं पुरिसपुग्गलो पटिसंवेदेति सुखं वा दुक्खं वा अदुक्खमसुखं वा सब्बं तं अहेतुअप्पच्चयाऽति।
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti.
There are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual experiences—pleasurable, painful, or neutral—has no cause or reason.’
तत्र, भिक्खवे, ये ते समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘यं किञ्चायं पुरिसपुग्गलो पटिसंवेदेति सुखं वा दुक्खं वा अदुक्खमसुखं वा सब्बं तं पुब्बेकतहेतूऽति, त्याहं उपसङ्कमित्वा एवं वदामि: ‘सच्चं किर तुम्हे आयस्मन्तो एवंवादिनो एवंदिट्ठिनो: “यं किञ्चायं पुरिसपुग्गलो पटिसंवेदेति सुखं वा दुक्खं वा अदुक्खमसुखं वा सब्बं तं पुब्बेकतहेतू”ऽति? ते च मे एवं पुट्ठा ‘आमाऽति पटिजानन्ति। त्याहं एवं वदामि: ‘तेनहायस्मन्तो पाणातिपातिनो भविस्सन्ति पुब्बेकतहेतु, अदिन्नादायिनो भविस्सन्ति पुब्बेकतहेतु, अब्रह्मचारिनो भविस्सन्ति पुब्बेकतहेतु, मुसावादिनो भविस्सन्ति पुब्बेकतहेतु, पिसुणवाचा भविस्सन्ति पुब्बेकतहेतु, फरुसवाचा भविस्सन्ति पुब्बेकतहेतु, सम्फप्पलापिनो भविस्सन्ति पुब्बेकतहेतु, अभिज्झालुनो भविस्सन्ति पुब्बेकतहेतु, ब्यापन्नचित्ता भविस्सन्ति पुब्बेकतहेतु, मिच्छादिट्ठिका भविस्सन्ति पुब्बेकतहेतुऽ।
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino: “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū”’ti? Te ca me2 evaṁ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘tenahāyasmanto pāṇātipātino bhavissanti pubbekatahetu, adinnādāyino bhavissanti pubbekatahetu, abrahmacārino bhavissanti pubbekatahetu, musāvādino bhavissanti pubbekatahetu, pisuṇavācā bhavissanti pubbekatahetu, pharusavācā bhavissanti pubbekatahetu, samphappalāpino bhavissanti pubbekatahetu, abhijjhāluno bhavissanti pubbekatahetu, byāpannacittā bhavissanti pubbekatahetu, micchādiṭṭhikā bhavissanti pubbekatahetu’.
Regarding this, I went up to the ascetics and brahmins whose view is that everything that is experienced is because of past deeds, and I said to them: ‘Is it really true that this is the venerables’ view?’ And they answered, ‘Yes’. I said to them: ‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of past deeds.’
पुब्बेकतं खो पन, भिक्खवे, सारतो पच्चागच्छतं न होति छन्दो वा वायामो वा इदं वा करणीयं इदं वा अकरणीयन्ति। इति करणीयाकरणीये खो पन सच्चतो थेततो अनुपलब्भियमाने मुट्ठस्सतीनं अनारक्खानं विहरतं न होति पच्चत्तं सहधम्मिको समणवादो। अयं खो मे, भिक्खवे, तेसु समणब्राह्मणेसु एवंवादीसु एवंदिट्ठीसु पठमो सहधम्मिको निग्गहो होति।
Pubbekataṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo. Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu paṭhamo sahadhammiko niggaho hoti.
Those who believe that past deeds are the most important thing have no enthusiasm or effort, no idea that there are things that should and should not be done. Since they don’t acknowledge as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics. This is my first legitimate refutation of the ascetics and brahmins who have this doctrine and view.
तत्र, भिक्खवे, ये ते समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘यं किञ्चायं पुरिसपुग्गलो पटिसंवेदेति सुखं वा दुक्खं वा अदुक्खमसुखं वा सब्बं तं इस्सरनिम्मानहेतूऽति, त्याहं उपसङ्कमित्वा एवं वदामि: ‘सच्चं किर तुम्हे आयस्मन्तो एवंवादिनो एवंदिट्ठिनो—यं किञ्चायं पुरिसपुग्गलो पटिसंवेदेति सुखं वा दुक्खं वा अदुक्खमसुखं वा सब्बं तं इस्सरनिम्मानहेतूऽति? ते च मे एवं पुट्ठा ‘आमाऽति पटिजानन्ति। त्याहं एवं वदामि: ‘तेनहायस्मन्तो पाणातिपातिनो भविस्सन्ति इस्सरनिम्मानहेतु, अदिन्नादायिनो भविस्सन्ति इस्सरनिम्मानहेतु, अब्रह्मचारिनो भविस्सन्ति इस्सरनिम्मानहेतु, मुसावादिनो भविस्सन्ति इस्सरनिम्मानहेतु, पिसुणवाचा भविस्सन्ति इस्सरनिम्मानहेतु, फरुसवाचा भविस्सन्ति इस्सरनिम्मानहेतु, सम्फप्पलापिनो भविस्सन्ति इस्सरनिम्मानहेतु, अभिज्झालुनो भविस्सन्ति इस्सरनिम्मानहेतु, ब्यापन्नचित्ता भविस्सन्ति इस्सरनिम्मानहेतु, मिच्छादिट्ठिका भविस्सन्ति इस्सरनिम्मानहेतुऽ।
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino—yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti? Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘tenahāyasmanto pāṇātipātino bhavissanti issaranimmānahetu, adinnādāyino bhavissanti issaranimmānahetu, abrahmacārino bhavissanti issaranimmānahetu, musāvādino bhavissanti issaranimmānahetu, pisuṇavācā bhavissanti issaranimmānahetu, pharusavācā bhavissanti issaranimmānahetu, samphappalāpino bhavissanti issaranimmānahetu, abhijjhāluno bhavissanti issaranimmānahetu, byāpannacittā bhavissanti issaranimmānahetu, micchādiṭṭhikā bhavissanti issaranimmānahetu’.
Regarding this, I went up to the ascetics and brahmins whose view is that everything that is experienced is because of God Almighty’s creation, and I said to them: ‘Is it really true that this is the venerables’ view?’ And they answered, ‘Yes’. I said to them: ‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of God Almighty’s creation.’
इस्सरनिम्मानं खो पन, भिक्खवे, सारतो पच्चागच्छतं न होति छन्दो वा वायामो वा इदं वा करणीयं इदं वा अकरणीयन्ति। इति करणीयाकरणीये खो पन सच्चतो थेततो अनुपलब्भियमाने मुट्ठस्सतीनं अनारक्खानं विहरतं न होति पच्चत्तं सहधम्मिको समणवादो। अयं खो मे, भिक्खवे, तेसु समणब्राह्मणेसु एवंवादीसु एवंदिट्ठीसु दुतियो सहधम्मिको निग्गहो होति।
Issaranimmānaṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo. Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu dutiyo sahadhammiko niggaho hoti.
Those who believe that God Almighty’s creative power is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done. Since they don’t acknowledge as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics. This is my second legitimate refutation of the ascetics and brahmins who have this doctrine and view.
तत्र, भिक्खवे, ये ते समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘यं किञ्चायं पुरिसपुग्गलो पटिसंवेदेति सुखं वा दुक्खं वा अदुक्खमसुखं वा सब्बं तं अहेतुअप्पच्चयाऽति, त्याहं उपसङ्कमित्वा एवं वदामि: ‘सच्चं किर तुम्हे आयस्मन्तो एवंवादिनो एवंदिट्ठिनो—यं किञ्चायं पुरिसपुग्गलो पटिसंवेदेति सुखं वा दुक्खं वा अदुक्खमसुखं वा सब्बं तं अहेतुअप्पच्चयाऽति? ते च मे एवं पुट्ठा ‘आमाऽति पटिजानन्ति। त्याहं एवं वदामि: ‘तेनहायस्मन्तो पाणातिपातिनो भविस्सन्ति अहेतुअप्पच्चया …पे… मिच्छादिट्ठिका भविस्सन्ति अहेतुअप्पच्चयाऽ”।
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino—yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti? Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘tenahāyasmanto pāṇātipātino bhavissanti ahetuappaccayā …pe… micchādiṭṭhikā bhavissanti ahetuappaccayā’”.
Regarding this, I went up to the ascetics and brahmins whose view is that everything that is experienced has no cause or reason, and I said to them: ‘Is it really true that this is the venerables’ view?’ And they answered, ‘Yes’. I said to them: ‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all without cause or reason.’
अहेतुअप्पच्चयं खो पन, भिक्खवे, सारतो पच्चागच्छतं न होति छन्दो वा वायामो वा इदं वा करणीयं इदं वा अकरणीयन्ति। इति करणीयाकरणीये खो पन सच्चतो थेततो अनुपलब्भियमाने मुट्ठस्सतीनं अनारक्खानं विहरतं न होति पच्चत्तं सहधम्मिको समणवादो। अयं खो मे, भिक्खवे, तेसु समणब्राह्मणेसु एवंवादीसु एवंदिट्ठीसु ततियो सहधम्मिको निग्गहो होति।
Ahetuappaccayaṁ3 kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo. Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu tatiyo sahadhammiko niggaho hoti.
Those who believe that the absence of cause or reason is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done. Since they don’t acknowledge as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics. This is my third legitimate refutation of the ascetics and brahmins who have this doctrine and view.
इमानि खो, भिक्खवे, तीणि तित्थायतनानि यानि पण्डितेहि समनुयुञ्जियमानानि समनुगाहियमानानि समनुभासियमानानि परम्पि गन्त्वा अकिरियाय सण्ठहन्ति।
Imāni kho, bhikkhave, tīṇi titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti.
These are the three sectarian tenets—as pursued, pressed, and grilled by the astute—which, when taken to their conclusion, end with inaction.
अयं खो पन, भिक्खवे, मया धम्मो देसितो अनिग्गहितो असङ्किलिट्ठो अनुपवज्जो अप्पटिकुट्ठो समणेहि ब्राह्मणेहि विञ्ञूहि। कतमो च, भिक्खवे, मया धम्मो देसितो अनिग्गहितो असङ्किलिट्ठो अनुपवज्जो अप्पटिकुट्ठो समणेहि ब्राह्मणेहि विञ्ञूहि?
Ayaṁ kho pana, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. Katamo ca, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi?
But the Dhamma that I’ve taught is irrefutable, uncorrupted, beyond reproach, and not scorned by sensible ascetics and brahmins. What is the Dhamma that I’ve taught?
इमा छ धातुयोति, भिक्खवे, मया धम्मो देसितो अनिग्गहितो असङ्किलिट्ठो अनुपवज्जो अप्पटिकुट्ठो समणेहि ब्राह्मणेहि विञ्ञूहि।
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
‘These are the six elements’: this is the Dhamma I’ve taught …
इमानि छ फस्सायतनानीति, भिक्खवे, मया धम्मो देसितो अनिग्गहितो असङ्किलिट्ठो अनुपवज्जो अप्पटिकुट्ठो समणेहि ब्राह्मणेहि विञ्ञूहि।
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
‘These are the six fields of contact’: this is the Dhamma I’ve taught …
इमे अट्ठारस मनोपविचाराति, भिक्खवे, मया धम्मो देसितो अनिग्गहितो असङ्किलिट्ठो अनुपवज्जो अप्पटिकुट्ठो समणेहि ब्राह्मणेहि विञ्ञूहि।
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
‘These are the eighteen mental preoccupations’: this is the Dhamma I’ve taught …
इमानि चत्तारि अरियसच्चानीति, भिक्खवे, मया धम्मो देसितो अनिग्गहितो असङ्किलिट्ठो अनुपवज्जो अप्पटिकुट्ठो समणेहि ब्राह्मणेहि विञ्ञूहि।
Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
‘These are the four noble truths’: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.
इमा छ धातुयोति, भिक्खवे, मया धम्मो देसितो अनिग्गहितो असङ्किलिट्ठो अनुपवज्जो अप्पटिकुट्ठो समणेहि ब्राह्मणेहि विञ्ञूहीति। इति खो पनेतं वुत्तं। किञ्चेतं पटिच्च वुत्तं?
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
‘“These are the six elements”: this is the Dhamma I’ve taught …’ That’s what I said, but why did I say it?
छयिमा, भिक्खवे, धातुयो—पथवीधातु, आपोधातु, तेजोधातु, वायोधातु, आकासधातु, विञ्ञाणधातु।
Chayimā, bhikkhave, dhātuyo—pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.
There are these six elements: the elements of earth, water, fire, air, space, and consciousness.
इमा छ धातुयोति, भिक्खवे, मया धम्मो देसितो अनिग्गहितो असङ्किलिट्ठो अनुपवज्जो अप्पटिकुट्ठो समणेहि ब्राह्मणेहि विञ्ञूहीति। इति यं तं वुत्तं, इदमेतं पटिच्च वुत्तं।
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘“These are the six elements”: this is the Dhamma I’ve taught …’ That’s what I said, and this is why I said it.
इमानि छ फस्सायतनानीति, भिक्खवे, मया धम्मो देसितो अनिग्गहितो असङ्किलिट्ठो अनुपवज्जो अप्पटिकुट्ठो समणेहि ब्राह्मणेहि विञ्ञूहीति। इति खो पनेतं वुत्तं। किञ्चेतं पटिच्च वुत्तं?
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
‘“These are the six fields of contact”: this is the Dhamma I’ve taught …’ That’s what I said, but why did I say it?
छयिमानि, भिक्खवे, फस्सायतनानि—चक्खु फस्सायतनं, सोतं फस्सायतनं, घानं फस्सायतनं, जिव्हा फस्सायतनं, कायो फस्सायतनं, मनो फस्सायतनं।
Chayimāni, bhikkhave, phassāyatanāni—cakkhu phassāyatanaṁ, sotaṁ phassāyatanaṁ, ghānaṁ phassāyatanaṁ, jivhā phassāyatanaṁ, kāyo phassāyatanaṁ, mano phassāyatanaṁ.
There are these six fields of contact: eye, ear, nose, tongue, body, and mind contact.
इमानि छ फस्सायतनानीति, भिक्खवे, मया धम्मो देसितो अनिग्गहितो असङ्किलिट्ठो अनुपवज्जो अप्पटिकुट्ठो समणेहि ब्राह्मणेहि विञ्ञूहीति। इति यं तं वुत्तं, इदमेतं पटिच्च वुत्तं।
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘“These are the six fields of contact”: this is the Dhamma I’ve taught …’ That’s what I said, and this is why I said it.
इमे अट्ठारस मनोपविचाराति, भिक्खवे, मया धम्मो देसितो अनिग्गहितो असङ्किलिट्ठो अनुपवज्जो अप्पटिकुट्ठो समणेहि ब्राह्मणेहि विञ्ञूहीति। इति खो पनेतं वुत्तं। किञ्चेतं पटिच्च वुत्तं?
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’ This is what I said, but why did I say it?
चक्खुना रूपं दिस्वा सोमनस्सट्ठानियं रूपं उपविचरति दोमनस्सट्ठानियं रूपं उपविचरति उपेक्खाट्ठानियं रूपं उपविचरति,
Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati domanassaṭṭhāniyaṁ rūpaṁ upavicarati upekkhāṭṭhāniyaṁ rūpaṁ upavicarati,
Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity.
सोतेन सद्दं सुत्वा …
sotena saddaṁ sutvā …
Hearing a sound with the ear …
घानेन गन्धं घायित्वा …
ghānena gandhaṁ ghāyitvā …
Smelling an odor with the nose …
जिव्हाय रसं सायित्वा …
jivhāya rasaṁ sāyitvā …
Tasting a flavor with the tongue …
कायेन फोट्ठब्बं फुसित्वा …
kāyena phoṭṭhabbaṁ phusitvā …
Feeling a touch with the body …
मनसा धम्मं विञ्ञाय सोमनस्सट्ठानियं धम्मं उपविचरति दोमनस्सट्ठानियं धम्मं उपविचरति उपेक्खाट्ठानियं धम्मं उपविचरति।
manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati domanassaṭṭhāniyaṁ dhammaṁ upavicarati upekkhāṭṭhāniyaṁ dhammaṁ upavicarati.
Becoming conscious of a thought with the mind, one is preoccupied with a thought that’s a basis for happiness or sadness or equanimity.
इमे अट्ठारस मनोपविचाराति, भिक्खवे, मया धम्मो देसितो अनिग्गहितो असङ्किलिट्ठो अनुपवज्जो अप्पटिकुट्ठो समणेहि ब्राह्मणेहि विञ्ञूहीति। इति यं तं वुत्तं, इदमेतं पटिच्च वुत्तं।
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’ That’s what I said, and this is why I said it.
इमानि चत्तारि अरियसच्चानीति, भिक्खवे, मया धम्मो देसितो अनिग्गहितो असङ्किलिट्ठो अनुपवज्जो अप्पटिकुट्ठो समणेहि ब्राह्मणेहि विञ्ञूहीति। इति खो पनेतं वुत्तं। किञ्चेतं पटिच्च वुत्तं?
Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
‘“These are the four noble truths”: this is the Dhamma I’ve taught …’ That’s what I said, but why did I say it?
छन्नं, भिक्खवे, धातूनं उपादाय गब्भस्सावक्कन्ति होति; ओक्कन्तिया सति नामरूपं, नामरूपपच्चया सळायतनं, सळायतनपच्चया फस्सो, फस्सपच्चया वेदना। वेदियमानस्स खो पनाहं, भिक्खवे, इदं दुक्खन्ति पञ्ञपेमि, अयं दुक्खसमुदयोति पञ्ञपेमि, अयं दुक्खनिरोधोति पञ्ञपेमि, अयं दुक्खनिरोधगामिनी पटिपदाति पञ्ञपेमि।
Channaṁ, bhikkhave, dhātūnaṁ upādāya gabbhassāvakkanti hoti; okkantiyā sati nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā. Vediyamānassa kho panāhaṁ, bhikkhave, idaṁ dukkhanti paññapemi, ayaṁ dukkhasamudayoti paññapemi, ayaṁ dukkhanirodhoti paññapemi, ayaṁ dukkhanirodhagāminī paṭipadāti paññapemi.
Supported by the six elements, an embryo is conceived. When it is conceived, there are name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. It’s for one who feels that I declare: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
कतमञ्च, भिक्खवे, दुक्खं अरियसच्चं? जातिपि दुक्खा, जरापि दुक्खा, (…) मरणम्पि दुक्खं, सोकपरिदेवदुक्खदोमनस्सुपायासापि दुक्खा, अप्पियेहि सम्पयोगो दुक्खो, पियेहि विप्पयोगो दुक्खो, यम्पिच्छं न लभति तम्पि दुक्खं। सङ्खित्तेन पञ्चुपादानक्खन्धा दुक्खा। इदं वुच्चति, भिक्खवे, दुक्खं अरियसच्चं।
Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ? Jātipi dukkhā, jarāpi dukkhā, (…) maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ. Saṅkhittena pañcupādānakkhandhā dukkhā. Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.
And what is the noble truth of suffering? Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. This is called the noble truth of suffering.
कतमञ्च, भिक्खवे, दुक्खसमुदयं अरियसच्चं? अविज्जापच्चया सङ्खारा, सङ्खारपच्चया विञ्ञाणं, विञ्ञाणपच्चया नामरूपं, नामरूपपच्चया सळायतनं, सळायतनपच्चया फस्सो, फस्सपच्चया वेदना, वेदनापच्चया तण्हा, तण्हापच्चया उपादानं, उपादानपच्चया भवो, भवपच्चया जाति, जातिपच्चया जरामरणं सोकपरिदेवदुक्खदोमनस्सुपायासा सम्भवन्ति। एवमेतस्स केवलस्स दुक्खक्खन्धस्स समुदयो होति। इदं वुच्चति, भिक्खवे, दुक्खसमुदयं अरियसच्चं।
Katamañca, bhikkhave, dukkhasamudayaṁ4 ariyasaccaṁ? Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ.
And what is the noble truth of the origin of suffering? Ignorance is a condition for choices. Choices are a condition for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. 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. This is called the noble truth of the origin of suffering.
कतमञ्च, भिक्खवे, दुक्खनिरोधं अरियसच्चं? अविज्जाय त्वेव असेसविरागनिरोधा सङ्खारनिरोधो, सङ्खारनिरोधा विञ्ञाणनिरोधो, विञ्ञाणनिरोधा नामरूपनिरोधो, नामरूपनिरोधा सळायतननिरोधो, सळायतननिरोधा फस्सनिरोधो, फस्सनिरोधा वेदनानिरोधो, वेदनानिरोधा तण्हानिरोधो, तण्हानिरोधा उपादाननिरोधो, उपादाननिरोधा भवनिरोधो, भवनिरोधा जातिनिरोधो, जातिनिरोधा जरामरणं सोकपरिदेवदुक्खदोमनस्सुपायासा निरुज्झन्ति। एवमेतस्स केवलस्स दुक्खक्खन्धस्स निरोधो होति। इदं वुच्चति, भिक्खवे, दुक्खनिरोधं अरियसच्चं।
Katamañca, bhikkhave, dukkhanirodhaṁ5 ariyasaccaṁ? Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ.
And what is the noble truth of the cessation of suffering? When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is called the noble truth of the cessation of suffering.
कतमञ्च, भिक्खवे, दुक्खनिरोधगामिनी पटिपदा अरियसच्चं? अयमेव अरियो अट्ठङ्गिको मग्गो, सेय्यथिदं—सम्मादिट्ठि, सम्मासङ्कप्पो, सम्मावाचा, सम्माकम्मन्तो, सम्माआजीवो, सम्मावायामो, सम्मासति, सम्मासमाधि। इदं वुच्चति, भिक्खवे, दुक्खनिरोधगामिनी पटिपदा अरियसच्चं।
Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.
And what is the noble truth of the practice that leads to the cessation of suffering? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the noble truth of the practice that leads to the cessation of suffering.
‘इमानि चत्तारि अरियसच्चानीऽति, भिक्खवे, मया धम्मो देसितो अनिग्गहितो असङ्किलिट्ठो अनुपवज्जो अप्पटिकुट्ठो समणेहि ब्राह्मणेहि विञ्ञूहीति। इति यं तं वुत्तं इदमेतं पटिच्च वुत्तन्”ति।
‘Imāni cattāri ariyasaccānī’ti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.
‘“These are the four noble truths”: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.’ That’s what I said, and this is why I said it.”
पठमं।
Paṭhamaṁ.
The authoritative text of the Aṅguttara 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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