| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय २२।५५
Saṁyutta Nikāya 22.55
The Related Suttas Collection 22.55
६। उपयवग्ग
6. Upayavagga
6. Involvement
उदानसुत्त
Udānasutta
An Inspired Saying
सावत्थिनिदानं।
Sāvatthinidānaṁ.
At Sāvatthī.
तत्र खो भगवा उदानं उदानेसि: “‘नो चस्सं, नो च मे सिया, नाभविस्स, न मे भविस्सतीऽति—एवं अधिमुच्चमानो भिक्खु छिन्देय्य ओरम्भागियानि संयोजनानी”ति।
Tatra kho bhagavā udānaṁ udānesi: “‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti—evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti.
There the Buddha expressed this heartfelt sentiment: “‘It might not be, and it might not be mine. It will not be, and it will not be mine.’ A bhikkhu who makes such a resolution can cut off the five lower fetters.”
एवं वुत्ते, अञ्ञतरो भिक्खु भगवन्तं एतदवोच: “यथा कथं पन, भन्ते, ‘नो चस्सं, नो च मे सिया, नाभविस्स, न मे भविस्सतीऽति—एवं अधिमुच्चमानो भिक्खु छिन्देय्य ओरम्भागियानि संयोजनानी”ति?
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “yathā kathaṁ pana, bhante, ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti—evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti?
When he said this, one of the bhikkhus asked the Buddha, “But sir, how can a bhikkhu who makes such a resolution cut off the five lower fetters?”
“इध, भिक्खु, अस्सुतवा पुथुज्जनो अरियानं अदस्सावी …पे…
“Idha, bhikkhu, assutavā puthujjano ariyānaṁ adassāvī …pe…
“Bhikkhu, take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They’ve not seen good persons, and are neither skilled nor trained in their teaching.
सप्पुरिसधम्मे अविनीतो 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।
sappurisadhamme avinīto 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.
सो अनिच्चं रूपं ‘अनिच्चं रूपन्ऽति यथाभूतं नप्पजानाति, अनिच्चं वेदनं ‘अनिच्चा वेदनाऽति यथाभूतं नप्पजानाति, अनिच्चं सञ्ञं ‘अनिच्चा सञ्ञाऽति यथाभूतं नप्पजानाति, अनिच्चे सङ्खारे ‘अनिच्चा सङ्खाराऽति यथाभूतं नप्पजानाति, अनिच्चं विञ्ञाणं ‘अनिच्चं विञ्ञाणन्ऽति यथाभूतं नप्पजानाति।
So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ nappajānāti, aniccaṁ vedanaṁ ‘aniccā vedanā’ti yathābhūtaṁ nappajānāti, aniccaṁ saññaṁ ‘aniccā saññā’ti yathābhūtaṁ nappajānāti, anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṁ nappajānāti, aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.
They don’t truly understand form—which is impermanent—as impermanent. They don’t truly understand feeling … perception … choices … consciousness—which is impermanent—as impermanent.
दुक्खं रूपं ‘दुक्खं रूपन्ऽति यथाभूतं नप्पजानाति, दुक्खं वेदनं … दुक्खं सञ्ञं … दुक्खे सङ्खारे … दुक्खं विञ्ञाणं ‘दुक्खं विञ्ञाणन्ऽति यथाभूतं नप्पजानाति।
Dukkhaṁ rūpaṁ ‘dukkhaṁ rūpan’ti yathābhūtaṁ nappajānāti, dukkhaṁ vedanaṁ … dukkhaṁ saññaṁ … dukkhe saṅkhāre … dukkhaṁ viññāṇaṁ ‘dukkhaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.
They don’t truly understand form—which is suffering—as suffering. They don’t truly understand feeling … perception … choices … consciousness—which is suffering—as suffering.
अनत्तं रूपं ‘अनत्ता रूपन्ऽति यथाभूतं नप्पजानाति, अनत्तं वेदनं ‘अनत्ता वेदनाऽति यथाभूतं नप्पजानाति, अनत्तं सञ्ञं ‘अनत्ता सञ्ञाऽति यथाभूतं नप्पजानाति, अनत्ते सङ्खारे ‘अनत्ता सङ्खाराऽति यथाभूतं नप्पजानाति, अनत्तं विञ्ञाणं ‘अनत्ता विञ्ञाणन्ऽति यथाभूतं नप्पजानाति।
Anattaṁ rūpaṁ ‘anattā rūpan’ti yathābhūtaṁ nappajānāti, anattaṁ vedanaṁ ‘anattā vedanā’ti yathābhūtaṁ nappajānāti, anattaṁ saññaṁ ‘anattā saññā’ti yathābhūtaṁ nappajānāti, anatte saṅkhāre ‘anattā saṅkhārā’ti yathābhūtaṁ nappajānāti, anattaṁ viññāṇaṁ ‘anattā viññāṇan’ti yathābhūtaṁ nappajānāti.
They don’t truly understand form—which is not-self—as not-self. They don’t truly understand feeling … perception … choices … consciousness—which is not-self—as not-self.
सङ्खतं रूपं ‘सङ्खतं रूपन्ऽति यथाभूतं नप्पजानाति, सङ्खतं वेदनं … सङ्खतं सञ्ञं … सङ्खते सङ्खारे … सङ्खतं विञ्ञाणं ‘सङ्खतं विञ्ञाणन्ऽति यथाभूतं नप्पजानाति।
Saṅkhataṁ rūpaṁ ‘saṅkhataṁ rūpan’ti yathābhūtaṁ nappajānāti, saṅkhataṁ vedanaṁ … saṅkhataṁ saññaṁ … saṅkhate saṅkhāre … saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ nappajānāti.
They don’t truly understand form—which is conditioned—as conditioned. They don’t truly understand feeling … perception … choices … consciousness—which is conditioned—as conditioned.
रूपं विभविस्सतीति यथाभूतं नप्पजानाति। वेदना विभविस्सति … सञ्ञा विभविस्सति … सङ्खारा विभविस्सन्ति … विञ्ञाणं विभविस्सतीति यथाभूतं नप्पजानाति।
Rūpaṁ vibhavissatīti yathābhūtaṁ nappajānāti. Vedanā vibhavissati … saññā vibhavissati … saṅkhārā vibhavissanti … viññāṇaṁ vibhavissatīti yathābhūtaṁ nappajānāti.
They don’t truly understand that form will disappear. They don’t truly understand that feeling … perception … choices … consciousness will disappear.
सुतवा च खो, भिक्खु, अरियसावको अरियानं दस्सावी अरियधम्मस्स कोविदो अरियधम्मे सुविनीतो सप्पुरिसानं दस्सावी सप्पुरिसधम्मस्स कोविदो सप्पुरिसधम्मे सुविनीतो न रूपं अत्ततो समनुपस्सति …पे… न वेदनं … न सञ्ञं … न सङ्खारे … न विञ्ञाणं अत्ततो समनुपस्सति।
Sutavā ca kho, bhikkhu, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati …pe… na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati.
But a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons. They don’t regard form as self … They don’t regard feeling … perception … choices … consciousness as self.
सो अनिच्चं रूपं ‘अनिच्चं रूपन्ऽति यथाभूतं पजानाति। अनिच्चं वेदनं … अनिच्चं सञ्ञं … अनिच्चे सङ्खारे … अनिच्चं विञ्ञाणं ‘अनिच्चं विञ्ञाणन्ऽति यथाभूतं पजानाति।
So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ pajānāti. Aniccaṁ vedanaṁ … aniccaṁ saññaṁ … anicce saṅkhāre … aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ pajānāti.
They truly understand form—which is impermanent—as impermanent. They truly understand feeling … perception … choices … consciousness—which is impermanent—as impermanent.
दुक्खं रूपं …पे… दुक्खं विञ्ञाणं …
Dukkhaṁ rūpaṁ …pe… dukkhaṁ viññāṇaṁ …
They truly understand form … feeling … perception … choices … consciousness—which is suffering—as suffering.
अनत्तं रूपं …पे… अनत्तं विञ्ञाणं …
anattaṁ rūpaṁ …pe… anattaṁ viññāṇaṁ …
They truly understand form … feeling … perception … choices … consciousness—which is not-self—as not-self.
सङ्खतं रूपं …पे… सङ्खतं विञ्ञाणं ‘सङ्खतं विञ्ञाणन्ऽति यथाभूतं पजानाति।
saṅkhataṁ rūpaṁ …pe… saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ pajānāti.
They truly understand form … feeling … perception … choices … consciousness—which is conditioned—as conditioned.
रूपं विभविस्सतीति यथाभूतं पजानाति। वेदना … सञ्ञा … सङ्खारा … विञ्ञाणं विभविस्सतीति यथाभूतं पजानाति।
Rūpaṁ vibhavissatīti yathābhūtaṁ pajānāti. Vedanā … saññā … saṅkhārā … viññāṇaṁ vibhavissatīti yathābhūtaṁ pajānāti.
They truly understand that form will disappear. They truly understand that feeling … perception … choices … consciousness will disappear.
सो रूपस्स विभवा, वेदनाय विभवा, सञ्ञाय विभवा, सङ्खारानं विभवा, विञ्ञाणस्स विभवा, एवं खो, भिक्खु, ‘नो चस्सं, नो च मे सिया, नाभविस्स, न मे भविस्सतीऽति—एवं अधिमुच्चमानो भिक्खु छिन्देय्य ओरम्भागियानि संयोजनानी”ति।
So rūpassa vibhavā, vedanāya vibhavā, saññāya vibhavā, saṅkhārānaṁ vibhavā, viññāṇassa vibhavā, evaṁ kho, bhikkhu, ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti—evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti.
It’s because of the disappearance of form, feeling, perception, choices, and consciousness that a bhikkhu who makes such a resolution—‘It might not be, and it might not be mine. It will not be, and it will not be mine’—can cut off the five lower fetters.”
“एवं अधिमुच्चमानो, भन्ते, भिक्खु छिन्देय्य ओरम्भागियानि संयोजनानी”ति।
“Evaṁ adhimuccamāno, bhante, bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti.
“Sir, a bhikkhu who makes such a resolution can cut off the five lower fetters.
“कथं पन, भन्ते, जानतो कथं पस्सतो अनन्तरा आसवानं खयो होती”ति?
“Kathaṁ pana, bhante, jānato kathaṁ passato anantarā āsavānaṁ khayo hotī”ti?
But how are they to know and see in order to end the defilements in the present life?”
“इध, भिक्खु, अस्सुतवा पुथुज्जनो अतसिताये ठाने तासं आपज्जति। तासो हेसो भिक्खु अस्सुतवतो पुथुज्जनस्स: ‘नो चस्सं, नो च मे सिया, नाभविस्स, न मे भविस्सतीऽति।
“Idha, bhikkhu, assutavā puthujjano atasitāye ṭhāne tāsaṁ āpajjati. Tāso heso1 bhikkhu assutavato puthujjanassa: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
“Bhikkhu, an unlearned ordinary person worries about things that aren’t a worry. For an unlearned ordinary person worries: ‘It might not be, and it might not be mine. It will not be, and it will not be mine.’
सुतवा च खो, भिक्खु, अरियसावको अतसिताये ठाने न तासं आपज्जति। न हेसो, भिक्खु, तासो सुतवतो अरियसावकस्स: ‘नो चस्सं, नो च मे सिया, नाभविस्स, न मे भविस्सतीऽति।
Sutavā ca kho, bhikkhu, ariyasāvako atasitāye ṭhāne na tāsaṁ āpajjati. Na heso, bhikkhu, tāso sutavato ariyasāvakassa: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
A learned noble disciple doesn’t worry about things that aren’t a worry. For a learned noble disciple doesn’t worry: ‘It might not be, and it might not be mine. It will not be, and it will not be mine.’
रूपुपयं वा, भिक्खु, विञ्ञाणं तिट्ठमानं तिट्ठेय्य, रूपारम्मणं रूपप्पतिट्ठं नन्दूपसेचनं वुद्धिं विरूळ्हिं वेपुल्लं आपज्जेय्य।
Rūpupayaṁ vā, bhikkhu, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.
As long as consciousness remains, it would remain involved with form, supported by form, founded on form. And with a sprinkle of relishing, it would grow, increase, and mature.
वेदनुपयं वा, भिक्खु …
Vedanupayaṁ vā, bhikkhu …
Or consciousness would remain involved with feeling …
सञ्ञुपयं वा, भिक्खु …
saññupayaṁ vā, bhikkhu …
Or consciousness would remain involved with perception …
सङ्खारुपयं वा, भिक्खु, विञ्ञाणं तिट्ठमानं तिट्ठेय्य, सङ्खारारम्मणं सङ्खारप्पतिट्ठं नन्दूपसेचनं वुद्धिं विरूळ्हिं वेपुल्लं आपज्जेय्य।
saṅkhārupayaṁ vā, bhikkhu, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.
Or consciousness would remain involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it would grow, increase, and mature.
यो, भिक्खु, एवं वदेय्य: ‘अहमञ्ञत्र रूपा, अञ्ञत्र वेदनाय, अञ्ञत्र सञ्ञाय, अञ्ञत्र सङ्खारेहि विञ्ञाणस्स आगतिं वा गतिं वा चुतिं वा उपपत्तिं वा वुद्धिं वा विरूळ्हिं वा वेपुल्लं वा पञ्ञापेस्सामीऽति, नेतं ठानं विज्जति।
Yo, bhikkhu, evaṁ vadeyya: ‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi viññāṇassa āgatiṁ vā gatiṁ vā cutiṁ vā upapattiṁ vā vuddhiṁ vā virūḷhiṁ vā vepullaṁ vā paññāpessāmī’ti, netaṁ ṭhānaṁ vijjati.
Suppose, bhikkhu, you were to say: ‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.
रूपधातुया चे, भिक्खु, भिक्खुनो रागो पहीनो होति। रागस्स पहाना वोच्छिज्जतारम्मणं पतिट्ठा विञ्ञाणस्स न होति।
Rūpadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.
If a bhikkhu has given up greed for the form element, the support is cut off, and there is no foundation for consciousness.
वेदनाधातुया चे, भिक्खु, भिक्खुनो …
Vedanādhātuyā ce, bhikkhu, bhikkhuno …
If a bhikkhu has given up greed for the feeling element …
सञ्ञाधातुया चे, भिक्खु, भिक्खुनो …
saññādhātuyā ce, bhikkhu, bhikkhuno …
perception element …
सङ्खारधातुया चे, भिक्खु, भिक्खुनो …
saṅkhāradhātuyā ce, bhikkhu, bhikkhuno …
choices element …
विञ्ञाणधातुया चे, भिक्खु, भिक्खुनो रागो पहीनो होति। रागस्स पहाना वोच्छिज्जतारम्मणं पतिट्ठा विञ्ञाणस्स न होति। तदप्पतिट्ठितं विञ्ञाणं अविरूळ्हं अनभिसङ्खच्च विमुत्तं।
viññāṇadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti. Tadappatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ anabhisaṅkhacca vimuttaṁ.
consciousness element, the support is cut off, and there is no foundation for consciousness. Since that consciousness does not become established and does not grow, with no power to regenerate, it is freed.
विमुत्तत्ता ठितं। ठितत्ता सन्तुसितं। सन्तुसितत्ता न परितस्सति। अपरितस्सं पच्चत्तञ्ञेव परिनिब्बायति।
Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati.
Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished.
‘खीणा जाति …पे… नापरं इत्थत्तायाऽति पजानाति।
‘Khīṇā jāti …pe… nāparaṁ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended … there is no return to any state of existence.’
एवं खो, भिक्खु, जानतो एवं पस्सतो अनन्तरा आसवानं खयो होती”ति।
Evaṁ kho, bhikkhu, jānato evaṁ passato anantarā āsavānaṁ khayo hotī”ti.
The ending of the defilements is for one who knows and sees this.”
ततियं।
Tatiyaṁ.
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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