| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय ३५।२३४
Saṁyutta Nikāya 35.234
The Related Suttas Collection 35.234
१८। समुद्दवग्ग
18. Samuddavagga
18. The Ocean
उदायीसुत्त
Udāyīsutta
With Udāyī
एकं समयं आयस्मा च आनन्दो आयस्मा च उदायी कोसम्बियं विहरन्ति घोसितारामे।
Ekaṁ samayaṁ āyasmā ca ānando āyasmā ca udāyī kosambiyaṁ viharanti ghositārāme.
At one time the venerables Ānanda and Udāyī were staying near Kosambī, in Ghosita’s Monastery.
अथ खो आयस्मा उदायी सायन्हसमयं पटिसल्लाना वुट्ठितो येनायस्मा आनन्दो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मता आनन्देन सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा उदायी आयस्मन्तं आनन्दं एतदवोच:
Atha kho āyasmā udāyī sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā udāyī āyasmantaṁ ānandaṁ etadavoca:
Then in the late afternoon, Venerable Udāyī came out of retreat, went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:
“यथेव नु खो, आवुसो आनन्द, अयं कायो भगवता अनेकपरियायेन अक्खातो विवटो पकासितो: ‘इतिपायं कायो अनत्ताऽति, सक्का एवमेव विञ्ञाणं पिदं आचिक्खितुं देसेतुं पञ्ञपेतुं पट्ठपेतुं विवरितुं विभजितुं उत्तानीकातुं: ‘इतिपिदं विञ्ञाणं अनत्ताऽ”ति?
“Yatheva nu kho, āvuso ānanda, ayaṁ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito: ‘itipāyaṁ kāyo anattā’ti, sakkā evameva viññāṇaṁ pidaṁ ācikkhituṁ desetuṁ paññapetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ: ‘itipidaṁ viññāṇaṁ anattā’”ti?
“Friend Ānanda, the Buddha has explained, opened, and illuminated in many ways how this body is not-self. Is it possible to explain consciousness in the same way? To teach, assert, establish, clarify, analyze, and reveal how consciousness is not-self?”
“यथेव खो, आवुसो उदायी, अयं कायो भगवता अनेकपरियायेन अक्खातो विवटो पकासितो: ‘इतिपायं कायो अनत्ताऽति, सक्का एवमेव विञ्ञाणं पिदं आचिक्खितुं देसेतुं पञ्ञपेतुं पट्ठपेतुं विवरितुं विभजितुं उत्तानीकातुं: ‘इतिपिदं विञ्ञाणं अनत्ताऽ”ति।
“Yatheva kho, āvuso udāyī, ayaṁ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito: ‘itipāyaṁ kāyo anattā’ti, sakkā evameva viññāṇaṁ pidaṁ ācikkhituṁ desetuṁ paññapetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ: ‘itipidaṁ viññāṇaṁ anattā’”ti.
“It is possible, Friend Udāyī.
“चक्खुञ्च, आवुसो, पटिच्च रूपे च उप्पज्जति चक्खुविञ्ञाणन्”ति?
“Cakkhuñca, āvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇan”ti?
Does eye consciousness arise dependent on the eye and sights?”
“एवमावुसो”ति।
“Evamāvuso”ti.
“Yes, friend.”
“यो चावुसो, हेतु, यो च पच्चयो चक्खुविञ्ञाणस्स उप्पादाय, सो च हेतु, सो च पच्चयो सब्बेन सब्बं सब्बथा सब्बं अपरिसेसं निरुज्झेय्य। अपि नु खो चक्खुविञ्ञाणं पञ्ञायेथा”ति?
“Yo cāvuso, hetu, yo ca paccayo cakkhuviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya. Api nu kho cakkhuviññāṇaṁ paññāyethā”ti?
“If the cause and reason that gives rise to eye consciousness were to totally and utterly cease without anything left over, would eye consciousness still be found?”
“नो हेतं, आवुसो”।
“No hetaṁ, āvuso”.
“No, friend.”
“इमिनापि खो एतं, आवुसो, परियायेन भगवता अक्खातं विवटं पकासितं: ‘इतिपिदं विञ्ञाणं अनत्ताऽ”ति …पे…।
“Imināpi kho etaṁ, āvuso, pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ: ‘itipidaṁ viññāṇaṁ anattā’”ti …pe….
“In this way, too, it can be understood how consciousness is not-self.
“जिव्हञ्चावुसो, पटिच्च रसे च उप्पज्जति जिव्हाविञ्ञाणन्”ति? “एवमावुसो”ति। “यो चावुसो, हेतु यो च पच्चयो जिव्हाविञ्ञाणस्स उप्पादाय, सो च हेतु, सो च पच्चयो सब्बेन सब्बं सब्बथा सब्बं अपरिसेसं निरुज्झेय्य, अपि नु खो जिव्हाविञ्ञाणं पञ्ञायेथा”ति? “नो हेतं, आवुसो”। “इमिनापि खो एतं, आवुसो, परियायेन भगवता अक्खातं विवटं पकासितं: ‘इतिपिदं विञ्ञाणं अनत्ताऽ”ति …पे…। “मनञ्चावुसो, पटिच्च धम्मे च उप्पज्जति मनोविञ्ञाणन्”ति?
“Jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇan”ti? “Evamāvuso”ti. “Yo cāvuso, hetu yo ca paccayo jivhāviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya, api nu kho jivhāviññāṇaṁ paññāyethā”ti? “No hetaṁ, āvuso”. “Imināpi kho etaṁ, āvuso, pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ: ‘itipidaṁ viññāṇaṁ anattā’”ti …pe…. “Manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇan”ti?
Does ear … nose … tongue … body … mind consciousness arise dependent on the mind and thoughts?”
“एवमावुसो”ति।
“Evamāvuso”ti.
“Yes, friend.”
“यो चावुसो, हेतु, यो च पच्चयो मनोविञ्ञाणस्स उप्पादाय, सो च हेतु, सो च पच्चयो सब्बेन सब्बं सब्बथा सब्बं अपरिसेसं निरुज्झेय्य, अपि नु खो मनोविञ्ञाणं पञ्ञायेथा”ति?
“Yo cāvuso, hetu, yo ca paccayo manoviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya, api nu kho manoviññāṇaṁ paññāyethā”ti?
“If the cause and reason that gives rise to mind consciousness were to totally and utterly cease without anything left over, would mind consciousness still be found?”
“नो हेतं, आवुसो”।
“No hetaṁ, āvuso”.
“No, friend.”
“इमिनापि खो एतं, आवुसो, परियायेन भगवता अक्खातं विवटं पकासितं: ‘इतिपिदं विञ्ञाणं अनत्ताऽति।
“Imināpi kho etaṁ, āvuso, pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ: ‘itipidaṁ viññāṇaṁ anattā’ti.
“In this way, too, it can be understood how consciousness is not-self.
सेय्यथापि, आवुसो, पुरिसो सारत्थिको सारगवेसी सारपरियेसनं चरमानो तिण्हं कुठारिं आदाय वनं पविसेय्य। सो तत्थ पस्सेय्य महन्तं कदलिक्खन्धं उजुं नवं अकुक्कुकजातं। तमेनं मूले छिन्देय्य; मूले छेत्वा अग्गे छिन्देय्य; अग्गे छेत्वा पत्तवट्टिं विनिब्भुजेय्य। सो तत्थ फेग्गुम्पि नाधिगच्छेय्य, कुतो सारं।
Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. So tattha passeyya mahantaṁ kadalikkhandhaṁ ujuṁ navaṁ akukkukajātaṁ. Tamenaṁ mūle chindeyya; mūle chetvā agge chindeyya; agge chetvā pattavaṭṭiṁ vinibbhujeyya. So tattha pheggumpi nādhigaccheyya, kuto sāraṁ.
Suppose there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. There they’d see a big banana tree, straight and young and grown free of defects. They’d cut it down at the base, cut off the root, cut off the top, and unroll the coiled sheaths. But they wouldn’t even find sapwood, much less heartwood.
एवमेव खो, आवुसो, भिक्खु छसु फस्सायतनेसु नेवत्तानं न अत्तनियं समनुपस्सति। सो एवं असमनुपस्सन्तो न किञ्चि लोके उपादियति। अनुपादियं न परितस्सति। अपरितस्सं पच्चत्तञ्ञेव परिनिब्बायति।
Evameva kho, āvuso, bhikkhu chasu phassāyatanesu nevattānaṁ na attaniyaṁ samanupassati. So evaṁ asamanupassanto1 na kiñci loke upādiyati. Anupādiyaṁ na paritassati. Aparitassaṁ paccattaññeva parinibbāyati.
In the same way, a bhikkhu sees these six fields of contact as neither self nor belonging to self. So seeing, they don’t grasp anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.
‘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.’”
सत्तमं।
Sattamaṁ.
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 »]
Footnotes:
