Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय २२।५६
Saṁyutta Nikāya 22.56
The Related Suttas Collection 22.56
६। उपयवग्ग
6. Upayavagga
6. Involvement
उपादानपरिपवत्तसुत्त
Upādānaparipavattasutta
Perspectives
सावत्थिनिदानं।
Sāvatthinidānaṁ.
At Sāvatthī.
“पञ्चिमे, भिक्खवे, उपादानक्खन्धा। कतमे पञ्च? रूपुपादानक्खन्धो, वेदनुपादानक्खन्धो, सञ्ञुपादानक्खन्धो, सङ्खारुपादानक्खन्धो, विञ्ञाणुपादानक्खन्धो।
“Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
“Bhikkhus, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness.
यावकीवञ्चाहं, भिक्खवे, इमे पञ्चुपादानक्खन्धे चतुपरिवट्टं यथाभूतं नाब्भञ्ञासिं, नेव तावाहं, भिक्खवे, सदेवके लोके समारके सब्रह्मके सस्समणब्राह्मणिया पजाय सदेवमनुस्साय अनुत्तरं सम्मासम्बोधिं अभिसम्बुद्धोति पच्चञ्ञासिं।
Yāvakīvañcāhaṁ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṁ yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.
As long as I didn’t truly understand these five grasping aggregates from four perspectives, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
यतो च ख्वाहं, भिक्खवे, इमे पञ्चुपादानक्खन्धे चतुपरिवट्टं यथाभूतं अब्भञ्ञासिं, अथाहं, भिक्खवे, सदेवके लोके …पे… सदेवमनुस्साय अनुत्तरं सम्मासम्बोधिं अभिसम्बुद्धोति पच्चञ्ञासिं।
Yato ca khvāhaṁ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṁ yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke …pe… sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.
But when I did truly understand these five grasping aggregates from four perspectives, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
कथञ्च चतुपरिवट्टं? रूपं अब्भञ्ञासिं, रूपसमुदयं अब्भञ्ञासिं, रूपनिरोधं अब्भञ्ञासिं, रूपनिरोधगामिनिं पटिपदं अब्भञ्ञासिं; वेदनं … सञ्ञं … सङ्खारे … विञ्ञाणं अब्भञ्ञासिं, विञ्ञाणसमुदयं अब्भञ्ञासिं, विञ्ञाणनिरोधं अब्भञ्ञासिं, विञ्ञाणनिरोधगामिनिं पटिपदं अब्भञ्ञासिं।
Kathañca catuparivaṭṭaṁ? Rūpaṁ abbhaññāsiṁ, rūpasamudayaṁ abbhaññāsiṁ, rūpanirodhaṁ abbhaññāsiṁ, rūpanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ; vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ abbhaññāsiṁ, viññāṇasamudayaṁ abbhaññāsiṁ, viññāṇanirodhaṁ abbhaññāsiṁ, viññāṇanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ.
And how are there four perspectives? I directly knew form, its origin, its cessation, and the practice that leads to its cessation. I directly knew feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation.
कतमञ्च, भिक्खवे, रूपं? चत्तारो च महाभूता चतुन्नञ्च महाभूतानं उपादाय रूपं। इदं वुच्चति, भिक्खवे, रूपं। आहारसमुदया रूपसमुदयो; आहारनिरोधा रूपनिरोधो। अयमेव अरियो अट्ठङ्गिको मग्गो रूपनिरोधगामिनी पटिपदा, सेय्यथिदं—सम्मादिट्ठि …पे… सम्मासमाधि।
Katamañca, bhikkhave, rūpaṁ? Cattāro ca mahābhūtā catunnañca mahābhūtānaṁ upādāya rūpaṁ. Idaṁ vuccati, bhikkhave, rūpaṁ. Āhārasamudayā rūpasamudayo; āhāranirodhā rūpanirodho. Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi.
And what is form? The four primary elements, and form derived from the four primary elements. This is called form. Form originates from food. When food ceases, form ceases. The practice that leads to the cessation of form 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.
ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा एवं रूपं अभिञ्ञाय, एवं रूपसमुदयं अभिञ्ञाय, एवं रूपनिरोधं अभिञ्ञाय, एवं रूपनिरोधगामिनिं पटिपदं अभिञ्ञाय रूपस्स निब्बिदाय विरागाय निरोधाय पटिपन्ना, ते सुप्पटिपन्ना। ये सुप्पटिपन्ना, ते इमस्मिं धम्मविनये गाधन्ति।
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.
Whatever ascetics and brahmins have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation—and are practicing for disillusionment, dispassion, and cessation regarding form: they are practicing well. Those who practice well have a firm footing in this teaching and training.
ये च खो केचि, भिक्खवे, समणा वा ब्राह्मणा वा एवं रूपं अभिञ्ञाय …पे… एवं रूपनिरोधगामिनिं पटिपदं अभिञ्ञाय, रूपस्स निब्बिदा विरागा निरोधा अनुपादा विमुत्ता ते सुविमुत्ता। ये सुविमुत्ता ते केवलिनो। ये केवलिनो वट्टं तेसं नत्थि पञ्ञापनाय।
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya …pe… evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya, rūpassa nibbidā virāgā nirodhā anupādā vimuttā te suvimuttā. Ye suvimuttā te kevalino. Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.
Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation—and due to disillusionment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed. Those who are well freed are consummate ones. For consummate ones, there is no cycle of rebirths to be found.
कतमा च, भिक्खवे, वेदना? छयिमे, भिक्खवे, वेदनाकाया—चक्खुसम्फस्सजा वेदना, सोतसम्फस्सजा वेदना, घानसम्फस्सजा वेदना, जिव्हासम्फस्सजा वेदना, कायसम्फस्सजा वेदना, मनोसम्फस्सजा वेदना। अयं वुच्चति, भिक्खवे, वेदना। फस्ससमुदया वेदनासमुदयो; फस्सनिरोधा वेदनानिरोधो। अयमेव अरियो अट्ठङ्गिको मग्गो वेदनानिरोधगामिनी पटिपदा, सेय्यथिदं—सम्मादिट्ठि …पे… सम्मासमाधि।
Katamā ca, bhikkhave, vedanā? Chayime, bhikkhave, vedanākāyā—cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Ayaṁ vuccati, bhikkhave, vedanā. Phassasamudayā vedanāsamudayo; phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi.
And what is feeling? There are these six classes of feeling: feeling born of contact through the eye, ear, nose, tongue, body, and mind. This is called feeling. Feeling originates from contact. When contact ceases, feeling ceases. The practice that leads to the cessation of feelings is simply this noble eightfold path …
ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा एवं वेदनं अभिञ्ञाय, एवं वेदनासमुदयं अभिञ्ञाय, एवं वेदनानिरोधं अभिञ्ञाय, एवं वेदनानिरोधगामिनिं पटिपदं अभिञ्ञाय वेदनाय निब्बिदाय विरागाय निरोधाय पटिपन्ना, ते सुप्पटिपन्ना। ये सुप्पटिपन्ना, ते इमस्मिं धम्मविनये गाधन्ति।
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya, evaṁ vedanāsamudayaṁ abhiññāya, evaṁ vedanānirodhaṁ abhiññāya, evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya vedanāya nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.
ये च खो केचि, भिक्खवे, समणा वा ब्राह्मणा वा एवं वेदनं अभिञ्ञाय …पे… एवं वेदनानिरोधगामिनिं पटिपदं अभिञ्ञाय …पे… वट्टं तेसं नत्थि पञ्ञापनाय।
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya …pe… evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya …pe… vaṭṭaṁ tesaṁ natthi paññāpanāya.
कतमा च, भिक्खवे, सञ्ञा? छयिमे, भिक्खवे, सञ्ञाकाया—रूपसञ्ञा, सद्दसञ्ञा, गन्धसञ्ञा, रससञ्ञा, फोट्ठब्बसञ्ञा, धम्मसञ्ञा। अयं वुच्चति, भिक्खवे, सञ्ञा। फस्ससमुदया सञ्ञासमुदयो; फस्सनिरोधा सञ्ञानिरोधो। अयमेव अरियो अट्ठङ्गिको मग्गो सञ्ञानिरोधगामिनी पटिपदा, सेय्यथिदं—सम्मादिट्ठि …पे… सम्मासमाधि …पे… वट्टं तेसं नत्थि पञ्ञापनाय।
Katamā ca, bhikkhave, saññā? Chayime, bhikkhave, saññākāyā—rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā. Ayaṁ vuccati, bhikkhave, saññā. Phassasamudayā saññāsamudayo; phassanirodhā saññānirodho. Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi …pe… vaṭṭaṁ tesaṁ natthi paññāpanāya.
And what is perception? There are these six classes of perception: perceptions of sights, sounds, smells, tastes, touches, and thoughts. This is called perception. Perception originates from contact. When contact ceases, perception ceases. The practice that leads to the cessation of perceptions is simply this noble eightfold path …
कतमे च, भिक्खवे, सङ्खारा? छयिमे, भिक्खवे, चेतनाकाया—रूपसञ्चेतना, सद्दसञ्चेतना, गन्धसञ्चेतना, रससञ्चेतना, फोट्ठब्बसञ्चेतना, धम्मसञ्चेतना। इमे वुच्चन्ति, भिक्खवे, सङ्खारा। फस्ससमुदया सङ्खारसमुदयो; फस्सनिरोधा सङ्खारनिरोधो। अयमेव अरियो अट्ठङ्गिको मग्गो सङ्खारनिरोधगामिनी पटिपदा, सेय्यथिदं—सम्मादिट्ठि …पे… सम्मासमाधि।
Katame ca, bhikkhave, saṅkhārā? Chayime, bhikkhave, cetanākāyā—rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā. Ime vuccanti, bhikkhave, saṅkhārā. Phassasamudayā saṅkhārasamudayo; phassanirodhā saṅkhāranirodho. Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi.
And what are choices? There are these six classes of intention: intention regarding sights, sounds, smells, tastes, touches, and thoughts. These are called choices. Choices originate from contact. When contact ceases, choices cease. The practice that leads to the cessation of choices is simply this noble eightfold path …
ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा एवं सङ्खारे अभिञ्ञाय, एवं सङ्खारसमुदयं अभिञ्ञाय, एवं सङ्खारनिरोधं अभिञ्ञाय, एवं सङ्खारनिरोधगामिनिं पटिपदं अभिञ्ञाय सङ्खारानं निब्बिदाय विरागाय निरोधाय पटिपन्ना, ते सुप्पटिपन्ना। ये सुप्पटिपन्ना, ते इमस्मिं धम्मविनये गाधन्ति।
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ saṅkhāre abhiññāya, evaṁ saṅkhārasamudayaṁ abhiññāya, evaṁ saṅkhāranirodhaṁ abhiññāya, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ abhiññāya saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.
ये च खो केचि, भिक्खवे, समणा वा ब्राह्मणा वा एवं सङ्खारे अभिञ्ञाय, एवं सङ्खारसमुदयं अभिञ्ञाय, एवं सङ्खारनिरोधं अभिञ्ञाय, एवं सङ्खारनिरोधगामिनिं पटिपदं अभिञ्ञाय सङ्खारानं निब्बिदा विरागा निरोधा अनुपादा विमुत्ता, ते सुविमुत्ता। ये सुविमुत्ता, ते केवलिनो। ये केवलिनो वट्टं तेसं नत्थि पञ्ञापनाय।
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ saṅkhāre abhiññāya, evaṁ saṅkhārasamudayaṁ abhiññāya, evaṁ saṅkhāranirodhaṁ abhiññāya, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ abhiññāya saṅkhārānaṁ nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.
कतमञ्च, भिक्खवे, विञ्ञाणं? छयिमे, भिक्खवे, विञ्ञाणकाया—चक्खुविञ्ञाणं, सोतविञ्ञाणं, घानविञ्ञाणं, जिव्हाविञ्ञाणं, कायविञ्ञाणं, मनोविञ्ञाणं। इदं वुच्चति, भिक्खवे, विञ्ञाणं। नामरूपसमुदया विञ्ञाणसमुदयो; नामरूपनिरोधा विञ्ञाणनिरोधो। अयमेव अरियो अट्ठङ्गिको मग्गो विञ्ञाणनिरोधगामिनी पटिपदा, सेय्यथिदं—सम्मादिट्ठि …पे… सम्मासमाधि।
Katamañca, bhikkhave, viññāṇaṁ? Chayime, bhikkhave, viññāṇakāyā—cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. Idaṁ vuccati, bhikkhave, viññāṇaṁ. Nāmarūpasamudayā viññāṇasamudayo; nāmarūpanirodhā viññāṇanirodho. Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi.
And what is consciousness? There are these six classes of consciousness: eye, ear, nose, tongue, body, and mind consciousness. This is called consciousness. Consciousness originates from name and form. When name and form cease, consciousness ceases. The practice that leads to the cessation of consciousness 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.
ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा एवं विञ्ञाणं अभिञ्ञाय, एवं विञ्ञाणसमुदयं अभिञ्ञाय, एवं विञ्ञाणनिरोधं अभिञ्ञाय, एवं विञ्ञाणनिरोधगामिनिं पटिपदं अभिञ्ञाय विञ्ञाणस्स निब्बिदाय विरागाय निरोधाय पटिपन्ना, ते सुप्पटिपन्ना। ये सुप्पटिपन्ना, ते इमस्मिं धम्मविनये गाधन्ति।
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.
Whatever ascetics and brahmins have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation—and are practicing for disillusionment, dispassion, and cessation regarding consciousness: they are practicing well. Those who practice well have a firm footing in this teaching and training.
ये च खो केचि, भिक्खवे, समणा वा ब्राह्मणा वा एवं विञ्ञाणं अभिञ्ञाय, एवं विञ्ञाणसमुदयं अभिञ्ञाय, एवं विञ्ञाणनिरोधं अभिञ्ञाय, एवं विञ्ञाणनिरोधगामिनिं पटिपदं अभिञ्ञाय विञ्ञाणस्स निब्बिदा विरागा निरोधा अनुपादा विमुत्ता, ते सुविमुत्ता। ये सुविमुत्ता, ते केवलिनो। ये केवलिनो वट्टं तेसं नत्थि पञ्ञापनाया”ति।
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāyā”ti.
Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation—and due to disillusionment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed. Those who are well freed are consummate ones. For consummate ones, there is no cycle of rebirths to be found.”
चतुत्थं।
Catutthaṁ.
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 »]