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संयुत्त निकाय १२।२३
Saṁyutta Nikāya 12.23
The Related Suttas Collection 12.23
३। दसबलवग्ग
3. Dasabalavagga
3. The Ten Powers
उपनिससुत्त
Upanisasutta
Vital Conditions
सावत्थियं विहरति।
Sāvatthiyaṁ viharati.
At Sāvatthī.
“जानतो अहं, भिक्खवे, पस्सतो आसवानं खयं वदामि, नो अजानतो नो अपस्सतो। किञ्च, भिक्खवे, जानतो किं पस्सतो आसवानं खयो होति? इति रूपं इति रूपस्स समुदयो इति रूपस्स अत्थङ्गमो, इति वेदना …पे… इति सञ्ञा … इति सङ्खारा … इति विञ्ञाणं इति विञ्ञाणस्स समुदयो इति विञ्ञाणस्स अत्थङ्गमोति। एवं खो, भिक्खवे, जानतो एवं पस्सतो आसवानं खयो होति।
“Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiṁ passato āsavānaṁ khayo hoti? Iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā …pe… iti saññā … iti saṅkhārā … iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamoti. Evaṁ kho, bhikkhave, jānato evaṁ passato āsavānaṁ khayo hoti.
“Bhikkhus, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see. For one who knows and sees what? ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ The ending of the defilements is for one who knows and sees this.
यम्पिस्स तं, भिक्खवे, खयस्मिं खये ञाणं, तम्पि सौपनिसं वदामि, नो अनुपनिसं। का च, भिक्खवे, खये ञाणस्स उपनिसा? ‘विमुत्तीऽतिस्स वचनीयं। विमुत्तिम्पाहं, भिक्खवे, सौपनिसं वदामि, नो अनुपनिसं। का च, भिक्खवे, विमुत्तिया उपनिसा? ‘विरागोऽतिस्स वचनीयं। विरागम्पाहं, भिक्खवे, सौपनिसं वदामि, नो अनुपनिसं। का च, भिक्खवे, विरागस्स उपनिसा? ‘निब्बिदाऽतिस्स वचनीयं। निब्बिदम्पाहं, भिक्खवे, सौपनिसं वदामि, नो अनुपनिसं। का च, भिक्खवे, निब्बिदाय उपनिसा? ‘यथाभूतञाणदस्सनन्ऽतिस्स वचनीयं। यथाभूतञाणदस्सनम्पाहं, भिक्खवे, सौपनिसं वदामि, नो अनुपनिसं। का च, भिक्खवे, यथाभूतञाणदस्सनस्स उपनिसा? ‘समाधीऽतिस्स वचनीयं। समाधिम्पाहं, भिक्खवे, सौपनिसं वदामि, नो अनुपनिसं।
Yampissa taṁ, bhikkhave, khayasmiṁ khaye ñāṇaṁ, tampi saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, khaye ñāṇassa upanisā? ‘Vimuttī’tissa vacanīyaṁ. Vimuttimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, vimuttiyā upanisā? ‘Virāgo’tissa vacanīyaṁ. Virāgampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, virāgassa upanisā? ‘Nibbidā’tissa vacanīyaṁ. Nibbidampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, nibbidāya upanisā? ‘Yathābhūtañāṇadassanan’tissa vacanīyaṁ. Yathābhūtañāṇadassanampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, yathābhūtañāṇadassanassa upanisā? ‘Samādhī’tissa vacanīyaṁ. Samādhimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.
I say that this knowledge of ending has a vital condition, it doesn’t lack a vital condition. And what is it? You should say: ‘Freedom.’ I say that freedom has a vital condition, it doesn’t lack a vital condition. And what is it? You should say: ‘Dispassion.’ I say that dispassion has a vital condition. And what is it? You should say: ‘Disillusionment.’ I say that disillusionment has a vital condition. And what is it? You should say: ‘Truly knowing and seeing.’ I say that truly knowing and seeing has a vital condition. And what is it? You should say: ‘Immersion.’ I say that immersion has a vital condition.
का च, भिक्खवे, समाधिस्स उपनिसा? ‘सुखन्ऽतिस्स वचनीयं। सुखम्पाहं, भिक्खवे, सौपनिसं वदामि, नो अनुपनिसं। का च, भिक्खवे, सुखस्स उपनिसा? ‘पस्सद्धीऽतिस्स वचनीयं। पस्सद्धिम्पाहं, भिक्खवे, सौपनिसं वदामि, नो अनुपनिसं। का च, भिक्खवे, पस्सद्धिया उपनिसा? ‘पीतीऽतिस्स वचनीयं। पीतिम्पाहं, भिक्खवे, सौपनिसं वदामि, नो अनुपनिसं। का च, भिक्खवे, पीतिया उपनिसा? ‘पामोज्जन्ऽतिस्स वचनीयं। पामोज्जम्पाहं, भिक्खवे, सौपनिसं वदामि, नो अनुपनिसं। का च, भिक्खवे, पामोज्जस्स उपनिसा? ‘सद्धाऽतिस्स वचनीयं। सद्धम्पाहं, भिक्खवे, सौपनिसं वदामि, नो अनुपनिसं।
Kā ca, bhikkhave, samādhissa upanisā? ‘Sukhan’tissa vacanīyaṁ. Sukhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, sukhassa upanisā? ‘Passaddhī’tissa vacanīyaṁ. Passaddhimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, passaddhiyā upanisā? ‘Pītī’tissa vacanīyaṁ. Pītimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, pītiyā upanisā? ‘Pāmojjan’tissa vacanīyaṁ. Pāmojjampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, pāmojjassa upanisā? ‘Saddhā’tissa vacanīyaṁ. Saddhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.
And what is it? You should say: ‘Bliss.’ I say that bliss has a vital condition. And what is it? You should say: ‘Tranquility.’ I say that tranquility has a vital condition. And what is it? You should say: ‘Rapture.’ I say that rapture has a vital condition. And what is it? You should say: ‘Joy.’ I say that joy has a vital condition. And what is it? You should say: ‘Faith.’ I say that faith has a vital condition.
का च, भिक्खवे, सद्धाय उपनिसा? ‘दुक्खन्ऽतिस्स वचनीयं। दुक्खम्पाहं, भिक्खवे, सौपनिसं वदामि, नो अनुपनिसं। का च, भिक्खवे, दुक्खस्स उपनिसा? ‘जातीऽतिस्स वचनीयं। जातिम्पाहं, भिक्खवे, सौपनिसं वदामि, नो अनुपनिसं। का च, भिक्खवे, जातिया उपनिसा? ‘भवोऽतिस्स वचनीयं। भवम्पाहं, भिक्खवे, सौपनिसं वदामि, नो अनुपनिसं। का च, भिक्खवे, भवस्स उपनिसा? ‘उपादानन्ऽतिस्स वचनीयं। उपादानम्पाहं, भिक्खवे, सौपनिसं वदामि, नो अनुपनिसं। का च, भिक्खवे, उपादानस्स उपनिसा? ‘तण्हाऽतिस्स वचनीयं। तण्हम्पाहं, भिक्खवे, सौपनिसं वदामि, नो अनुपनिसं।
Kā ca, bhikkhave, saddhāya upanisā? ‘Dukkhan’tissa vacanīyaṁ. Dukkhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, dukkhassa upanisā? ‘Jātī’tissa vacanīyaṁ. Jātimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, jātiyā upanisā? ‘Bhavo’tissa vacanīyaṁ. Bhavampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, bhavassa upanisā? ‘Upādānan’tissa vacanīyaṁ. Upādānampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, upādānassa upanisā? ‘Taṇhā’tissa vacanīyaṁ. Taṇhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.
And what is it? You should say: ‘Suffering.’ I say that suffering has a vital condition. And what is it? You should say: ‘Rebirth.’ I say that rebirth has a vital condition. And what is it? You should say: ‘Continued existence.’ I say that continued existence has a vital condition. And what is it? You should say: ‘Grasping.’ I say that grasping has a vital condition. And what is it? You should say: ‘Craving.’ I say that craving has a vital condition.
का च, भिक्खवे, तण्हाय उपनिसा? ‘वेदनाऽतिस्स वचनीयं …पे… ‘फस्सोऽतिस्स वचनीयं … ‘सळायतनन्ऽतिस्स वचनीयं … ‘नामरूपन्ऽतिस्स वचनीयं … ‘विञ्ञाणन्ऽतिस्स वचनीयं … ‘सङ्खाराऽतिस्स वचनीयं। सङ्खारेपाहं, भिक्खवे, सौपनिसे वदामि, नो अनुपनिसे। का च, भिक्खवे, सङ्खारानं उपनिसा? ‘अविज्जाऽतिस्स वचनीयं।
Kā ca, bhikkhave, taṇhāya upanisā? ‘Vedanā’tissa vacanīyaṁ …pe… ‘phasso’tissa vacanīyaṁ … ‘saḷāyatanan’tissa vacanīyaṁ … ‘nāmarūpan’tissa vacanīyaṁ … ‘viññāṇan’tissa vacanīyaṁ … ‘saṅkhārā’tissa vacanīyaṁ. Saṅkhārepāhaṁ, bhikkhave, saupanise vadāmi, no anupanise. Kā ca, bhikkhave, saṅkhārānaṁ upanisā? ‘Avijjā’tissa vacanīyaṁ.
And what is it? You should say: ‘Feeling.’ … You should say: ‘Contact.’ … You should say: ‘The six sense fields.’ … You should say: ‘Name and form.’ … You should say: ‘Consciousness.’ … You should say: ‘Choices.’ … I say that choices have a vital condition, they don’t lack a vital condition. And what is the vital condition for choices? You should say: ‘Ignorance.’
इति खो, भिक्खवे, अविज्जूपनिसा सङ्खारा, सङ्खारूपनिसं विञ्ञाणं, विञ्ञाणूपनिसं नामरूपं, नामरूपूपनिसं सळायतनं, सळायतनूपनिसो फस्सो, फस्सूपनिसा वेदना, वेदनूपनिसा तण्हा, तण्हूपनिसं उपादानं, उपादानूपनिसो भवो, भवूपनिसा जाति, जातूपनिसं दुक्खं, दुक्खूपनिसा सद्धा, सद्धूपनिसं पामोज्जं, पामोज्जूपनिसा पीति, पीतूपनिसा पस्सद्धि, पस्सद्धूपनिसं सुखं, सुखूपनिसो समाधि, समाधूपनिसं यथाभूतञाणदस्सनं, यथाभूतञाणदस्सनूपनिसा निब्बिदा, निब्बिदूपनिसो विरागो, विरागूपनिसा विमुत्ति, विमुत्तूपनिसं खये ञाणं।
Iti kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṁ viññāṇaṁ, viññāṇūpanisaṁ nāmarūpaṁ, nāmarūpūpanisaṁ saḷāyatanaṁ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṁ upādānaṁ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṁ dukkhaṁ, dukkhūpanisā saddhā, saddhūpanisaṁ pāmojjaṁ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṁ sukhaṁ, sukhūpaniso samādhi, samādhūpanisaṁ yathābhūtañāṇadassanaṁ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṁ khaye ñāṇaṁ.
So ignorance is a vital condition for choices. Choices are a vital condition for consciousness. Consciousness is a vital condition for name and form. Name and form are vital conditions for the six sense fields. The six sense fields are vital conditions for contact. Contact is a vital condition for feeling. Feeling is a vital condition for craving. Craving is a vital condition for grasping. Grasping is a vital condition for continued existence. Continued existence is a vital condition for rebirth. Rebirth is a vital condition for suffering. Suffering is a vital condition for faith. Faith is a vital condition for joy. Joy is a vital condition for rapture. Rapture is a vital condition for tranquility. Tranquility is a vital condition for bliss. Bliss is a vital condition for immersion. Immersion is a vital condition for truly knowing and seeing. Truly knowing and seeing is a vital condition for disillusionment. Disillusionment is a vital condition for dispassion. Dispassion is a vital condition for freedom. Freedom is a vital condition for the knowledge of ending.
सेय्यथापि, भिक्खवे, उपरिपब्बते थुल्लफुसितके देवे वस्सन्ते तं उदकं यथानिन्नं पवत्तमानं पब्बतकन्दरपदरसाखा परिपूरेति। पब्बतकन्दरपदरसाखापरिपूरा कुसोब्भे परिपूरेन्ति। कुसोब्भा परिपूरा महासोब्भे परिपूरेन्ति। महासोब्भा परिपूरा कुन्नदियो परिपूरेन्ति। कुन्नदियो परिपूरा महानदियो परिपूरेन्ति। महानदियो परिपूरा महासमुद्दं परिपूरेन्ति।
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti. Pabbatakandarapadarasākhāparipūrā kusobbhe1 paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti. Mahāsobbhā paripūrā kunnadiyo paripūrenti. Kunnadiyo paripūrā mahānadiyo paripūrenti. Mahānadiyo paripūrā mahāsamuddaṁ paripūrenti.
It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.
एवमेव खो, भिक्खवे, अविज्जूपनिसा सङ्खारा, सङ्खारूपनिसं विञ्ञाणं, विञ्ञाणूपनिसं नामरूपं, नामरूपूपनिसं सळायतनं, सळायतनूपनिसो फस्सो, फस्सूपनिसा वेदना, वेदनूपनिसा तण्हा, तण्हूपनिसं उपादानं, उपादानूपनिसो भवो, भवूपनिसा जाति, जातूपनिसं दुक्खं, दुक्खूपनिसा सद्धा, सद्धूपनिसं पामोज्जं, पामोज्जूपनिसा पीति, पीतूपनिसा पस्सद्धि, पस्सद्धूपनिसं सुखं, सुखूपनिसो समाधि, समाधूपनिसं यथाभूतञाणदस्सनं, यथाभूतञाणदस्सनूपनिसा निब्बिदा, निब्बिदूपनिसो विरागो, विरागूपनिसा विमुत्ति, विमुत्तूपनिसं खये ञाणन्”ति।
Evameva kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṁ viññāṇaṁ, viññāṇūpanisaṁ nāmarūpaṁ, nāmarūpūpanisaṁ saḷāyatanaṁ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṁ upādānaṁ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṁ dukkhaṁ, dukkhūpanisā saddhā, saddhūpanisaṁ pāmojjaṁ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṁ sukhaṁ, sukhūpaniso samādhi, samādhūpanisaṁ yathābhūtañāṇadassanaṁ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṁ khaye ñāṇan”ti.
In the same way, ignorance is a vital condition for choices. … Freedom is a vital condition for the knowledge of ending.”
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 »]
Footnotes:
