Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation

    संयुत्त निकाय २४।१

    Saṁyutta Nikāya 24.1

    The Related Suttas Collection 24.1

    १। सोतापत्तिवग्ग

    1. Sotāpattivagga

    1. Stream-Entry

    वातसुत्त

    Vātasutta

    Winds

    एकं समयं भगवा सावत्थियं विहरति जेतवने। भगवा एतदवोच:

    Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane. Bhagavā etadavoca:

    At one time the Buddha was staying near Sāvatthī in Jeta’s Grove. The Buddha said this:

    “किस्मिं नु खो, भिक्खवे, सति, किं उपादाय, किं अभिनिविस्स एवं दिट्ठि उप्पज्जति: ‘न वाता वायन्ति, न नज्जो सन्दन्ति, न गब्भिनियो विजायन्ति, न चन्दिमसूरिया उदेन्ति वा अपेन्ति वा एसिकट्ठायिट्ठिताऽ”ति?

    “kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?

    “Bhikkhus, when what exists, because of grasping what and insisting on what, does the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’?”

    “भगवंमूलका नो, भन्ते, धम्मा भगवंनेत्तिका भगवंपटिसरणा। साधु वत, भन्ते, भगवन्तञ्ञेव पटिभातु एतस्स भासितस्स अत्थो। भगवतो सुत्वा भिक्खू धारेस्सन्ती”ति।

    “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

    “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The bhikkhus will listen and remember it.”

    “तेन हि, भिक्खवे, सुणाथ, साधुकं मनसि करोथ, भासिस्सामी”ति।

    “Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

    “Well then, bhikkhus, listen and apply your mind well, I will speak.”

    “एवं, भन्ते”ति खो ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:

    “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

    “Yes, sir,” they replied. The Buddha said this:

    “रूपे खो, भिक्खवे, सति, रूपं उपादाय, रूपं अभिनिविस्स एवं दिट्ठि उप्पज्जति: ‘न वाता वायन्ति, न नज्जो सन्दन्ति, न गब्भिनियो विजायन्ति, न चन्दिमसूरिया उदेन्ति वा अपेन्ति वा एसिकट्ठायिट्ठिताऽति। वेदनाय सति …पे… सञ्ञाय सति … सङ्खारेसु सति … विञ्ञाणे सति, विञ्ञाणं उपादाय, विञ्ञाणं अभिनिविस्स एवं दिट्ठि उप्पज्जति: ‘न वाता वायन्ति, न नज्जो सन्दन्ति, न गब्भिनियो विजायन्ति, न चन्दिमसूरिया उदेन्ति वा अपेन्ति वा एसिकट्ठायिट्ठिताऽति।

    “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’ti. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’ti.

    “When form exists, because of grasping form and insisting on form, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’

    तं किं मञ्ञथ, भिक्खवे, रूपं निच्चं वा अनिच्चं वा”ति?

    Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

    What do you think, bhikkhus? Is form permanent or impermanent?”

    “अनिच्चं, भन्ते”।

    “Aniccaṁ, bhante”.

    “Impermanent, sir.”

    “यं पनानिच्चं दुक्खं वा तं सुखं वा”ति?

    “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

    “But if it’s impermanent, is it suffering or happiness?”

    “दुक्खं, भन्ते”।

    “Dukkhaṁ, bhante”.

    “Suffering, sir.”

    “यं पनानिच्चं दुक्खं विपरिणामधम्मं, अपि नु तं अनुपादाय एवं दिट्ठि उप्पज्जेय्य: ‘न वाता वायन्ति, न नज्जो सन्दन्ति, न गब्भिनियो विजायन्ति, न चन्दिमसूरिया उदेन्ति वा अपेन्ति वा एसिकट्ठायिट्ठिताऽ”ति?

    “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?

    “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”

    “नो हेतं, भन्ते”।

    “No hetaṁ, bhante”.

    “No, sir.”

    “वेदना निच्चा वा अनिच्चा वा”ति … “सञ्ञा … सङ्खारा … विञ्ञाणं निच्चं वा अनिच्चं वा”ति?

    “Vedanā niccā vā aniccā vā”ti … “saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

    “Is feeling … perception … choices … consciousness permanent or impermanent?”

    “अनिच्चं, भन्ते”।

    “Aniccaṁ, bhante”.

    “Impermanent, sir.”

    “यं पनानिच्चं दुक्खं वा तं सुखं वा”ति?

    “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

    “But if it’s impermanent, is it suffering or happiness?”

    “दुक्खं, भन्ते”।

    “Dukkhaṁ, bhante”.

    “Suffering, sir.”

    “यं पनानिच्चं दुक्खं विपरिणामधम्मं, अपि नु तं अनुपादाय एवं दिट्ठि उप्पज्जेय्य: ‘न वाता वायन्ति, न नज्जो सन्दन्ति, न गब्भिनियो विजायन्ति, न चन्दिमसूरिया उदेन्ति वा अपेन्ति वा एसिकट्ठायिट्ठिताऽ”ति?

    “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?

    “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”

    “नो हेतं, भन्ते”।

    “No hetaṁ, bhante”.

    “No, sir.”

    “यम्पिदं दिट्ठं सुतं मुतं विञ्ञातं पत्तं परियेसितं अनुविचरितं मनसा तम्पि निच्चं वा अनिच्चं वा”ति?

    “Yampidaṁ1 diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?

    “That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”

    “अनिच्चं, भन्ते”।

    “Aniccaṁ, bhante”.

    “Impermanent, sir.”

    “यं पनानिच्चं दुक्खं वा तं सुखं वा”ति?

    “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

    “But if it’s impermanent, is it suffering or happiness?”

    “दुक्खं, भन्ते”।

    “Dukkhaṁ, bhante”.

    “Suffering, sir.”

    “यं पनानिच्चं दुक्खं विपरिणामधम्मं, अपि नु तं अनुपादाय एवं दिट्ठि उप्पज्जेय्य: ‘न वाता वायन्ति, न नज्जो सन्दन्ति, न गब्भिनियो विजायन्ति, न चन्दिमसूरिया उदेन्ति वा अपेन्ति वा एसिकट्ठायिट्ठिताऽ”ति?

    “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?

    “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”

    “नो हेतं, भन्ते”।

    “No hetaṁ, bhante”.

    “No, sir.”

    “यतो खो, भिक्खवे, अरियसावकस्स इमेसु च ठानेसु कङ्खा पहीना होति, दुक्खेपिस्स कङ्खा पहीना होति, दुक्खसमुदयेपिस्स कङ्खा पहीना होति, दुक्खनिरोधेपिस्स कङ्खा पहीना होति, दुक्खनिरोधगामिनिया पटिपदायपिस्स कङ्खा पहीना होति—अयं वुच्चति, भिक्खवे, अरियसावको सोतापन्नो अविनिपातधम्मो नियतो सम्बोधिपरायनो”ति।

    “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.

    “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

    पठमं।

    Paṭhamaṁ.





    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:
    1. Yampidaṁ → yamidaṁ (aññattha)

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