| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय १२।४
Saṁyutta Nikāya 12.4
The Related Suttas Collection 12.4
१। बुद्धवग्ग
1. Buddhavagga
1. The Buddhas
विपस्सीसुत्त
Vipassīsutta
About Vipassī
सावत्थियं विहरति …पे…
Sāvatthiyaṁ viharati …pe…
At Sāvatthī.
“विपस्सिस्स, भिक्खवे, भगवतो अरहतो सम्मासम्बुद्धस्स पुब्बेव सम्बोधा अनभिसम्बुद्धस्स बोधिसत्तस्सेव सतो एतदहोसि: ‘किच्छं वतायं लोको आपन्नो जायति च जीयति च मीयति च चवति च उपपज्जति च। अथ च पनिमस्स दुक्खस्स निस्सरणं नप्पजानाति जरामरणस्स। कुदास्सु नाम इमस्स दुक्खस्स निस्सरणं पञ्ञायिस्सति जरामरणस्साऽति?
“vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘kicchaṁ vatāyaṁ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa. Kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti?
“Bhikkhus, Vipassī the Blessed One, the perfected one, the fully awakened Buddha had this thought before his awakening, when he was still unawakened but intent on awakening: ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death. Oh, when will an escape be found from this suffering, from old age and death?’
अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो सति जरामरणं होति, किंपच्चया जरामरणन्ऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘जातिया खो सति जरामरणं होति, जातिपच्चया जरामरणन्ऽति।
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.
Then Vipassī, the one intent on awakening, thought: ‘When what exists is there old age and death? What is a condition for old age and death?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’
अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो सति जाति होति, किंपच्चया जातीऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘भवे खो सति जाति होति, भवपच्चया जातीऽति।
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati jāti hoti, kiṁpaccayā jātī’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti.
Then Vipassī thought: ‘When what exists is there rebirth? What is a condition for rebirth?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When continued existence exists there’s rebirth. Continued existence is a condition for rebirth.’
अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो सति भवो होति, किंपच्चया भवोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘उपादाने खो सति भवो होति, उपादानपच्चया भवोऽति।
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati bhavo hoti, kiṁpaccayā bhavo’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti.
Then Vipassī thought: ‘When what exists is there continued existence? What is a condition for continued existence?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When grasping exists there’s continued existence. Grasping is a condition for continued existence.’
अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो सति उपादानं होति, किंपच्चया उपादानन्ऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘तण्हाय खो सति उपादानं होति, तण्हापच्चया उपादानन्ऽति।
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti.
Then Vipassī thought: ‘When what exists is there grasping? What is a condition for grasping?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When craving exists there’s grasping. Craving is a condition for grasping.’
अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो सति तण्हा होति, किंपच्चया तण्हाऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘वेदनाय खो सति तण्हा होति, वेदनापच्चया तण्हाऽति।
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati taṇhā hoti, kiṁpaccayā taṇhā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti.
Then Vipassī thought: ‘When what exists is there craving? What is a condition for craving?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When feeling exists there’s craving. Feeling is a condition for craving.’
अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो सति वेदना होति, किंपच्चया वेदनाऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘फस्से खो सति वेदना होति, फस्सपच्चया वेदनाऽति।
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati vedanā hoti, kiṁpaccayā vedanā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti.
Then Vipassī thought: ‘When what exists is there feeling? What is a condition for feeling?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When contact exists there’s feeling. Contact is a condition for feeling.’
अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो सति फस्सो होति, किंपच्चया फस्सोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘सळायतने खो सति फस्सो होति, सळायतनपच्चया फस्सोऽति।
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati phasso hoti, kiṁpaccayā phasso’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti.
Then Vipassī thought: ‘When what exists is there contact? What is a condition for contact?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When the six sense fields exist there’s contact. The six sense fields are a condition for contact.’
अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो सति सळायतनं होति, किंपच्चया सळायतनन्ऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘नामरूपे खो सति सळायतनं होति, नामरूपपच्चया सळायतनन्ऽति।
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati saḷāyatanaṁ hoti, kiṁpaccayā saḷāyatanan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan’ti.
Then Vipassī thought: ‘When what exists are there the six sense fields? What is a condition for the six sense fields?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When name and form exist there are the six sense fields. Name and form are a condition for the six sense fields.’
अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो सति नामरूपं होति, किंपच्चया नामरूपन्ऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘विञ्ञाणे खो सति नामरूपं होति, विञ्ञाणपच्चया नामरूपन्ऽति।
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati nāmarūpaṁ hoti, kiṁpaccayā nāmarūpan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti.
Then Vipassī thought: ‘When what exists are there name and form? What is a condition for name and form?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’
अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो सति विञ्ञाणं होति, किंपच्चया विञ्ञाणन्ऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘सङ्खारेसु खो सति विञ्ञाणं होति, सङ्खारपच्चया विञ्ञाणन्ऽति।
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘saṅkhāresu kho sati viññāṇaṁ hoti, saṅkhārapaccayā viññāṇan’ti.
Then Vipassī thought: ‘When what exists is there consciousness? What is a condition for consciousness?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When choices exist there’s consciousness. Choices are a condition for consciousness.’
अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो सति सङ्खारा होन्ति, किंपच्चया सङ्खाराऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘अविज्जाय खो सति सङ्खारा होन्ति, अविज्जापच्चया सङ्खाराऽति।
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati saṅkhārā honti, kiṁpaccayā saṅkhārā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti.
Then Vipassī thought: ‘When what exists are there choices? What is a condition for choices?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When ignorance exists there are choices. Ignorance is a condition for choices.’
इति हिदं अविज्जापच्चया सङ्खारा;
Iti hidaṁ avijjāpaccayā saṅkhārā;
And so, ignorance is a condition for choices.
सङ्खारपच्चया विञ्ञाणं …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स समुदयो होति। ‘समुदयो, समुदयोऽति खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स पुब्बे अननुस्सुतेसु धम्मेसु चक्खुं उदपादि, ञाणं उदपादि, पञ्ञा उदपादि, विज्जा उदपादि, आलोको उदपादि।
saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. ‘Samudayo, samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
Choices are a condition for consciousness. … That is how this entire mass of suffering originates. ‘Origination, origination.’ While Vipassī was intent on awakening, such was the vision, knowledge, wisdom, realization, and light that arose in him regarding teachings not learned before from another.
अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो असति जरामरणं न होति, किस्स निरोधा जरामरणनिरोधोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘जातिया खो असति जरामरणं न होति, जातिनिरोधा जरामरणनिरोधोऽति।
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti.
Then Vipassī thought: ‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’
अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो असति जाति न होति, किस्स निरोधा जातिनिरोधोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘भवे खो असति जाति न होति, भवनिरोधा जातिनिरोधोऽति।
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’ti.
Then Vipassī thought: ‘When what doesn’t exist is there no rebirth? When what ceases does rebirth cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When continued existence doesn’t exist there’s no rebirth. When continued existence ceases, rebirth ceases.’
अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो असति भवो न होति, किस्स निरोधा भवनिरोधोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘उपादाने खो असति भवो न होति, उपादाननिरोधा भवनिरोधोऽति।
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti.
Then Vipassī thought: ‘When what doesn’t exist is there no continued existence? When what ceases does continued existence cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’
अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो असति उपादानं न होति, किस्स निरोधा उपादाननिरोधोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘तण्हाय खो असति उपादानं न होति, तण्हानिरोधा उपादाननिरोधोऽति।
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati upādānaṁ na hoti, kissa nirodhā upādānanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘taṇhāya kho asati upādānaṁ na hoti, taṇhānirodhā upādānanirodho’ti.
Then Vipassī thought: ‘When what doesn’t exist is there no grasping? When what ceases does grasping cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’
अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो असति तण्हा न होति, किस्स निरोधा तण्हानिरोधोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘वेदनाय खो असति तण्हा न होति, वेदनानिरोधा तण्हानिरोधोऽति।
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti.
Then Vipassī thought: ‘When what doesn’t exist is there no craving? When what ceases does craving cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’
अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो असति वेदना न होति, किस्स निरोधा वेदनानिरोधोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘फस्से खो असति वेदना न होति, फस्सनिरोधा वेदनानिरोधोऽति।
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’ti.
Then Vipassī thought: ‘When what doesn’t exist is there no feeling? When what ceases does feeling cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When contact doesn’t exist there’s no feeling. When contact ceases, feeling ceases.’
अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो असति फस्सो न होति, किस्स निरोधा फस्सनिरोधोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘सळायतने खो असति फस्सो न होति, सळायतननिरोधा फस्सनिरोधोऽति।
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’ti.
Then Vipassī thought: ‘When what doesn’t exist is there no contact? When what ceases does contact cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When the six sense fields don’t exist there’s no contact. When the six sense fields cease, contact ceases.’
अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो असति सळायतनं न होति, किस्स निरोधा सळायतननिरोधोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘नामरूपे खो असति सळायतनं न होति, नामरूपनिरोधा सळायतननिरोधोऽति।
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati saḷāyatanaṁ na hoti, kissa nirodhā saḷāyatananirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘nāmarūpe kho asati saḷāyatanaṁ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti.
Then Vipassī thought: ‘When what doesn’t exist are there no six sense fields? When what ceases do the six sense fields cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’
अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो असति नामरूपं न होति, किस्स निरोधा नामरूपनिरोधोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘विञ्ञाणे खो असति नामरूपं न होति, विञ्ञाणनिरोधा नामरूपनिरोधोऽति।
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati nāmarūpaṁ na hoti, kissa nirodhā nāmarūpanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘viññāṇe kho asati nāmarūpaṁ na hoti, viññāṇanirodhā nāmarūpanirodho’ti.
Then Vipassī thought: ‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’
अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो असति विञ्ञाणं न होति, किस्स निरोधा विञ्ञाणनिरोधोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘सङ्खारेसु खो असति विञ्ञाणं न होति, सङ्खारनिरोधा विञ्ञाणनिरोधोऽति।
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati viññāṇaṁ na hoti, kissa nirodhā viññāṇanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘saṅkhāresu kho asati viññāṇaṁ na hoti, saṅkhāranirodhā viññāṇanirodho’ti.
Then Vipassī thought: ‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When choices don’t exist there’s no consciousness. When choices cease, consciousness ceases.’
अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स एतदहोसि: ‘किम्हि नु खो असति सङ्खारा न होन्ति, किस्स निरोधा सङ्खारनिरोधोऽति? अथ खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स योनिसो मनसिकारा अहु पञ्ञाय अभिसमयो: ‘अविज्जाय खो असति सङ्खारा न होन्ति, अविज्जानिरोधा सङ्खारनिरोधोऽति।
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti.
Then Vipassī thought: ‘When what doesn’t exist are there no choices? When what ceases do choices cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When ignorance doesn’t exist there are no choices. When ignorance ceases, choices cease.’
इति हिदं अविज्जानिरोधा सङ्खारनिरोधो; सङ्खारनिरोधा विञ्ञाणनिरोधो …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स निरोधो होतीति। ‘निरोधो, निरोधोऽति खो, भिक्खवे, विपस्सिस्स बोधिसत्तस्स पुब्बे अननुस्सुतेसु धम्मेसु चक्खुं उदपादि, ञाणं उदपादि, पञ्ञा उदपादि, विज्जा उदपादि, आलोको उदपादी”ति।
Iti hidaṁ avijjānirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotīti. ‘Nirodho, nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti.
And so, when ignorance ceases, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases. ‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.”
चतुत्थं।
Catutthaṁ.
(सत्तन्नम्पि बुद्धानं एवं वित्थारेतब्बो।)
(Sattannampi buddhānaṁ evaṁ vitthāretabbo.)
(Tell in full for each of the seven Buddhas.)
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 »]
