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(cst6) |
(derived from B. Sujato 2018/12) |
Saṃyutta Nikāya 12 |
Linked Discourses 12 |
1. Buddhavagga |
1. The Buddhas |
1. Paṭiccasamuppādasutta |
1. Dependent Origination |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
“bhikkhavo”ti. |
“monks!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ. |
“Venerable sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“paṭiccasamuppādaṃ vo, bhikkhave, desessāmi. |
“monks, I will teach you dependent origination. |
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
Listen and pay close attention, I will speak.” |
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. |
“Yes, sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“Katamo ca, bhikkhave, paṭiccasamuppādo? |
“And what is dependent origination? |
Avijjāpaccayā, bhikkhave, saṅkhārā; |
Ignorance is a condition for co-doings. |
saṅkhārapaccayā viññāṇaṃ; |
co-doings are a condition for consciousness. |
viññāṇapaccayā nāmarūpaṃ; |
Consciousness is a condition for name and form. |
nāmarūpapaccayā saḷāyatanaṃ; |
Name and form are conditions for the six sense fields. |
saḷāyatanapaccayā phasso; |
The six sense fields are conditions for contact. |
phassapaccayā vedanā; |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā; |
Feeling is a condition for craving. |
taṇhāpaccayā upādānaṃ; |
Craving is a condition for grasping. |
upādānapaccayā bhavo; |
Grasping is a condition for continued existence. |
bhavapaccayā jāti; |
Continued existence is a condition for rebirth. |
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. |
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Ayaṃ vuccati, bhikkhave, paṭiccasamuppādo. |
This is called dependent origination. |
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; |
When ignorance fades away and ceases with nothing left over, co-doings cease. |
saṅkhāranirodhā viññāṇanirodho; |
When co-doings cease, consciousness ceases. |
viññāṇanirodhā nāmarūpanirodho; |
When consciousness ceases, name and form cease. |
nāmarūpanirodhā saḷāyatananirodho; |
When name and form cease, the six sense fields cease. |
saḷāyatananirodhā phassanirodho; |
When the six sense fields cease, contact ceases. |
phassanirodhā vedanānirodho; |
When contact ceases, feeling ceases. |
vedanānirodhā taṇhānirodho; |
When feeling ceases, craving ceases. |
taṇhānirodhā upādānanirodho; |
When craving ceases, grasping ceases. |
upādānanirodhā bhavanirodho; |
When grasping ceases, continued existence ceases. |
bhavanirodhā jātinirodho; |
When continued existence ceases, rebirth ceases. |
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. |
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. |
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. |
That is how this entire mass of suffering ceases.” |
Idamavoca bhagavā. |
That is what the Buddha said. |
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. |
Satisfied, the monks were happy with what the Buddha said. |
2. Vibhaṅgasutta |
2. Analysis |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Paṭiccasamuppādaṃ vo, bhikkhave, desessāmi vibhajissāmi. |
“monks, I will teach and analyze for you dependent origination. |
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
Listen and pay close attention, I will speak.” |
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. |
“Yes, sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“Katamo ca, bhikkhave, paṭiccasamuppādo? |
“And what is dependent origination? |
Avijjāpaccayā, bhikkhave, saṅkhārā; |
Ignorance is a condition for co-doings. |
saṅkhārapaccayā viññāṇaṃ; |
co-doings are a condition for consciousness. |
viññāṇapaccayā nāmarūpaṃ; |
Consciousness is a condition for name and form. |
nāmarūpapaccayā saḷāyatanaṃ; |
Name and form are conditions for the six sense fields. |
saḷāyatanapaccayā phasso; |
The six sense fields are conditions for contact. |
phassapaccayā vedanā; |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā; |
Feeling is a condition for craving. |
taṇhāpaccayā upādānaṃ; |
Craving is a condition for grasping. |
upādānapaccayā bhavo; |
Grasping is a condition for continued existence. |
bhavapaccayā jāti; |
Continued existence is a condition for rebirth. |
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. |
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Katamañca, bhikkhave, jarāmaraṇaṃ? |
And what is old age and death? |
Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko; |
The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. |
ayaṃ vuccati jarā. |
This is called old age. |
Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo (), |
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. |
idaṃ vuccati maraṇaṃ. |
This is called death. |
Iti ayañca jarā, idañca maraṇaṃ. |
Such is old age, and such is death. |
Idaṃ vuccati, bhikkhave, jarāmaraṇaṃ. |
This is called old age and death. |
Katamā ca, bhikkhave, jāti? |
And what is rebirth? |
Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho. |
The rebirth, inception, conception, reincarnation, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. |
Ayaṃ vuccati, bhikkhave, jāti. |
This is called rebirth. |
Katamo ca, bhikkhave, bhavo? |
And what is continued existence? |
Tayome, bhikkhave, bhavā— |
There are these three states of existence. |
kāmabhavo, rūpabhavo, arūpabhavo. |
Existence in the sensual realm, the realm of luminous form, and the formless realm. |
Ayaṃ vuccati, bhikkhave, bhavo. |
This is called continued existence. |
Katamañca, bhikkhave, upādānaṃ? |
And what is grasping? |
Cattārimāni, bhikkhave, upādānāni— |
There are these four kinds of grasping. |
kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ. |
Grasping at sensual pleasures, views, precepts and observances, and theories of a self. |
Idaṃ vuccati, bhikkhave, upādānaṃ. |
This is called grasping. |
Katamā ca, bhikkhave, taṇhā? |
And what is craving? |
Chayime, bhikkhave, taṇhākāyā— |
There are these six classes of craving. |
rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. |
Craving for sights, sounds, smells, tastes, touches, and thoughts. |
Ayaṃ vuccati, bhikkhave, taṇhā. |
This is called craving. |
Katamā ca, bhikkhave, vedanā? |
And what is feeling? |
Chayime, bhikkhave, vedanākāyā— |
There are these six classes of feeling. |
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. |
Feeling born of contact through the eye, ear, nose, tongue, body, and mind. |
Ayaṃ vuccati, bhikkhave, vedanā. |
This is called feeling. |
Katamo ca, bhikkhave, phasso? |
And what is contact? |
Chayime, bhikkhave, phassakāyā— |
There are these six classes of contact. |
cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. |
Contact through the eye, ear, nose, tongue, body, and mind. |
Ayaṃ vuccati, bhikkhave, phasso. |
This is called contact. |
Katamañca, bhikkhave, saḷāyatanaṃ? |
And what are the six sense fields? |
Cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ— |
The sense fields of the eye, ear, nose, tongue, body, and mind. |
idaṃ vuccati, bhikkhave, saḷāyatanaṃ. |
These are called the six sense fields. |
Katamañca, bhikkhave, nāmarūpaṃ? |
And what are name and form? |
Vedanā, saññā, cetanā, phasso, manasikāro— |
Feeling, perception, intention, contact, and attention. |
idaṃ vuccati nāmaṃ. |
This is called name. |
Cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāyarūpaṃ. |
The four primary elements, and form derived from the four primary elements. |
Idaṃ vuccati rūpaṃ. |
This is called form. |
Iti idañca nāmaṃ, idañca rūpaṃ. |
Such is name and such is form. |
Idaṃ vuccati, bhikkhave, nāmarūpaṃ. |
These are called name and form. |
Katamañca, bhikkhave, viññāṇaṃ? |
And what is consciousness? |
Chayime, bhikkhave, viññāṇakāyā— |
There are these six classes of consciousness. |
cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. |
Eye, ear, nose, tongue, body, and mind consciousness. |
Idaṃ vuccati, bhikkhave, viññāṇaṃ. |
This is called consciousness. |
Katame ca, bhikkhave, saṅkhārā? |
And what are co-doings? |
Tayome, bhikkhave, saṅkhārā— |
There are three kinds of co-doings. |
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. |
co-doings by way of body, speech, and mind. |
Ime vuccanti, bhikkhave, saṅkhārā. |
These are called co-doings. |
Katamā ca, bhikkhave, avijjā? |
And what is ignorance? |
Yaṃ kho, bhikkhave, dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ. |
Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. |
Ayaṃ vuccati, bhikkhave, avijjā. |
This is called ignorance. |
Iti kho, bhikkhave, avijjāpaccayā saṅkhārā; |
And so, ignorance is a condition for co-doings. |
saṅkhārapaccayā viññāṇaṃ … pe … |
co-doings are a condition for consciousness. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; |
When ignorance fades away and ceases with nothing left over, co-doings cease. |
saṅkhāranirodhā viññāṇanirodho … pe … |
When co-doings cease, consciousness ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. |
That is how this entire mass of suffering ceases.” |
3. Paṭipadāsutta |
3. Practice |
Sāvatthiyaṃ viharati … pe … |
At Sāvatthī. |
“micchāpaṭipadañca vo, bhikkhave, desessāmi sammāpaṭipadañca. |
“monks, I will teach you the wrong practice and the right practice. |
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
Listen and pay close attention, I will speak.” |
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. |
“Yes, sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“Katamā ca, bhikkhave, micchāpaṭipadā? |
“And what’s the wrong practice? |
Avijjāpaccayā, bhikkhave, saṅkhārā; |
Ignorance is a condition for co-doings. |
saṅkhārapaccayā viññāṇaṃ … pe … |
co-doings are a condition for consciousness. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Ayaṃ vuccati, bhikkhave, micchāpaṭipadā. |
This is called the wrong practice. |
Katamā ca, bhikkhave, sammāpaṭipadā? |
And what’s the right practice? |
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; |
When ignorance fades away and ceases with nothing left over, co-doings cease. |
saṅkhāranirodhā viññāṇanirodho … pe … |
When co-doings cease, consciousness ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
That is how this entire mass of suffering ceases. |
Ayaṃ vuccati, bhikkhave, sammāpaṭipadā”ti. |
This is called the right practice.” |
4. Vipassīsutta |
4. About Vipassī |
Sāvatthiyaṃ viharati … pe … |
At Sāvatthī. |
“vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: |
“monks, 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: |
‘kicchaṃ vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. |
‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, |
Atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa. |
yet it doesn’t understand how to escape from this suffering, from old age and death. |
Kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā’ti? |
Oh, when will an escape be found from this suffering, from old age and death?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then Vipassī, the one intent on awakening, thought: |
‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃpaccayā jarāmaraṇan’ti? |
‘When what exists is there old age and death? What is a condition for old age and death?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, Vipassī comprehended with wisdom: |
‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇan’ti. |
‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then Vipassī thought: |
‘kimhi nu kho sati jāti hoti, kiṃpaccayā jātī’ti? |
‘When what exists is there rebirth? What is a condition for rebirth?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, Vipassī comprehended with wisdom: |
‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti. |
‘When continued existence exists there’s rebirth. Continued existence is a condition for rebirth.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then Vipassī thought: |
‘kimhi nu kho sati bhavo hoti, kiṃpaccayā bhavo’ti? |
‘When what exists is there continued existence? What is a condition for continued existence?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, Vipassī comprehended with wisdom: |
‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti. |
‘When grasping exists there’s continued existence. Grasping is a condition for continued existence.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then Vipassī thought: |
‘kimhi nu kho sati upādānaṃ hoti, kiṃpaccayā upādānan’ti? |
‘When what exists is there grasping? What is a condition for grasping?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, Vipassī comprehended with wisdom: |
‘taṇhāya kho sati upādānaṃ hoti, taṇhāpaccayā upādānan’ti. |
‘When craving exists there’s grasping. Craving is a condition for grasping.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then Vipassī thought: |
‘kimhi nu kho sati taṇhā hoti, kiṃpaccayā taṇhā’ti? |
‘When what exists is there craving? What is a condition for craving?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, Vipassī comprehended with wisdom: |
‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti. |
‘When feeling exists there’s craving. Feeling is a condition for craving.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then Vipassī thought: |
‘kimhi nu kho sati vedanā hoti, kiṃpaccayā vedanā’ti? |
‘When what exists is there feeling? What is a condition for feeling?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, Vipassī comprehended with wisdom: |
‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti. |
‘When contact exists there’s feeling. Contact is a condition for feeling.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then Vipassī thought: |
‘kimhi nu kho sati phasso hoti, kiṃpaccayā phasso’ti? |
‘When what exists is there contact? What is a condition for contact?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, Vipassī comprehended with wisdom: |
‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti. |
‘When the six sense fields exist there’s contact. The six sense fields are a condition for contact.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then Vipassī thought: |
‘kimhi nu kho sati saḷāyatanaṃ hoti, kiṃpaccayā saḷāyatanan’ti? |
‘When what exists are there the six sense fields? What is a condition for the six sense fields?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, Vipassī comprehended with wisdom: |
‘nāmarūpe kho sati saḷāyatanaṃ hoti, nāmarūpapaccayā saḷāyatanan’ti. |
‘When name and form exist there are the six sense fields. Name and form are a condition for the six sense fields.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then Vipassī thought: |
‘kimhi nu kho sati nāmarūpaṃ hoti, kiṃpaccayā nāmarūpan’ti? |
‘When what exists are there name and form? What is a condition for name and form?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, Vipassī comprehended with wisdom: |
‘viññāṇe kho sati nāmarūpaṃ hoti, viññāṇapaccayā nāmarūpan’ti. |
‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then Vipassī thought: |
‘kimhi nu kho sati viññāṇaṃ hoti, kiṃpaccayā viññāṇan’ti? |
‘When what exists is there consciousness? What is a condition for consciousness?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, Vipassī comprehended with wisdom: |
‘saṅkhāresu kho sati viññāṇaṃ hoti, saṅkhārapaccayā viññāṇan’ti. |
‘When co-doings exist there’s consciousness. co-doings are a condition for consciousness.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then Vipassī thought: |
‘kimhi nu kho sati saṅkhārā honti, kiṃpaccayā saṅkhārā’ti? |
‘When what exists are there co-doings? What is a condition for co-doings?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, Vipassī comprehended with wisdom: |
‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti. |
‘When ignorance exists there are co-doings. Ignorance is a condition for co-doings.’ |
Iti hidaṃ avijjāpaccayā saṅkhārā; |
And so, ignorance is a condition for co-doings. |
saṅkhārapaccayā viññāṇaṃ … pe … |
co-doings are a condition for consciousness. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
‘Samudayo, samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
‘Origination, origination.’ While Vipassī was intent on awakening, such was the vision, knowledge, wisdom, realization, and light that arose in him regarding Dharmas not learned before from another. |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then Vipassī thought: |
‘kimhi nu kho asati jarāmaraṇaṃ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? |
‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, Vipassī comprehended with wisdom: |
‘jātiyā kho asati jarāmaraṇaṃ na hoti, jātinirodhā jarāmaraṇanirodho’ti. |
‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then Vipassī thought: |
‘kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho’ti? |
‘When what doesn’t exist is there no rebirth? When what ceases does rebirth cease?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, Vipassī comprehended with wisdom: |
‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’ti. |
‘When continued existence doesn’t exist there’s no rebirth. When continued existence ceases, rebirth ceases.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then Vipassī thought: |
‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti? |
‘When what doesn’t exist is there no continued existence? When what ceases does continued existence cease?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, Vipassī comprehended with wisdom: |
‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti. |
‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then Vipassī thought: |
‘kimhi nu kho asati upādānaṃ na hoti, kissa nirodhā upādānanirodho’ti? |
‘When what doesn’t exist is there no grasping? When what ceases does grasping cease?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, Vipassī comprehended with wisdom: |
‘taṇhāya kho asati upādānaṃ na hoti, taṇhānirodhā upādānanirodho’ti. |
‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then Vipassī thought: |
‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti? |
‘When what doesn’t exist is there no craving? When what ceases does craving cease?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, Vipassī comprehended with wisdom: |
‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti. |
‘When feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then Vipassī thought: |
‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti? |
‘When what doesn’t exist is there no feeling? When what ceases does feeling cease?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, Vipassī comprehended with wisdom: |
‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’ti. |
‘When contact doesn’t exist there’s no feeling. When contact ceases, feeling ceases.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then Vipassī thought: |
‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti? |
‘When what doesn’t exist is there no contact? When what ceases does contact cease?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, Vipassī comprehended with wisdom: |
‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’ti. |
‘When the six sense fields don’t exist there’s no contact. When the six sense fields cease, contact ceases.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then Vipassī thought: |
‘kimhi nu kho asati saḷāyatanaṃ na hoti, kissa nirodhā saḷāyatananirodho’ti? |
‘When what doesn’t exist are there no six sense fields? When what ceases do the six sense fields cease?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, Vipassī comprehended with wisdom: |
‘nāmarūpe kho asati saḷāyatanaṃ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti. |
‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then Vipassī thought: |
‘kimhi nu kho asati nāmarūpaṃ na hoti, kissa nirodhā nāmarūpanirodho’ti? |
‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, Vipassī comprehended with wisdom: |
‘viññāṇe kho asati nāmarūpaṃ na hoti, viññāṇanirodhā nāmarūpanirodho’ti. |
‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then Vipassī thought: |
‘kimhi nu kho asati viññāṇaṃ na hoti, kissa nirodhā viññāṇanirodho’ti? |
‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, Vipassī comprehended with wisdom: |
‘saṅkhāresu kho asati viññāṇaṃ na hoti, saṅkhāranirodhā viññāṇanirodho’ti. |
‘When co-doings don’t exist there’s no consciousness. When co-doings cease, consciousness ceases.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then Vipassī thought: |
‘kimhi nu kho asati saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti? |
‘When what doesn’t exist are there no co-doings? When what ceases do co-doings cease?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, Vipassī comprehended with wisdom: |
‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti. |
‘When ignorance doesn’t exist there are no co-doings. When ignorance ceases, co-doings cease.’ |
Iti hidaṃ avijjānirodhā saṅkhāranirodho; |
And so, when ignorance ceases, co-doings cease. |
saṅkhāranirodhā viññāṇanirodho … pe … |
When co-doings cease, consciousness ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hotīti. |
That is how this entire mass of suffering ceases. |
‘Nirodho, nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti. |
‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding Dharmas not learned before from another.” |
(Sattannampi buddhānaṃ evaṃ vitthāretabbo.) |
(The text should be expanded in this way for each of the seven Buddhas.) |
5. Sikhīsutta |
5. Sikhī |
“Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa … pe …. |
“Sikhī, the Blessed One, the perfected one, the fully awakened Buddha …” |
6. Vessabhūsutta |
6. Vessabhū |
“Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa … pe …. |
“Vessabhū, the Blessed One, the perfected one, the fully awakened Buddha …” |
7. Kakusandhasutta |
7. Kakusandha |
“Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa … pe …. |
“Kakusandha, the Blessed One, the perfected one, the fully awakened Buddha …” |
8. Koṇāgamanasutta |
8. Koṇāgamana |
“Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa … pe …. |
“Koṇāgamana, the Blessed One, the perfected one, the fully awakened Buddha …” |
9. Kassapasutta |
9. Kassapa |
“Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa … pe …. |
“Kassapa, the Blessed One, the perfected one, the fully awakened Buddha …” |
10. Gotamasutta |
10. Gotama |
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: |
“monks, before my awakening—when I was still unawakened but intent on awakening—I thought: |
‘kicchaṃ vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. |
‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, |
Atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa. |
yet it doesn’t understand how to escape from this suffering, from old age and death. |
Kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā’ti? |
Oh, when will an escape be found from this suffering, from old age and death?’ |
Tassa mayhaṃ, bhikkhave, etadahosi: |
Then it occurred to me: |
‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃpaccayā jarāmaraṇan’ti? |
‘When what exists is there old age and death? What is a condition for old age and death?’ |
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, I comprehended with wisdom: |
‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇan’ti. |
‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’ |
Tassa mayhaṃ, bhikkhave, etadahosi: |
Then it occurred to me: |
‘kimhi nu kho sati jāti hoti … pe … |
‘When what exists is there rebirth? … |
bhavo … |
continued existence … |
upādānaṃ … |
grasping … |
taṇhā … |
craving … |
vedanā … |
feeling … |
phasso … |
contact … |
saḷāyatanaṃ … |
the six sense fields … |
nāmarūpaṃ … |
name and form … |
viññāṇaṃ … |
consciousness … |
saṅkhārā honti, kiṃpaccayā saṅkhārā’ti? |
‘When what exists are there co-doings? What is a condition for co-doings?’ |
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, I comprehended with wisdom: |
‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti. |
‘When ignorance exists there are co-doings. Ignorance is a condition for co-doings.’ |
Iti hidaṃ avijjāpaccayā saṅkhārā; |
And so, ignorance is a condition for co-doings. |
saṅkhārapaccayā viññāṇaṃ … pe … |
co-doings are a condition for consciousness. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
‘Samudayo, samudayo’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding Dharmas not learned before from another. |
Tassa mayhaṃ, bhikkhave, etadahosi: |
Then it occurred to me: |
‘kimhi nu kho asati jarāmaraṇaṃ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? |
‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’ |
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, I comprehended with wisdom: |
‘jātiyā kho asati jarāmaraṇaṃ na hoti, jātinirodhā jarāmaraṇanirodho’ti. |
‘When rebirth doesn’t exist there’s no old age and death? When rebirth ceases, old age and death cease.’ |
Tassa mayhaṃ, bhikkhave, etadahosi: |
Then it occurred to me: |
‘kimhi nu kho asati jāti na hoti … pe … |
‘When what doesn’t exist is there no rebirth? … |
bhavo … |
continued existence … |
upādānaṃ … |
grasping … |
taṇhā … |
craving … |
vedanā … |
feeling … |
phasso … |
contact … |
saḷāyatanaṃ … |
the six sense fields … |
nāmarūpaṃ … |
name and form … |
viññāṇaṃ … |
consciousness … |
saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti? |
‘When what doesn’t exist are there no co-doings? When what ceases do co-doings cease?’ |
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, I comprehended with wisdom: |
‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti. |
‘When ignorance doesn’t exist there are no co-doings. When ignorance ceases, co-doings cease.’ |
Iti hidaṃ avijjānirodhā saṅkhāranirodho; |
And so, when ignorance ceases, co-doings cease. |
saṅkhāranirodhā viññāṇanirodho … pe … |
When co-doings cease, consciousness ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
That is how this entire mass of suffering ceases. |
‘Nirodho, nirodho’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti. |
‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding Dharmas not learned before from another.” |
Dasamo. |
2. Āhāravagga |
2. food |
11. Āhārasutta |
11. Fuel |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme … |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. … |
“cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. |
“monks, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born. |
Katame cattāro? |
What four? |
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. |
Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth. |
Ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. |
These are the four fuels that maintain sentient beings that have been born and help those that are about to be born. |
Ime, bhikkhave, cattāro āhārā kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? |
What is the source, origin, birthplace, and root of these four fuels? |
Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā. |
Craving. |
Taṇhā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? |
And what is the source, origin, birthplace, and root of craving? |
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. |
Feeling. |
Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? |
And what is the source of feeling? |
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā. |
Contact. |
Phasso cāyaṃ, bhikkhave, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? |
And what is the source of contact? |
Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo. |
The six sense fields. |
Saḷāyatanañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? |
And what is the source of the six sense fields? |
Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ. |
Name and form. |
Nāmarūpañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? |
And what is the source of name and form? |
Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ. |
Consciousness. |
Viññāṇañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? |
And what is the source of consciousness? |
Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ. |
co-doings. |
Saṅkhārā cime, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? |
And what is the source of co-doings? |
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā. |
Ignorance. |
Iti kho, bhikkhave, avijjāpaccayā saṅkhārā; |
And so, ignorance is a condition for co-doings. |
saṅkhārapaccayā viññāṇaṃ … pe … |
co-doings are a condition for consciousness. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; |
When ignorance fades away and ceases with nothing left over, co-doings cease. |
saṅkhāranirodhā viññāṇanirodho … pe … |
When co-doings cease, consciousness ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. |
That is how this entire mass of suffering ceases.” |
12. Moḷiyaphaggunasutta |
12. Moḷiyaphagguna |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. |
“monks, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born. |
Katame cattāro? |
What four? |
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. |
Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth. |
Ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāyā”ti. |
These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.” |
Evaṃ vutte, āyasmā moḷiyaphagguno bhagavantaṃ etadavoca: |
When he said this, Venerable Moḷiyaphagguna said to the Buddha: |
“ko nu kho, bhante, viññāṇāhāraṃ āhāretī”ti? |
“But sir, who consumes the fuel for consciousness?” |
“No kallo pañho”ti bhagavā avoca: |
“That’s not a fitting question,” said the Buddha. |
“‘āhāretī’ti ahaṃ na vadāmi. |
“I don’t speak of one who consumes. |
‘Āhāretī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho: |
If I were to speak of one who consumes, then it would be fitting to ask |
‘ko nu kho, bhante, āhāretī’ti? |
who consumes. |
Evañcāhaṃ na vadāmi. |
But I don’t speak like that. |
Evaṃ maṃ avadantaṃ yo evaṃ puccheyya: |
Hence it would be fitting to ask: |
‘kissa nu kho, bhante, viññāṇāhāro’ti, esa kallo pañho. |
‘Consciousness is a fuel for what?’ |
Tatra kallaṃ veyyākaraṇaṃ: |
And a fitting answer to this would be: |
‘viññāṇāhāro āyatiṃ punabbhavābhinibbattiyā paccayo, tasmiṃ bhūte sati saḷāyatanaṃ, saḷāyatanapaccayā phasso’”ti. |
‘Consciousness is a fuel that conditions rebirth into a new state of existence in the future. When that which has been reborn is present, there are the six sense fields. The six sense fields are a condition for contact.’” |
“Ko nu kho, bhante, phusatī”ti? |
“But sir, who contacts?” |
“No kallo pañho”ti bhagavā avoca: |
“That’s not a fitting question,” said the Buddha. |
“‘phusatī’ti ahaṃ na vadāmi. |
“I don’t speak of one who contacts. |
‘Phusatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho: |
If I were to speak of one who contacts, then it would be fitting to ask |
‘ko nu kho, bhante, phusatī’ti? |
who contacts. |
Evañcāhaṃ na vadāmi. |
But I don’t speak like that. |
Evaṃ maṃ avadantaṃ yo evaṃ puccheyya: |
Hence it would be fitting to ask: |
‘kiṃpaccayā nu kho, bhante, phasso’ti, esa kallo pañho. |
‘What is a condition for contact?’ |
Tatra kallaṃ veyyākaraṇaṃ: |
And a fitting answer to this would be: |
‘saḷāyatanapaccayā phasso, phassapaccayā vedanā’”ti. |
‘The six sense fields are a condition for contact. Contact is a condition for feeling.’” |
“Ko nu kho, bhante, vedayatī”ti? |
“But sir, who feels?” |
“No kallo pañho”ti bhagavā avoca: |
“That’s not a fitting question,” said the Buddha. |
“‘vedayatī’ti ahaṃ na vadāmi. |
“I don’t speak of one who feels. |
‘Vedayatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho: |
If I were to speak of one who feels, then it would be fitting to ask |
‘ko nu kho, bhante, vedayatī’ti? |
who feels. |
Evañcāhaṃ na vadāmi. |
But I don’t speak like that. |
Evaṃ maṃ avadantaṃ yo evaṃ puccheyya: |
Hence it would be fitting to ask: |
‘kiṃpaccayā nu kho, bhante, vedanā’ti, esa kallo pañho. |
‘What is a condition for feeling?’ |
Tatra kallaṃ veyyākaraṇaṃ: |
And a fitting answer to this would be: |
‘phassapaccayā vedanā, vedanāpaccayā taṇhā’”ti. |
‘Contact is a condition for feeling. Feeling is a condition for craving.’” |
“Ko nu kho, bhante, tasatī”ti? |
“But sir, who craves?” |
“No kallo pañho”ti bhagavā avoca: |
“That’s not a fitting question,” said the Buddha. |
“‘tasatī’ti ahaṃ na vadāmi. |
“I don’t speak of one who craves. |
‘Tasatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho: |
If I were to speak of one who craves, then it would be fitting to ask |
‘ko nu kho, bhante, tasatī’ti? |
who craves. |
Evañcāhaṃ na vadāmi. |
But I don’t speak like that. |
Evaṃ maṃ avadantaṃ yo evaṃ puccheyya: |
Hence it would be fitting to ask: |
‘kiṃpaccayā nu kho, bhante, taṇhā’ti, esa kallo pañho. |
‘What is a condition for craving?’ |
Tatra kallaṃ veyyākaraṇaṃ: |
And a fitting answer to this would be: |
‘vedanāpaccayā taṇhā, taṇhāpaccayā upādānan’”ti. |
‘Feeling is a condition for craving. Craving is a condition for grasping.’” |
“Ko nu kho, bhante, upādiyatī”ti? |
“But sir, who grasps?” |
“No kallo pañho”ti bhagavā avoca: |
“That’s not a fitting question,” said the Buddha. |
“‘upādiyatī’ti ahaṃ na vadāmi. |
“I don’t speak of one who grasps. |
‘Upādiyatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho: |
If I were to speak of one who grasps, then it would be fitting to ask |
‘ko nu kho, bhante, upādiyatī’ti? |
who grasps. |
Evañcāhaṃ na vadāmi. |
But I don’t speak like that. |
Evaṃ maṃ avadantaṃ yo evaṃ puccheyya: |
Hence it would be fitting to ask: |
‘kiṃpaccayā nu kho, bhante, upādānan’ti, esa kallo pañho. |
‘What is a condition for grasping?’ |
Tatra kallaṃ veyyākaraṇaṃ: |
And a fitting answer to this would be: |
‘taṇhāpaccayā upādānaṃ; |
‘Craving is a condition for grasping. |
upādānapaccayā bhavo’ti … pe … |
Grasping is a condition for continued existence.’ … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Channaṃ tveva, phagguna, phassāyatanānaṃ asesavirāganirodhā phassanirodho; |
When the six sense fields fade away and cease with nothing left over, contact ceases. |
phassanirodhā vedanānirodho; |
When contact ceases, feeling ceases. |
vedanānirodhā taṇhānirodho; |
When feeling ceases, craving ceases. |
taṇhānirodhā upādānanirodho; |
When craving ceases, grasping ceases. |
upādānanirodhā bhavanirodho; |
When grasping ceases, continued existence ceases. |
bhavanirodhā jātinirodho; |
When continued existence ceases, rebirth ceases. |
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. |
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. |
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. |
That is how this entire mass of suffering ceases.” |
13. Samaṇabrāhmaṇasutta |
13. Ascetics and Brahmins |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti; |
“monks, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation. |
jātiṃ … pe … |
They don’t understand rebirth … |
bhavaṃ … |
continued existence … |
upādānaṃ … |
grasping … |
taṇhaṃ … |
craving … |
vedanaṃ … |
feeling … |
phassaṃ … |
contact … |
saḷāyatanaṃ … |
the six sense fields … |
nāmarūpaṃ … |
name and form … |
viññāṇaṃ … |
consciousness … |
saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti, |
They don’t understand co-doings, their origin, their cessation, and the practice that leads to their cessation. |
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā; na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. |
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. |
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ pajānanti, jarāmaraṇasamudayaṃ pajānanti, jarāmaraṇanirodhaṃ pajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānanti; |
There are ascetics and brahmins who do understand old age and death, their origin, their cessation, and the practice that leads to their cessation. |
jātiṃ … pe … |
They understand rebirth … |
bhavaṃ … |
continued existence … |
upādānaṃ … |
grasping … |
taṇhaṃ … |
craving … |
vedanaṃ … |
feeling … |
phassaṃ … |
contact … |
saḷāyatanaṃ … |
the six sense fields … |
nāmarūpaṃ … |
name and form … |
viññāṇaṃ … |
consciousness … |
saṅkhāre pajānanti, saṅkhārasamudayaṃ pajānanti, saṅkhāranirodhaṃ pajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ pajānanti, |
They understand co-doings, their origin, their cessation, and the practice that leads to their cessation. |
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. |
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” |
14. Dutiyasamaṇabrāhmaṇasutta |
14. Ascetics and Brahmins (2nd) |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime dhamme nappajānanti, imesaṃ dhammānaṃ samudayaṃ nappajānanti, imesaṃ dhammānaṃ nirodhaṃ nappajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ nappajānanti, katame dhamme nappajānanti, katamesaṃ dhammānaṃ samudayaṃ nappajānanti, katamesaṃ dhammānaṃ nirodhaṃ nappajānanti, katamesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ nappajānanti? |
“monks, there are ascetics and brahmins who don’t understand these things, their origin, their cessation, and the practice that leads to their cessation. What things don’t they understand? |
Jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti; |
They don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation. |
jātiṃ … pe … |
They don’t understand rebirth … |
bhavaṃ … |
continued existence … |
upādānaṃ … |
grasping … |
taṇhaṃ … |
craving … |
vedanaṃ … |
feeling … |
phassaṃ … |
contact … |
saḷāyatanaṃ … |
the six sense fields … |
nāmarūpaṃ … |
name and form … |
viññāṇaṃ … |
consciousness … |
saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti. |
They don’t understand co-doings, their origin, their cessation, and the practice that leads to their cessation. |
Ime dhamme nappajānanti, imesaṃ dhammānaṃ samudayaṃ nappajānanti, imesaṃ dhammānaṃ nirodhaṃ nappajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ nappajānanti. |
They don’t understand these things, their origin, their cessation, and the practice that leads to their cessation. |
Na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. |
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. |
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime dhamme pajānanti, imesaṃ dhammānaṃ samudayaṃ pajānanti, imesaṃ dhammānaṃ nirodhaṃ pajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ pajānanti, katame dhamme pajānanti, katamesaṃ dhammānaṃ samudayaṃ pajānanti, katamesaṃ dhammānaṃ nirodhaṃ pajānanti, katamesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ pajānanti? |
There are ascetics and brahmins who do understand these things, their origin, their cessation, and the practice that leads to their cessation. What things do they understand? |
Jarāmaraṇaṃ pajānanti, jarāmaraṇasamudayaṃ pajānanti, jarāmaraṇanirodhaṃ pajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānanti; |
They understand old age and death, their origin, their cessation, and the practice that leads to their cessation. |
jātiṃ … pe … |
They understand rebirth … |
bhavaṃ … |
continued existence … |
upādānaṃ … |
grasping … |
taṇhaṃ … |
craving … |
vedanaṃ … |
feeling … |
phassaṃ … |
contact … |
saḷāyatanaṃ … |
the six sense fields … |
nāmarūpaṃ … |
name and form … |
viññāṇaṃ … |
consciousness … |
saṅkhāre pajānanti, saṅkhārasamudayaṃ pajānanti, saṅkhāranirodhaṃ pajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ pajānanti. |
They understand co-doings, their origin, their cessation, and the practice that leads to their cessation. |
Ime dhamme pajānanti, imesaṃ dhammānaṃ samudayaṃ pajānanti, imesaṃ dhammānaṃ nirodhaṃ pajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ pajānanti. |
They understand these things, their origin, their cessation, and the practice that leads to their cessation. |
Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā, brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. |
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” |
15. Kaccānagottasutta |
15. Kaccānagotta |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
Atha kho āyasmā kaccānagotto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kaccānagotto bhagavantaṃ etadavoca: |
Then Venerable Kaccānagotta went up to the Buddha, bowed, sat down to one side, and said to him: |
“‘sammādiṭṭhi sammādiṭṭhī’ti, bhante, vuccati. |
“Sir, they speak of this thing called ‘right view’. |
Kittāvatā nu kho, bhante, sammādiṭṭhi hotī”ti? |
How is right view defined?” |
“Dvayanissito khvāyaṃ, kaccāna, loko yebhuyyena—atthitañceva natthitañca. |
“Kaccāna, this world mostly relies on the dual notions of existence and non-existence. |
Lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke natthitā sā na hoti. |
But when you truly see the origin of the world with right understanding, you won’t have the notion of non-existence regarding the world. |
Lokanirodhaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke atthitā sā na hoti. |
And when you truly see the cessation of the world with right understanding, you won’t have the notion of existence regarding the world. |
Upayupādānābhinivesavinibandho khvāyaṃ, kaccāna, loko yebhuyyena. |
The world is for the most part shackled to attraction, grasping, and insisting. |
Tañcāyaṃ upayupādānaṃ cetaso adhiṭṭhānaṃ abhinivesānusayaṃ na upeti na upādiyati nādhiṭṭhāti: ‘attā me’ti. |
But if—when it comes to this attraction, grasping, mental dedication, insistence, and underlying tendency—you don’t get attracted, grasp, and commit to the notion ‘my self’, |
‘Dukkhameva uppajjamānaṃ uppajjati, dukkhaṃ nirujjhamānaṃ nirujjhatī’ti na kaṅkhati na vicikicchati aparapaccayā ñāṇamevassa ettha hoti. |
you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others. |
Ettāvatā kho, kaccāna, sammādiṭṭhi hoti. |
This is how right view is defined. |
‘Sabbamatthī’ti kho, kaccāna, ayameko anto. |
‘All exists’: this is one extreme. |
‘Sabbaṃ natthī’ti ayaṃ dutiyo anto. |
‘All doesn’t exist’: this is the second extreme. |
Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti: |
Avoiding these two extremes, the Realized One teaches by the middle way: |
‘avijjāpaccayā saṅkhārā; |
‘Ignorance is a condition for co-doings. |
saṅkhārapaccayā viññāṇaṃ … pe … |
co-doings are a condition for consciousness. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; |
When ignorance fades away and ceases with nothing left over, co-doings cease. |
saṅkhāranirodhā viññāṇanirodho … pe … |
When co-doings cease, consciousness ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. |
That is how this entire mass of suffering ceases.’” |
16. Dhammakathikasutta |
16. A Dhamma Speaker |
Sāvatthiyaṃ … |
At Sāvatthī. |
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him: |
“‘dhammakathiko dhammakathiko’ti, bhante, vuccati. |
“Sir, they speak of a ‘Dhamma speaker’. |
Kittāvatā nu kho, bhante, dhammakathiko hotī”ti? |
How is a Dhamma speaker defined?” |
“Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya. |
“If a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘monk who speaks on Dhamma’. |
Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya. |
If they practice for disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘monk who practices in line with The Dharma’. |
Jarāmaraṇassa ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāya. |
If they’re freed by not grasping, by disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘monk who has attained nirvana in this very life’. |
Jātiyā ce bhikkhu … pe … |
If a monk teaches Dhamma for disenchantment regarding rebirth … |
bhavassa ce bhikkhu … |
continued existence … |
upādānassa ce bhikkhu … |
grasping … |
taṇhāya ce bhikkhu … |
craving … |
vedanāya ce bhikkhu … |
feeling … |
phassassa ce bhikkhu … |
contact … |
saḷāyatanassa ce bhikkhu … |
the six sense fields … |
nāmarūpassa ce bhikkhu … |
name and form … |
viññāṇassa ce bhikkhu … |
consciousness … |
saṅkhārānañce bhikkhu … |
co-doings … |
avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya. |
If a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘monk who speaks on Dhamma’. |
Avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya. |
If they practice for disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘monk who practices in line with The Dharma’. |
Avijjāya ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāyā”ti. |
If they’re freed by not grasping, by disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.” |
17. Acelakassapasutta |
17. With Kassapa, the Naked Ascetic |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. |
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. |
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. |
Addasā kho acelo kassapo bhagavantaṃ dūratova āgacchantaṃ. |
The naked ascetic Kassapa saw the Buddha coming off in the distance. |
Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. |
He went up to the Buddha, and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho acelo kassapo bhagavantaṃ etadavoca: |
When the greetings and polite conversation were over, he stood to one side, and said to the Buddha: |
“puccheyyāma mayaṃ bhavantaṃ gotamaṃ kañcideva desaṃ, sace no bhavaṃ gotamo okāsaṃ karoti pañhassa veyyākaraṇāyā”ti. |
“I’d like to ask Master Gotama about a certain point, if you’d take the time to answer.” |
“Akālo kho tāva, kassapa, pañhassa; |
“Kassapa, it’s the wrong time for questions. |
antaragharaṃ paviṭṭhamhā”ti. |
We’ve entered an inhabited area.” |
Dutiyampi kho acelo kassapo bhagavantaṃ etadavoca: |
A second time, |
“puccheyyāma mayaṃ bhavantaṃ gotamaṃ kañcideva desaṃ, sace no bhavaṃ gotamo okāsaṃ karoti pañhassa veyyākaraṇāyā”ti. |
|
“Akālo kho tāva, kassapa, pañhassa; |
|
antaragharaṃ paviṭṭhamhā”ti. |
|
Tatiyampi kho acelo kassapo … pe … |
and a third time, Kassapa spoke to the Buddha and the Buddha replied. |
antaragharaṃ paviṭṭhamhāti. |
|
Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca: |
When this was said, Kassapa said to the Buddha: |
“na kho pana mayaṃ bhavantaṃ gotamaṃ bahudeva pucchitukāmā”ti. |
“I don’t want to ask much.” |
“Puccha, kassapa, yadākaṅkhasī”ti. |
“Ask what you wish, Kassapa.” |
“Kiṃ nu kho, bho gotama, ‘sayaṅkataṃ dukkhan’ti? |
“Well, Master Gotama, is suffering made by oneself?” |
‘Mā hevaṃ, kassapā’ti bhagavā avoca. |
“Not so, Kassapa,” said the Buddha. |
‘Kiṃ pana, bho gotama, paraṅkataṃ dukkhan’ti? |
“Then is suffering made by another?” |
‘Mā hevaṃ, kassapā’ti bhagavā avoca. |
“Not so, Kassapa,” said the Buddha. |
‘Kiṃ nu kho, bho gotama, sayaṅkatañca paraṅkatañca dukkhan’ti? |
“Well, is suffering made by both oneself and another?” |
‘Mā hevaṃ, kassapā’ti bhagavā avoca. |
“Not so, Kassapa,” said the Buddha. |
‘Kiṃ pana, bho gotama, asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhan’ti? |
“Then does suffering arise by chance, not made by oneself or another?” |
‘Mā hevaṃ, kassapā’ti bhagavā avoca. |
“Not so, Kassapa,” said the Buddha. |
‘Kiṃ nu kho, bho gotama, natthi dukkhan’ti? |
“Well, is there no such thing as suffering?” |
‘Na kho, kassapa, natthi dukkhaṃ. |
“It’s not that there’s no such thing as suffering. |
Atthi kho, kassapa, dukkhan’ti. |
Suffering is real.” |
‘Tena hi bhavaṃ gotamo dukkhaṃ na jānāti, na passatī’ti. |
“Then Master Gotama doesn’t know nor see suffering.” |
‘Na khvāhaṃ, kassapa, dukkhaṃ na jānāmi, na passāmi. |
“It’s not that I don’t know or see suffering. |
Jānāmi khvāhaṃ, kassapa, dukkhaṃ; |
I do know suffering, |
passāmi khvāhaṃ, kassapa, dukkhan’”ti. |
I do see suffering.” |
“Kiṃ nu kho, bho gotama, ‘sayaṃkataṃ dukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi. |
“Master Gotama, when asked these questions, you say ‘not so’. |
‘Kiṃ pana, bho gotama, paraṃkataṃ dukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi. |
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‘Kiṃ nu kho, bho gotama, sayaṃkatañca paraṃkatañca dukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi. |
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‘Kiṃ pana, bho gotama, asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi. |
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‘Kiṃ nu kho, bho gotama, natthi dukkhan’ti iti puṭṭho samāno ‘na kho, kassapa, natthi dukkhaṃ, atthi kho, kassapa, dukkhan’ti vadesi. |
Yet you say that there is such a thing as suffering. |
‘Tena hi bhavaṃ gotamo dukkhaṃ na jānāti na passatī’ti iti puṭṭho samāno ‘na khvāhaṃ, kassapa, dukkhaṃ na jānāmi na passāmi. |
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Jānāmi khvāhaṃ, kassapa, dukkhaṃ; |
And you say that you do know suffering, |
passāmi khvāhaṃ, kassapa, dukkhan’ti vadesi. |
and you do see suffering. |
Ācikkhatu ca me, bhante, bhagavā dukkhaṃ. |
Sir, explain suffering to me! |
Desetu ca me, bhante, bhagavā dukkhan”ti. |
Teach me about suffering!” |
“‘So karoti so paṭisaṃvedayatī’ti kho, kassapa, ādito sato ‘sayaṃkataṃ dukkhan’ti iti vadaṃ sassataṃ etaṃ pareti. |
“Suppose that the person who does the deed experiences the result. Then for one who has existed since the beginning, suffering is made by oneself. This statement leans toward eternalism. |
‘Añño karoti añño paṭisaṃvedayatī’ti kho, kassapa, vedanābhitunnassa sato ‘paraṃkataṃ dukkhan’ti iti vadaṃ ucchedaṃ etaṃ pareti. |
Suppose that one person does the deed and another experiences the result. Then for one stricken by feeling, suffering is made by another. This statement leans toward annihilationism. |
Ete te, kassapa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti: |
Avoiding these two extremes, the Realized One teaches by the middle way: |
‘avijjāpaccayā saṅkhārā; |
‘Ignorance is a condition for co-doings. |
saṅkhārapaccayā viññāṇaṃ … pe … |
co-doings are a condition for consciousness. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; |
When ignorance fades away and ceases with nothing left over, co-doings cease. |
saṅkhāranirodhā viññāṇanirodho … pe … |
When co-doings cease, consciousness ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. |
That is how this entire mass of suffering ceases.’” |
Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca: |
When this was said, Kassapa said to the Buddha: |
“abhikkantaṃ, bhante, abhikkantaṃ, bhante. |
“Excellent, sir! Excellent! |
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya … pe … ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. |
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made The Dharma clear in many ways. |
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. |
I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha. |
Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti. |
Sir, may I receive the going forth, the ordination in the Buddha’s presence?” |
“Yo kho, kassapa, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. |
“Kassapa, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this Dharma and training, they must spend four months on probation. When four months have passed, if the monks are satisfied, they’ll give the going forth, the ordination into monkhood. |
Api ca mayā puggalavemattatā viditā”ti. |
However, I have recognized individual differences.” |
“Sace, bhante, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti. |
“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the monks are satisfied, let them give me the going forth, the ordination into monkhood.” |
Alattha kho acelo kassapo bhagavato santike pabbajjaṃ, alattha upasampadaṃ. |
And the naked ascetic Kassapa received the going forth, the ordination in the Buddha’s presence. |
Acirūpasampanno ca panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. |
Not long after his ordination, Venerable Kassapa, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness. |
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. |
He understood: “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.” |
Aññataro ca panāyasmā kassapo arahataṃ ahosīti. |
And Venerable Kassapa became one of the perfected. |
18. Timbarukasutta |
18. With Timbaruka |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
Atha kho timbaruko paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. |
Then the wanderer Timbaruka went up to the Buddha, and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho timbaruko paribbājako bhagavantaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: |
“Kiṃ nu kho, bho gotama, sayaṅkataṃ sukhadukkhanti? |
“Well, Master Gotama, are pleasure and pain made by oneself?” |
Mā hevaṃ, timbarukāti bhagavā avoca. |
“Not so, Timbaruka,” said the Buddha. |
Kiṃ pana, bho gotama, paraṅkataṃ sukhadukkhanti? |
“Then are pleasure and pain made by another?” |
Mā hevaṃ, timbarukāti bhagavā avoca. |
“Not so, Timbaruka,” said the Buddha. |
Kiṃ nu kho, bho gotama, sayaṅkatañca paraṅkatañca sukhadukkhanti? |
“Well, are pleasure and pain made by both oneself and another?” |
Mā hevaṃ, timbarukāti bhagavā avoca. |
“Not so, Timbaruka,” said the Buddha. |
Kiṃ pana, bho gotama, asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhanti? |
“Then do pleasure and pain arise by chance, not made by oneself or another?” |
Mā hevaṃ, timbarukāti bhagavā avoca. |
“Not so, Timbaruka,” said the Buddha. |
Kiṃ nu kho, bho gotama, natthi sukhadukkhanti? |
“Well, is there no such thing as pleasure and pain?” |
Na kho, timbaruka, natthi sukhadukkhaṃ; |
“It’s not that there’s no such thing as pleasure and pain. |
atthi kho, timbaruka, sukhadukkhanti. |
Pleasure and pain are real.” |
Tena hi bhavaṃ gotamo sukhadukkhaṃ na jānāti, na passatīti? |
“Then Master Gotama doesn’t know nor see pleasure and pain.” |
Na khvāhaṃ, timbaruka, sukhadukkhaṃ na jānāmi, na passāmi. |
“It’s not that I don’t know or see pleasure and pain. |
Jānāmi khvāhaṃ, timbaruka, sukhadukkhaṃ; |
I do know pleasure and pain, |
passāmi khvāhaṃ, timbaruka, sukhadukkhan”ti. |
I do see pleasure and pain.” |
“‘Kiṃ nu kho, bho gotama, sayaṅkataṃ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, timbarukā’ti vadesi. |
“Master Gotama, when asked these questions, you say ‘not so’. |
‘Kiṃ pana, bho gotama, paraṅkataṃ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, timbarukā’ti vadesi. |
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‘Kiṃ nu kho, bho gotama, sayaṅkatañca paraṅkatañca sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, timbarukā’ti vadesi. |
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‘Kiṃ pana, bho gotama, asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, timbarukā’ti vadesi. |
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‘Kiṃ nu kho, bho gotama, natthi sukhadukkhan’ti iti puṭṭho samāno ‘na kho, timbaruka, natthi sukhadukkhaṃ; |
Yet you say that there is such a thing as pleasure and pain. |
atthi kho, timbaruka, sukhadukkhan’ti vadesi. |
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‘Tena hi bhavaṃ gotamo sukhadukkhaṃ na jānāti, na passatī’ti iti puṭṭho samāno ‘na khvāhaṃ, timbaruka, sukhadukkhaṃ na jānāmi, na passāmi. |
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Jānāmi khvāhaṃ, timbaruka, sukhadukkhaṃ; |
And you say that you do know pleasure and pain, |
passāmi khvāhaṃ, timbaruka, sukhadukkhan’ti vadesi. |
and you do see pleasure and pain. |
Ācikkhatu ca me bhavaṃ gotamo sukhadukkhaṃ. |
Sir, explain pleasure and pain to me! |
Desetu ca me bhavaṃ gotamo sukhadukkhan”ti. |
Teach me about pleasure and pain!” |
“‘Sā vedanā, so vedayatī’ti kho, timbaruka, ādito sato ‘sayaṅkataṃ sukhadukkhan’ti evampāhaṃ na vadāmi. |
“Suppose that the feeling and the one who feels it are the same thing. Then for one who has existed since the beginning, pleasure and pain is made by oneself. I don’t say this. |
‘Aññā vedanā, añño vedayatī’ti kho, timbaruka, vedanābhitunnassa sato ‘paraṅkataṃ sukhadukkhan’ti evampāhaṃ na vadāmi. |
Suppose that the feeling is one thing and the one who feels it is another. Then for one stricken by feeling, pleasure and pain is made by another. I don’t say this. |
Ete te, timbaruka, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti: |
Avoiding these two extremes, the Realized One teaches by the middle way: |
‘avijjāpaccayā saṅkhārā; |
‘Ignorance is a condition for co-doings. |
saṅkhārapaccayā viññāṇaṃ … pe … |
co-doings are a condition for consciousness. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; |
When ignorance fades away and ceases with nothing left over, co-doings cease. |
saṅkhāranirodhā viññāṇanirodho … pe … |
When co-doings cease, consciousness ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. |
That is how this entire mass of suffering ceases.’” |
Evaṃ vutte, timbaruko paribbājako bhagavantaṃ etadavoca: |
When he said this, the wanderer Timbaruka said to the Buddha: |
“abhikkantaṃ, bho gotama … pe … |
“Excellent, sir! Excellent! … |
esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. |
I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha. |
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. |
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” |
19. Bālapaṇḍitasutta |
19. The Astute and the Foolish |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Avijjānīvaraṇassa, bhikkhave, bālassa taṇhāya sampayuttassa evamayaṃ kāyo samudāgato. |
“monks, for a fool hindered by ignorance and fettered by craving, this body has been produced. |
Iti ayañceva kāyo bahiddhā ca nāmarūpaṃ, itthetaṃ dvayaṃ, dvayaṃ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho bālo sukhadukkhaṃ paṭisaṃvedayati etesaṃ vā aññatarena. |
So there is the duality of this body and external name and form. Contact depends on this duality. When contacted through one or other of the six sense fields, the fool experiences pleasure and pain. |
Avijjānīvaraṇassa, bhikkhave, paṇḍitassa taṇhāya sampayuttassa evamayaṃ kāyo samudāgato. |
For an astute person hindered by ignorance and fettered by craving, this body has been produced. |
Iti ayañceva kāyo bahiddhā ca nāmarūpaṃ, itthetaṃ dvayaṃ, dvayaṃ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho paṇḍito sukhadukkhaṃ paṭisaṃvedayati etesaṃ vā aññatarena. |
So there is the duality of this body and external name and form. Contact depends on this duality. When contacted through one or other of the six sense fields, the astute person experiences pleasure and pain. |
Tatra, bhikkhave, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ paṇḍitassa bālenā”ti? |
What, then, is the difference between the foolish and the astute?” |
“Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā, bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. |
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.” |
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
“Well then, monks, listen and pay close attention, I will speak.” |
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. |
“Yes, sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“Yāya ca, bhikkhave, avijjāya nivutassa bālassa yāya ca taṇhāya sampayuttassa ayaṃ kāyo samudāgato, sā ceva avijjā bālassa appahīnā sā ca taṇhā aparikkhīṇā. |
“For a fool hindered by ignorance and fettered by craving, this body has been produced. But the fool has not given up that ignorance or finished that craving. |
Taṃ kissa hetu? |
Why is that? |
Na, bhikkhave, bālo acari brahmacariyaṃ sammā dukkhakkhayāya. |
The fool has not completed the spiritual journey for the complete ending of suffering. |
Tasmā bālo kāyassa bhedā kāyūpago hoti, |
Therefore, when their body breaks up, the fool is reborn in another body. |
so kāyūpago samāno na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. |
When reborn in another body, they’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. |
Na parimuccati dukkhasmāti vadāmi. |
They’re not freed from suffering, I say. |
Yāya ca, bhikkhave, avijjāya nivutassa paṇḍitassa yāya ca taṇhāya sampayuttassa ayaṃ kāyo samudāgato, sā ceva avijjā paṇḍitassa pahīnā, sā ca taṇhā parikkhīṇā. |
For an astute person hindered by ignorance and fettered by craving, this body has been produced. But the astute person has given up that ignorance and finished that craving. |
Taṃ kissa hetu? |
Why is that? |
Acari, bhikkhave, paṇḍito brahmacariyaṃ sammā dukkhakkhayāya. |
The astute person has completed the spiritual journey for the complete ending of suffering. |
Tasmā paṇḍito kāyassa bhedā na kāyūpago hoti. |
Therefore, when their body breaks up, the astute person is not reborn in another body. |
So akāyūpago samāno parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. |
Not being reborn in another body, they’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. |
Parimuccati dukkhasmāti vadāmi. |
They’re freed from suffering, I say. |
Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso, idaṃ nānākaraṇaṃ paṇḍitassa bālena yadidaṃ brahmacariyavāso”ti. |
This is the difference here between the foolish and the astute, that is, living the spiritual life.” |
20. Paccayasutta |
20. Conditions |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Paṭiccasamuppādañca vo, bhikkhave, desessāmi paṭiccasamuppanne ca dhamme. |
“monks, I will teach you dependent origination and dependently originated dharma. |
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
Listen and pay close attention, I will speak.” |
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. |
“Yes, sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“Katamo ca, bhikkhave, paṭiccasamuppādo? |
“And what is dependent origination? |
Jātipaccayā, bhikkhave, jarāmaraṇaṃ. |
Rebirth is a condition for old age and death. |
Uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. |
Whether Realized Ones arise or not, this law of nature persists, this regularity of natural dharmas, this invariance of natural dharmas, specific conditionality. |
Taṃ tathāgato abhisambujjhati abhisameti. |
A Realized One understands this and comprehends it, |
Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. |
then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it. |
‘Passathā’ti cāha: |
‘Look,’ he says, |
‘jātipaccayā, bhikkhave, jarāmaraṇaṃ’. |
‘Rebirth is a condition for old age and death.’ |
Bhavapaccayā, bhikkhave, jāti … pe … |
Continued existence is a condition for rebirth … |
upādānapaccayā, bhikkhave, bhavo … |
Grasping is a condition for continued existence … |
taṇhāpaccayā, bhikkhave, upādānaṃ … |
Craving is a condition for grasping … |
vedanāpaccayā, bhikkhave, taṇhā … |
Feeling is a condition for craving … |
phassapaccayā, bhikkhave, vedanā … |
Contact is a condition for feeling … |
saḷāyatanapaccayā, bhikkhave, phasso … |
The six sense fields are a condition for contact … |
nāmarūpapaccayā, bhikkhave, saḷāyatanaṃ … |
Name and form are conditions for the six sense fields … |
viññāṇapaccayā, bhikkhave, nāmarūpaṃ … |
Consciousness is a condition for name and form … |
saṅkhārapaccayā, bhikkhave, viññāṇaṃ … |
co-doings are a condition for consciousness … |
avijjāpaccayā, bhikkhave, saṅkhārā |
Ignorance is a condition for co-doings. |
uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. |
Whether Realized Ones arise or not, this law of nature persists, this regularity of natural dharmas, this invariance of natural dharmas, specific conditionality. |
Taṃ tathāgato abhisambujjhati abhisameti. |
A Realized One understands this and comprehends it, |
Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. |
then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it. |
‘Passathā’ti cāha: |
‘Look,’ he says, |
‘avijjāpaccayā, bhikkhave, saṅkhārā’. |
‘Ignorance is a condition for co-doings.’ |
Iti kho, bhikkhave, yā tatra tathatā avitathatā anaññathatā idappaccayatā— |
So the fact that this is real, not unreal, not otherwise; the specific conditionality of it: |
ayaṃ vuccati, bhikkhave, paṭiccasamuppādo. |
this is called dependent origination. |
Katame ca, bhikkhave, paṭiccasamuppannā dhammā? |
And what are the dependently originated dharma? |
Jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ. |
Old age and death are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. |
Jāti, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. |
Rebirth … |
Bhavo, bhikkhave, anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo. |
Continued existence … |
Upādānaṃ bhikkhave … pe … |
Grasping … |
taṇhā, bhikkhave … |
Craving … |
vedanā, bhikkhave … |
Feeling … |
phasso, bhikkhave … |
Contact … |
saḷāyatanaṃ, bhikkhave … |
The six sense fields … |
nāmarūpaṃ, bhikkhave … |
Name and form … |
viññāṇaṃ, bhikkhave … |
Consciousness … |
saṅkhārā, bhikkhave … |
co-doings … |
avijjā, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. |
Ignorance is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. |
Ime vuccanti, bhikkhave, paṭiccasamuppannā dhammā. |
These are called the dependently originated dharma. |
Yato kho, bhikkhave, ariyasāvakassa ‘ayañca paṭiccasamuppādo, ime ca paṭiccasamuppannā dhammā’ yathābhūtaṃ sammappaññāya sudiṭṭhā honti, so vata pubbantaṃ vā paṭidhāvissati: |
When a noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated dharma as they are, it’s impossible for them to turn back to the past, thinking: |
‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ, nanu kho ahosiṃ atītamaddhānaṃ, kiṃ nu kho ahosiṃ atītamaddhānaṃ, kathaṃ nu kho ahosiṃ atītamaddhānaṃ, kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānan’ti; |
‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? After being what, what did I become in the past?’ |
aparantaṃ vā upadhāvissati: |
Or to turn forward to the future, thinking: |
‘bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, nanu kho bhavissāmi anāgatamaddhānaṃ, kiṃ nu kho bhavissāmi anāgatamaddhānaṃ, kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānan’ti; |
‘Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? After being what, what will I become in the future?’ |
etarahi vā paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī bhavissati: |
Or to be undecided about the present, thinking: |
‘ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gamissatī’ti— |
‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’ |
netaṃ ṭhānaṃ vijjati. |
|
Taṃ kissa hetu? |
Why is that? |
Tathā hi, bhikkhave, ariyasāvakassa ayañca paṭiccasamuppādo ime ca paṭiccasamuppannā dhammā yathābhūtaṃ sammappaññāya sudiṭṭhā”ti. |
Because that noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated dharma as they are.” |
Saṃyutta Nikāya 12 |
Linked Discourses 12 |
3. Dasabalavagga |
3. The Ten Powers |
21. Dasabalasutta |
21. The Ten Powers |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Dasabalasamannāgato, bhikkhave, tathāgato catūhi ca vesārajjehi samannāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti— |
“monks, a Realized One has ten powers and four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. |
iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo, |
Such is form, such is the origin of form, such is the ending of form. |
iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo, |
Such is feeling, such is the origin of feeling, such is the ending of feeling. |
iti saññā iti saññāya samudayo iti saññāya atthaṅgamo, |
Such is perception, such is the origin of perception, such is the ending of perception. |
iti saṅkhārā iti saṅkhārānaṃ samudayo iti saṅkhārānaṃ atthaṅgamo, |
Such are co-doings, such is the origin of co-doings, such is the ending of co-doings. |
iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo. |
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness. |
Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati. |
When this exists, that is; due to the arising of this, that arises. |
Imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati. |
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: |
Yadidaṃ avijjāpaccayā saṅkhārā; |
Ignorance is a condition for co-doings. |
saṅkhārapaccayā viññāṇaṃ … pe … |
co-doings are a condition for consciousness. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; |
When ignorance fades away and ceases with nothing left over, co-doings cease. |
saṅkhāranirodhā viññāṇanirodho … pe … |
When co-doings cease, consciousness ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. |
That is how this entire mass of suffering ceases.” |
22. Dutiyadasabalasutta |
22. The Ten Powers (2nd) |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Dasabalasamannāgato, bhikkhave, tathāgato catūhi ca vesārajjehi samannāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti: |
“monks, a Realized One has ten powers and four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. |
‘iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo, |
Such is form, such is the origin of form, such is the ending of form. |
iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo, |
Such is feeling, such is the origin of feeling, such is the ending of feeling. |
iti saññā iti saññāya samudayo iti saññāya atthaṅgamo, |
Such is perception, such is the origin of perception, such is the ending of perception. |
iti saṅkhārā iti saṅkhārānaṃ samudayo iti saṅkhārānaṃ atthaṅgamo, |
Such are co-doings, such is the origin of co-doings, such is the ending of co-doings. |
iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo. |
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness. |
Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; |
When this exists, that is; due to the arising of this, that arises. |
imasmiṃ asati idaṃ na hoti imassa nirodhā idaṃ nirujjhati. |
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: |
Yadidaṃ avijjāpaccayā saṅkhārā; |
Ignorance is a condition for co-doings. |
saṅkhārapaccayā viññāṇaṃ … pe … |
co-doings are a condition for consciousness. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; |
When ignorance fades away and ceases with nothing left over, co-doings cease. |
saṅkhāranirodhā viññāṇanirodho … pe … |
When co-doings cease, consciousness ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hoti’. |
That is how this entire mass of suffering ceases. |
Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. |
So The Dharma has been well explained by me, made clear, opened, illuminated, and stripped of patchwork. |
Evaṃ svākkhāte kho, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike alameva saddhāpabbajitena kulaputtena vīriyaṃ ārabhituṃ: |
Just this much is quite enough for someone who has gone forth out of faith from a good family to rouse up their energy. |
‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṃsalohitaṃ. Yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti. |
‘Gladly, let only skin, sinews, and tendons remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by manly strength, energy, and vigor.’ |
Dukkhaṃ, bhikkhave, kusīto viharati vokiṇṇo pāpakehi akusalehi dhammehi, mahantañca sadatthaṃ parihāpeti. |
A lazy person lives in suffering, mixed up with bad, unskillful Dharmas, and ruins a great deal of their own good. |
Āraddhavīriyo ca kho, bhikkhave, sukhaṃ viharati pavivitto pāpakehi akusalehi dhammehi, mahantañca sadatthaṃ paripūreti. |
An energetic person lives happily, secluded from bad, unskillful Dharmas, and fulfills a great deal of their own good. |
Na, bhikkhave, hīnena aggassa patti hoti. |
The best isn’t reached by the worst. |
Aggena ca kho, bhikkhave, aggassa patti hoti. |
The best is reached by the best. |
Maṇḍapeyyamidaṃ, bhikkhave, brahmacariyaṃ, satthā sammukhībhūto. |
This spiritual life is the cream, monks, and the Teacher is before you. |
Tasmātiha, bhikkhave, vīriyaṃ ārabhatha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. |
So you should rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized, thinking: |
‘Evaṃ no ayaṃ amhākaṃ pabbajjā avañjhā bhavissati saphalā saudrayā. |
‘In this way our going forth will not be wasted, but will be fruitful and fertile. |
Yesañca mayaṃ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā’ti— |
And our use of robes, alms-food, lodgings, and medicines and supplies for the sick shall be of great fruit and benefit for those who offered them.’ |
evañhi vo, bhikkhave, sikkhitabbaṃ. |
That’s how you should train. |
Attatthaṃ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; |
Considering your own good, monks, is quite enough for you to persist with assiduity. |
paratthaṃ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; |
Considering the good of others is quite enough for you to persist with assiduity. |
ubhayatthaṃ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetun”ti. |
Considering the good of both is quite enough for you to persist with assiduity.” |
23. Upanisasutta |
23. Vital Conditions |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. |
“monks, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see. |
Kiñca, bhikkhave, jānato kiṃ passato āsavānaṃ khayo hoti? |
For one who knows and sees what? |
Iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo, |
‘Such is form, such is the origin of form, such is the ending of form. |
iti vedanā … pe … |
Such is feeling … |
iti saññā … |
Such is perception … |
iti saṅkhārā … |
Such are co-doings … |
iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamoti. |
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ |
Evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hoti. |
The ending of the defilements is for one who knows and sees this. |
Yampissa taṃ, bhikkhave, khayasmiṃ khayeñāṇaṃ, tampi saupanisaṃ vadāmi, no anupanisaṃ. |
I say that this knowledge of ending has a vital condition, it doesn’t lack a vital condition. |
Kā ca, bhikkhave, khayeñāṇassa upanisā? |
And what is it? |
‘Vimuttī’tissa vacanīyaṃ. |
You should say: ‘Freedom.’ |
Vimuttimpāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. |
I say that freedom has a vital condition, it doesn’t lack a vital condition. |
Kā ca, bhikkhave, vimuttiyā upanisā? |
And what is it? |
‘Virāgo’tissa vacanīyaṃ. |
You should say: ‘Dispassion.’ |
Virāgampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. |
I say that dispassion has a vital condition. |
Kā ca, bhikkhave, virāgassa upanisā? |
And what is it? |
‘Nibbidā’tissa vacanīyaṃ. |
You should say: ‘disenchantment.’ |
Nibbidampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. |
I say that disenchantment has a vital condition. |
Kā ca, bhikkhave, nibbidāya upanisā? |
And what is it? |
‘Yathābhūtañāṇadassanan’tissa vacanīyaṃ. |
You should say: ‘Truly knowing and seeing.’ |
Yathābhūtañāṇadassanampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. |
I say that truly knowing and seeing has a vital condition. |
Kā ca, bhikkhave, yathābhūtañāṇadassanassa upanisā? |
And what is it? |
‘Samādhī’tissa vacanīyaṃ. |
You should say: ‘undistractible-lucidity.’ |
Samādhimpāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. |
I say that undistractible-lucidity has a vital condition. |
Kā ca, bhikkhave, samādhissa upanisā? |
And what is it? |
‘Sukhan’tissa vacanīyaṃ. |
You should say: ‘pleasure.’ |
Sukhampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. |
I say that pleasure has a vital condition. |
Kā ca, bhikkhave, sukhassa upanisā? |
And what is it? |
‘Passaddhī’tissa vacanīyaṃ. |
You should say: ‘pacification.’ |
Passaddhimpāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. |
I say that pacification has a vital condition. |
Kā ca, bhikkhave, passaddhiyā upanisā? |
And what is it? |
‘Pītī’tissa vacanīyaṃ. |
You should say: ‘Rapture.’ |
Pītimpāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. |
I say that rapture has a vital condition. |
Kā ca, bhikkhave, pītiyā upanisā? |
And what is it? |
‘Pāmojjan’tissa vacanīyaṃ. |
You should say: ‘Joy.’ |
Pāmojjampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. |
I say that joy has a vital condition. |
Kā ca, bhikkhave, pāmojjassa upanisā? |
And what is it? |
‘Saddhā’tissa vacanīyaṃ. |
You should say: ‘Faith.’ |
Saddhampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. |
I say that faith has a vital condition. |
Kā ca, bhikkhave, saddhāya upanisā? |
And what is it? |
‘Dukkhan’tissa vacanīyaṃ. |
You should say: ‘Suffering.’ |
Dukkhampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. |
I say that suffering has a vital condition. |
Kā ca, bhikkhave, dukkhassa upanisā? |
And what is it? |
‘Jātī’tissa vacanīyaṃ. |
You should say: ‘Rebirth.’ |
Jātimpāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. |
I say that rebirth has a vital condition. |
Kā ca, bhikkhave, jātiyā upanisā? |
And what is it? |
‘Bhavo’tissa vacanīyaṃ. |
You should say: ‘Continued existence.’ |
Bhavampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. |
I say that continued existence has a vital condition. |
Kā ca, bhikkhave, bhavassa upanisā? |
And what is it? |
‘Upādānan’tissa vacanīyaṃ. |
You should say: ‘Grasping.’ |
Upādānampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. |
I say that grasping has a vital condition. |
Kā ca, bhikkhave, upādānassa upanisā? |
And what is it? |
‘Taṇhā’tissa vacanīyaṃ. |
You should say: ‘Craving.’ |
Taṇhampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. |
I say that craving has a vital condition. |
Kā ca, bhikkhave, taṇhāya upanisā? |
And what is it? |
‘Vedanā’tissa vacanīyaṃ … pe … |
You should say: ‘Feeling.’ … |
‘phasso’tissa vacanīyaṃ … |
You should say: ‘Contact.’ … |
‘saḷāyatanan’tissa vacanīyaṃ … |
You should say: ‘The six sense fields.’ … |
‘nāmarūpan’tissa vacanīyaṃ … |
You should say: ‘Name and form.’ … |
‘viññāṇan’tissa vacanīyaṃ … |
You should say: ‘Consciousness.’ … |
‘saṅkhārā’tissa vacanīyaṃ. |
You should say: ‘co-doings.’ … |
Saṅkhārepāhaṃ, bhikkhave, saupanise vadāmi, no anupanise. |
I say that co-doings have a vital condition, they don’t lack a vital condition. |
Kā ca, bhikkhave, saṅkhārānaṃ upanisā? |
And what is the vital condition for co-doings? |
‘Avijjā’tissa vacanīyaṃ. |
You should say: ‘Ignorance.’ |
Iti kho, bhikkhave, avijjūpanisā saṅkhārā, |
So ignorance is a vital condition for co-doings. |
saṅkhārūpanisaṃ viññāṇaṃ, |
co-doings are a vital condition for consciousness. |
viññāṇūpanisaṃ nāmarūpaṃ, |
Consciousness is a vital condition for name and form. |
nāmarūpūpanisaṃ saḷāyatanaṃ, |
Name and form are vital conditions for the six sense fields. |
saḷāyatanūpaniso phasso, |
The six sense fields are vital conditions for contact. |
phassūpanisā vedanā, |
Contact is a vital condition for feeling. |
vedanūpanisā taṇhā, |
Feeling is a vital condition for craving. |
taṇhūpanisaṃ upādānaṃ, |
Craving is a vital condition for grasping. |
upādānūpaniso bhavo, |
Grasping is a vital condition for continued existence. |
bhavūpanisā jāti, |
Continued existence is a vital condition for rebirth. |
jātūpanisaṃ dukkhaṃ, |
Rebirth is a vital condition for suffering. |
dukkhūpanisā saddhā, |
Suffering is a vital condition for faith. |
saddhūpanisaṃ pāmojjaṃ, |
Faith is a vital condition for joy. |
pāmojjūpanisā pīti, |
Joy is a vital condition for rapture. |
pītūpanisā passaddhi, |
Rapture is a vital condition for pacification. |
passaddhūpanisaṃ sukhaṃ, |
pacification is a vital condition for pleasure. |
sukhūpaniso samādhi, |
pleasure is a vital condition for undistractible-lucidity. |
samādhūpanisaṃ yathābhūtañāṇadassanaṃ, |
undistractible-lucidity is a vital condition for truly knowing and seeing. |
yathābhūtañāṇadassanūpanisā nibbidā, |
Truly knowing and seeing is a vital condition for disenchantment. |
nibbidūpaniso virāgo, |
disenchantment is a vital condition for dispassion. |
virāgūpanisā vimutti, |
Dispassion is a vital condition for freedom. |
vimuttūpanisaṃ khayeñāṇaṃ. |
Freedom is a vital condition for the knowledge of ending. |
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti. Pabbatakandarapadarasākhāparipūrā kusobbhe paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti. Mahāsobbhā paripūrā kunnadiyo paripūrenti. Kunnadiyo paripūrā mahānadiyo paripūrenti. Mahānadiyo paripūrā mahāsamuddaṃ 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. |
Evameva kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṃ viññāṇaṃ, viññāṇūpanisaṃ nāmarūpaṃ, nāmarūpūpanisaṃ saḷāyatanaṃ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṃ upādānaṃ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṃ dukkhaṃ, dukkhūpanisā saddhā, saddhūpanisaṃ pāmojjaṃ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṃ sukhaṃ, sukhūpaniso samādhi, samādhūpanisaṃ yathābhūtañāṇadassanaṃ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṃ khayeñāṇan”ti. |
In the same way, ignorance is a vital condition for co-doings. … Freedom is a vital condition for the knowledge of ending.” |
24. Aññatitthiyasutta |
24. Followers of Other Paths |
Rājagahe viharati veḷuvane. |
Near Rājagaha, in the Bamboo Grove. |
Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. |
Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. |
Atha kho āyasmato sāriputtassa etadahosi: |
Then he thought: |
“atippago kho tāva rājagahe piṇḍāya carituṃ. |
“It’s too early to wander for alms in Rājagaha. |
Yannūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan”ti. |
Why don’t I go to the monastery of the wanderers who follow other paths?” |
Atha kho āyasmā sāriputto yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi. |
Then he went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ te aññatitthiyā paribbājakā etadavocuṃ: |
When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him: |
“Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti. |
“Reverend Sāriputta, there are ascetics and brahmins who teach the efficacy of deeds. Some of them declare that suffering is made by oneself. |
Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṃkataṃ dukkhaṃ paññapenti. |
Some of them declare that suffering is made by another. |
Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṃkatañca paraṃkatañca dukkhaṃ paññapenti. |
Some of them declare that suffering is made by both oneself and another. |
Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti. |
Some of them declare that suffering arises by chance, not made by oneself or another. |
Idha, panāvuso sāriputta, samaṇo gotamo kiṃvādī kimakkhāyī? |
What does the ascetic Gotama say about this? How does he explain it? |
Kathaṃ byākaramānā ca mayaṃ vuttavādino ceva samaṇassa gotamassa assāma, na ca samaṇaṃ gotamaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā”ti? |
How should we answer so as to repeat what the ascetic Gotama has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuke and criticism?” |
“Paṭiccasamuppannaṃ kho, āvuso, dukkhaṃ vuttaṃ bhagavatā. |
“Reverends, the Buddha said that suffering is dependently originated. |
Kiṃ paṭicca? |
Dependent on what? |
Phassaṃ paṭicca. |
Dependent on contact. |
Iti vadaṃ vuttavādī ceva bhagavato assa, na ca bhagavantaṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya. |
If you said this you would repeat what the Buddha has said, and not misrepresent him with an untruth. You would explain in line with his teaching, and there would be no legitimate grounds for rebuke and criticism. |
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ dukkhaṃ paññapenti tadapi phassapaccayā. |
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, that’s conditioned by contact. |
Yepi te samaṇabrāhmaṇā kammavādā paraṅkataṃ dukkhaṃ paññapenti tadapi phassapaccayā. |
In the case of those who declare that suffering is made by another, that’s also conditioned by contact. |
Yepi te samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṃ paññapenti tadapi phassapaccayā. |
In the case of those who declare that suffering is made by oneself and another, that’s also conditioned by contact. |
Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti tadapi phassapaccayā. |
In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact. |
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. |
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, it’s impossible that they will experience that without contact. |
Yepi te samaṇabrāhmaṇā kammavādā paraṅkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. |
In the case of those who declare that suffering is made by another, it’s impossible that they will experience that without contact. |
Yepi te samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. |
In the case of those who declare that suffering is made by oneself and another, it’s impossible that they will experience that without contact. |
Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjatī”ti. |
In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact.” |
Assosi kho āyasmā ānando āyasmato sāriputtassa tehi aññatitthiyehi paribbājakehi saddhiṃ imaṃ kathāsallāpaṃ. |
Venerable Ānanda heard this discussion between Venerable Sāriputta and those wanderers who follow other paths. |
Atha kho āyasmā ānando rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Ānanda wandered for alms in Rājagaha. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, |
Ekamantaṃ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa tehi aññatitthiyehi paribbājakehi saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. |
and informed the Buddha of all they had discussed. |
“Sādhu sādhu, ānanda, yathā taṃ sāriputto sammā byākaramāno byākareyya. |
“Good, good, Ānanda! It’s just as Sāriputta has so rightly explained. |
Paṭiccasamuppannaṃ kho, ānanda, dukkhaṃ vuttaṃ mayā. |
I have said that suffering is dependently originated. |
Kiṃ paṭicca? |
Dependent on what? |
Phassaṃ paṭicca. |
Dependent on contact. |
Iti vadaṃ vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya. |
Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism. |
Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ dukkhaṃ paññapenti tadapi phassapaccayā. |
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, that’s conditioned by contact. … |
Yepi te … pe … |
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yepi te … pe … |
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yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti tadapi phassapaccayā. |
In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact. |
Tatrānanda, yepi te samaṇabrāhmaṇā kammavādā sayaṅkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. |
In the case of those who declare that suffering is made by oneself, it’s impossible that they will experience that without contact. … |
Yepi te … pe … |
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yepi te … pe … |
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yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. |
In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact. |
Ekamidāhaṃ, ānanda, samayaṃ idheva rājagahe viharāmi veḷuvane kalandakanivāpe. |
Ānanda, this one time I was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. |
Atha khvāhaṃ, ānanda, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisiṃ. |
Then I robed up in the morning and, taking my bowl and robe, entered Rājagaha for alms. |
Tassa mayhaṃ, ānanda, etadahosi: |
Then I thought: |
‘atippago kho tāva rājagahe piṇḍāya carituṃ. |
‘It’s too early to wander for alms in Rājagaha. |
Yannūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan’ti. |
Why don’t I go to the monastery of the wanderers who follow other paths?’ |
Atha khvāhaṃ, ānanda, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃ; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃ. |
Then I went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinnaṃ kho maṃ, ānanda, te aññatitthiyā paribbājakā etadavocuṃ: |
When the greetings and polite conversation were over, I sat down to one side. …” |
‘Santāvuso gotama, eke samaṇabrāhmaṇā kammavādā sayaṅkataṃ dukkhaṃ paññapenti. |
(The wanderers asked the Buddha the very same questions, and he gave the same answers.) |
Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā paraṅkataṃ dukkhaṃ paññapenti. |
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Santāvuso gotama, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṃ paññapenti. |
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Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti. |
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Idha no āyasmā gotamo kiṃvādī kimakkhāyī? |
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Kathaṃ byākaramānā ca mayaṃ vuttavādino ceva āyasmato gotamassa assāma, na ca āyasmantaṃ gotamaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā’ti? |
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“Acchariyaṃ bhante, abbhutaṃ bhante. |
“It’s incredible, sir, it’s amazing, |
Yatra hi nāma ekena padena sabbo attho vutto bhavissati. |
how the whole meaning is stated with one phrase. |
Siyā nu kho, bhante, esevattho vitthārena vuccamāno gambhīro ceva assa gambhīrāvabhāso cā”ti? |
Could there be a detailed explanation of this meaning that is both deep and appears deep?” |
“Tena hānanda, taññevettha paṭibhātū”ti. |
“Well then, Ānanda, clarify this matter yourself.” |
“Sace maṃ, bhante, evaṃ puccheyyuṃ: |
“Sir, suppose they were to ask me: |
‘jarāmaraṇaṃ, āvuso ānanda, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavan’ti? |
‘Reverend Ānanda, what is the source, origin, birthplace, and root of old age and death?’ |
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ: |
I’d answer like this: |
‘jarāmaraṇaṃ kho, āvuso, jātinidānaṃ jātisamudayaṃ jātijātikaṃ jātipabhavan’ti. |
‘Reverends, rebirth is the source, origin, birthplace, and root of old age and death.’ |
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ. |
That’s how I’d answer such a question. |
Sace maṃ, bhante, evaṃ puccheyyuṃ: |
Suppose they were to ask me: |
‘jāti panāvuso ānanda, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti? |
‘What is the source of rebirth?’ |
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ: |
I’d answer like this: |
‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti. |
‘Continued existence is the source of rebirth.’ |
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ. |
That’s how I’d answer such a question. |
Sace maṃ, bhante, evaṃ puccheyyuṃ: |
Suppose they were to ask me: |
‘bhavo panāvuso ānanda, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti? |
‘What is the source of continued existence?’ |
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ: |
I’d answer like this: |
‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti. |
‘Grasping is the source of continued existence.’ |
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ. |
That’s how I’d answer such a question. |
Sace maṃ, bhante, evaṃ puccheyyuṃ— |
Suppose they were to ask me: |
upādānaṃ panāvuso … pe … |
‘What is the source of grasping?’ … |
taṇhā panāvuso … pe … |
craving … |
vedanā panāvuso … pe … |
feeling … |
sace maṃ, bhante, evaṃ puccheyyuṃ: |
Suppose they were to ask me: |
‘phasso panāvuso ānanda, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti? |
‘What is the source of contact?’ |
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ: |
I’d answer like this: |
‘phasso kho, āvuso, saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanappabhavo’ti. |
‘The six sense fields are the source, origin, birthplace, and root of contact.’ |
‘Channaṃ tveva, āvuso, phassāyatanānaṃ asesavirāganirodhā phassanirodho; |
‘When the six sense fields fade away and cease with nothing left over, contact ceases. |
phassanirodhā vedanānirodho; |
When contact ceases, feeling ceases. |
vedanānirodhā taṇhānirodho; |
When feeling ceases, craving ceases. |
taṇhānirodhā upādānanirodho; |
When craving ceases, grasping ceases. |
upādānanirodhā bhavanirodho; |
When grasping ceases, continued existence ceases. |
bhavanirodhā jātinirodho; |
When continued existence ceases, rebirth ceases. |
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. |
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. |
Evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti. |
That is how this entire mass of suffering ceases.’ |
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti. |
That’s how I’d answer such a question.” |
25. Bhūmijasutta |
25. With Bhūmija |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
Atha kho āyasmā bhūmijo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. |
Then in the late afternoon, Venerable Bhūmija came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhūmijo āyasmantaṃ sāriputtaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to him: |
“Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkataṃ sukhadukkhaṃ paññapenti. |
“Reverend Sāriputta, there are ascetics and brahmins who teach the efficacy of deeds. Some of them declare that pleasure and pain are made by oneself. |
Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṅkataṃ sukhadukkhaṃ paññapenti. |
Some of them declare that pleasure and pain are made by another. |
Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca sukhadukkhaṃ paññapenti. |
Some of them declare that pleasure and pain are made by both oneself and another. |
Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti. |
Some of them declare that pleasure and pain arise by chance, not made by oneself or another. |
Idha no, āvuso sāriputta, bhagavā kiṃvādī kimakkhāyī, |
What does the Buddha say about this? How does he explain it? |
kathaṃ byākaramānā ca mayaṃ vuttavādino ceva bhagavato assāma, na ca bhagavantaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā”ti? |
How should we answer so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuke and criticism?” |
“Paṭiccasamuppannaṃ kho, āvuso, sukhadukkhaṃ vuttaṃ bhagavatā. |
“Reverend, the Buddha said that suffering is dependently originated. |
Kiṃ paṭicca? |
Dependent on what? |
Phassaṃ paṭicca. |
Dependent on contact. |
Iti vadaṃ vuttavādī ceva bhagavato assa, na ca bhagavantaṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya. |
If you said this you would repeat what the Buddha has said, and not misrepresent him with an untruth. You would explain in line with his teaching, and there would be no legitimate grounds for rebuke and criticism. |
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ sukhadukkhaṃ paññapenti, tadapi phassapaccayā. |
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, that’s conditioned by contact. … |
Yepi te … pe … |
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yepi te … pe … |
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yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti, tadapi phassapaccayā. |
In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, that’s also conditioned by contact. |
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. |
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, it’s impossible that they will experience that without contact. |
Yepi te … pe … |
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yepi te … pe … |
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yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjatī”ti. |
In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, it’s impossible that they will experience that without contact.” |
Assosi kho āyasmā ānando āyasmato sāriputtassa āyasmatā bhūmijena saddhiṃ imaṃ kathāsallāpaṃ. |
Venerable Ānanda heard this discussion between Venerable Sāriputta and Venerable Bhūmija. |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, |
Ekamantaṃ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa āyasmatā bhūmijena saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. |
and informed the Buddha of all they had discussed. |
“Sādhu sādhu, ānanda, yathā taṃ sāriputto sammā byākaramāno byākareyya. |
“Good, good, Ānanda! It’s just as Sāriputta has so rightly explained. |
Paṭiccasamuppannaṃ kho, ānanda, sukhadukkhaṃ vuttaṃ mayā. |
I have said that pleasure and pain are dependently originated. |
Kiṃ paṭicca? |
Dependent on what? |
Phassaṃ paṭicca. |
Dependent on contact. |
Iti vadaṃ vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya. |
Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism. |
Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ sukhadukkhaṃ paññapenti tadapi phassapaccayā. |
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, that’s conditioned by contact. … |
Yepi te … pe … |
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yepi te … pe … |
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yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti tadapi phassapaccayā. |
In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, that’s also conditioned by contact. |
Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. |
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, it’s impossible that they will experience that without contact. |
Yepi te … pe … |
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yepi te … pe … |
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yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. |
In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, it’s impossible that they will experience that without contact. |
Kāye vā hānanda, sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ. |
Ānanda, as long as there’s a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself. |
Vācāya vā hānanda, sati vacīsañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ. |
As long as there’s a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself. |
Mane vā hānanda, sati manosañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ avijjāpaccayā ca. |
As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But these only apply when conditioned by ignorance. |
Sāmaṃ vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. |
By oneself one instigates the co-activity that gives rise to bodily, verbal, and mental action, conditioned by which that pleasure and pain arise in oneself. |
Pare vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharonti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. |
Or else others instigate the co-activity … |
Sampajāno vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. |
One consciously instigates the co-activity … |
Asampajāno vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. |
Or else one unconsciously instigates the co-activity … |
Imesu, ānanda, dhammesu avijjā anupatitā. |
Ignorance is included in all these things. |
Avijjāya tveva, ānanda, asesavirāganirodhā so kāyo na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Sā vācā na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. So mano na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. |
But when ignorance fades away and ceases with nothing left over, there is no body and no voice and no mind, conditioned by which that pleasure and pain arise in oneself. |
Khettaṃ taṃ na hoti … pe … vatthu taṃ na hoti … pe … āyatanaṃ taṃ na hoti … pe … adhikaraṇaṃ taṃ na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhan”ti. |
There is no field, no ground, no scope, no basis, conditioned by which that pleasure and pain arise in oneself.” |
26. Upavāṇasutta |
26. With Upavāṇa |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upavāṇo bhagavantaṃ etadavoca: |
Then Venerable Upavāṇa went up to the Buddha, bowed, sat down to one side, and said to him: |
“Santi pana, bhante, eke samaṇabrāhmaṇā sayaṅkataṃ dukkhaṃ paññapenti. |
“Sir, there are some ascetics and brahmins who declare that suffering is made by oneself. |
Santi pana, bhante, eke samaṇabrāhmaṇā paraṅkataṃ dukkhaṃ paññapenti. |
There are some who declare that suffering is made by another. |
Santi pana, bhante, eke samaṇabrāhmaṇā sayaṅkatañca paraṅkatañca dukkhaṃ paññapenti. |
There are some who declare that suffering is made by both oneself and another. |
Santi pana, bhante, eke samaṇabrāhmaṇā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti. |
There are some who declare that suffering arises by chance, not made by oneself or another. |
Idha no, bhante, bhagavā kiṃvādī kimakkhāyī kathaṃ byākaramānā ca mayaṃ vuttavādino ceva bhagavato assāma, na ca bhagavantaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā”ti? |
What does the Buddha say about this? How does he explain it? How should we answer so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuke and criticism?” |
“Paṭiccasamuppannaṃ kho, upavāṇa, dukkhaṃ vuttaṃ mayā. |
“Upavāṇa, I have said that suffering is dependently originated. |
Kiṃ paṭicca? |
Dependent on what? |
Phassaṃ paṭicca. |
Dependent on contact. |
Iti vadaṃ vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya. |
Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism. |
Tatra, upavāṇa, ye te samaṇabrāhmaṇā sayaṅkataṃ dukkhaṃ paññapenti, tadapi phassapaccayā. |
In the case of those ascetics and brahmins who declare that suffering is made by oneself, that’s conditioned by contact. … |
Yepi te … pe … |
|
yepi te … pe … |
|
yepi te samaṇabrāhmaṇā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti tadapi phassapaccayā. |
In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact. |
Tatra, upavāṇa, ye te samaṇabrāhmaṇā sayaṅkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. |
In the case of those ascetics and brahmins who declare that suffering is made by oneself, it’s impossible that they will experience that without contact. |
Yepi te … pe … |
|
yepi te … pe … |
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yepi te samaṇabrāhmaṇā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjatī”ti. |
In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact.” |
Previous |
Previous |
27. Paccayasutta |
27. Conditions |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Avijjāpaccayā, bhikkhave, saṅkhārā; |
Ignorance is a condition for co-doings. |
saṅkhārapaccayā viññāṇaṃ … pe … |
co-doings are a condition for consciousness. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Katamañca, bhikkhave, jarāmaraṇaṃ? |
And what is old age and death? |
Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko— |
The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. |
ayaṃ vuccati jarā. |
This is called old age. |
Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo; |
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. |
idaṃ vuccati maraṇaṃ. |
This is called death. |
Iti ayañca jarā idañca maraṇaṃ. |
Such is old age, and such is death. |
Idaṃ vuccati, bhikkhave, jarāmaraṇaṃ. |
This is called old age and death. |
Jātisamudayā jarāmaraṇasamudayo; |
Rebirth is the origin of old age and death. |
jātinirodhā jarāmaraṇanirodho. |
When rebirth ceases, old age and death cease. |
Ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā. |
The practice that leads to the cessation of old age and death is simply this noble eightfold path, |
Seyyathidaṃ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. |
that is: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
Katamā ca, bhikkhave, jāti … pe … |
And what is rebirth? … |
katamo ca, bhikkhave, bhavo … |
And what is continued existence? … |
katamañca, bhikkhave, upādānaṃ … |
And what is grasping? … |
katamā ca, bhikkhave, taṇhā … |
And what is craving? … |
katamā ca, bhikkhave, vedanā … |
And what is feeling? … |
katamo ca, bhikkhave, phasso … |
And what is contact? … |
katamañca, bhikkhave, saḷāyatanaṃ … |
And what are the six sense fields? … |
katamañca, bhikkhave, nāmarūpaṃ … |
And what are name and form? … |
katamañca, bhikkhave, viññāṇaṃ …? |
And what is consciousness? … |
Katame ca, bhikkhave, saṅkhārā? |
And what are co-doings? |
Tayome, bhikkhave, saṅkhārā— |
There are three kinds of co-doings. |
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. |
co-doings by way of body, speech, and mind. |
Ime vuccanti, bhikkhave, saṅkhārā. |
These are called co-doings. |
Avijjāsamudayā saṅkhārasamudayo; |
Ignorance is the origin of co-doings. |
avijjānirodhā saṅkhāranirodho. |
When ignorance ceases, co-doings cease. |
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā. |
The practice that leads to the cessation of co-doings is simply this noble eightfold path, |
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi. |
that is: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
Yato kho, bhikkhave, ariyasāvako evaṃ paccayaṃ pajānāti, evaṃ paccayasamudayaṃ pajānāti, evaṃ paccayanirodhaṃ pajānāti, evaṃ paccayanirodhagāminiṃ paṭipadaṃ pajānāti. |
A noble disciple understands conditions, their origin, their cessation, and the practice that leads to their cessation. |
Ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipī”ti. |
Such a noble disciple is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true Dharma’, ‘one who sees this true Dharma’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of The Dharma’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.” |
28. Bhikkhusutta |
28. A monk |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Tatra kho … pe … |
|
idha, bhikkhave, bhikkhu jarāmaraṇaṃ pajānāti, jarāmaraṇasamudayaṃ pajānāti, jarāmaraṇanirodhaṃ pajānāti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti, jātiṃ pajānāti … pe … |
“A monk understands old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand rebirth … |
bhavaṃ pajānāti … |
continued existence … |
upādānaṃ pajānāti … |
grasping … |
taṇhaṃ pajānāti … |
craving … |
vedanaṃ pajānāti … |
feeling … |
phassaṃ pajānāti … |
contact … |
saḷāyatanaṃ pajānāti … |
the six sense fields … |
nāmarūpaṃ pajānāti … |
name and form … |
viññāṇaṃ pajānāti … |
consciousness … |
saṅkhāre pajānāti, saṅkhārasamudayaṃ pajānāti, saṅkhāranirodhaṃ pajānāti, saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti. |
They understand co-doings, their origin, their cessation, and the practice that leads to their cessation. |
Katamañca, bhikkhave, jarāmaraṇaṃ? |
And what is old age and death? |
Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko— |
The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. |
ayaṃ vuccati jarā. |
This is called old age. |
Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo; |
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. |
idaṃ vuccati maraṇaṃ. |
This is called death. … |
Iti ayañca jarā idañca maraṇaṃ. |
Such is old age, and such is death. |
Idaṃ vuccati, bhikkhave, jarāmaraṇaṃ. |
This is called old age and death. |
Jātisamudayā jarāmaraṇasamudayo; |
Rebirth is the origin of old age and death. |
jātinirodhā jarāmaraṇanirodho. |
When rebirth ceases, old age and death cease. |
Ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā. |
The practice that leads to the cessation of old age and death is simply this noble eightfold path, |
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi. |
that is: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
Katamā ca, bhikkhave, jāti … pe … |
And what is rebirth? … |
katamo ca, bhikkhave, bhavo … |
And what is continued existence? … |
katamañca, bhikkhave, upādānaṃ … |
And what is grasping? … |
katamā ca, bhikkhave, taṇhā … |
And what is craving? … |
vedanā … |
feeling … |
phasso … |
contact … |
saḷāyatanaṃ … |
the six sense fields … |
nāmarūpaṃ … |
name and form … |
viññāṇaṃ …. |
consciousness … |
Katame ca, bhikkhave, saṅkhārā? |
And what are co-doings? |
Tayome, bhikkhave, saṅkhārā— |
There are three kinds of co-doings. |
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. |
co-doings by way of body, speech, and mind. |
Ime vuccanti, bhikkhave, saṅkhārā. |
These are called co-doings. |
Avijjāsamudayā saṅkhārasamudayo; |
Ignorance is the origin of co-doings. |
avijjānirodhā saṅkhāranirodho. |
When ignorance ceases, co-doings cease. |
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā. |
The practice that leads to the cessation of co-doings is simply this noble eightfold path, |
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi. |
that is: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
Yato kho, bhikkhave, bhikkhu evaṃ jarāmaraṇaṃ pajānāti, evaṃ jarāmaraṇasamudayaṃ pajānāti, evaṃ jarāmaraṇanirodhaṃ pajānāti, evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti, evaṃ jātiṃ pajānāti … pe … |
A monk understands old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand rebirth … |
bhavaṃ … |
continued existence … |
upādānaṃ … |
grasping … |
taṇhaṃ … |
craving … |
vedanaṃ … |
feeling … |
phassaṃ … |
contact … |
saḷāyatanaṃ … |
the six sense fields … |
nāmarūpaṃ … |
name and form … |
viññāṇaṃ … |
consciousness … |
saṅkhāre … |
They understand co-doings, |
saṅkhārasamudayaṃ … |
their origin, |
saṅkhāranirodhaṃ … |
their cessation, |
evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti. |
and the practice that leads to their cessation. |
Ayaṃ vuccati, bhikkhave, bhikkhu diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipī”ti. |
Such a noble disciple is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true Dharma’, ‘one who sees this true Dharma’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of The Dharma’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.” |
29. Samaṇabrāhmaṇasutta |
29. Ascetics and Brahmins |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Tatra kho … pe … |
|
ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ na parijānanti, jarāmaraṇasamudayaṃ na parijānanti, jarāmaraṇanirodhaṃ na parijānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ na parijānanti, jātiṃ na parijānanti … pe … |
“There are ascetics and brahmins who don’t completely understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They don’t completely understand rebirth … |
bhavaṃ … |
continued existence … |
upādānaṃ … |
grasping … |
taṇhaṃ … |
craving … |
vedanaṃ … |
feeling … |
phassaṃ … |
contact … |
saḷāyatanaṃ … |
the six sense fields … |
nāmarūpaṃ … |
name and form … |
viññāṇaṃ … |
consciousness … |
saṅkhāre … |
They don’t completely understand co-doings, |
saṅkhārasamudayaṃ … |
their origin, |
saṅkhāranirodhaṃ … |
their cessation, |
saṅkhāranirodhagāminiṃ paṭipadaṃ na parijānanti. |
and the practice that leads to their cessation. |
Na mete, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā. Na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. |
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. |
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ parijānanti, jarāmaraṇasamudayaṃ parijānanti, jarāmaraṇanirodhaṃ parijānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ parijānanti, jātiṃ parijānanti … pe … |
There are ascetics and brahmins who completely understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They completely understand rebirth … |
bhavaṃ … |
continued existence … |
upādānaṃ … |
grasping … |
taṇhaṃ … |
craving … |
vedanaṃ … |
feeling … |
phassaṃ … |
contact … |
saḷāyatanaṃ … |
the six sense fields … |
nāmarūpaṃ … |
name and form … |
viññāṇaṃ … |
consciousness … |
saṅkhāre parijānanti, saṅkhārasamudayaṃ parijānanti, saṅkhāranirodhaṃ parijānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ parijānanti. |
They understand co-doings, their origin, their cessation, and the practice that leads to their cessation. |
Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. |
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” |
30. Dutiyasamaṇabrāhmaṇasutta |
30. Ascetics and Brahmins (2nd) |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Tatra kho … pe … |
|
ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti te vata jarāmaraṇaṃ samatikkamma ṭhassantīti netaṃ ṭhānaṃ vijjati. |
“monks, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation. It’s impossible that they will abide having transcended old age and death. |
Jātiṃ nappajānanti … pe … |
They don’t understand rebirth … |
bhavaṃ … |
continued existence … |
upādānaṃ … |
grasping … |
taṇhaṃ … |
craving … |
vedanaṃ … |
feeling … |
phassaṃ … |
contact … |
saḷāyatanaṃ … |
the six sense fields … |
nāmarūpaṃ … |
name and form … |
viññāṇaṃ … |
consciousness … |
saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti te vata saṅkhāre samatikkamma ṭhassantīti netaṃ ṭhānaṃ vijjati. |
They don’t understand co-doings, their origin, their cessation, and the practice that leads to their cessation. It’s impossible that they will abide having transcended co-doings. |
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ pajānanti, jarāmaraṇasamudayaṃ pajānanti, jarāmaraṇanirodhaṃ pajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānanti te vata jarāmaraṇaṃ samatikkamma ṭhassantīti ṭhānametaṃ vijjati. |
There are ascetics and brahmins who do understand old age and death, their origin, their cessation, and the practice that leads to their cessation. It’s possible that they will abide having transcended old age and death. |
Jātiṃ pajānanti … pe … |
They understand rebirth … |
bhavaṃ … |
continued existence … |
upādānaṃ … |
grasping … |
taṇhaṃ … |
craving … |
vedanaṃ … |
feeling … |
phassaṃ … |
contact … |
saḷāyatanaṃ … |
the six sense fields … |
nāmarūpaṃ … |
name and form … |
viññāṇaṃ … |
consciousness … |
saṅkhāre pajānanti, saṅkhārasamudayaṃ pajānanti, saṅkhāranirodhaṃ pajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ pajānanti. |
They understand co-doings, their origin, their cessation, and the practice that leads to their cessation. |
Te vata saṅkhāre samatikkamma ṭhassantīti ṭhānametaṃ vijjatī”ti. |
It’s possible that they will abide having transcended co-doings.” |
| (derived from B. Sujato 2018/12) | |
Saṃyutta Nikāya 12 |
Linked Discourses 12 |
4. Kaḷārakhattiyavagga |
4. Kaḷāra the warrior-noble |
31. Bhūtasutta |
31. What Has Come to Be |
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati. |
At one time the Buddha was staying near Sāvatthī. |
Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi: |
Then the Buddha said to Venerable Sāriputta: |
“vuttamidaṃ, sāriputta, pārāyane ajitapañhe: |
“Sāriputta, this was said in ‘The Way to the Beyond’, in ‘The Questions of Ajita’: |
‘Ye ca saṅkhātadhammāse, |
‘Those who have comprehended The Dharma, |
ye ca sekkhā puthū idha; |
and the many kinds of trainees here— |
Tesaṃ me nipako iriyaṃ, |
dear sir, you are self-disciplined; |
puṭṭho pabrūhi mārisā’ti. |
when questioned, please tell me their conduct.’ |
Imassa nu kho, sāriputta, saṅkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti? |
How should we see the detailed meaning of this brief statement?” |
Evaṃ vutte, āyasmā sāriputto tuṇhī ahosi. |
When he said this, Sāriputta kept silent. |
Dutiyampi kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi … pe … |
For a second time … |
dutiyampi kho āyasmā sāriputto tuṇhī ahosi. |
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Tatiyampi kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi: |
and a third time … |
“vuttamidaṃ, sāriputta, pārāyane ajitapañhe: |
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Imassa nu kho, sāriputta, saṅkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti? |
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Tatiyampi kho āyasmā sāriputto tuṇhī ahosi. |
Sāriputta kept silent. |
“Bhūtamidanti, sāriputta, passasī”ti? |
“Sāriputta, do you see that this has come to be?” |
“Bhūtamidanti, bhante, yathābhūtaṃ sammappaññāya passati. |
“Sir, one truly sees with right wisdom that this has come to be. |
Bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. |
Seeing this, one is practicing for disenchantment, dispassion, and cessation regarding what has come to be. |
Tadāhārasambhavanti yathābhūtaṃ sammappaññāya passati. |
One truly sees with right wisdom that it originated with that as fuel. |
Tadāhārasambhavanti yathābhūtaṃ sammappaññāya disvā āhārasambhavassa nibbidāya virāgāya nirodhāya paṭipanno hoti. |
Seeing this, one is practicing for disenchantment, dispassion, and cessation regarding the fuel for its origination. |
Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya passati. |
One truly sees with right wisdom that when that fuel ceases, what has come to be is liable to cease. |
Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya disvā nirodhadhammassa nibbidāya virāgāya nirodhāya paṭipanno hoti. |
Seeing this, one is practicing for disenchantment, dispassion, and cessation regarding what is liable to cease. |
Evaṃ kho, bhante, sekkho hoti. |
In this way one is a trainee. |
Kathañca, bhante, saṅkhātadhammo hoti? |
And what, sir, is one who has comprehended The Dharma? |
Bhūtamidanti, bhante, yathābhūtaṃ sammappaññāya passati. |
Sir, one truly sees with right wisdom that this has come to be. |
Bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa nibbidā virāgā nirodhā anupādā vimutto hoti. |
Seeing this, one is freed by not grasping through disenchantment, dispassion, and cessation regarding what has come to be. |
Tadāhārasambhavanti yathābhūtaṃ sammappaññāya passati. |
One truly sees with right wisdom that it originated with that as fuel. |
Tadāhārasambhavanti yathābhūtaṃ sammappaññāya disvā āhārasambhavassa nibbidā virāgā nirodhā anupādā vimutto hoti. |
Seeing this, one is freed by not grasping through disenchantment, dispassion, and cessation regarding the fuel for its origination. |
Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya passati. |
One truly sees with right wisdom that when that fuel ceases, what has come to be is liable to cease. |
Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya disvā nirodhadhammassa nibbidā virāgā nirodhā anupādā vimutto hoti. |
Seeing this, one is freed by not grasping through disenchantment, dispassion, and cessation regarding what is liable to cease. |
Evaṃ kho, bhante, saṅkhātadhammo hoti. |
In this way one has comprehended The Dharma. |
Iti kho, bhante, yaṃ taṃ vuttaṃ pārāyane ajitapañhe: |
Sir, regarding what was said in ‘The Way to the Beyond’, in ‘The Questions of Ajita’: |
‘Ye ca saṅkhātadhammāse, |
‘Those who have comprehended The Dharma, |
ye ca sekkhā puthū idha; |
and the many kinds of trainees here— |
Tesaṃ me nipako iriyaṃ, |
dear sir, you are self-disciplined; |
puṭṭho pabrūhi mārisā’ti. |
when questioned, please tell me their conduct.’ |
Imassa khvāhaṃ, bhante, saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti. |
This is how I understand the detailed meaning of what was said in brief.” |
“Sādhu sādhu, sāriputta, bhūtamidanti, sāriputta, yathābhūtaṃ sammappaññāya passati. |
“Good, good, Sāriputta!” (The Buddha repeated all of Sāriputta’s explanation, concluding:) |
Bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. |
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Tadāhārasambhavanti yathābhūtaṃ sammappaññāya passati. |
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Tadāhārasambhavanti yathābhūtaṃ sammappaññāya disvā āhārasambhavassa nibbidāya virāgāya nirodhāya paṭipanno hoti. |
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Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya passati. |
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Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya disvā nirodhadhammassa nibbidāya virāgāya nirodhāya paṭipanno hoti. |
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Evaṃ kho, sāriputta, sekkho hoti. |
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Imassa kho, sāriputta, saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti. |
This is how to understand the detailed meaning of what was said in brief.” |
32. Kaḷārasutta |
32. With Kaḷāra the warrior-noble |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
Atha kho kaḷārakhattiyo bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. |
Then the monk Kaḷāra the warrior-noble went up to Venerable Sāriputta and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kaḷārakhattiyo bhikkhu āyasmantaṃ sāriputtaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to him: |
“moḷiyaphagguno, āvuso sāriputta, bhikkhu sikkhaṃ paccakkhāya hīnāyāvatto”ti. |
“Reverend Sāriputta, the monk Moḷiyaphagguna has rejected the training and returned to a lesser life.” |
“Na hi nūna so āyasmā imasmiṃ dhammavinaye assāsamalatthā”ti. |
“That venerable mustn’t have got any satisfaction in this Dharma and training.” |
“Tena hāyasmā sāriputto imasmiṃ dhammavinaye assāsaṃ patto”ti? |
“Well then, has Venerable Sāriputta found satisfaction in this Dharma and training?” |
“Na khvāhaṃ, āvuso, kaṅkhāmī”ti. |
“Reverend, I have no uncertainty.” |
“Āyatiṃ, panāvuso”ti? |
“But what of the future?” |
“Na khvāhaṃ, āvuso, vicikicchāmī”ti. |
“I have no doubt.” |
Atha kho kaḷārakhattiyo bhikkhu uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kaḷārakhattiyo bhikkhu bhagavantaṃ etadavoca: |
Then Kaḷāra the warrior-noble went up to the Buddha, bowed, sat down to one side, and said to him: |
“āyasmatā, bhante, sāriputtena aññā byākatā: |
“Sir, Venerable Sāriputta has declared enlightenment: |
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti. |
‘I 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.”’” |
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi: |
So the Buddha said to a certain monk: |
“ehi tvaṃ, bhikkhu, mama vacanena sāriputtaṃ āmantehi: |
“Please, monk, in my name tell Sāriputta that |
‘satthā taṃ, āvuso sāriputta, āmantetī’”ti. |
the teacher summons him.” |
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca: |
“Yes, sir,” that monk replied. He went to Sāriputta and said to him: |
“satthā taṃ, āvuso sāriputta, āmantetī”ti. |
“Reverend Sāriputta, the teacher summons you.” |
“Evaṃ, āvuso”ti kho āyasmā sāriputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca: |
“Yes, reverend,” replied Sāriputta. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him: |
“saccaṃ kira tayā, sāriputta, aññā byākatā: |
“Sāriputta, is it really true that you have declared enlightenment: |
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti? |
‘I 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”’?” |
“Na kho, bhante, etehi padehi etehi byañjanehi attho vutto”ti. |
“Sir, I did not state the meaning in these words and phrases.” |
“Yena kenacipi, sāriputta, pariyāyena kulaputto aññaṃ byākaroti, atha kho byākataṃ byākatato daṭṭhabban”ti. |
“Sāriputta, no matter how a person from a good family declares enlightenment, what they have declared should be regarded as such.” |
“Nanu ahampi, bhante, evaṃ vadāmi: |
“Sir, did I not also say that |
‘na kho, bhante, etehi padehi etehi byañjanehi attho vutto’”ti. |
I did not state the meaning in these words and phrases?” |
“Sace taṃ, sāriputta, evaṃ puccheyyuṃ: |
“Sāriputta, suppose they were to ask you: |
‘kathaṃ jānatā pana tayā, āvuso sāriputta, kathaṃ passatā aññā byākatā— |
‘But Reverend Sāriputta, how have you known and seen so that you’ve declared enlightenment: |
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. |
“I 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.’”’ |
Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti? |
How would you answer?” |
“Sace maṃ, bhante, evaṃ puccheyyuṃ: |
“Sir, if they were to ask me this, |
‘kathaṃ jānatā pana tayā, āvuso sāriputta, kathaṃ passatā aññā byākatā— |
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khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti; |
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evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ: |
I would answer: |
‘yaṃnidānā, āvuso, jāti, tassa nidānassa khayā khīṇasmiṃ khīṇāmhīti viditaṃ. |
‘Reverends, because of the ending of the source of rebirth, when it ended, I knew “it is ended”. |
Khīṇāmhīti viditvā— |
Knowing this, |
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. |
I 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.”’ |
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti. |
That’s how I’d answer such a question.” |
“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ: |
“But Sāriputta, suppose they were to ask you: |
‘jāti panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti? |
‘But what is the source, origin, birthplace, and root of rebirth?’ |
Evaṃ puṭṭho taṃ, sāriputta, kinti byākareyyāsī”ti? |
How would you answer?” |
“Sace maṃ, bhante, evaṃ puccheyyuṃ: |
“Sir, if they were to ask me this, |
‘jāti panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti? |
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Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ: |
I would answer: |
‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti. |
‘Continued existence is the source, origin, birthplace, and root of rebirth.’ |
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti. |
That’s how I’d answer such a question.” |
“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ: |
“But Sāriputta, suppose they were to ask you: |
‘bhavo panāvuso sāriputta, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti? |
‘What is the source of continued existence?’ |
Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti? |
How would you answer?” |
“Sace maṃ, bhante, evaṃ puccheyyuṃ: |
“Sir, if they were to ask me this, |
‘bhavo panāvuso sāriputta, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti? |
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Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ: |
I’d answer: |
‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti. |
‘Grasping is the source of continued existence.’ |
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti. |
That’s how I’d answer such a question.” |
“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ: |
“But Sāriputta, suppose they were to ask you: |
‘upādānaṃ panāvuso … pe … |
‘What is the source of grasping?’ … |
sace pana taṃ, sāriputta, evaṃ puccheyyuṃ— |
But Sāriputta, suppose they were to ask you: |
taṇhā panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti? |
‘What is the source of craving?’ |
Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti? |
How would you answer?” |
“Sace maṃ, bhante, evaṃ puccheyyuṃ: |
“Sir, if they were to ask me this, |
‘taṇhā panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti? |
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Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ: |
I’d answer: |
‘taṇhā kho, āvuso, vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā’ti. |
‘Feeling is the source of craving.’ |
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti. |
That’s how I’d answer such a question.” |
“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ: |
“But Sāriputta, suppose they were to ask you: |
‘kathaṃ jānato pana te, āvuso sāriputta, kathaṃ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti. |
‘But how have you known and seen so that the relishing of feelings is no longer present?’ |
Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti? |
How would you answer?” |
“Sace maṃ, bhante, evaṃ puccheyyuṃ: |
“Sir, if they were to ask me this, |
‘kathaṃ jānato pana te, āvuso sāriputta, kathaṃ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ: |
I’d answer: |
‘tisso kho imā, āvuso, vedanā. |
‘Reverends, there are three feelings. |
Katamā tisso? |
What three? |
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. |
Pleasant, painful, and neutral feeling. |
Imā kho, āvuso, tisso vedanā aniccā. |
These three feelings are impermanent, |
Yadaniccaṃ taṃ dukkhanti |
and what’s impermanent is suffering. |
viditaṃ, yā vedanāsu nandī sā na upaṭṭhāsī’ti. |
When I understood this, the relishing of feelings was no longer present.’ |
Evaṃ, puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti. |
That’s how I’d answer such a question.” |
“Sādhu sādhu, sāriputta. |
“Good, good, Sāriputta! |
Ayampi kho, sāriputta, pariyāyo, etasseva atthassa saṅkhittena veyyākaraṇāya: |
The same point may also be briefly explained in this way: |
‘yaṃ kiñci vedayitaṃ taṃ dukkhasmin’”ti. |
‘Suffering includes whatever is felt.’ |
“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ: |
But Sāriputta, suppose they were to ask you: |
‘kathaṃ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā— |
‘But Reverend, how have you been released that you declare enlightenment: |
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti? |
“I 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.’”?’ |
Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti? |
How would you answer?” |
“Sace maṃ, bhante, evaṃ puccheyyuṃ: |
“Sir, if they were to ask me this, |
‘kathaṃ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā— |
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khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. |
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Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ: |
I’d answer: |
‘ajjhattaṃ vimokkhā khvāhaṃ, āvuso, sabbupādānakkhayā tathā sato viharāmi yathā sataṃ viharantaṃ āsavā nānussavanti, attānañca nāvajānāmī’ti. |
‘Because of an inner release with the ending of all grasping, I live rememberfully so that defilements don’t defile me and I don’t look down on myself.’ |
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti. |
That’s how I’d answer such a question.” |
“Sādhu sādhu, sāriputta. |
“Good, good, Sāriputta! |
Ayampi kho sāriputta, pariyāyo etasseva atthassa saṅkhittena veyyākaraṇāya— |
The same point may also be briefly explained in this way: |
ye āsavā samaṇena vuttā tesvāhaṃ na kaṅkhāmi, te me pahīnāti na vicikicchāmī”ti. |
‘I have no uncertainty regarding the defilements spoken of by the ascetic. I have no doubt that I’ve given them up.’” |
Idamavoca bhagavā. |
That is what the Buddha said. |
Idaṃ vatvā sugato uṭṭhāyāsanā vihāraṃ pāvisi. |
When he had spoken, the Holy One got up from his seat and entered his dwelling. |
Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi: |
Then soon after the Buddha left, Venerable Sāriputta said to the monks: |
“pubbe appaṭisaṃviditaṃ maṃ, āvuso, bhagavā paṭhamaṃ pañhaṃ apucchi, tassa me ahosi dandhāyitattaṃ. |
“Reverends, the first question that the Buddha asked me was something that I’d not previously considered, so I hesitated. |
Yato ca kho me, āvuso, bhagavā paṭhamaṃ pañhaṃ anumodi, tassa mayhaṃ, āvuso, etadahosi— |
But when the Buddha agreed with my answer, I thought: |
divasañcepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, divasampāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi. |
‘If the Buddha were to question me all day on this matter in different words and ways, I could answer all day with different words and ways. |
Rattiñcepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, rattimpāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi. |
If he were to question me all night, |
Rattindivaṃ cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, rattindivampāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi. |
all day and night, |
Dve rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya … pe … |
for two days and nights, |
dve rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ … pe … |
|
tīṇi rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya … pe … |
for three, |
tīṇi rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ … pe … |
|
cattāri rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya … pe … |
four, |
cattāri rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ … pe … |
|
pañca rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya … pe … |
five, |
pañca rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ … pe … |
|
cha rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya … pe … |
six, |
cha rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ … pe … |
|
satta rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehī”ti. |
or seven days and nights, I could answer in different words and ways for seven days and nights.’” |
Atha kho kaḷārakhattiyo bhikkhu uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kaḷārakhattiyo bhikkhu bhagavantaṃ etadavoca: |
Then Kaḷāra the warrior-noble went up to the Buddha, bowed, sat down to one side, and said to him: |
“āyasmatā, bhante, sāriputtena sīhanādo nadito— |
“Sir, Venerable Sāriputta has roared his lion’s roar!” |
pubbe appaṭisaṃviditaṃ maṃ, āvuso, bhagavā paṭhamaṃ pañhaṃ apucchi, tassa me ahosi dandhāyitattaṃ. |
(And he told the Buddha all that Sāriputta had said.) |
Yato ca kho me, āvuso, bhagavā paṭhamaṃ pañhaṃ anumodi, tassa mayhaṃ, āvuso, etadahosi— |
|
divasañcepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, divasampāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi; |
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rattiñcepi … pe … |
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rattindivañcepi maṃ bhagavā … pe … |
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dve rattindivāni cepi maṃ bhagavā … pe … |
|
tīṇi … |
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cattāri … |
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pañca … |
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cha … |
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satta rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehī”ti. |
|
“Sā hi, bhikkhu, sāriputtassa dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā divasaṃ cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi, divasampi me sāriputto etamatthaṃ byākareyya aññamaññehi padehi aññamaññehi pariyāyehi. |
“monk, Sāriputta has clearly comprehended the dharma of the Dharmas, so that he could answer any questions I might ask him in different words and ways up to the seventh day and night.” |
Rattiṃ cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi, rattimpi me sāriputto etamatthaṃ byākareyya … pe … |
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rattindivaṃ cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, rattindivampi me sāriputto etamatthaṃ byākareyya … |
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dve rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, dve rattindivānipi me sāriputto etamatthaṃ byākareyya … |
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tīṇi rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, tīṇi rattindivānipi me sāriputto etamatthaṃ byākareyya … |
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cattāri rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, cattāri rattindivānipi me sāriputto etamatthaṃ byākareyya … |
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pañca rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, pañca rattindivānipi me sāriputto etamatthaṃ byākareyya … |
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cha rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, cha rattindivānipi me sāriputto etamatthaṃ byākareyya … |
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satta rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipi me sāriputto etamatthaṃ byākareyya aññamaññehi padehi aññamaññehi pariyāyehī”ti. |
33. Ñāṇavatthusutta |
33. Grounds for Knowledge |
Sāvatthiyaṃ … |
At Sāvatthī. |
“Catucattārīsaṃ vo, bhikkhave, ñāṇavatthūni desessāmi, |
“monks, I will teach forty-four grounds for knowledge. |
taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
Listen and pay close attention, I will speak.” |
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. |
“Yes, sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“Katamāni, bhikkhave, catucattārīsaṃ ñāṇavatthūni? |
“And what are the forty-four grounds for knowledge? |
Jarāmaraṇe ñāṇaṃ, jarāmaraṇasamudaye ñāṇaṃ, jarāmaraṇanirodhe ñāṇaṃ, jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṃ; |
Knowledge of old age and death, knowledge of the origin of old age and death, knowledge of the cessation of old age and death, and knowledge of the practice that leads to the cessation of old age and death. |
jātiyā ñāṇaṃ, jātisamudaye ñāṇaṃ, jātinirodhe ñāṇaṃ, jātinirodhagāminiyā paṭipadāya ñāṇaṃ; |
Knowledge of rebirth … |
bhave ñāṇaṃ, bhavasamudaye ñāṇaṃ, bhavanirodhe ñāṇaṃ, bhavanirodhagāminiyā paṭipadāya ñāṇaṃ; |
Knowledge of continued existence … |
upādāne ñāṇaṃ, upādānasamudaye ñāṇaṃ, upādānanirodhe ñāṇaṃ, upādānanirodhagāminiyā paṭipadāya ñāṇaṃ; |
Knowledge of grasping … |
taṇhāya ñāṇaṃ, taṇhāsamudaye ñāṇaṃ, taṇhānirodhe ñāṇaṃ, taṇhānirodhagāminiyā paṭipadāya ñāṇaṃ; |
Knowledge of craving … |
vedanāya ñāṇaṃ, vedanāsamudaye ñāṇaṃ, vedanānirodhe ñāṇaṃ, vedanānirodhagāminiyā paṭipadāya ñāṇaṃ; |
Knowledge of feeling … |
phasse ñāṇaṃ … pe … |
Knowledge of contact … |
saḷāyatane ñāṇaṃ … |
Knowledge of the six sense fields … |
nāmarūpe ñāṇaṃ … |
Knowledge of name and form … |
viññāṇe ñāṇaṃ … |
Knowledge of consciousness … |
saṅkhāresu ñāṇaṃ, saṅkhārasamudaye ñāṇaṃ, saṅkhāranirodhe ñāṇaṃ, saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ. |
Knowledge of co-doings, knowledge of the origin of co-doings, knowledge of the cessation of co-doings, and knowledge of the practice that leads to the cessation of co-doings. |
Imāni vuccanti, bhikkhave, catucattārīsaṃ ñāṇavatthūni. |
These are called the forty-four grounds for knowledge. |
Katamañca, bhikkhave, jarāmaraṇaṃ? |
And what is old age and death? |
Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, |
The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. |
ayaṃ vuccati jarā. |
This is called old age. |
Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo. |
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. |
Idaṃ vuccati maraṇaṃ. |
This is called death. |
Iti ayañca jarā, idañca maraṇaṃ; |
Such is old age, and such is death. |
idaṃ vuccati, bhikkhave, jarāmaraṇaṃ. |
This is called old age and death. |
Jātisamudayā jarāmaraṇasamudayo; |
Rebirth is the origin of old age and death. |
jātinirodhā jarāmaraṇanirodho; |
When rebirth ceases, old age and death cease. |
ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṃ— |
The practice that leads to the cessation of old age and death is simply this noble eightfold path, that is: |
sammādiṭṭhi … pe … sammāsamādhi. |
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
Yato kho, bhikkhave, ariyasāvako evaṃ jarāmaraṇaṃ pajānāti, evaṃ jarāmaraṇasamudayaṃ pajānāti, evaṃ jarāmaraṇanirodhaṃ pajānāti, evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti, idamassa dhamme ñāṇaṃ. |
A noble disciple understands old age and death, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the present phenomenon. |
So iminā dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgatena yaṃ neti. |
With this present phenomenon that is seen, known, immediate, attained, and fathomed, they infer to the past and future. |
Ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā jarāmaraṇaṃ abbhaññaṃsu, jarāmaraṇasamudayaṃ abbhaññaṃsu, jarāmaraṇanirodhaṃ abbhaññaṃsu, jarāmaraṇanirodhagāminiṃ paṭipadaṃ abbhaññaṃsu, sabbete evameva abbhaññaṃsu, seyyathāpāhaṃ etarahi. |
Whatever ascetics and brahmins in the past directly knew old age and death, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now. |
Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā jarāmaraṇaṃ abhijānissanti, jarāmaraṇasamudayaṃ abhijānissanti, jarāmaraṇanirodhaṃ abhijānissanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ abhijānissanti, sabbete evameva abhijānissanti, seyyathāpāhaṃ etarahīti. |
Whatever ascetics and brahmins in the future will directly know old age and death, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now. |
Idamassa anvaye ñāṇaṃ. |
This is their knowledge of what follows. |
Yato kho, bhikkhave, ariyasāvakassa imāni dve ñāṇāni parisuddhāni honti pariyodātāni— |
A noble disciple has purified and cleansed these two knowledges— |
dhamme ñāṇañca anvaye ñāṇañca. |
knowledge of the present dharma, and knowledge of what follows. |
Ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipīti. |
When a noble disciple has done this, they’re called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true Dharma’, ‘one who sees this true Dharma’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of The Dharma’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’. |
Katamā ca, bhikkhave, jāti … |
And what is rebirth? … |
katamo ca, bhikkhave, bhavo … |
And what is continued existence? … |
katamañca, bhikkhave, upādānaṃ … |
And what is grasping? … |
katamā ca, bhikkhave, taṇhā … |
And what is craving? … |
katamā ca, bhikkhave, vedanā … |
And what is feeling? … |
katamo ca, bhikkhave, phasso … |
And what is contact? … |
katamañca, bhikkhave, saḷāyatanaṃ … |
And what are the six sense fields? … |
katamañca, bhikkhave, nāmarūpaṃ … |
And what are name and form? … |
katamañca, bhikkhave, viññāṇaṃ … |
And what is consciousness? … |
katame ca, bhikkhave, saṅkhārā? |
And what are co-doings? |
Tayome, bhikkhave, saṅkhārā— |
There are three kinds of co-doings. |
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāroti. |
co-doings by way of body, speech, and mind. |
Ime vuccanti, bhikkhave, saṅkhārā. |
These are called co-doings. |
Avijjāsamudayā saṅkhārasamudayo; |
Ignorance is the origin of co-doings. |
avijjānirodhā saṅkhāranirodho; |
When ignorance ceases, co-doings cease. |
ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ— |
The practice that leads to the cessation of co-doings is simply this noble eightfold path, that is: |
sammādiṭṭhi … pe … sammāsamādhi. |
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
Yato kho, bhikkhave, ariyasāvako evaṃ saṅkhāre pajānāti, evaṃ saṅkhārasamudayaṃ pajānāti, evaṃ saṅkhāranirodhaṃ pajānāti, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti, idamassa dhamme ñāṇaṃ. |
A noble disciple understands co-doings, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the present phenomenon. |
So iminā dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgatena yaṃ neti. |
With this present phenomenon that is seen, known, immediate, attained, and fathomed, they infer to the past and future. |
Ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā saṅkhāre abbhaññaṃsu, saṅkhārasamudayaṃ abbhaññaṃsu, saṅkhāranirodhaṃ abbhaññaṃsu, saṅkhāranirodhagāminiṃ paṭipadaṃ abbhaññaṃsu, sabbete evameva abbhaññaṃsu, seyyathāpāhaṃ etarahi. |
Whatever ascetics and brahmins in the past directly knew co-doings, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now. |
Ye hipi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā saṅkhāre abhijānissanti, saṅkhārasamudayaṃ abhijānissanti, saṅkhāranirodhaṃ abhijānissanti, saṅkhāranirodhagāminiṃ paṭipadaṃ abhijānissanti, sabbete evameva abhijānissanti, seyyathāpāhaṃ etarahi. |
Whatever ascetics and brahmins in the future will directly know co-doings, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now. |
Idamassa anvaye ñāṇaṃ. |
This is their knowledge of what follows. |
Yato kho, bhikkhave, ariyasāvakassa imāni dve ñāṇāni parisuddhāni honti pariyodātāni— |
A noble disciple has purified and cleansed these two knowledges— |
dhamme ñāṇañca anvaye ñāṇañca. |
knowledge of the present dharma, and knowledge of what follows. |
Ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipī”ti. |
When a noble disciple has done this, they’re called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true Dharma’, ‘one who sees this true Dharma’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of The Dharma’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.” |
34. Dutiyañāṇavatthusutta |
34. Grounds for Knowledge (2nd) |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Sattasattari vo, bhikkhave, ñāṇavatthūni desessāmi. |
“monks, I will teach seventy-seven grounds for knowledge. |
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
Listen and pay close attention, I will speak.” |
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. |
“Yes, sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“Katamāni, bhikkhave, sattasattari ñāṇavatthūni? |
“And what are the seventy-seven grounds for knowledge? |
Jātipaccayā jarāmaraṇanti ñāṇaṃ; |
The knowledge that rebirth is a condition for old age and death, |
asati jātiyā natthi jarāmaraṇanti ñāṇaṃ; |
and the knowledge that when rebirth doesn’t exist, there is no old age and death. |
atītampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ; |
Also regarding the past: the knowledge that rebirth is a condition for old age and death, and the knowledge that when rebirth doesn’t exist, there is no old age and death. |
anāgatampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ; |
Also regarding the future: the knowledge that rebirth is a condition for old age and death, and the knowledge that when rebirth doesn’t exist, there is no old age and death. |
yampissa taṃ dhammaṭṭhitiñāṇaṃ tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇaṃ. |
And the knowledge that this knowledge of the stability of natural dharmas is liable to end, vanish, fade away, and cease. |
Bhavapaccayā jātīti ñāṇaṃ … pe … |
The knowledge that continued existence is a condition for rebirth … |
upādānapaccayā bhavoti ñāṇaṃ … |
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taṇhāpaccayā upādānanti ñāṇaṃ … |
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vedanāpaccayā taṇhāti ñāṇaṃ … |
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phassapaccayā vedanāti ñāṇaṃ … |
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saḷāyatanapaccayā phassoti ñāṇaṃ … |
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nāmarūpapaccayā saḷāyatananti ñāṇaṃ … |
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viññāṇapaccayā nāmarūpanti ñāṇaṃ … |
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saṅkhārapaccayā viññāṇanti ñāṇaṃ; |
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avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ; |
The knowledge that ignorance is a condition for co-doings, and the knowledge that when ignorance doesn’t exist, there are no co-doings. |
atītampi addhānaṃ avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ; |
Also regarding the past: the knowledge that ignorance is a condition for co-doings, and the knowledge that when ignorance doesn’t exist, there are no co-doings. |
anāgatampi addhānaṃ avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ; |
Also regarding the future: the knowledge that ignorance is a condition for co-doings, and the knowledge that when ignorance doesn’t exist, there are no co-doings. |
yampissa taṃ dhammaṭṭhitiñāṇaṃ tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇaṃ. |
And the knowledge that this knowledge of the stability of natural dharmas is liable to end, vanish, fade away, and cease. |
Imāni vuccanti, bhikkhave, sattasattari ñāṇavatthūnī”ti. |
These are called the seventy-seven grounds for knowledge.” |
35. Avijjāpaccayasutta |
35. Ignorance is a Condition |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Avijjāpaccayā, bhikkhave, saṅkhārā; |
“Ignorance is a condition for co-doings. |
saṅkhārapaccayā viññāṇaṃ … pe … |
co-doings are a condition for consciousness. … |
evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. |
That is how this entire mass of suffering originates.” |
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca: |
When this was said, one of the monks asked the Buddha: |
“‘katamaṃ nu kho, bhante, jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇan’ti? |
“What are old age and death, sir, and who do they belong to?” |
‘No kallo pañho’ti bhagavā avoca, ‘katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇan’ti iti vā, bhikkhu, yo vadeyya, ‘aññaṃ jarāmaraṇaṃ aññassa ca panidaṃ jarāmaraṇan’ti, iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ. |
“That’s not a fitting question,” said the Buddha. “You might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. |
Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. |
monk, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life. |
Aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. |
If you have the view that the soul and the body are different things, there is no living of the spiritual life. |
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti: |
Avoiding these two extremes, the Realized One teaches by the middle way: |
‘jātipaccayā jarāmaraṇan’”ti. |
‘Rebirth is a condition for old age and death.’” |
“Katamā nu kho, bhante, jāti, kassa ca panāyaṃ jātī”ti? |
“What is rebirth, sir, and who does it belong to?” |
“No kallo pañho”ti bhagavā avoca, “‘katamā jāti, kassa ca panāyaṃ jātī’ti iti vā, bhikkhu, yo vadeyya, ‘aññā jāti aññassa ca panāyaṃ jātī’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ. |
“That’s not a fitting question,” said the Buddha. “You might say, ‘What is rebirth, and who does it belong to?’ Or you might say, ‘Rebirth is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs. |
Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. |
monk, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life. |
Aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. |
If you have the view that the soul and the body are different things, there is no living of the spiritual life. |
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti: |
Avoiding these two extremes, the Realized One teaches by the middle way: |
‘bhavapaccayā jātī’”ti. |
‘Continued existence is a condition for rebirth.’” |
“Katamo nu kho, bhante, bhavo, kassa ca panāyaṃ bhavo”ti? |
“What is continued existence, sir, and who is it for?” |
“No kallo pañho”ti bhagavā avoca, “‘katamo bhavo, kassa ca panāyaṃ bhavo’ti iti vā, bhikkhu, yo vadeyya, ‘añño bhavo aññassa ca panāyaṃ bhavo’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ. |
“That’s not a fitting question,” said the Buddha. “You might say, ‘What is continued existence, and who does it belong to?’ Or you might say, ‘Continued existence is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs. |
Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti; |
monk, if you have the view that the soul and the body are identical, there is no living of the spiritual life. |
aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. |
If you have the view that the soul and the body are different things, there is no living of the spiritual life. |
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti: |
Avoiding these two extremes, the Realized One teaches by the middle way: |
‘upādānapaccayā bhavo’ti … pe … |
‘Grasping is a condition for continued existence.’ … |
‘taṇhāpaccayā upādānanti … |
‘Craving is a condition for grasping.’ … |
vedanāpaccayā taṇhāti … |
‘Feeling is a condition for craving.’ … |
phassapaccayā vedanāti … |
‘Contact is a condition for feeling.’ … |
saḷāyatanapaccayā phassoti … |
‘The six sense fields are conditions for contact.’ … |
nāmarūpapaccayā saḷāyatananti … |
‘Name and form are conditions for the six sense fields.’ … |
viññāṇapaccayā nāmarūpanti … |
‘Consciousness is a condition for name and form.’ … |
saṅkhārapaccayā viññāṇan’”ti. |
‘co-doings are a condition for consciousness.’” |
“Katame nu kho, bhante, saṅkhārā, kassa ca panime saṅkhārā”ti? |
“What are co-doings, sir, and who do they belong to?” |
“No kallo pañho”ti bhagavā avoca, “‘katame saṅkhārā kassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ. |
“That’s not a fitting question,” said the Buddha. “You might say, ‘What are co-doings, and who do they belong to?’ Or you might say, ‘co-doings are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. |
Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti; |
monk, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life. |
aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. |
If you have the view that the soul and the body are different things, there is no living of the spiritual life. |
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti: |
Avoiding these two extremes, the Realized One teaches by the middle way: |
‘avijjāpaccayā saṅkhārā’”ti. |
‘Ignorance is a condition for co-doings.’ |
“Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. |
When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up: |
‘Katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘aññaṃ jarāmaraṇaṃ, aññassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā. |
‘What are old age and death, and who do they belong to?’ or ‘old age and death are one thing, who they belong to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’ |
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni. |
These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. |
Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. |
When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up: |
‘Katamā jāti, kassa ca panāyaṃ jāti’ iti vā, ‘aññā jāti, aññassa ca panāyaṃ jāti’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā. |
‘What is rebirth, and who does it belong to?’ or ‘rebirth is one thing, who it belongs to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’ |
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni. |
These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. |
Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. |
When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up: |
Katamo bhavo … pe … |
‘What is continued existence …’ |
katamaṃ upādānaṃ … |
‘What is grasping …’ |
katamā taṇhā … |
‘What is craving …’ |
katamā vedanā … |
‘What is feeling …’ |
katamo phasso … |
‘What is contact …’ |
katamaṃ saḷāyatanaṃ … |
‘What are the six sense fields …’ |
katamaṃ nāmarūpaṃ … |
‘What are name and form …’ |
katamaṃ viññāṇaṃ … pe …. |
‘What is consciousness …’ |
Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. |
When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up: |
‘Katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ, aññaṃ sarīraṃ’ iti vā. |
‘What are co-doings, and who do they belong to?’ or ‘co-doings are one thing, who they belong to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’ |
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammānī”ti. |
These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.” |
36. Dutiyaavijjāpaccayasutta |
36. Ignorance is a Condition (2nd) |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Avijjāpaccayā, bhikkhave, saṅkhārā; |
“Ignorance is a condition for co-doings. |
saṅkhārapaccayā viññāṇaṃ … pe … |
co-doings are a condition for consciousness. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
‘Katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ‘aññaṃ jarāmaraṇaṃ, aññassa ca panidaṃ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ. |
monks, you might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. |
‘Taṃ jīvaṃ taṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. |
If you have the view that the soul and the body are the same thing, there is no living of the spiritual life. |
‘Aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. |
If you have the view that the soul and the body are different things, there is no living of the spiritual life. |
Ete te, bhikkhave, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti: |
Avoiding these two extremes, the Realized One teaches by the middle way: |
‘jātipaccayā jarāmaraṇan’ti. |
‘Rebirth is a condition for old age and death.’ |
Katamā jāti … pe … |
‘What is rebirth …’ |
katamo bhavo … |
‘What is continued existence …’ |
katamaṃ upādānaṃ … |
‘What is grasping …’ |
katamā taṇhā … |
‘What is craving …’ |
katamā vedanā … |
‘What is feeling …’ |
katamo phasso … |
‘What is contact …’ |
katamaṃ saḷāyatanaṃ … |
‘What are the six sense fields …’ |
katamaṃ nāmarūpaṃ … |
‘What are name and form …’ |
katamaṃ viññāṇaṃ … |
‘What is consciousness …’ |
katame saṅkhārā, kassa ca panime saṅkhārāti iti vā, bhikkhave, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ. |
You might say, ‘What are co-doings, and who do they belong to?’ Or you might say, ‘co-doings are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. |
‘Taṃ jīvaṃ taṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. |
If you have the view that the soul and the body are identical, there is no living of the spiritual life. |
‘Aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. |
If you have the view that the soul and the body are different things, there is no living of the spiritual life. |
Ete te, bhikkhave, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti: |
Avoiding these two extremes, the Realized One teaches by the middle way: |
‘avijjāpaccayā saṅkhārā’ti. |
‘Ignorance is a condition for co-doings.’ |
Avijjāya tveva, bhikkhave, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. |
When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up: |
‘Katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘aññaṃ jarāmaraṇaṃ, aññassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ, aññaṃ sarīraṃ’ iti vā. |
‘What are old age and death, and who do they belong to?’ or ‘old age and death are one thing, who they belong to is another’, or ‘the soul and the body are identical’, or ‘the soul and the body are different things’. |
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni. |
These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. |
Avijjāya tveva, bhikkhave, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. |
When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up: |
Katamā jāti … pe … |
‘What is rebirth …’ |
katamo bhavo … |
‘What is continued existence …’ |
katamaṃ upādānaṃ … |
‘What is grasping …’ |
katamā taṇhā … |
‘What is craving …’ |
katamā vedanā … |
‘What is feeling …’ |
katamo phasso … |
‘What is contact …’ |
katamaṃ saḷāyatanaṃ … |
‘What are the six sense fields …’ |
katamaṃ nāmarūpaṃ … |
‘What are name and form …’ |
katamaṃ viññāṇaṃ … |
‘What is consciousness …’ |
‘katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā; ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā. |
‘What are co-doings, and who do they belong to?’ or ‘co-doings are one thing, who they belong to is another’, or ‘the soul and the body are identical’, or ‘the soul and the body are different things’. |
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammānī”ti. |
These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.” |
Previous |
Previous |
37. Natumhasutta |
37. Not Yours |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Nāyaṃ, bhikkhave, kāyo tumhākaṃ napi aññesaṃ. |
“monks, this body doesn’t belong to you or to anyone else. |
Purāṇamidaṃ, bhikkhave, kammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedaniyaṃ daṭṭhabbaṃ. |
It’s old deeds, and should be seen as produced by co-doings and intentions, as something to be felt. |
Tatra kho, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti: |
A learned noble disciple carefully and properly attends to dependent origination itself: |
‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; |
‘When this exists, that is; due to the arising of this, that arises. |
imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ— |
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: |
avijjāpaccayā saṅkhārā; |
Ignorance is a condition for co-doings. |
saṅkhārapaccayā viññāṇaṃ … pe … |
co-doings are a condition for consciousness. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; |
When ignorance fades away and ceases with nothing left over, co-doings cease. |
saṅkhāranirodhā viññāṇanirodho … pe … |
When co-doings cease, consciousness ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. |
That is how this entire mass of suffering ceases.’” |
38. Cetanāsutta |
38. Intention |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā. |
“monks, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness. |
Ārammaṇe sati patiṭṭhā viññāṇassa hoti. |
When this support exists, consciousness becomes established. |
Tasmiṃ patiṭṭhite viññāṇe virūḷhe āyatiṃ punabbhavābhinibbatti hoti. |
When consciousness is established and grows, there is rebirth into a new state of existence in the future. |
Āyatiṃ punabbhavābhinibbattiyā sati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
When there is rebirth into a new state of existence in the future, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress. |
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
No ce, bhikkhave, ceteti no ce pakappeti, atha ce anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā. |
If you don’t intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness. |
Ārammaṇe sati patiṭṭhā viññāṇassa hoti. |
When this support exists, consciousness becomes established. |
Tasmiṃ patiṭṭhite viññāṇe virūḷhe āyatiṃ punabbhavābhinibbatti hoti. |
When consciousness is established and grows, there is rebirth into a new state of existence in the future. |
Āyatiṃ punabbhavābhinibbattiyā sati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
When there is rebirth into a new state of existence in the future, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress. |
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā. |
If you don’t intend or plan or have underlying tendencies, this doesn’t become a support for the continuation of consciousness. |
Ārammaṇe asati patiṭṭhā viññāṇassa na hoti. |
With no support, consciousness is not established. |
Tadappatiṭṭhite viññāṇe avirūḷhe āyatiṃ punabbhavābhinibbatti na hoti. |
When consciousness is not established and doesn’t grow, there’s no rebirth into a new state of existence in the future. |
Āyatiṃ punabbhavābhinibbattiyā asati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. |
When there is no rebirth into a new state of existence in the future, future rebirth, old age, and death cease, as do sorrow, lamentation, pain, sadness, and distress. |
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. |
That is how this entire mass of suffering ceases.” |
39. Dutiyacetanāsutta |
39. Intention (2nd) |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā. |
“monks, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness. |
Ārammaṇe sati patiṭṭhā viññāṇassa hoti. |
When this support exists, consciousness becomes established. |
Tasmiṃ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti. |
When consciousness is established, name and form are conceived. |
Nāmarūpapaccayā saḷāyatanaṃ; |
Name and form are conditions for the six sense fields. |
saḷāyatanapaccayā phasso; |
The six sense fields are conditions for contact. |
phassapaccayā vedanā … pe … |
Contact is a condition for feeling. … |
taṇhā … |
craving … |
upādānaṃ … |
grasping … |
bhavo … |
continued existence … |
jāti … |
rebirth … |
jarāmaraṇaṃ … |
old age and death, |
sokaparidevadukkhadomanassupāyāsā sambhavanti. |
sorrow, lamentation, pain, sadness, and distress come to be. |
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
No ce, bhikkhave, ceteti no ce pakappeti, atha ce anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā. |
If you don’t intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness. |
Ārammaṇe sati patiṭṭhā viññāṇassa hoti. |
When this support exists, consciousness becomes established. |
Tasmiṃ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti. |
When consciousness is established, name and form are conceived. |
Nāmarūpapaccayā saḷāyatanaṃ … pe … |
Name and form are conditions for the six sense fields. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā. |
If you don’t intend or plan or have underlying tendencies, this doesn’t become a support for the continuation of consciousness. |
Ārammaṇe asati patiṭṭhā viññāṇassa na hoti. |
With no support, consciousness is not established. |
Tadappatiṭṭhite viññāṇe avirūḷhe nāmarūpassa avakkanti na hoti. |
When consciousness is not established, name and form are not conceived. |
Nāmarūpanirodhā saḷāyatananirodho … pe … |
When name and form cease, the six sense fields cease. … |
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. |
That is how this entire mass of suffering ceases.” |
40. Tatiyacetanāsutta |
40. Intention (3rd) |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti ārammaṇametaṃ hoti viññāṇassa ṭhitiyā. |
“monks, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness. |
Ārammaṇe sati patiṭṭhā viññāṇassa hoti. |
When this support exists, consciousness becomes established. |
Tasmiṃ patiṭṭhite viññāṇe virūḷhe nati hoti. |
When consciousness is established and grows, there is an inclination. |
Natiyā sati āgatigati hoti. |
When there is an inclination, there is coming and going. |
Āgatigatiyā sati cutūpapāto hoti. |
When there is coming and going, there is passing away and reappearing. |
Cutūpapāte sati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
When there is passing away and reappearing, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress. |
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
No ce, bhikkhave, ceteti no ce pakappeti atha ce anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā. |
If you don’t intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness. |
Ārammaṇe sati patiṭṭhā viññāṇassa hoti. |
When this support exists, consciousness becomes established. |
Tasmiṃ patiṭṭhite viññāṇe virūḷhe nati hoti. |
When consciousness is established and grows, there is an inclination. |
Natiyā sati āgatigati hoti. |
When there is an inclination, there is coming and going. |
Āgatigatiyā sati cutūpapāto hoti. |
When there is coming and going, there is passing away and reappearing. |
Cutūpapāte sati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
When there is passing away and reappearing, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress. |
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā. |
If you don’t intend or plan or have underlying tendencies, this doesn’t become a support for the continuation of consciousness. |
Ārammaṇe asati patiṭṭhā viññāṇassa na hoti. |
With no support, consciousness is not established. |
Tadappatiṭṭhite viññāṇe avirūḷhe nati na hoti. |
When consciousness is not established and doesn’t grow, there’s no inclination. |
Natiyā asati āgatigati na hoti. |
When there’s no inclination, there’s no coming and going. |
Āgatigatiyā asati cutūpapāto na hoti. |
When there’s no coming and going, there’s no passing away and reappearing. |
Cutūpapāte asati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. |
When there’s no passing away and reappearing, future rebirth, old age, and death cease, as do sorrow, lamentation, pain, sadness, and distress. |
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. |
That is how this entire mass of suffering ceases.” |
5. Gahapativagga |
5. Householders |
41. Pañcaverabhayasutta |
41. Dangers and Threats |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca: |
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. Seated to one side, the Buddha said to the householder Anāthapiṇḍika: |
“Yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya: |
“Householder, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves: |
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’ti. |
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’ |
Katamāni pañca bhayāni verāni vūpasantāni honti? |
What are the five dangers and threats they have quelled? |
Yaṃ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. |
Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from killing living creatures. |
Yaṃ, gahapati, adinnādāyī adinnādānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, adinnādānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. (2) |
Anyone who steals creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from stealing. |
Yaṃ, gahapati, kāmesumicchācārī kāmesumicchācārapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, kāmesumicchācārā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. (3) |
Anyone who commits sexual misconduct creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from committing sexual misconduct. |
Yaṃ, gahapati, musāvādī musāvādapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, musāvādā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. (4) |
Anyone who lies creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from lying. |
Yaṃ, gahapati, surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. |
Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence. |
Imāni pañca bhayāni verāni vūpasantāni honti. (5) |
These are the five dangers and threats they have quelled. |
Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? |
What are the four factors of stream-entry that they have? |
Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti: |
It’s when a noble disciple has experiential confidence in the Buddha: |
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. |
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ |
Dhamme aveccappasādena samannāgato hoti: |
They have experiential confidence in The Dharma: |
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. (2) |
‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ |
Saṅghe aveccappasādena samannāgato hoti: |
They have experiential confidence in the Saṅgha: |
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. (3) |
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ |
Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. |
And a noble disciple’s ethical conduct is loved by the noble ones, uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity. |
Imehi catūhi sotāpattiyaṅgehi samannāgato hoti. (4) |
These are the four factors of stream-entry that they have. |
Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho? |
And what is the noble process that they have clearly seen and comprehended with wisdom? |
Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti: |
A noble disciple carefully and properly attends to dependent origination itself: |
‘iti imasmiṃ sati idaṃ hoti, imasmiṃ asati idaṃ na hoti; |
‘When this exists, that is; when this doesn’t exist, that is not. |
imassuppādā idaṃ uppajjati, imassa nirodhā idaṃ nirujjhati. |
Due to the arising of this, that arises; due to the cessation of this, that ceases. |
Yadidaṃ avijjāpaccayā saṅkhārā; |
Ignorance is a condition for co-doings. |
saṅkhārapaccayā viññāṇaṃ … pe … |
co-doings are a condition for consciousness. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; |
When ignorance fades away and ceases with nothing left over, co-doings cease. |
saṅkhāranirodhā viññāṇanirodho … pe … |
When co-doings cease, consciousness ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
That is how this entire mass of suffering ceases.’ |
Ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho. |
This is the noble process that they have clearly seen and comprehended with wisdom. |
Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya: |
When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves: |
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’”ti. |
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’” |
42. Dutiyapañcaverabhayasutta |
42. Dangers and Threats (2nd) |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Yato kho, bhikkhave, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya: |
“monks, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves: |
‘khīṇanirayomhi … pe … avinipātadhammo niyato sambodhiparāyano’ti. |
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’ |
Katamāni pañca bhayāni verāni vūpasantāni honti? |
What are the five dangers and threats they have quelled? |
Yaṃ, bhikkhave, pāṇātipātī … pe … |
Killing living creatures … |
yaṃ, bhikkhave, adinnādāyī … |
stealing … |
yaṃ, bhikkhave, kāmesumicchācārī … |
sexual misconduct … |
yaṃ, bhikkhave, musāvādī … |
lying … |
yaṃ, bhikkhave, surāmerayamajjapamādaṭṭhāyī … pe … |
taking alcoholic drinks that cause negligence … |
imāni pañca bhayāni verāni vūpasantāni honti. |
These are the five dangers and threats they have quelled. |
Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? |
What are the four factors of stream-entry that they have? |
Idha, bhikkhave, ariyasāvako buddhe … pe … |
It’s when a noble disciple has experiential confidence in the Buddha … |
dhamme … |
The Dharma … |
saṅghe … |
the Saṅgha … |
ariyakantehi sīlehi samannāgato hoti. |
and their ethical conduct is loved by the noble ones. |
Imehi catūhi sotāpattiyaṅgehi samannāgato hoti. |
These are the four factors of stream-entry that they have. |
Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho? |
And what is the noble process that they have clearly seen and comprehended with wisdom? |
Idha, bhikkhave, ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti … pe … |
A noble disciple carefully and properly attends to dependent origination itself … |
ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho. |
This is the noble process that they have clearly seen and comprehended with wisdom. |
Yato kho, bhikkhave, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya: |
When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves: |
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’”ti. |
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’” |
43. Dukkhasutta |
43. Suffering |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Dukkhassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. |
“monks, I will teach you the origin and ending of suffering. |
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
Listen and pay close attention, I will speak.” |
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. |
“Yes, sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“Katamo ca, bhikkhave, dukkhassa samudayo? |
“And what, monks, is the origin of suffering? |
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. |
Phassapaccayā vedanā; |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā. |
Feeling is a condition for craving. |
Ayaṃ kho, bhikkhave, dukkhassa samudayo. |
This is the origin of suffering. |
Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ … pe … |
Ear consciousness arises dependent on the ear and sounds. … |
ghānañca paṭicca gandhe ca … pe … |
Nose consciousness arises dependent on the nose and smells. … |
jivhañca paṭicca rase ca … pe … |
Tongue consciousness arises dependent on the tongue and tastes. … |
kāyañca paṭicca phoṭṭhabbe ca … pe … |
Body consciousness arises dependent on the body and touches. … |
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. |
Phassapaccayā vedanā; |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā. |
Feeling is a condition for craving. |
Ayaṃ kho, bhikkhave, dukkhassa samudayo. |
This is the origin of suffering. |
Katamo ca, bhikkhave, dukkhassa atthaṅgamo? |
And what is the ending of suffering? |
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. |
Phassapaccayā vedanā; |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā. |
Feeling is a condition for craving. |
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; |
When that craving fades away and ceases with nothing left over, grasping ceases. |
upādānanirodhā bhavanirodho; |
When grasping ceases, continued existence ceases. |
bhavanirodhā jātinirodho; |
When continued existence ceases, rebirth ceases. |
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. |
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. |
Evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
That is how this entire mass of suffering ceases. |
Ayaṃ kho, bhikkhave, dukkhassa atthaṅgamo. |
This is the ending of suffering. |
Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ … pe … |
Ear consciousness arises dependent on the ear and sounds. … |
ghānañca paṭicca gandhe ca … pe … |
Nose consciousness arises dependent on the nose and smells. … |
jivhañca paṭicca rase ca … pe … |
Tongue consciousness arises dependent on the tongue and tastes. … |
kāyañca paṭicca phoṭṭhabbe ca … pe … |
Body consciousness arises dependent on the body and touches. … |
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. |
Phassapaccayā vedanā; |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā. |
Feeling is a condition for craving. |
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; |
When that craving fades away and ceases with nothing left over, grasping ceases. |
upādānanirodhā bhavanirodho; |
When grasping ceases, continued existence ceases. |
bhavanirodhā jātinirodho; |
When continued existence ceases, rebirth ceases. |
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. |
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. |
Evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
That is how this entire mass of suffering ceases. |
Ayaṃ kho, bhikkhave, dukkhassa atthaṅgamo”ti. |
This is the ending of suffering.” |
44. Lokasutta |
44. The World |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Lokassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. |
“monks, I will teach you the origin and ending of the world. |
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
Listen and pay close attention, I will speak.” |
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. |
“Yes, sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“Katamo ca, bhikkhave, lokassa samudayo? |
“And what, monks, is the origin of the world? |
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. |
Phassapaccayā vedanā; |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā; |
Feeling is a condition for craving. |
taṇhāpaccayā upādānaṃ; |
Craving is a condition for grasping. |
upādānapaccayā bhavo; |
Grasping is a condition for continued existence. |
bhavapaccayā jāti; |
Continued existence is a condition for rebirth. |
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. |
Ayaṃ kho, bhikkhave, lokassa samudayo. |
This is the origin of the world. |
Sotañca paṭicca sadde ca … pe … |
Ear consciousness arises dependent on the ear and sounds. … |
ghānañca paṭicca gandhe ca … |
Nose consciousness arises dependent on the nose and smells. … |
jivhañca paṭicca rase ca … |
Tongue consciousness arises dependent on the tongue and tastes. … |
kāyañca paṭicca phoṭṭhabbe ca … |
Body consciousness arises dependent on the body and touches. … |
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. |
Phassapaccayā vedanā … pe … |
Contact is a condition for feeling. … |
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. |
Ayaṃ kho, bhikkhave, lokassa samudayo. |
This is the origin of the world. |
Katamo ca, bhikkhave, lokassa atthaṅgamo? |
And what is the ending of the world? |
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. |
Phassapaccayā vedanā; |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā. |
Feeling is a condition for craving. |
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; |
When that craving fades away and ceases with nothing left over, grasping ceases. |
upādānanirodhā bhavanirodho … pe … |
When grasping ceases, continued existence ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
That is how this entire mass of suffering ceases. |
Ayaṃ kho, bhikkhave, lokassa atthaṅgamo. |
This is the ending of the world. |
Sotañca paṭicca sadde ca … pe … |
Ear consciousness arises dependent on the ear and sounds. … |
ghānañca paṭicca gandhe ca … |
Nose consciousness arises dependent on the nose and smells. … |
jivhañca paṭicca rase ca … |
Tongue consciousness arises dependent on the tongue and tastes. … |
kāyañca paṭicca phoṭṭhabbe ca … |
Body consciousness arises dependent on the body and touches. … |
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. |
Phassapaccayā vedanā; |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā. |
Feeling is a condition for craving. |
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; |
When that craving fades away and ceases with nothing left over, grasping ceases. |
upādānanirodhā bhavanirodho … pe … |
When grasping ceases, continued existence ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
That is how this entire mass of suffering ceases. |
Ayaṃ kho, bhikkhave, lokassa atthaṅgamo”ti. |
This is the ending of the world.” |
45. Ñātikasutta |
45. At Nādika |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā ñātike viharati giñjakāvasathe. |
At one time the Buddha was staying at Nādika in the brick house. |
Atha kho bhagavā rahogato paṭisallāno imaṃ dhammapariyāyaṃ abhāsi: |
Then while the Buddha was in private retreat he spoke this exposition of The Dharma: |
“Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
“Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. |
Phassapaccayā vedanā, |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā; |
Feeling is a condition for craving. |
taṇhāpaccayā upādānaṃ … pe … |
Craving is a condition for grasping. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Sotañca paṭicca sadde ca … pe … |
Ear consciousness arises dependent on the ear and sounds. … |
ghānañca paṭicca gandhe ca … |
Nose consciousness arises dependent on the nose and smells. … |
jivhañca paṭicca rase ca … |
Tongue consciousness arises dependent on the tongue and tastes. … |
kāyañca paṭicca phoṭṭhabbe ca … |
Body consciousness arises dependent on the body and touches. … |
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. |
Phassapaccayā vedanā; |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā; |
Feeling is a condition for craving. |
taṇhāpaccayā upādānaṃ … pe … |
Craving is a condition for grasping. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. |
Phassapaccayā vedanā; |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā. |
Feeling is a condition for craving. |
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; |
When that craving fades away and ceases with nothing left over, grasping ceases. |
upādānanirodhā bhavanirodho … pe … |
When grasping ceases, continued existence ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
That is how this entire mass of suffering ceases. |
Sotañca paṭicca sadde ca … pe … |
Ear consciousness arises dependent on the ear and sounds. … |
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. |
Phassapaccayā vedanā; |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā. |
Feeling is a condition for craving. |
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; |
When that craving fades away and ceases with nothing left over, grasping ceases. |
upādānanirodhā bhavanirodho … pe … |
When grasping ceases, continued existence ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. |
That is how this entire mass of suffering ceases.” |
Tena kho pana samayena aññataro bhikkhu bhagavato upassuti ṭhito hoti. |
Now at that time a certain monk was standing listening in on the Buddha. |
Addasā kho bhagavā taṃ bhikkhuṃ upassuti ṭhitaṃ. |
The Buddha saw him |
Disvāna taṃ bhikkhuṃ etadavoca: |
and said: |
“assosi no tvaṃ, bhikkhu, imaṃ dhammapariyāyan”ti? |
“Monk, did you hear that exposition of The Dharma?” |
“Evaṃ, bhante”ti. |
“Yes, sir.” |
“Uggaṇhāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ; |
“Learn that exposition of The Dharma, |
pariyāpuṇāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ; |
memorize it, |
dhārehi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ. |
and remember it. |
Atthasaṃhito ayaṃ, bhikkhu, dhammapariyāyo ādibrahmacariyako”ti. |
That exposition of The Dharma is beneficial and relates to the fundamentals of the spiritual life.” |
46. Aññatarabrāhmaṇasutta |
46. A Certain Brahmin |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. |
Then a certain brahmin went up to the Buddha, and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: |
“Kiṃ nu kho, bho gotama, so karoti so paṭisaṃvedayatī”ti? |
“Master Gotama, does the person who does the deed experience the result?” |
“‘So karoti so paṭisaṃvedayatī’ti kho, brāhmaṇa, ayameko anto”. |
“‘The person who does the deed experiences the result’: this is one extreme, brahmin.” |
“Kiṃ pana, bho gotama, añño karoti, añño paṭisaṃvedayatī”ti? |
“Then does one person do the deed and another experience the result?” |
“‘Añño karoti, añño paṭisaṃvedayatī’ti kho, brāhmaṇa, ayaṃ dutiyo anto. |
“‘One person does the deed and another experiences the result’: this is the second extreme. |
Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti: |
Avoiding these two extremes, the Realized One teaches by the middle way: |
‘avijjāpaccayā saṅkhārā; |
‘Ignorance is a condition for co-doings. |
saṅkhārapaccayā viññāṇaṃ … pe … |
co-doings are a condition for consciousness. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; |
When ignorance fades away and ceases with nothing left over, co-doings cease. |
saṅkhāranirodhā … pe … |
When co-doings cease … |
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. |
That is how this entire mass of suffering ceases.’” |
Evaṃ vutte, so brāhmaṇo bhagavantaṃ etadavoca: |
When he said this, the brahmin said to the Buddha: |
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe … |
“Excellent, Master Gotama! Excellent! … |
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. |
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” |
47. Jāṇussoṇisutta |
47. Jāṇussoṇi |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ … pe … ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca: |
Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha: |
“Kiṃ nu kho, bho gotama, sabbamatthī”ti? |
“Master Gotama, does all exist?” |
“‘Sabbamatthī’ti kho, brāhmaṇa, ayameko anto”. |
“‘All exists’: this is one extreme, brahmin.” |
“Kiṃ pana, bho gotama, sabbaṃ natthī”ti? |
“Then does all not exist?” |
“‘Sabbaṃ natthī’ti kho, brāhmaṇa, ayaṃ dutiyo anto. |
“‘All doesn’t exist’: this is the second extreme. |
Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti: |
Avoiding these two extremes, the Realized One teaches by the middle way: |
‘avijjāpaccayā saṅkhārā; |
‘Ignorance is a condition for co-doings. |
saṅkhārapaccayā viññāṇaṃ … pe … |
co-doings are a condition for consciousness. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; |
When ignorance fades away and ceases with nothing left over, co-doings cease. |
saṅkhāranirodhā viññāṇanirodho … pe … |
When co-doings cease, consciousness ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. |
That is how this entire mass of suffering ceases.’” |
Evaṃ vutte, jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca: |
When he said this, the brahmin Jāṇussoṇi said to the Buddha: |
“abhikkantaṃ, bho gotama … pe … |
“Excellent, Master Gotama! Excellent! … |
pāṇupetaṃ saraṇaṃ gatan”ti. |
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” |
48. Lokāyatikasutta |
48. A Cosmologist |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
Atha kho lokāyatiko brāhmaṇo yena bhagavā … pe … |
Then a brahmin cosmologist went up to the Buddha … |
ekamantaṃ nisinno kho lokāyatiko brāhmaṇo bhagavantaṃ etadavoca: |
Seated to one side he said to the Buddha: |
“Kiṃ nu kho, bho gotama, sabbamatthī”ti? |
“Master Gotama, does all exist?” |
“‘Sabbamatthī’ti kho, brāhmaṇa, jeṭṭhametaṃ lokāyataṃ”. |
“‘All exists’: this is the oldest cosmology, brahmin.” |
“Kiṃ pana, bho gotama, sabbaṃ natthī”ti? |
“Then does all not exist?” |
“‘Sabbaṃ natthī’ti kho, brāhmaṇa, dutiyametaṃ lokāyataṃ”. |
“‘All doesn’t exist’: this is the second cosmology. |
“Kiṃ nu kho, bho gotama, sabbamekattan”ti? |
“Well, is all a unity?” |
“‘Sabbamekattan’ti kho, brāhmaṇa, tatiyametaṃ lokāyataṃ”. |
“‘All is a unity’: this is the third cosmology. |
“Kiṃ pana, bho gotama, sabbaṃ puthuttan”ti? |
“Then is all a plurality?” |
“‘Sabbaṃ puthuttan’ti kho, brāhmaṇa, catutthametaṃ lokāyataṃ. |
“‘All is a plurality’: this is the fourth cosmology. |
Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti: |
Avoiding these two extremes, the Realized One teaches by the middle way: |
‘avijjāpaccayā saṅkhārā; |
‘Ignorance is a condition for co-doings. |
saṅkhārapaccayā viññāṇaṃ … pe … |
co-doings are a condition for consciousness. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; |
When ignorance fades away and ceases with nothing left over, co-doings cease. |
saṅkhāranirodhā viññāṇanirodho … pe … |
When co-doings cease, consciousness ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. |
That is how this entire mass of suffering ceases.’” |
Evaṃ vutte, lokāyatiko brāhmaṇo bhagavantaṃ etadavoca: |
When he said this, the brahmin cosmologist said to the Buddha: |
“abhikkantaṃ, bho gotama … pe … |
“Excellent, Master Gotama! Excellent! … |
ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. |
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” |
49. Ariyasāvakasutta |
49. A Noble Disciple |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Na, bhikkhave, sutavato ariyasāvakassa evaṃ hoti: |
“monks, a learned noble disciple doesn’t think: |
‘kiṃ nu kho— |
|
kismiṃ sati kiṃ hoti, kissuppādā kiṃ uppajjati? |
‘When what exists, what is? Due to the arising of what, what arises? |
Kismiṃ sati saṅkhārā honti, kismiṃ sati viññāṇaṃ hoti, kismiṃ sati nāmarūpaṃ hoti, kismiṃ sati saḷāyatanaṃ hoti, kismiṃ sati phasso hoti, kismiṃ sati vedanā hoti, kismiṃ sati taṇhā hoti, kismiṃ sati upādānaṃ hoti, kismiṃ sati bhavo hoti, kismiṃ sati jāti hoti, kismiṃ sati jarāmaraṇaṃ hotī’ti? |
When what exists do name and form come to be? What what exists do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’ |
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti: |
Rather, a learned noble disciple has only knowledge about this that is independent of others: |
‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati. |
‘When this exists, that is; due to the arising of this, that arises. |
Avijjāya sati saṅkhārā honti; |
When ignorance exists co-doings come to be. |
saṅkhāresu sati viññāṇaṃ hoti; |
When co-doings exist consciousness comes to be. |
viññāṇe sati nāmarūpaṃ hoti; |
When consciousness exists name and form come to be. |
nāmarūpe sati saḷāyatanaṃ hoti; |
When name and form exist the six sense fields come to be. |
saḷāyatane sati phasso hoti; |
When the six sense fields exist contact comes to be. |
phasse sati vedanā hoti; |
When contact exists feeling comes to be. |
vedanāya sati taṇhā hoti; |
When feeling exists craving comes to be. |
taṇhāya sati upādānaṃ hoti; |
When craving exists grasping comes to be. |
upādāne sati bhavo hoti; |
When grasping exists continued existence comes to be. |
bhave sati jāti hoti; |
When continued existence exists rebirth comes to be. |
jātiyā sati jarāmaraṇaṃ hotī’ti. |
When rebirth exists old age and death come to be.’ |
So evaṃ pajānāti: |
They understand: |
‘evamayaṃ loko samudayatī’ti. |
‘This is the origin of the world.’ |
Na, bhikkhave, sutavato ariyasāvakassa evaṃ hoti: |
A learned noble disciple doesn’t think: |
‘kiṃ nu kho— |
|
kismiṃ asati kiṃ na hoti, kissa nirodhā kiṃ nirujjhati? |
‘When what doesn’t exist, what is not? Due to the cessation of what, what ceases? |
Kismiṃ asati saṅkhārā na honti, kismiṃ asati viññāṇaṃ na hoti, kismiṃ asati nāmarūpaṃ na hoti, kismiṃ asati saḷāyatanaṃ na hoti, kismiṃ asati phasso na hoti, kismiṃ asati vedanā na hoti, kismiṃ asati taṇhā na hoti, kismiṃ asati upādānaṃ na hoti, kismiṃ asati bhavo na hoti, kismiṃ asati jāti na hoti, kismiṃ asati jarāmaraṇaṃ na hotī’ti? |
When what doesn’t exist do co-doings not come to be? When what doesn’t exist do name and form not come to be? When what doesn’t exist do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’ |
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti: |
Rather, a learned noble disciple has only knowledge about this that is independent of others: |
‘imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati. |
‘When this doesn’t exist, that is not; due to the cessation of this, that ceases. |
Avijjāya asati saṅkhārā na honti; |
When ignorance doesn’t exist co-doings don’t come to be. |
saṅkhāresu asati viññāṇaṃ na hoti; |
When co-doings don't exist consciousness doesn’t come to be. |
viññāṇe asati nāmarūpaṃ na hoti; |
When consciousness doesn’t exist name and form don’t come to be. |
nāmarūpe asati saḷāyatanaṃ na hoti … pe … |
When name and form don’t exist the six sense fields don’t come to be. … |
bhavo na hoti … |
continued existence doesn’t come to be … |
jāti na hoti … |
rebirth doesn’t come to be … |
jātiyā asati jarāmaraṇaṃ na hotī’ti. |
When rebirth doesn’t exist old age and death don’t come to be.’ |
So evaṃ pajānāti: |
They understand: |
‘evamayaṃ loko nirujjhatī’ti. |
‘This is the cessation of the world.’ |
Yato kho, bhikkhave, ariyasāvako evaṃ lokassa samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi … pe … |
A noble disciple comes to understand the world, its origin, its cessation, and the practice that leads to its cessation. Such a noble disciple is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true Dharma’, ‘one who sees this true Dharma’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of The Dharma’, ‘a noble one with penetrative wisdom’, and ‘one who stands knocking at the door of the deathless’.” |
amatadvāraṃ āhacca tiṭṭhati itipī”ti. |
50. Dutiyaariyasāvakasutta |
50. A Noble Disciple (2nd) |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Na, bhikkhave, sutavato ariyasāvakassa evaṃ hoti: |
“monks, a learned noble disciple doesn’t think: |
‘kiṃ nu kho kismiṃ sati kiṃ hoti, kissuppādā kiṃ uppajjati? |
‘When what exists, what is? Due to the arising of what, what arises? |
Kismiṃ sati saṅkhārā honti, kismiṃ sati viññāṇaṃ hoti, kismiṃ sati nāmarūpaṃ hoti, kismiṃ sati saḷāyatanaṃ hoti, kismiṃ sati phasso hoti, kismiṃ sati vedanā hoti, kismiṃ sati taṇhā hoti, kismiṃ sati upādānaṃ hoti, kismiṃ sati bhavo hoti, kismiṃ sati jāti hoti, kismiṃ sati jarāmaraṇaṃ hotī’ti? |
When what exists do co-doings come to be? When what exists does consciousness come to be? When what exists do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’ |
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti: |
Rather, a learned noble disciple has only knowledge about this that is independent of others: |
‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati. |
‘When this exists, that is; due to the arising of this, that arises. |
Avijjāya sati saṅkhārā honti; |
When ignorance exists, co-doings come to be. |
saṅkhāresu sati viññāṇaṃ hoti; |
When co-doings exist consciousness comes to be. |
viññāṇe sati nāmarūpaṃ hoti; |
When consciousness exists name and form come to be. |
nāmarūpe sati saḷāyatanaṃ hoti; |
When name and form exist the six sense fields come to be. |
saḷāyatane sati phasso hoti; |
When the six sense fields exist contact comes to be. |
phasse sati vedanā hoti; |
When contact exists feeling comes to be. |
vedanāya sati taṇhā hoti; |
When feeling exists craving comes to be. |
taṇhāya sati upādānaṃ hoti; |
When craving exists grasping comes to be. |
upādāne sati bhavo hoti; |
When grasping exists continued existence comes to be. |
bhave sati jāti hoti; |
When continued existence exists rebirth comes to be. |
jātiyā sati jarāmaraṇaṃ hotī’ti. |
When rebirth exists old age and death come to be.’ |
So evaṃ pajānāti: |
They understand: |
‘evamayaṃ loko samudayatī’ti. |
‘This is the origin of the world.’ |
Na, bhikkhave, sutavato ariyasāvakassa evaṃ hoti: |
A learned noble disciple doesn’t think: |
‘kiṃ nu kho kismiṃ asati kiṃ na hoti, kissa nirodhā kiṃ nirujjhati? |
‘When what doesn’t exist, what is not? Due to the cessation of what, what ceases? |
Kismiṃ asati saṅkhārā na honti, kismiṃ asati viññāṇaṃ na hoti, kismiṃ asati nāmarūpaṃ na hoti, kismiṃ asati saḷāyatanaṃ na hoti, kismiṃ asati phasso na hoti, kismiṃ asati vedanā na hoti, kismiṃ asati taṇhā na hoti … pe … |
When what doesn’t exist do co-doings not come to be? When what doesn’t exist does consciousness not come to be? When what doesn’t exist do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’ |
upādānaṃ … |
|
bhavo … |
|
jāti … |
|
kismiṃ asati jarāmaraṇaṃ na hotī’ti? |
|
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti: |
Rather, a learned noble disciple has only knowledge about this that is independent of others: |
‘imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati. |
‘When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: |
Avijjāya asati saṅkhārā na honti; |
When ignorance doesn’t exists, co-doings don’t come to be. |
saṅkhāresu asati viññāṇaṃ na hoti; |
When co-doings don’t exist consciousness doesn’t come to be. |
viññāṇe asati nāmarūpaṃ na hoti; |
When consciousness doesn’t exist name and form don’t come to be. |
nāmarūpe asati saḷāyatanaṃ na hoti … pe … |
When name and form don’t exist the six sense fields don’t come to be. … |
jātiyā asati jarāmaraṇaṃ na hotī’ti. |
When rebirth doesn’t exist old age and death don’t come to be.’ |
So evaṃ pajānāti: |
They understand: |
‘evamayaṃ loko nirujjhatī’ti. |
‘This is the cessation of the world.’ |
Yato kho, bhikkhave, ariyasāvako evaṃ lokassa samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipī”ti. |
A noble disciple comes to understand the world, its origin, its cessation, and the practice that leads to its cessation. Such a noble disciple is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true Dharma’, ‘one who sees this true Dharma’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of The Dharma’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.” |
Saṃyutta Nikāya 12 |
Linked Discourses 12 |
6. Dukkhavagga |
6. Suffering |
51. Parivīmaṃsanasutta |
51. A Full Inquiry |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
“bhikkhavo”ti. |
“monks!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ. |
“Venerable sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“Kittāvatā nu kho, bhikkhave, bhikkhu parivīmaṃsamāno parivīmaṃseyya sabbaso sammā dukkhakkhayāyā”ti? |
“monks, how do you define a monk who is making a full inquiry for the complete ending of suffering?” |
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. |
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.” |
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
“Well then, monks, listen and pay close attention, I will speak.” |
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. |
“Yes, sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“Idha, bhikkhave, bhikkhu parivīmaṃsamāno parivīmaṃsati: |
“monks, take a monk who makes a full inquiry: |
‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ; |
‘The suffering that arises in the world starting with old age and death takes many and diverse forms. |
idaṃ nu kho dukkhaṃ kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? |
What is the source, origin, birthplace, and root of this suffering? |
Kismiṃ sati jarāmaraṇaṃ hoti, kismiṃ asati jarāmaraṇaṃ na hotī’ti? |
When what exists do old age and death come to be? When what does not exist do old age and death not come to be?’ |
So parivīmaṃsamāno evaṃ pajānāti: |
While making a full inquiry they understand: |
‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ, idaṃ kho dukkhaṃ jātinidānaṃ jātisamudayaṃ jātijātikaṃ jātippabhavaṃ. |
‘The suffering that arises in the world starting with old age and death takes many and diverse forms. The source of this suffering is rebirth. |
Jātiyā sati jarāmaraṇaṃ hoti, jātiyā asati jarāmaraṇaṃ na hotī’ti. |
When rebirth exists, old age and death come to be. When rebirth doesn’t exist, old age and death don’t come to be.’ |
So jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī; |
They understand old age and death, their origin, their cessation, and the appropriate practice for their cessation. And they practice in line with that path. |
ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya. |
This is called a monk who is practicing for the complete ending of suffering, for the cessation of old age and death. |
Athāparaṃ parivīmaṃsamāno parivīmaṃsati: |
Then they inquire further: |
‘jāti panāyaṃ kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā, kismiṃ sati jāti hoti, kismiṃ asati jāti na hotī’ti? |
‘But what is the source of this rebirth? When what exists does rebirth come to be? And when what does not exist does rebirth not come to be?’ |
So parivīmaṃsamāno evaṃ pajānāti: |
While making a full inquiry they understand: |
‘jāti bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā; |
‘Continued existence is the source of rebirth. |
bhave sati jāti hoti, bhave asati jāti na hotī’ti. |
When continued existence exists, rebirth comes to be. When continued existence does not exist, rebirth doesn’t come to be.’ |
So jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, yā ca jātinirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī; |
They understand rebirth, its origin, its cessation, and the appropriate practice for its cessation. And they practice in line with that path. |
ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jātinirodhāya. |
This is called a monk who is practicing for the complete ending of suffering, for the cessation of rebirth. |
Athāparaṃ parivīmaṃsamāno parivīmaṃsati: |
Then they inquire further: |
‘bhavo panāyaṃ kiṃnidāno … pe … |
‘But what is the source of this continued existence? …’ … |
upādānaṃ panidaṃ kiṃnidānaṃ … |
‘But what is the source of this grasping? …’ … |
taṇhā panāyaṃ kiṃnidānā … |
‘But what is the source of this craving? …’ … |
vedanā … |
‘But what is the source of this feeling? …’ … |
phasso … |
‘But what is the source of this contact? …’ … |
saḷāyatanaṃ panidaṃ kiṃnidānaṃ … |
‘But what is the source of these six sense fields? …’ … |
nāmarūpaṃ panidaṃ … |
‘But what is the source of this name and form? …’ … |
viññāṇaṃ panidaṃ … |
‘But what is the source of this consciousness? …’ … |
saṅkhārā panime kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā; |
‘But what is the source of these co-doings? |
kismiṃ sati saṅkhārā honti, kismiṃ asati saṅkhārā na hontī’ti? |
When what exists do co-doings come to be? When what does not exist do co-doings not come to be?’ |
So parivīmaṃsamāno evaṃ pajānāti: |
While making a full inquiry they understand: |
‘saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā; |
‘Ignorance is the source of co-doings. |
avijjāya sati saṅkhārā honti, avijjāya asati saṅkhārā na hontī’ti. |
When ignorance exists, co-doings come to be. When ignorance does not exist, co-doings don’t come to be.’ |
So saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, yā ca saṅkhāranirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī; |
They understand co-doings, their origin, their cessation, and the appropriate practice for their cessation. And they practice in line with that path. |
ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno saṅkhāranirodhāya. |
This is called a monk who is practicing for the complete ending of suffering, for the cessation of co-doings. |
Avijjāgato yaṃ, bhikkhave, purisapuggalo puññañce saṅkhāraṃ abhisaṅkharoti, puññūpagaṃ hoti viññāṇaṃ. |
If an ignorant individual makes a good co-activity, their consciousness enters a good realm. |
Apuññañce saṅkhāraṃ abhisaṅkharoti, apuññūpagaṃ hoti viññāṇaṃ. |
If they make a bad co-activity, their consciousness enters a bad realm. |
Āneñjañce saṅkhāraṃ abhisaṅkharoti āneñjūpagaṃ hoti viññāṇaṃ. |
If they make an imperturbable co-activity, their consciousness enters an imperturbable realm. |
Yato kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva puññābhisaṅkhāraṃ abhisaṅkharoti na apuññābhisaṅkhāraṃ abhisaṅkharoti na āneñjābhisaṅkhāraṃ abhisaṅkharoti. |
When a monk has given up ignorance and given rise to knowledge, they don’t make a good co-activity, a bad co-activity, or an imperturbable co-activity. |
Anabhisaṅkharonto anabhisañcetayanto na kiñci loke upādiyati; |
Not choosing or intending, they don’t grasp at anything in the world. |
anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati. |
Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd. |
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. |
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.’ |
So sukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. |
If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. |
Dukkhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. |
If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. |
Adukkhamasukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. |
If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. |
So sukhañce vedanaṃ vedayati, visaṃyutto naṃ vedayati. |
If they feel a pleasant feeling, they feel it detached. |
Dukkhañce vedanaṃ vedayati, visaṃyutto naṃ vedayati. |
If they feel a painful feeling, they feel it detached. |
Adukkhamasukhañce vedanaṃ vedayati, visaṃyutto naṃ vedayati. |
If they feel a neutral feeling, they feel it detached. |
So kāyapariyantikaṃ vedanaṃ vedayamāno kāyapariyantikaṃ vedanaṃ vedayāmīti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno jīvitapariyantikaṃ vedanaṃ vedayāmīti pajānāti. |
Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ |
Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti. |
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here. Only bodily remains will be left.’ |
Seyyathāpi, bhikkhave, puriso kumbhakārapākā uṇhaṃ kumbhaṃ uddharitvā same bhūmibhāge paṭisisseyya. |
Suppose a person were to remove a hot clay pot from a potter’s kiln and place it down on level ground. |
Tatra yāyaṃ usmā sā tattheva vūpasameyya, kapallāni avasisseyyuṃ. |
Its heat would dissipate right there, and the shards would be left behind. |
Evameva kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno kāyapariyantikaṃ vedanaṃ vedayāmīti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno jīvitapariyantikaṃ vedanaṃ vedayāmīti pajānāti. |
In the same way, feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ |
Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti. |
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here. Only bodily remains will be left.’ |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
api nu kho khīṇāsavo bhikkhu puññābhisaṅkhāraṃ vā abhisaṅkhareyya apuññābhisaṅkhāraṃ vā abhisaṅkhareyya āneñjābhisaṅkhāraṃ vā abhisaṅkhareyyā”ti? |
Would a monk who has ended the defilements still make good co-doings, bad co-doings, or imperturbable co-doings?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Sabbaso vā pana saṅkhāresu asati, saṅkhāranirodhā api nu kho viññāṇaṃ paññāyethā”ti? |
“And when there are no co-doings at all, with the cessation of co-doings, would consciousness still be found?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Sabbaso vā pana viññāṇe asati, viññāṇanirodhā api nu kho nāmarūpaṃ paññāyethā”ti? |
“And when there’s no consciousness at all, would name and form still be found?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Sabbaso vā pana nāmarūpe asati, nāmarūpanirodhā api nu kho saḷāyatanaṃ paññāyethā”ti? |
“And when there are no name and form at all, would the six sense fields still be found?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Sabbaso vā pana saḷāyatane asati, saḷāyatananirodhā api nu kho phasso paññāyethā”ti? |
“And when there are no six sense fields at all, would contact still be found?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Sabbaso vā pana phasse asati, phassanirodhā api nu kho vedanā paññāyethā”ti? |
“And when there’s no contact at all, would feeling still be found?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Sabbaso vā pana vedanāya asati, vedanānirodhā api nu kho taṇhā paññāyethā”ti? |
“And when there’s no feeling at all, would craving still be found?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Sabbaso vā pana taṇhāya asati, taṇhānirodhā api nu kho upādānaṃ paññāyethā”ti? |
“And when there’s no craving at all, would grasping still be found?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Sabbaso vā pana upādāne asati, upādānanirodhā api nu kho bhavo paññāyethā”ti. |
“And when there’s no grasping at all, would continued existence still be found?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Sabbaso vā pana bhave asati, bhavanirodhā api nu kho jāti paññāyethā”ti? |
“And when there’s no continued existence at all, would rebirth still be found?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Sabbaso vā pana jātiyā asati, jātinirodhā api nu kho jarāmaraṇaṃ paññāyethā”ti? |
“And when there’s no rebirth at all, would old age and death still be found?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Sādhu sādhu, bhikkhave, evametaṃ, bhikkhave, netaṃ aññathā. |
“Good, good, monks! That’s how it is, not otherwise. |
Saddahatha me taṃ, bhikkhave, adhimuccatha, nikkaṅkhā ettha hotha nibbicikicchā. |
Trust me on this, monks; be convinced. Have no doubts or uncertainties in this matter. |
Esevanto dukkhassā”ti. |
Just this is the end of suffering.” |
52. Upādānasutta |
52. Grasping |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. |
“There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows. |
Taṇhāpaccayā upādānaṃ; |
Craving is a condition for grasping. |
upādānapaccayā bhavo; |
Grasping is a condition for continued existence. |
bhavapaccayā jāti; |
Continued existence is a condition for rebirth. |
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. |
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Seyyathāpi, bhikkhave, dasannaṃ vā kaṭṭhavāhānaṃ vīsāya vā kaṭṭhavāhānaṃ tiṃsāya vā kaṭṭhavāhānaṃ cattārīsāya vā kaṭṭhavāhānaṃ mahāaggikkhandho jaleyya. |
Suppose a bonfire was burning with ten, twenty, thirty, or forty loads of wood. |
Tatra puriso kālena kālaṃ sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya. |
And from time to time someone would toss in dry grass, cow dung, or wood. |
Evañhi so, bhikkhave, mahāaggikkhandho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ jaleyya. |
Fueled and sustained by that, the bonfire would burn for a long time. |
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. |
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows. |
Taṇhāpaccayā upādānaṃ … pe … |
Craving is a condition for grasping. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. |
There are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases. |
Taṇhānirodhā upādānanirodho; |
When craving ceases, grasping ceases. |
upādānanirodhā bhavanirodho; |
When grasping ceases, continued existence ceases. |
bhavanirodhā jātinirodho; |
When continued existence ceases, rebirth ceases. |
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. |
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. |
Evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
That is how this entire mass of suffering ceases. |
Seyyathāpi, bhikkhave, dasannaṃ vā kaṭṭhavāhānaṃ vīsāya vā tiṃsāya vā cattārīsāya vā kaṭṭhavāhānaṃ mahāaggikkhandho jaleyya; |
Suppose a bonfire was burning with ten, twenty, thirty, or forty loads of wood. |
tatra puriso na kālena kālaṃ sukkhāni ceva tiṇāni pakkhipeyya, na sukkhāni ca gomayāni pakkhipeyya, na sukkhāni ca kaṭṭhāni pakkhipeyya. |
And no-one would toss in dry grass, cow dung, or wood from time to time. |
Evañhi so, bhikkhave, mahāaggikkhandho purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya. |
As the original fuel is used up and no more is added, the bonfire would be nirvana'd due to lack of fuel. |
Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati, |
In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases. |
taṇhānirodhā upādānanirodho … pe … |
When craving ceases, grasping ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. |
That is how this entire mass of suffering ceases.” |
53. Saṃyojanasutta |
53. Fetters |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. |
“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows. |
Taṇhāpaccayā upādānaṃ; |
Craving is a condition for grasping. |
upādānapaccayā bhavo; |
Grasping is a condition for continued existence. |
bhavapaccayā jāti; |
Continued existence is a condition for rebirth. |
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. |
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. |
Suppose an oil lamp depended on oil and a wick to burn. |
Tatra puriso kālena kālaṃ telaṃ āsiñceyya vaṭṭiṃ upasaṃhareyya. |
And from time to time someone would pour oil in and adjust the wick. |
Evañhi so, bhikkhave, telappadīpo tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ jaleyya. |
Fueled and sustained by that, the oil lamp would burn for a long time. |
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. |
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows. |
Taṇhāpaccayā upādānaṃ; |
Craving is a condition for grasping. |
upādānapaccayā bhavo; |
Grasping is a condition for continued existence. |
bhavapaccayā jāti; |
Continued existence is a condition for rebirth. |
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. |
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. |
There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases. |
Taṇhānirodhā upādānanirodho; |
When craving ceases, grasping ceases. |
upādānanirodhā bhavanirodho; |
When grasping ceases, continued existence ceases. |
bhavanirodhā jātinirodho; |
When continued existence ceases, rebirth ceases. |
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. |
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. |
Evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
That is how this entire mass of suffering ceases. |
Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. |
Suppose an oil lamp depended on oil and a wick to burn. |
Tatra puriso na kālena kālaṃ telaṃ āsiñceyya na vaṭṭiṃ upasaṃhareyya. |
And no-one would pour oil in and adjust the wick from time to time. |
Evañhi so, bhikkhave, telappadīpo purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya. |
As the original fuel is used up and no more is added, the oil lamp would be nirvana'd due to lack of fuel. |
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. |
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases. |
Taṇhānirodhā upādānanirodho … pe … |
When craving ceases, grasping ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. |
That is how this entire mass of suffering ceases.” |
54. Dutiyasaṃyojanasutta |
54. Fetters (2nd) |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. |
“monks, suppose an oil lamp depended on oil and a wick to burn. |
Tatra puriso kālena kālaṃ telaṃ āsiñceyya vaṭṭiṃ upasaṃhareyya. |
And from time to time someone would pour oil in and adjust the wick. |
Evañhi so, bhikkhave, telappadīpo tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ jaleyya. |
Fueled and sustained by that, the oil lamp would burn for a long time. |
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. |
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows. |
Taṇhāpaccayā upādānaṃ … pe … |
Craving is a condition for grasping. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. |
Suppose an oil lamp depended on oil and a wick to burn. |
Tatra puriso na kālena kālaṃ telaṃ āsiñceyya na vaṭṭiṃ upasaṃhareyya. |
And no-one would pour oil in and adjust the wick from time to time. |
Evañhi so, bhikkhave, telappadīpo purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya. |
As the original fuel is used up and no more is added, the oil lamp would be nirvana'd due to lack of fuel. |
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. |
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases. |
Taṇhānirodhā upādānanirodho … pe … |
When craving ceases, grasping ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. |
That is how this entire mass of suffering ceases.” |
55. Mahārukkhasutta |
55. A Great Tree |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. |
“There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows. |
Taṇhāpaccayā upādānaṃ; |
Craving is a condition for grasping. |
upādānapaccayā bhavo … pe … |
Grasping is a condition for continued existence. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Seyyathāpi, bhikkhave, mahārukkho. |
Suppose there was a great tree. |
Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti. |
And its roots going downwards and across all draw the sap upwards. |
Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya. |
Fueled and sustained by that, the great tree would stand for a long time. |
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. |
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows. |
Taṇhāpaccayā upādānaṃ … pe … |
Craving is a condition for grasping. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. |
There are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases. |
Taṇhānirodhā upādānanirodho; |
When craving ceases, grasping ceases. |
upādānanirodhā bhavanirodho … pe … |
When grasping ceases, continued existence ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
That is how this entire mass of suffering ceases. |
Seyyathāpi, bhikkhave, mahārukkho. |
Suppose there was a great tree. |
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya. |
Then a person comes along with a spade and basket. |
So taṃ rukkhaṃ mūle chindeyya, mūlaṃ chinditvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi. |
They’d cut the tree down at the roots, dig it up, and pull the roots out, down to the fibers and stems. |
So taṃ rukkhaṃ khaṇḍākhaṇḍikaṃ chindeyya, khaṇḍākhaṇḍikaṃ chinditvā phāleyya, phāletvā sakalikaṃ sakalikaṃ kareyya, sakalikaṃ sakalikaṃ karitvā vātātape visoseyya; |
They’d cut the tree apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream. |
vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṃ kareyya, masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. |
|
Evañhi so, bhikkhave, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. |
In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. |
Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. |
In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases. |
Taṇhānirodhā upādānanirodho; |
When craving ceases, grasping ceases. |
upādānanirodhā bhavanirodho … pe … |
When grasping ceases, continued existence ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. |
That is how this entire mass of suffering ceases.” |
56. Dutiyamahārukkhasutta |
56. A Great Tree (2nd) |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Seyyathāpi, bhikkhave, mahārukkho. |
“monks, suppose there was a great tree. |
Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti. |
And its roots going downwards and across all draw the sap upwards. |
Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya. |
Fueled and sustained by that, the great tree would stand for a long time. |
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. |
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows. |
Taṇhāpaccayā upādānaṃ … pe … |
Craving is a condition for grasping. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Seyyathāpi, bhikkhave, mahārukkho. |
Suppose there was a great tree. |
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya. |
Then a person comes along with a spade and basket. |
So taṃ rukkhaṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya … pe … |
They’d cut the tree down at the roots, dig them up, and pull them out, down to the fibers and stems. |
nadiyā vā sīghasotāya pavāheyya. |
They’d cut the tree apart, cut up the parts, and chop it into little bits. They’d dry the bits in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream. |
Evañhi so, bhikkhave, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. |
In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. |
Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. |
In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases. |
Taṇhānirodhā upādānanirodho … pe … |
When craving ceases, grasping ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. |
That is how this entire mass of suffering ceases.” |
57. Taruṇarukkhasutta |
57. A Sapling |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. |
“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows. |
Taṇhāpaccayā upādānaṃ … pe … |
Craving is a condition for grasping. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Seyyathāpi, bhikkhave, taruṇo rukkho. |
Suppose there was a sapling. |
Tassa puriso kālena kālaṃ mūlāni palimajjeyya kālena kālaṃ paṃsuṃ dadeyya, kālena kālaṃ udakaṃ dadeyya. |
And from time to time someone would clear around the roots, supply soil, and water it. |
Evañhi so, bhikkhave, taruṇo rukkho tadāhāro tadupādāno vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya. |
Fueled and sustained in this way the sapling would grow, increase, and mature. |
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. |
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows. |
Taṇhāpaccayā upādānaṃ … pe … |
Craving is a condition for grasping. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. |
There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases. |
Taṇhānirodhā upādānanirodho … pe … |
When craving ceases, grasping ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
That is how this entire mass of suffering ceases. |
Seyyathāpi, bhikkhave, taruṇo rukkho. |
Suppose there was a sapling. |
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya … pe … |
Then a person comes along with a spade and basket. … |
nadiyā vā sīghasotāya pavāheyya. |
They’d cut the sapling apart, cut up the parts, and chop it into little bits. They’d dry the bits in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream. |
Evañhi so, bhikkhave, taruṇo rukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. |
In this way the sapling is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. |
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. |
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases. |
Taṇhānirodhā upādānanirodho … pe … |
When craving ceases, grasping ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. |
That is how this entire mass of suffering ceases.” |
58. Nāmarūpasutta |
58. Name and Form |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato nāmarūpassa avakkanti hoti. |
“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, name and form are conceived. |
Nāmarūpapaccayā saḷāyatanaṃ … pe … |
Name and form are conditions for the six sense fields. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Seyyathāpi, bhikkhave, mahārukkho. |
Suppose there was a great tree. |
Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti. |
And its roots going downwards and across all draw the sap upwards. |
Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya. |
Fueled and sustained by that, the great tree would stand for a long time. |
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato nāmarūpassa avakkanti hoti … pe …. |
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, name and form are conceived. … |
Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato nāmarūpassa avakkanti na hoti. |
There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, name and form are not conceived. |
Nāmarūpanirodhā saḷāyatananirodho … pe … |
When name and form cease, the six sense fields cease. … |
evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
That is how this entire mass of suffering ceases. |
Seyyathāpi, bhikkhave, mahārukkho. |
Suppose there was a great tree. |
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya … pe … |
Then a person comes along with a spade and basket. … |
āyatiṃ anuppādadhammo. |
In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. |
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato nāmarūpassa avakkanti na hoti. |
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, name and form are not conceived. |
Nāmarūpanirodhā saḷāyatananirodho … pe … |
When name and form cease, the six sense fields cease. … |
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. |
That is how this entire mass of suffering ceases.” |
59. Viññāṇasutta |
59. Consciousness |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato viññāṇassa avakkanti hoti. |
“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, consciousness is conceived. |
Viññāṇapaccayā nāmarūpaṃ … pe … |
Consciousness is a condition for name and form. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Seyyathāpi, bhikkhave, mahārukkho. |
Suppose there was a great tree. |
Tassa yāni ceva mūlāni … pe … |
And its roots going downwards and across all draw the sap upwards. … |
evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato viññāṇassa avakkanti hoti … pe …. |
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, consciousness is conceived. … |
Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato viññāṇassa avakkanti na hoti. |
There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, consciousness is not conceived. |
Viññāṇanirodhā nāmarūpanirodho … pe … |
When consciousness ceases, name and form cease. … |
evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
That is how this entire mass of suffering ceases. |
Seyyathāpi, bhikkhave, mahārukkho. |
Suppose there was a great tree. |
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya … pe … |
Then a person comes along with a spade and basket. … |
āyatiṃ anuppādadhammo. |
In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. |
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato viññāṇassa avakkanti na hoti. |
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, consciousness is not conceived. |
Viññāṇassa nirodhā nāmarūpanirodho … pe … |
When consciousness ceases, name and form cease. … |
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. |
That is how this entire mass of suffering ceases.” |
60. Nidānasutta |
60. Sources |
Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. |
At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: |
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha: |
“acchariyaṃ, bhante, abbhutaṃ, bhante. |
“It’s incredible, sir! It’s amazing, |
Yāva gambhīro cāyaṃ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī”ti. |
in that this dependent origination is deep and appears deep, yet to me it seems as plain as can be.” |
“Mā hevaṃ, ānanda, mā hevaṃ, ānanda. |
“Not so, Ānanda! Not so, Ānanda! |
Gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca. |
This dependent origination is deep and appears deep. |
Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṃ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati. |
It is because of not understanding and not comprehending this Dharma that this population has become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration. |
Upādāniyesu, ānanda, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. |
There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows. |
Taṇhāpaccayā upādānaṃ; |
Craving is a condition for grasping. |
upādānapaccayā bhavo; |
Grasping is a condition for continued existence. |
bhavapaccayā jāti; |
Continued existence is a condition for rebirth. |
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. |
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Seyyathāpi, ānanda, mahārukkho. |
Suppose there was a great tree. |
Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti. |
And its roots going downwards and across all draw the sap upwards. |
Evañhi so, ānanda, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya. |
Fueled and sustained by that, the great tree would stand for a long time. |
Evameva kho, ānanda, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. |
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows. |
Taṇhāpaccayā upādānaṃ; |
Craving is a condition for grasping. |
upādānapaccayā bhavo … pe … |
Grasping is a condition for continued existence. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Upādāniyesu, ānanda, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. |
There are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases. |
Taṇhānirodhā upādānanirodho; |
When craving ceases, grasping ceases. |
upādānanirodhā bhavanirodho … pe … |
When grasping ceases, continued existence ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
That is how this entire mass of suffering ceases. |
Seyyathāpi, ānanda, mahārukkho. |
Suppose there was a great tree. |
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya. |
Then a person comes along with a spade and basket. |
So taṃ rukkhaṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi. |
They’d cut the tree down at the roots, dig them up, and pull them out, down to the fibers and stems. |
So taṃ rukkhaṃ khaṇḍākhaṇḍikaṃ chindeyya. |
Then they’d split the tree apart, cut up the parts, and chop it into little bits. They’d dry the bits in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream. |
Khaṇḍākhaṇḍikaṃ chinditvā phāleyya; |
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phāletvā sakalikaṃ sakalikaṃ kareyya, sakalikaṃ sakalikaṃ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṃ kareyya, masiṃ karitvā mahāvāte vā ophuṇeyya, nadiyā vā sīghasotāya pavāheyya. |
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Evañhi so, ānanda, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. |
In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. |
Evameva kho, ānanda, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. |
In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases. |
Taṇhānirodhā upādānanirodho; |
When craving ceases, grasping ceases. |
upādānanirodhā bhavanirodho; |
When grasping ceases, continued existence ceases. |
bhavanirodhā jātinirodho; |
When continued existence ceases, rebirth ceases. |
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. |
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. |
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. |
That is how this entire mass of suffering ceases.” |
7. Mahāvagga |
7. The Great Chapter |
61. Assutavāsutta |
61. Uneducated |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme … |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. … |
“assutavā, bhikkhave, puthujjano imasmiṃ cātumahābhūtikasmiṃ kāyasmiṃ nibbindeyyapi virajjeyyapi vimucceyyapi. |
“monks, when it comes to this body made up of the four primary elements, an uneducated ordinary person might become disenchanted, dispassionate, and freed. |
Taṃ kissa hetu? |
Why is that? |
Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi. |
This body made up of the four primary elements is seen to accumulate and disperse, to be taken up and laid to rest. |
Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi. |
That’s why, when it comes to this body, an uneducated ordinary person might become disenchanted, dispassionate, and freed. |
Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ. |
But when it comes to that which is called ‘mind’ or ‘sentience’ or ‘consciousness’, an uneducated ordinary person is unable to become disenchanted, dispassionate, or freed. |
Taṃ kissa hetu? |
Why is that? |
Dīgharattañhetaṃ, bhikkhave, assutavato puthujjanassa ajjhositaṃ mamāyitaṃ parāmaṭṭhaṃ: |
Because for a long time they’ve been attached to it, thought of it as their own, and mistaken it: |
‘etaṃ mama, esohamasmi, eso me attā’ti. |
‘This is mine, I am this, this is my self.’ |
Tasmā tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ. |
That’s why, when it comes to this mind, an uneducated ordinary person is unable to become disenchanted, dispassionate, and freed. |
Varaṃ, bhikkhave, assutavā puthujjano imaṃ cātumahābhūtikaṃ kāyaṃ attato upagaccheyya, na tveva cittaṃ. |
But an uneducated ordinary person would be better off taking this body made up of the four primary elements to be their self, rather than the mind. |
Taṃ kissa hetu? |
Why is that? |
Dissatāyaṃ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṃ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṃsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno. |
This body made up of the four primary elements is seen to last for a year, or for two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred years, or even longer. |
Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati. |
But that which is called ‘mind’ or ‘sentience’ or ‘consciousness’ arises as one thing and ceases as another all day and all night. |
Seyyathāpi, bhikkhave, makkaṭo araññe pavane caramāno sākhaṃ gaṇhati, taṃ muñcitvā aññaṃ gaṇhati, taṃ muñcitvā aññaṃ gaṇhati; |
It’s like a monkey moving through the forest. It grabs hold of one branch, lets it go, and grabs another; then it lets that go and grabs yet another. |
evameva kho, bhikkhave, yamidaṃ vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati. |
In the same way, that which is called ‘mind’ or ‘sentience’ or ‘consciousness’ arises as one thing and ceases as another all day and all night. |
Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti: |
In this case, a learned noble disciple carefully and properly attends to dependent origination itself: |
‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; |
‘When this exists, that is; due to the arising of this, that arises. |
imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati— |
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: |
yadidaṃ avijjāpaccayā saṅkhārā; |
Ignorance is a condition for co-doings. |
saṅkhārapaccayā viññāṇaṃ … pe … |
co-doings are a condition for consciousness. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; |
When ignorance fades away and ceases with nothing left over, co-doings cease. |
saṅkhāranirodhā viññāṇanirodho … pe … |
When co-doings cease, consciousness ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti. |
That is how this entire mass of suffering ceases.’ |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; |
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness. |
nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. |
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ 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.’” |
62. Dutiyaassutavāsutta |
62. Uneducated (2nd) |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Assutavā, bhikkhave, puthujjano imasmiṃ cātumahābhūtikasmiṃ kāyasmiṃ nibbindeyyapi virajjeyyapi vimucceyyapi. |
“monks, when it comes to this body made up of the four primary elements, an uneducated ordinary person might become disenchanted, dispassionate, and freed. |
Taṃ kissa hetu? |
Why is that? |
Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi. |
This body made up of the four primary elements is seen to increase and diminish, to be taken up and laid to rest. |
Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi. |
That’s why, when it comes to this body, an uneducated ordinary person might become disenchanted, dispassionate, and freed. |
Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ. |
But when it comes to that which is called ‘mind’ or ‘sentience’ or ‘consciousness’, an uneducated ordinary person is unable to become disenchanted, dispassionate, or freed. |
Taṃ kissa hetu? |
Why is that? |
Dīgharattañhetaṃ, bhikkhave, assutavato puthujjanassa ajjhositaṃ mamāyitaṃ parāmaṭṭhaṃ: |
Because for a long time they’ve been attached to it, thought of it as their own, and mistaken it: |
‘etaṃ mama, esohamasmi, eso me attā’ti. |
‘This is mine, I am this, this is my self.’ |
Tasmā tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ. |
That’s why, when it comes to this mind, an uneducated ordinary person is unable to become disenchanted, dispassionate, and freed. |
Varaṃ, bhikkhave, assutavā puthujjano imaṃ cātumahābhūtikaṃ kāyaṃ attato upagaccheyya, na tveva cittaṃ. |
But an uneducated ordinary person would be better off taking this body made up of the four primary elements to be their self, rather than the mind. |
Taṃ kissa hetu? |
Why is that? |
Dissatāyaṃ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṃ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṃsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno. |
This body made up of the four primary elements is seen to last for a year, or for two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred years, or even longer. |
Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati. |
But that which is called ‘mind’ or ‘sentience’ or ‘consciousness’ arises as one thing and ceases as another all day and all night. |
Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti: |
In this case, a learned noble disciple carefully and properly attends to dependent origination itself: |
‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; |
‘When this exists, that is; due to the arising of this, that arises. |
imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’ti. |
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: |
Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhavedanā. |
Pleasant feeling arises dependent on a contact to be experienced as pleasant. |
Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati. |
With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops. |
Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati dukkhavedanā. |
Painful feeling arises dependent on a contact to be experienced as painful. |
Tasseva dukkhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhavedanā sā nirujjhati sā vūpasammati. |
With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops. |
Adukkhamasukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati adukkhamasukhavedanā. |
Neutral feeling arises dependent on a contact to be experienced as neutral. |
Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati. |
With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops. |
Seyyathāpi, bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭanasamodhānā usmā jāyati tejo abhinibbattati. Tesaṃyeva dvinnaṃ kaṭṭhānaṃ nānākatavinibbhogā yā tajjā usmā sā nirujjhati sā vūpasammati; |
When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops. |
evameva kho, bhikkhave, sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhavedanā. |
In the same way, pleasant feeling arises dependent on a contact to be experienced as pleasant. |
Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati … pe … |
With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops. |
dukkhavedaniyaṃ phassaṃ paṭicca … |
Painful feeling … |
adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppajjati adukkhamasukhavedanā. |
Neutral feeling arises dependent on a contact to be experienced as neutral. |
Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati. |
With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops. |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako phassepi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; |
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness. |
nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. |
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ 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.’” |
63. Puttamaṃsasutta |
63. A Child’s Flesh |
Sāvatthiyaṁ … |
At Sāvatthī. |
“cattārome, bhikkhave, āhārā |
“monks, there are these four fuels. |
bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya. |
They maintain sentient beings that have been born and help those that are about to be born. |
Katame cattāro? |
Which four? |
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, |
Solid food, whether coarse or fine; |
phasso dutiyo, |
contact is the second, |
manosañcetanā tatiyā, |
mental intention the third, |
viññāṇaṁ catutthaṁ. |
and consciousness the fourth. |
Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya. |
These are the four fuels that maintain sentient beings that have been born and help those that are about to be born. |
Kathañca, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo? |
And how should you regard solid food? |
Seyyathāpi, bhikkhave, dve jāyampatikā parittaṁ sambalaṁ ādāya kantāramaggaṁ paṭipajjeyyuṁ. |
Suppose a couple who were husband and wife set out to cross a desert, taking limited supplies. |
Tesamassa ekaputtako piyo manāpo. |
They had an only child, dear and beloved. |
Atha kho tesaṁ, bhikkhave, dvinnaṁ jāyampatikānaṁ kantāragatānaṁ yā parittā sambalamattā, sā parikkhayaṁ pariyādānaṁ gaccheyya. |
As the couple were crossing the desert their limited quantity of supplies would run out, |
Siyā ca nesaṁ kantārāvaseso anatiṇṇo. |
and they’d still have the rest of the desert to cross. |
Atha kho tesaṁ, bhikkhave, dvinnaṁ jāyampatikānaṁ evamassa: |
Then it would occur to that couple: |
‘amhākaṁ kho yā parittā sambalamattā sā parikkhīṇā pariyādiṇṇā. |
‘Our limited quantity of supplies has run out, and we still have the rest of the desert to cross. |
Atthi cāyaṁ kantārāvaseso anittiṇṇo. |
Why don’t we kill our only child, so dear and beloved, and prepare dried and spiced meat? |
Yannūna mayaṁ imaṁ ekaputtakaṁ piyaṁ manāpaṁ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṁsāni khādantā evaṁ taṁ kantārāvasesaṁ nitthareyyāma, |
Then we can make it across the desert by eating our child’s flesh. |
mā sabbeva tayo vinassimhā’ti. |
Let not all three perish.’ |
Atha kho te, bhikkhave, dve jāyampatikā taṁ ekaputtakaṁ piyaṁ manāpaṁ vadhitvā vallūrañca soṇḍikañca karitvā |
Then that couple would kill their only child, so dear and beloved, and prepare dried and spiced meat. |
puttamaṁsāni khādantā evaṁ taṁ kantārāvasesaṁ nitthareyyuṁ. |
They’d make it across the desert by eating their child’s flesh. |
Te puttamaṁsāni ceva khādeyyuṁ, ure ca paṭipiseyyuṁ: |
And as they’d eat their child’s flesh, they’d beat their breasts and cry: |
‘kahaṁ, ekaputtaka, kahaṁ, |
‘Where are you, our only child? |
ekaputtakā’ti. |
Where are you, our only child?’ |
Taṁ kiṁ maññatha, bhikkhave, |
What do you think, monks? |
api nu te davāya vā āhāraṁ āhāreyyuṁ, madāya vā āhāraṁ āhāreyyuṁ, maṇḍanāya vā āhāraṁ āhāreyyuṁ, vibhūsanāya vā āhāraṁ āhāreyyun”ti? |
Would they eat that food for fun, indulgence, adornment, or decoration?” |
“No hetaṁ, bhante”. |
“No, sir.” |
“Nanu te, bhikkhave, yāvadeva kantārassa nittharaṇatthāya āhāraṁ āhāreyyun”ti? |
“Wouldn’t they eat that food just so they could make it across the desert?” |
“Evaṁ, bhante”. |
“Yes, sir.” |
“‘Evameva khvāhaṁ, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo’ti vadāmi. |
“I say that this is how you should regard solid food. |
Kabaḷīkāre, bhikkhave, āhāre pariññāte |
When solid food is completely understood, |
pañca kāmaguṇiko rāgo pariññāto hoti. |
desire for the five kinds of sensual stimulation is completely understood. |
Pañca kāmaguṇike rāge pariññāte |
When desire for the five kinds of sensual stimulation is completely understood, |
natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto ariyasāvako puna imaṁ lokaṁ āgaccheyya. |
a noble-one's-disciple is bound by no fetter that might return them again to this world. |
Kathañca, bhikkhave, phassāhāro daṭṭhabbo? |
And how should you regard contact as fuel? |
Seyyathāpi, bhikkhave, gāvī niccammā kuṭṭañce nissāya tiṭṭheyya. |
Suppose there was a flayed cow. |
Ye kuṭṭanissitā pāṇā te naṁ khādeyyuṁ. |
If she stands by a wall, the creatures on the wall bite her. |
Rukkhañce nissāya tiṭṭheyya, ye rukkhanissitā pāṇā te naṁ khādeyyuṁ. |
If she stands under a tree, the creatures in the tree bite her. |
Udakañce nissāya tiṭṭheyya, ye udakanissitā pāṇā te naṁ khādeyyuṁ. |
If she stands in some water, the creatures in the water bite her. |
Ākāsañce nissāya tiṭṭheyya, ye ākāsanissitā pāṇā te naṁ khādeyyuṁ. |
If she stands in the open, the creatures in the open bite her. |
Yaṁ yadeva hi sā, bhikkhave, gāvī niccammā nissāya tiṭṭheyya, ye tannissitā pāṇā te naṁ khādeyyuṁ. |
Wherever that flayed cow stands, the creatures there would bite her. |
Evameva khvāhaṁ, bhikkhave, ‘phassāhāro daṭṭhabbo’ti vadāmi. |
I say that this is how you should regard contact as fuel. |
Phasse, bhikkhave, āhāre pariññāte |
When contact as fuel is completely understood, |
tisso vedanā pariññātā honti. |
the three feelings are completely understood. |
Tīsu vedanāsu pariññātāsu |
When the three feelings are completely understood, |
ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi. |
a noble-one's-disciple has nothing further to do, I say. |
Kathañca, bhikkhave, manosañcetanāhāro daṭṭhabbo? |
And how should you regard mental intention as fuel? |
Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. |
Suppose there was a pit of glowing coals deeper than a man’s height, filled with glowing coals that neither flamed nor smoked. |
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. |
Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. |
Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā taṁ aṅgārakāsuṁ upakaḍḍheyyuṁ. |
Then two strong men would grab them by the arms and drag them towards the pit of glowing coals. |
Atha kho, bhikkhave, tassa purisassa ārakāvassa cetanā ārakā patthanā ārakā paṇidhi. |
Then that person’s intention, aim, and wish would be to get far away. |
Taṁ kissa hetu? |
Why is that? |
Evañhi, bhikkhave, tassa purisassa hoti: |
Because that person would think: |
‘imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan’ti. |
‘If I fall in that pit of glowing coals, that will result in my death or deadly pain.’ |
Evameva khvāhaṁ, bhikkhave, ‘manosañcetanāhāro daṭṭhabbo’ti vadāmi. |
I say that this is how you should regard mental intention as fuel. |
Manosañcetanāya, bhikkhave, āhāre pariññāte |
When mental intention as fuel is completely understood, |
tisso taṇhā pariññātā honti. |
the three cravings are completely understood. |
Tīsu taṇhāsu pariññātāsu |
When the three cravings are completely understood, |
ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi. |
a noble-one's-disciple has nothing further to do, I say. |
Kathañca, bhikkhave, viññāṇāhāro daṭṭhabbo? |
And how should you regard consciousness as fuel? |
Seyyathāpi, bhikkhave, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ: |
Suppose they were to arrest a bandit, a criminal and present him to the king, saying: |
‘ayaṁ te, deva, coro āgucārī, |
‘Your Majesty, this is a bandit, a criminal. |
imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti. |
Punish him as you will.’ |
Tamenaṁ rājā evaṁ vadeyya: |
The king would say: |
‘gacchatha, bho, imaṁ purisaṁ pubbaṇhasamayaṁ sattisatena hanathā’ti. |
‘Go, my men, and strike this man in the morning with a hundred spears!’ |
Tamenaṁ pubbaṇhasamayaṁ sattisatena haneyyuṁ. |
The king’s men did as they were told. |
Atha rājā majjhanhikasamayaṁ evaṁ vadeyya: |
Then at midday the king would say: |
‘ambho, kathaṁ so puriso’ti? |
‘My men, how is that man?’ |
‘Tatheva, deva, jīvatī’ti. |
‘He’s still alive, Your Majesty.’ |
Tamenaṁ rājā evaṁ vadeyya: |
The king would say: |
‘gacchatha, bho, taṁ purisaṁ majjhanhikasamayaṁ sattisatena hanathā’ti. |
‘Go, my men, and strike this man in the middle of the day with a hundred spears!’ |
Tamenaṁ majjhanhikasamayaṁ sattisatena haneyyuṁ. |
The king’s men did as they were told. |
Atha rājā sāyanhasamayaṁ evaṁ vadeyya: |
Then late in the afternoon the king would say: |
‘ambho, kathaṁ so puriso’ti? |
‘My men, how is that man?’ |
‘Tatheva, deva, jīvatī’ti. |
‘He’s still alive, Your Majesty.’ |
Tamenaṁ rājā evaṁ vadeyya: |
The king would say: |
‘gacchatha, bho, taṁ purisaṁ sāyanhasamayaṁ sattisatena hanathā’ti. |
‘Go, my men, and strike this man in the late afternoon with a hundred spears!’ |
Tamenaṁ sāyanhasamayaṁ sattisatena haneyyuṁ. |
The king’s men did as they were told. |
Taṁ kiṁ maññatha, bhikkhave, |
What do you think, monks? |
api nu so puriso divasaṁ tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyethā”ti? |
Would that man experience pain and distress from being struck with three hundred spears a day?” |
“Ekissāpi, bhante, sattiyā haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha; |
“Sir, that man would experience pain and distress from being struck with one spear, |
ko pana vādo tīhi sattisatehi haññamāno”ti. |
let alone three hundred spears!” |
“Evameva khvāhaṁ, bhikkhave, viññāṇāhāro daṭṭhabboti vadāmi. |
“I say that this is how you should regard consciousness as fuel. |
Viññāṇe, bhikkhave, āhāre pariññāte |
When consciousness as fuel is completely understood, |
nāmarūpaṁ pariññātaṁ hoti, |
name and form is completely understood. |
nāmarūpe pariññāte |
When name and form are completely understood, |
ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmī”ti. |
a noble-one's-disciple has nothing further to do, I say.” |
64. Atthirāgasutta |
64. If There Is Desire |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. |
“monks, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born. |
Katame cattāro? |
What four? |
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. |
Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth. |
Ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. |
These are the four fuels that maintain sentient beings that have been born and help those that are about to be born. |
Kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. |
If there is desire, relishing, and craving for solid food, consciousness becomes established there and grows. |
Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. |
Where consciousness is established and grows, name and form are conceived. |
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi. |
Where name and form are conceived, there is the growth of co-doings. |
Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. |
Where co-doings grow, there is rebirth into a new state of existence in the future. |
Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. |
Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future. |
Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi. |
Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress. |
Phasse ce, bhikkhave, āhāre … pe … |
If there is desire, relishing, and craving for contact as fuel … |
manosañcetanāya ce, bhikkhave, āhāre … |
If there is desire, relishing, and craving for mental intention as fuel … |
viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. |
If there is desire, relishing, and craving for consciousness as fuel, consciousness becomes established there and grows. |
Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. |
Where consciousness is established and grows, name and form are conceived. |
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi. |
Where name and form are conceived, there is the growth of co-doings. |
Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. |
Where co-doings grow, there is rebirth into a new state of existence in the future. |
Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. |
Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future. |
Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi. |
Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress. |
Seyyathāpi, bhikkhave, rajako vā cittakārako vā sati rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe vā phalake bhittiyā vā dussapaṭṭe vā itthirūpaṃ vā purisarūpaṃ vā abhinimmineyya sabbaṅgapaccaṅgaṃ; |
Suppose an artist or painter had some dye, red lac, turmeric, indigo, or rose madder. And on a polished plank or a wall or a canvas they’d create the image of a woman or a man, complete in all its various parts. |
evameva kho, bhikkhave, kabaḷīkāre ce āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. |
In the same way, if there is desire, relishing, and craving for solid food, consciousness becomes established there and grows. |
Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. |
Where consciousness is established and grows, name and form are conceived. |
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi. |
Where name and form are conceived, there is the growth of co-doings. |
Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. |
Where co-doings grow, there is rebirth into a new state of existence in the future. |
Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. |
Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future. |
Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi. |
Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress. |
Phasse ce, bhikkhave, āhāre … pe … |
If there is desire, relishing, and craving for contact as fuel … |
manosañcetanāya ce, bhikkhave, āhāre … |
If there is desire, relishing, and craving for mental intention as fuel … |
viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. |
If there is desire, relishing, and craving for consciousness as fuel, consciousness becomes established there and grows. |
Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. |
Where consciousness is established and grows, name and form are conceived. |
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi. |
Where name and form are conceived, there is the growth of co-doings. |
Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. |
Where co-doings grow, there is rebirth into a new state of existence in the future. |
Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. |
Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future. |
Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi. |
Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress. |
Kabaḷīkāre ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ. |
If there is no desire, relishing, and craving for solid food, consciousness does not become established there and doesn’t grow. |
Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti. |
Where consciousness is not established and doesn’t grow, name and form are not conceived. |
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. |
Where name and form are not conceived, there is no growth of co-doings. |
Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti. |
Where co-doings don’t grow, there is no rebirth into a new state of existence in the future. |
Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. |
Where there is no rebirth into a new state of existence in the future, there is no rebirth, old age, and death in the future. |
Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmi. |
Where there is no rebirth, old age, and death in the future, I say there’s no sorrow, anguish, and distress. |
Phasse ce, bhikkhave, āhāre … pe … |
If there is no desire, relishing, and craving for contact as fuel … |
manosañcetanāya ce, bhikkhave, āhāre … |
If there is no desire, relishing, and craving for mental intention as fuel … |
viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ. |
If there is no desire, relishing, and craving for consciousness as fuel, consciousness doesn’t become established there and doesn’t grow. |
Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti. |
Where consciousness is not established and doesn’t grow, name and form are not conceived. |
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. |
Where name and form are not conceived, there is no growth of co-doings. |
Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti. |
Where co-doings don’t grow, there is no rebirth into a new state of existence in the future. |
Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. |
Where there is no rebirth into a new state of existence in the future, there is no rebirth, old age, and death in the future. |
Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmi. |
Where there is no rebirth, old age, and death in the future, I say there’s no sorrow, anguish, and distress. |
Seyyathāpi, bhikkhave, kūṭāgāraṃ vā kūṭāgārasālaṃ vā uttarāya vā dakkhiṇāya vā pācīnāya vā vātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā”ti? |
Suppose there was a bungalow or a hall with a peaked roof, with windows on the northern, southern, or eastern side. When the sun rises and a ray of light enters through a window, where would it land?” |
“Pacchimāyaṃ, bhante, bhittiyan”ti. |
“On the western wall, sir.” |
“Pacchimā ce, bhikkhave, bhitti nāssa kvāssa patiṭṭhitā”ti? |
“If there was no western wall, where would it land?” |
“Pathaviyaṃ, bhante”ti. |
“On the ground, sir.” |
“Pathavī ce, bhikkhave, nāssa kvāssa patiṭṭhitā”ti? |
“If there was no ground, where would it land?” |
“Āpasmiṃ, bhante”ti. |
“In water, sir.” |
“Āpo ce, bhikkhave, nāssa kvāssa patiṭṭhitā”ti? |
“If there was no water, where would it land?” |
“Appatiṭṭhitā, bhante”ti. |
“It wouldn’t land, sir.” |
“Evameva kho, bhikkhave, kabaḷīkāre ce āhāre natthi rāgo natthi nandī natthi taṇhā … pe …. |
“In the same way, if there is no desire, relishing, and craving for solid food, consciousness does not become established there and doesn’t grow. … |
Phasse ce, bhikkhave, āhāre … |
If there is no desire, relishing, and craving for contact as fuel … |
manosañcetanāya ce, bhikkhave, āhāre … |
If there is no desire, relishing, and craving for mental intention as fuel … |
viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ. |
If there is no desire, relishing, and craving for consciousness as fuel, consciousness doesn’t become established there and doesn’t grow. |
Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti. |
Where consciousness is not established and doesn’t grow, name and form are not conceived. |
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. |
Where name and form are not conceived, there is no growth of co-doings. |
Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti. |
Where co-doings don’t grow, there is no rebirth into a new state of existence in the future. |
Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. |
Where there is no rebirth into a new state of existence in the future, there is no rebirth, old age, and death in the future. |
Yattha natthi āyatiṃ jātijarāmaraṇaṃ asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmī”ti. |
Where there is no rebirth, old age, and death in the future, I say there’s no sorrow, anguish, and distress.” |
65. Nagarasutta |
65. The City |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Pubbe me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: |
“monks, before my awakening—when I was still unawakened but intent on awakening—I thought: |
‘kicchā vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. |
‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, |
Atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa. |
yet it doesn’t understand how to escape from this suffering, from old age and death. |
Kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā’ti? |
Oh, when will an escape be found from this suffering, from old age and death?’ |
Tassa mayhaṃ, bhikkhave, etadahosi: |
Then it occurred to me: |
‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃpaccayā jarāmaraṇan’ti? |
‘When what exists is there old age and death? What is a condition for old age and death?’ |
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, I comprehended with wisdom: |
‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇan’ti. |
‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’ |
Tassa mayhaṃ, bhikkhave, etadahosi: |
Then it occurred to me: |
‘kimhi nu kho sati jāti hoti … pe … |
‘When what exists is there rebirth? … |
bhavo hoti … |
continued existence … |
upādānaṃ hoti … |
grasping … |
taṇhā hoti … |
craving … |
vedanā hoti … |
feeling … |
phasso hoti … |
contact … |
saḷāyatanaṃ hoti … |
the six sense fields … |
nāmarūpaṃ hoti … |
name and form … |
kiṃpaccayā nāmarūpan’ti? |
What is a condition for name and form?’ |
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, I comprehended with wisdom: |
‘viññāṇe kho sati nāmarūpaṃ hoti, viññāṇapaccayā nāmarūpan’ti. |
‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’ |
Tassa mayhaṃ, bhikkhave, etadahosi: |
Then it occurred to me: |
‘kimhi nu kho sati viññāṇaṃ hoti, kiṃpaccayā viññāṇan’ti? |
‘When what exists is there consciousness? What is a condition for consciousness?’ |
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, I comprehended with wisdom: |
‘nāmarūpe kho sati viññāṇaṃ hoti, nāmarūpapaccayā viññāṇan’ti. |
‘When name and form exist there’s consciousness. Name and form are a condition for consciousness.’ |
Tassa mayhaṃ, bhikkhave, etadahosi— |
Then it occurred to me: |
paccudāvattati kho idaṃ viññāṇaṃ nāmarūpamhā na paraṃ gacchati. |
This consciousness turns back from name and form, and doesn’t go beyond that. |
Ettāvatā jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā, yadidaṃ nāmarūpapaccayā viññāṇaṃ; |
This is the extent to which one may be reborn, grow old, die, pass away, or reappear. That is: name and form are conditions for consciousness. |
viññāṇapaccayā nāmarūpaṃ; |
Consciousness is a condition for name and form. |
nāmarūpapaccayā saḷāyatanaṃ; |
Name and form are conditions for the six sense fields. |
saḷāyatanapaccayā phasso … pe … |
The six sense fields are conditions for contact. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
‘Samudayo, samudayo’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. |
‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding Dharmas not learned before from another. |
Tassa mayhaṃ, bhikkhave, etadahosi: |
Then it occurred to me: |
‘kimhi nu kho asati, jarāmaraṇaṃ na hoti; |
‘When what doesn’t exist is there no old age and death? |
kissa nirodhā jarāmaraṇanirodho’ti? |
When what ceases do old age and death cease?’ |
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, I comprehended with wisdom: |
‘jātiyā kho asati, jarāmaraṇaṃ na hoti; |
‘When rebirth doesn’t exist there is no old age and death. |
jātinirodhā jarāmaraṇanirodho’ti. |
When rebirth ceases old age and death cease.’ |
Tassa mayhaṃ, bhikkhave, etadahosi: |
Then it occurred to me: |
‘kimhi nu kho asati jāti na hoti … pe … |
‘When what doesn’t exist is there no rebirth … |
bhavo na hoti … |
continued existence … |
upādānaṃ na hoti … |
grasping … |
taṇhā na hoti … |
craving … |
vedanā na hoti … |
feeling … |
phasso na hoti … |
contact … |
saḷāyatanaṃ na hoti … |
six sense fields … |
nāmarūpaṃ na hoti. |
name and form? |
Kissa nirodhā nāmarūpanirodho’ti? |
When what ceases do name and form cease?’ |
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, I comprehended with wisdom: |
‘viññāṇe kho asati, nāmarūpaṃ na hoti; |
‘When consciousness doesn’t exist name and form don’t come to be. |
viññāṇanirodhā nāmarūpanirodho’ti. |
When consciousness ceases name and form cease.’ |
Tassa mayhaṃ, bhikkhave, etadahosi: |
Then it occurred to me: |
‘kimhi nu kho asati viññāṇaṃ na hoti; |
‘When what doesn’t exist is there no consciousness? |
kissa nirodhā viññāṇanirodho’ti? |
When what ceases does consciousness cease?’ |
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: |
Then, through proper attention, I comprehended with wisdom: |
‘nāmarūpe kho asati, viññāṇaṃ na hoti; |
‘When name and form don’t exist, there is no consciousness. |
nāmarūpanirodhā viññāṇanirodho’ti. |
When name and form cease, consciousness ceases.’ |
Tassa mayhaṃ, bhikkhave, etadahosi— |
Then it occurred to me: |
adhigato kho myāyaṃ maggo bodhāya yadidaṃ— |
I have discovered the path to awakening. That is: |
nāmarūpanirodhā viññāṇanirodho; |
When name and form cease, consciousness ceases. |
viññāṇanirodhā nāmarūpanirodho; |
When consciousness ceases, name and form cease. |
nāmarūpanirodhā saḷāyatananirodho; |
When name and form cease, the six sense fields cease. |
saḷāyatananirodhā phassanirodho … pe … |
When the six sense fields cease, contact ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
That is how this entire mass of suffering ceases. |
‘Nirodho, nirodho’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. |
‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding Dharmas not learned before from another. |
Seyyathāpi, bhikkhave, puriso araññe pavane caramāno passeyya purāṇaṃ maggaṃ purāṇañjasaṃ pubbakehi manussehi anuyātaṃ. |
Suppose a person was walking through a forest. They’d see an ancient path, an ancient road traveled by humans in the past. |
So tamanugaccheyya. |
Following it along, |
Tamanugacchanto passeyya purāṇaṃ nagaraṃ purāṇaṃ rājadhāniṃ pubbakehi manussehi ajjhāvuṭṭhaṃ ārāmasampannaṃ vanasampannaṃ pokkharaṇīsampannaṃ uddhāpavantaṃ ramaṇīyaṃ. |
they’d see an ancient city, an ancient capital, inhabited by humans in the past. It was lovely, complete with parks, groves, lotus ponds, and embankments. |
Atha kho so, bhikkhave, puriso rañño vā rājamahāmattassa vā āroceyya: |
Then that person would inform a king or their minister: |
‘yagghe, bhante, jāneyyāsi—ahaṃ addasaṃ araññe pavane caramāno purāṇaṃ maggaṃ purāṇañjasaṃ pubbakehi manussehi anuyātaṃ tamanugacchiṃ. |
‘Please sir, you should know this. While walking through a forest I saw an ancient path, an ancient road traveled by humans in the past. |
Tamanugacchanto addasaṃ purāṇaṃ nagaraṃ purāṇaṃ rājadhāniṃ pubbakehi manussehi ajjhāvuṭṭhaṃ ārāmasampannaṃ vanasampannaṃ pokkharaṇīsampannaṃ uddhāpavantaṃ ramaṇīyaṃ. |
Following it along I saw an ancient city, an ancient capital, inhabited by humans in the past. It was lovely, complete with parks, groves, lotus ponds, and embankments. |
Taṃ, bhante, nagaraṃ māpehī’ti. |
Sir, you should rebuild that city!’ |
Atha kho so, bhikkhave, rājā vā rājamahāmatto vā taṃ nagaraṃ māpeyya. |
Then that king or their minister would have that city rebuilt. |
Tadassa nagaraṃ aparena samayena iddhañceva phītañca bāhujaññaṃ ākiṇṇamanussaṃ vuddhivepullappattaṃ. |
And after some time that city was successful and prosperous and full of people, attained to growth and expansion. |
Evameva khvāhaṃ, bhikkhave, addasaṃ purāṇaṃ maggaṃ purāṇañjasaṃ pubbakehi sammāsambuddhehi anuyātaṃ. |
In the same way, I saw an ancient path, an ancient road traveled by fully awakened Buddhas in the past. |
Katamo ca so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto? |
And what is that ancient path, the ancient road traveled by fully awakened Buddhas in the past? |
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ— |
It is simply this noble eightfold path, that is: |
sammādiṭṭhi … pe … sammāsamādhi. |
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
Ayaṃ kho so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto, tamanugacchiṃ; |
This is that ancient path, the ancient road traveled by fully awakened Buddhas in the past. |
tamanugacchanto jarāmaraṇaṃ abbhaññāsiṃ; |
Following it along, I directly knew old age and death, |
jarāmaraṇasamudayaṃ abbhaññāsiṃ; |
their origin, |
jarāmaraṇanirodhaṃ abbhaññāsiṃ; |
their cessation, |
jarāmaraṇanirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ. |
and the practice that leads to their cessation. |
Tamanugacchiṃ; |
|
tamanugacchanto jātiṃ abbhaññāsiṃ … pe … |
Following it along, I directly knew rebirth … |
bhavaṃ abbhaññāsiṃ … |
continued existence … |
upādānaṃ abbhaññāsiṃ … |
grasping … |
taṇhaṃ abbhaññāsiṃ … |
craving … |
vedanaṃ abbhaññāsiṃ … |
feeling … |
phassaṃ abbhaññāsiṃ … |
contact … |
saḷāyatanaṃ abbhaññāsiṃ … |
the six sense fields … |
nāmarūpaṃ abbhaññāsiṃ … |
name and form … |
viññāṇaṃ abbhaññāsiṃ. |
consciousness … |
Tamanugacchiṃ; |
|
tamanugacchanto saṅkhāre abbhaññāsiṃ; |
Following it along, I directly knew co-doings, |
saṅkhārasamudayaṃ abbhaññāsiṃ; |
their origin, |
saṅkhāranirodhaṃ abbhaññāsiṃ; |
their cessation, |
saṅkhāranirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ. |
and the practice that leads to their cessation. |
Tadabhiññāya ācikkhiṃ bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. |
Having directly known this, I told the monks, nuns, laymen, and laywomen. |
Tayidaṃ, bhikkhave, brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan”ti. |
And that’s how this spiritual life has become successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.” |
66. Sammasasutta |
66. Self-examination |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. |
At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
“bhikkhavo”ti. |
“monks!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ. |
“Venerable sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“sammasatha no tumhe, bhikkhave, antaraṃ sammasan”ti. |
“monks, do you perform inner self-examination?” |
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca: |
When he said this, one of the monks said to the Buddha: |
“ahaṃ kho, bhante, sammasāmi antaraṃ sammasan”ti. |
“Sir, I perform inner self-examination.” |
“Yathā kathaṃ pana tvaṃ, bhikkhu, sammasasi antaraṃ sammasan”ti? |
“But monk, how do you perform inner self-examination?” |
Atha kho so bhikkhu byākāsi. |
Then that monk answered, |
Yathā so bhikkhu byākāsi na so bhikkhu bhagavato cittaṃ ārādhesi. |
but the Buddha was not happy with the answer. |
Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca: |
When this was said, Venerable Ānanda said to the Buddha: |
“etassa, bhagavā, kālo; etassa, sugata, kālo; |
“Now is the time, Blessed One! Now is the time, Holy One! |
yaṃ bhagavā antaraṃ sammasaṃ bhāseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. |
Let the Buddha speak of the inner self-examination. The monks will listen and remember it.” |
“Tenahānanda, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
“Well then, Ānanda, listen and pay close attention, I will speak.” |
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. |
“Yes, sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“Idha, bhikkhave, bhikkhu sammasamāno sammasati antaraṃ sammasaṃ: |
“Take a monk who performs inner self-examination: |
‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ. |
‘The suffering that arises in the world starting with old age and death takes many and diverse forms. |
Idaṃ kho dukkhaṃ kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ, kismiṃ sati jarāmaraṇaṃ hoti, kismiṃ asati jarāmaraṇaṃ na hotī’ti? |
But what is the source of this suffering? When what exists do old age and death come to be? And when what does not exist do old age and death not come to be?’ |
So sammasamāno evaṃ jānāti: |
While examining they know: |
‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ. |
‘The suffering that arises in the world starting with old age and death takes many and diverse forms. |
Idaṃ kho dukkhaṃ upadhinidānaṃ upadhisamudayaṃ upadhijātikaṃ upadhipabhavaṃ, upadhismiṃ sati jarāmaraṇaṃ hoti, upadhismiṃ asati jarāmaraṇaṃ na hotī’ti. |
The source of this suffering is attachment. When attachments exist old age and death come to be. And when attachments do not exist old age and death don’t come to be.’ |
So jarāmaraṇañca pajānāti jarāmaraṇasamudayañca pajānāti jarāmaraṇanirodhañca pajānāti yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti. |
They understand old age and death, their origin, their cessation, and the appropriate practice for their cessation. |
Tathāpaṭipanno ca hoti anudhammacārī. |
And they practice in line with that path. |
Ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya. |
This is called a monk who is practicing for the complete ending of suffering, for the cessation of old age and death. |
Athāparaṃ sammasamāno sammasati antaraṃ sammasaṃ: |
They perform further inner self-examination: |
‘upadhi panāyaṃ kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo, kismiṃ sati upadhi hoti, kismiṃ asati upadhi na hotī’ti? |
‘But what is the source of this attachment? When what exists does attachment come to be? And when what does not exist does attachment not come to be?’ |
So sammasamāno evaṃ jānāti: |
While examining they know: |
‘upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo, taṇhāya sati upadhi hoti, taṇhāya asati upadhi na hotī’ti. |
‘The source of this attachment is craving. When craving exists attachments come to be. And when craving doesn’t exist attachments don’t come to be.’ |
So upadhiñca pajānāti upadhisamudayañca pajānāti upadhinirodhañca pajānāti yā ca upadhinirodhasāruppagāminī paṭipadā tañca pajānāti. |
They understand attachments, their origin, their cessation, and the appropriate practice for their cessation. |
Tathāpaṭipanno ca hoti anudhammacārī. |
And they practice in line with that path. |
Ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno upadhinirodhāya. |
This is called a monk who is practicing for the complete ending of suffering, for the cessation of attachments. |
Athāparaṃ sammasamāno sammasati antaraṃ sammasaṃ: |
They perform further inner self-examination: |
‘taṇhā panāyaṃ kattha uppajjamānā uppajjati, kattha nivisamānā nivisatī’ti? |
‘But where does that craving arise and where does it settle?’ |
So sammasamāno evaṃ jānāti— |
While examining they know: |
yaṃ kho loke piyarūpaṃ sātarūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
‘That craving arises and settles on whatever in the world seems nice and pleasant. |
Kiñca loke piyarūpaṃ sātarūpaṃ? |
And what in the world seems nice and pleasant? |
Cakkhuṃ loke piyarūpaṃ, sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
The eye in the world seems nice and pleasant, and it is there that craving arises and settles. |
Sotaṃ loke piyarūpaṃ sātarūpaṃ … pe … |
The ear … |
ghānaṃ loke piyarūpaṃ sātarūpaṃ … |
nose … |
jivhā loke piyarūpaṃ sātarūpaṃ … |
tongue … |
kāyo loke piyarūpaṃ sātarūpaṃ … |
body … |
mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati ettha nivisamānā nivisati. |
mind in the world seems nice and pleasant, and it is there that craving arises and settles.’ |
Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato addakkhuṃ sukhato addakkhuṃ attato addakkhuṃ ārogyato addakkhuṃ khemato addakkhuṃ. |
There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. |
Te taṇhaṃ vaḍḍhesuṃ. |
Their craving grew. |
Ye taṇhaṃ vaḍḍhesuṃ te upadhiṃ vaḍḍhesuṃ. |
As their craving grew, their attachments grew. |
Ye upadhiṃ vaḍḍhesuṃ te dukkhaṃ vaḍḍhesuṃ. |
As their attachments grew, their suffering grew. |
Ye dukkhaṃ vaḍḍhesuṃ te na parimucciṃsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimucciṃsu dukkhasmāti vadāmi. |
And as their suffering grew, they were not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were not freed from suffering, I say. |
Yepi hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato dakkhissanti sukhato dakkhissanti attato dakkhissanti ārogyato dakkhissanti khemato dakkhissanti. |
There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. |
Te taṇhaṃ vaḍḍhissanti. |
Their craving will grow. |
Ye taṇhaṃ vaḍḍhissanti te upadhiṃ vaḍḍhissanti. |
As their craving grows, their attachments will grow. |
Ye upadhiṃ vaḍḍhissanti te dukkhaṃ vaḍḍhissanti. |
As their attachments grow, their suffering will grow. |
Ye dukkhaṃ vaḍḍhissanti te na parimuccissanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccissanti dukkhasmāti vadāmi. |
And as their suffering grows, they will not be freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They will not be freed from suffering, I say. |
Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti. |
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. |
Te taṇhaṃ vaḍḍhenti. |
Their craving grows. |
Ye taṇhaṃ vaḍḍhenti te upadhiṃ vaḍḍhenti. |
As their craving grows, their attachments grow. |
Ye upadhiṃ vaḍḍhenti te dukkhaṃ vaḍḍhenti. |
As their attachments grow, their suffering grows. |
Ye dukkhaṃ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi. |
And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say. |
Seyyathāpi, bhikkhave, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno. |
Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor. |
So ca kho visena saṃsaṭṭho. |
But it was mixed with poison. |
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. |
Then along comes a man struggling in the oppressive heat, weary, thirsty, and parched. |
Tamenaṃ evaṃ vadeyyuṃ: |
They’d say to him: |
‘ayaṃ te, ambho purisa, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno; |
‘Here, mister, this bronze cup of beverage has a nice color, aroma, and flavor. |
so ca kho visena saṃsaṭṭho. |
But it’s mixed with poison. |
Sace ākaṅkhasi piva. |
Drink it if you like. |
Pivato hi kho taṃ chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana tatonidānaṃ maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkhan’ti. |
If you drink it, the color, aroma, and flavor will be appetizing, but it will result in death or deadly pain.’ |
So taṃ āpānīyakaṃsaṃ sahasā appaṭisaṅkhā piveyya, nappaṭinissajjeyya. |
He wouldn’t reject that beverage. Hastily, without thinking, he’d drink it, |
So tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. |
resulting in death or deadly pain. |
Evameva kho, bhikkhave, ye hi keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ … pe … |
In the same way, there are ascetics and brahmins of the past … |
anāgatamaddhānaṃ … pe … |
future … |
etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti, te taṇhaṃ vaḍḍhenti. |
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. |
Ye taṇhaṃ vaḍḍhenti te upadhiṃ vaḍḍhenti. |
As their craving grows, their attachments grow. |
Ye upadhiṃ vaḍḍhenti te dukkhaṃ vaḍḍhenti. |
As their attachments grow, their suffering grows. |
Ye dukkhaṃ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi. |
And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say. |
Ye ca kho keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato addakkhuṃ dukkhato addakkhuṃ anattato addakkhuṃ rogato addakkhuṃ bhayato addakkhuṃ, |
There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. |
te taṇhaṃ pajahiṃsu. |
They gave up craving. |
Ye taṇhaṃ pajahiṃsu te upadhiṃ pajahiṃsu. |
Giving up craving, they gave up attachments. |
Ye upadhiṃ pajahiṃsu te dukkhaṃ pajahiṃsu. |
Giving up attachments, they gave up suffering. |
Ye dukkhaṃ pajahiṃsu te parimucciṃsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṃsu dukkhasmāti vadāmi. |
Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say. |
Yepi hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato dakkhissanti dukkhato dakkhissanti anattato dakkhissanti rogato dakkhissanti bhayato dakkhissanti, |
There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. |
te taṇhaṃ pajahissanti. |
They will give up craving. |
Ye taṇhaṃ pajahissanti … pe … |
Giving up craving … |
parimuccissanti dukkhasmāti vadāmi. |
they will be freed from suffering, I say. |
Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti, |
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. |
te taṇhaṃ pajahanti. |
They give up craving. |
Ye taṇhaṃ pajahanti te upadhiṃ pajahanti. |
Giving up craving, they give up attachments. |
Ye upadhiṃ pajahanti te dukkhaṃ pajahanti. |
Giving up attachments, they give up suffering. |
Ye dukkhaṃ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmi. |
Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say. |
Seyyathāpi, bhikkhave, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno. |
Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor. |
So ca kho visena saṃsaṭṭho. |
But it was mixed with poison. |
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. |
Then along comes a man struggling in the oppressive heat, weary, thirsty, and parched. |
Tamenaṃ evaṃ vadeyyuṃ: |
They’d say to him: |
‘ayaṃ te, ambho purisa, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno so ca kho visena saṃsaṭṭho. |
‘Here, mister, this bronze cup of beverage has a nice color, aroma, and flavor. |
Sace ākaṅkhasi piva. |
Drink it if you like. |
Pivato hi kho taṃ chādessati vaṇṇenapi gandhenapi rasenapi; pivitvā ca pana tatonidānaṃ maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkhan’ti. |
If you drink it, its nice color, aroma, and flavor will refresh you. But drinking it will result in death or deadly pain.’ |
Atha kho, bhikkhave, tassa purisassa evamassa: |
Then that man might think: |
‘sakkā kho me ayaṃ surāpipāsitā pānīyena vā vinetuṃ dadhimaṇḍakena vā vinetuṃ bhaṭṭhaloṇikāya vā vinetuṃ loṇasovīrakena vā vinetuṃ, na tvevāhaṃ taṃ piveyyaṃ, yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. |
‘I could nirvana my thirst with water, whey, or broth. But I shouldn’t drink that beverage, for it would be for my lasting harm and suffering.’ |
So taṃ āpānīyakaṃsaṃ paṭisaṅkhā na piveyya, paṭinissajjeyya. |
He’d reject that beverage. After reflection, he wouldn’t drink it, |
So tatonidānaṃ na maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. |
and it wouldn’t result in death or deadly pain. |
Evameva kho, bhikkhave, ye hi keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato addakkhuṃ dukkhato addakkhuṃ anattato addakkhuṃ rogato addakkhuṃ bhayato addakkhuṃ, |
In the same way, there were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. |
te taṇhaṃ pajahiṃsu. |
They gave up craving. |
Ye taṇhaṃ pajahiṃsu te upadhiṃ pajahiṃsu. |
Giving up craving, they gave up attachments. |
Ye upadhiṃ pajahiṃsu te dukkhaṃ pajahiṃsu. |
Giving up attachments, they gave up suffering. |
Ye dukkhaṃ pajahiṃsu te parimucciṃsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṃsu dukkhasmāti vadāmi. |
Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say. |
Yepi hi keci, bhikkhave, anāgatamaddhānaṃ … pe … |
There will be ascetics and brahmins in the future … |
etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti, |
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. |
te taṇhaṃ pajahanti. |
They give up craving. |
Ye taṇhaṃ pajahanti te upadhiṃ pajahanti. |
Giving up craving, they give up attachments. |
Ye upadhiṃ pajahanti te dukkhaṃ pajahanti. |
Giving up attachments, they give up suffering. |
Ye dukkhaṃ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmī”ti. |
Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.” |
67. Naḷakalāpīsutta |
67. Bundles of Reeds |
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye. |
At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Benares, in the deer park at Isipatana. |
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. |
Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta: |
“kiṃ nu kho, āvuso sāriputta, sayaṃkataṃ jarāmaraṇaṃ, paraṃkataṃ jarāmaraṇaṃ, sayaṃkatañca paraṃkatañca jarāmaraṇaṃ, udāhu asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ jarāmaraṇan”ti? |
“Well, Reverend Sāriputta, are old age and death made by oneself? Or by another? Or by both oneself and another? Or do they arise by chance, not made by oneself or another?” |
“Na kho, āvuso koṭṭhika, sayaṃkataṃ jarāmaraṇaṃ, na paraṃkataṃ jarāmaraṇaṃ, na sayaṃkatañca paraṃkatañca jarāmaraṇaṃ, nāpi asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ jarāmaraṇaṃ. |
“No, Reverend Koṭṭhita, old age and death are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another. |
Api ca jātipaccayā jarāmaraṇan”ti. |
Rather, rebirth is a condition for old age and death.” |
“Kiṃ nu kho, āvuso sāriputta, sayaṅkatā jāti, paraṅkatā jāti, sayaṅkatā ca paraṅkatā ca jāti, udāhu asayaṅkārā aparaṅkārā adhiccasamuppannā jātī”ti? |
“Well, Reverend Sāriputta, is rebirth made by oneself? Or by another? Or by both oneself and another? Or does it arise by chance, not made by oneself or another?” |
“Na kho, āvuso koṭṭhika, sayaṅkatā jāti, na paraṅkatā jāti, na sayaṅkatā ca paraṅkatā ca jāti, nāpi asayaṅkārā aparaṅkārā adhiccasamuppannā jāti. |
“No, Reverend Koṭṭhita, rebirth is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another. |
Api ca bhavapaccayā jātī”ti. |
Rather, continued existence is a condition for rebirth.” |
“Kiṃ nu kho, āvuso sāriputta, sayaṅkato bhavo … pe … |
“Well, Reverend Sāriputta, is continued existence made by oneself? …” … |
sayaṅkataṃ upādānaṃ … |
“Is grasping made by oneself? …” … |
sayaṅkatā taṇhā … |
“Is craving made by oneself? …” … |
sayaṅkatā vedanā … |
“Is feeling made by oneself? …” … |
sayaṅkato phasso … |
“Is contact made by oneself? …” … |
sayaṅkataṃ saḷāyatanaṃ … |
“Are the six sense fields made by oneself? …” … |
sayaṅkataṃ nāmarūpaṃ, paraṅkataṃ nāmarūpaṃ, sayaṅkatañca paraṅkatañca nāmarūpaṃ, udāhu asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ nāmarūpan”ti? |
“Well, Reverend Sāriputta, are name and form made by oneself? Or by another? Or by both oneself and another? Or do they arise by chance, not made by oneself or another?” |
“Na kho, āvuso koṭṭhika, sayaṅkataṃ nāmarūpaṃ, na paraṅkataṃ nāmarūpaṃ, na sayaṅkatañca paraṅkatañca nāmarūpaṃ, nāpi asayaṅkāraṃ aparaṅkāraṃ, adhiccasamuppannaṃ nāmarūpaṃ. |
“No, Reverend Koṭṭhita, name and form are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another. |
Api ca viññāṇapaccayā nāmarūpan”ti. |
Rather, consciousness is a condition for name and form.” |
“Kiṃ nu kho, āvuso sāriputta, sayaṅkataṃ viññāṇaṃ, paraṅkataṃ viññāṇaṃ, sayaṅkatañca paraṅkatañca viññāṇaṃ, udāhu asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ viññāṇan”ti? |
“Well, Reverend Sāriputta, is consciousness made by oneself? Or by another? Or by both oneself and another? Or does it arise by chance, not made by oneself or another?” |
“Na kho, āvuso koṭṭhika, sayaṅkataṃ viññāṇaṃ, na paraṅkataṃ viññāṇaṃ, na sayaṅkatañca paraṅkatañca viññāṇaṃ, nāpi asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ viññāṇaṃ. |
“No, Reverend Koṭṭhita, consciousness is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another. |
Api ca nāmarūpapaccayā viññāṇan”ti. |
Rather, name and form are conditions for consciousness.” |
“Idāneva kho mayaṃ āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma: |
“Just now I understood you to say: |
‘na khvāvuso koṭṭhika, sayaṅkataṃ nāmarūpaṃ, na paraṅkataṃ nāmarūpaṃ, na sayaṅkatañca paraṅkatañca nāmarūpaṃ, nāpi asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ nāmarūpaṃ. |
‘No, Reverend Koṭṭhita, name and form are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another. |
Api ca viññāṇapaccayā nāmarūpan’ti. |
Rather, consciousness is a condition for name and form.’ |
Idāneva ca pana mayaṃ āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma: |
But I also understood you to say: |
‘na khvāvuso koṭṭhika, sayaṅkataṃ viññāṇaṃ, na paraṅkataṃ viññāṇaṃ, na sayaṅkatañca paraṅkatañca viññāṇaṃ, nāpi asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ viññāṇaṃ. |
‘No, Reverend Koṭṭhita, consciousness is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another. |
Api ca nāmarūpapaccayā viññāṇan’ti. |
Rather, name and form are conditions for consciousness.’ |
Yathā kathaṃ panāvuso sāriputta, imassa bhāsitassa attho daṭṭhabbo”ti? |
How then should we see the meaning of this statement?” |
“Tenahāvuso, upamaṃ te karissāmi. |
“Well then, reverend, I shall give you a simile. |
Upamāyapidhekacce viññū purisā bhāsitassa atthaṃ jānanti. |
For by means of a simile some sensible people understand the meaning of what is said. |
Seyyathāpi, āvuso, dve naḷakalāpiyo aññamaññaṃ nissāya tiṭṭheyyuṃ. |
Suppose there were two bundles of reeds leaning up against each other. |
Evameva kho, āvuso, nāmarūpapaccayā viññāṇaṃ; |
In the same way, name and form are conditions for consciousness. |
viññāṇapaccayā nāmarūpaṃ; |
Consciousness is a condition for name and form. |
nāmarūpapaccayā saḷāyatanaṃ; |
Name and form are conditions for the six sense fields. |
saḷāyatanapaccayā phasso … pe … |
The six sense fields are conditions for contact. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Tāsañce, āvuso, naḷakalāpīnaṃ ekaṃ ākaḍḍheyya, ekā papateyya; |
If the first of those bundles of reeds were to be pulled away, the other would collapse. |
aparañce ākaḍḍheyya, aparā papateyya. |
And if the other were to be pulled away, the first would collapse. |
Evameva kho, āvuso, nāmarūpanirodhā viññāṇanirodho; |
In the same way, when name and form cease, consciousness ceases. |
viññāṇanirodhā nāmarūpanirodho; |
When consciousness ceases, name and form cease. |
nāmarūpanirodhā saḷāyatananirodho; |
When name and form cease, the six sense fields cease. |
saḷāyatananirodhā phassanirodho … pe … |
When the six sense fields cease, contact ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. |
That is how this entire mass of suffering ceases.” |
“Acchariyaṃ, āvuso sāriputta; |
“It’s incredible, Reverend Sāriputta, it’s amazing! |
abbhutaṃ, āvuso sāriputta. |
|
Yāvasubhāsitañcidaṃ āyasmatā sāriputtena. |
How well spoken this was by Venerable Sāriputta! |
Idañca pana mayaṃ āyasmato sāriputtassa bhāsitaṃ imehi chattiṃsāya vatthūhi anumodāma: |
And we can express our agreement with Venerable Sāriputta’s statement on these thirty-six grounds. |
‘Jarāmaraṇassa ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, dhammakathiko bhikkhūti alaṃvacanāya. |
If a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘monk who speaks on Dhamma’. |
Jarāmaraṇassa ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṃvacanāya. |
If they practice for disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘monk who practices in line with The Dharma’. |
Jarāmaraṇassa ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṃvacanāya. |
If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘monk who has attained nirvana in this very life’. |
Jātiyā ce … |
If a monk teaches Dhamma for disenchantment regarding rebirth … |
bhavassa ce … |
continued existence … |
upādānassa ce … |
grasping … |
taṇhāya ce … |
craving … |
vedanāya ce … |
feeling … |
phassassa ce … |
contact … |
saḷāyatanassa ce … |
the six sense fields … |
nāmarūpassa ce … |
name and form … |
viññāṇassa ce … |
consciousness … |
saṅkhārānañce … |
co-doings … |
avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, dhammakathiko bhikkhūti alaṃvacanāya. |
If a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘monk who speaks on Dhamma’. |
Avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṃvacanāya. |
If they practice for disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘monk who practices in line with The Dharma’. |
Avijjāya ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṃvacanāyā’”ti. |
If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.” |
68. Kosambisutta |
68. At Kosambī |
Ekaṃ samayaṃ āyasmā ca musilo āyasmā ca paviṭṭho āyasmā ca nārado āyasmā ca ānando kosambiyaṃ viharanti ghositārāme. |
At one time the venerables Musīla, Saviṭṭha, Nārada, and Ānanda were staying near Kosambī in Ghosita’s monastery. |
Atha kho āyasmā paviṭṭho āyasmantaṃ musilaṃ etadavoca: |
Then Venerable Saviṭṭha said to Venerable Musila: |
“aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ: |
“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that |
‘jātipaccayā jarāmaraṇan’”ti? |
rebirth is a condition for old age and death?” |
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi: |
“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that |
‘jātipaccayā jarāmaraṇan’”ti. |
rebirth is a condition for old age and death.” |
“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ: |
“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that |
‘bhavapaccayā jātīti … pe … |
continued existence is a condition for rebirth … |
upādānapaccayā bhavoti … |
grasping is a condition for continued existence … |
taṇhāpaccayā upādānanti … |
craving is a condition for grasping … |
vedanāpaccayā taṇhāti … |
feeling is a condition for craving … |
phassapaccayā vedanāti … |
contact is a condition for feeling … |
saḷāyatanapaccayā phassoti … |
the six sense fields are conditions for contact … |
nāmarūpapaccayā saḷāyatananti … |
name and form are conditions for the six sense fields … |
viññāṇapaccayā nāmarūpanti … |
consciousness is a condition for name and form … |
saṅkhārapaccayā viññāṇanti … |
co-doings are a condition for consciousness … |
avijjāpaccayā saṅkhārā’”ti? |
ignorance is a condition for co-doings?” |
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi: |
“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that |
‘avijjāpaccayā saṅkhārā’”ti. |
ignorance is a condition for co-doings.” |
“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ: |
“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that |
‘jātinirodhā jarāmaraṇanirodho’”ti? |
when rebirth ceases, old age and death cease?” |
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi: |
“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that |
‘jātinirodhā jarāmaraṇanirodho’”ti. |
when rebirth ceases, old age and death cease.” |
“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ: |
“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that |
‘bhavanirodhā jātinirodhoti … pe … |
when continued existence ceases, rebirth ceases … |
upādānanirodhā bhavanirodhoti … |
when grasping ceases, continued existence ceases … |
taṇhānirodhā upādānanirodhoti … |
when craving ceases, grasping ceases … |
vedanānirodhā taṇhānirodhoti … |
when feeling ceases, craving ceases … |
phassanirodhā vedanānirodhoti … |
when contact ceases, feeling ceases … |
saḷāyatananirodhā phassanirodhoti … |
when the six sense fields cease, contact ceases … |
nāmarūpanirodhā saḷāyatananirodhoti … |
when name and form cease, the six sense fields cease … |
viññāṇanirodhā nāmarūpanirodhoti … |
when consciousness ceases name and form cease … |
saṅkhāranirodhā viññāṇanirodhoti … |
when co-doings cease consciousness ceases … |
avijjānirodhā saṅkhāranirodho’”ti? |
when ignorance ceases, co-doings cease?” |
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi: |
“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that |
‘avijjānirodhā saṅkhāranirodho’”ti. |
when ignorance ceases, co-doings cease.” |
“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ: |
“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that |
‘bhavanirodho nibbānan’”ti? |
the cessation of continued existence is nirvana?” |
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi: |
“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that |
‘bhavanirodho nibbānan’”ti. |
the cessation of continued existence is nirvana.” |
“Tenahāyasmā musilo arahaṃ khīṇāsavo”ti? |
“Then Venerable Musila is a perfected one, with defilements ended.” |
Evaṃ vutte, āyasmā musilo tuṇhī ahosi. |
When he said this, Musila kept silent. |
Atha kho āyasmā nārado āyasmantaṃ paviṭṭhaṃ etadavoca: |
Then Venerable Nārada said to Venerable Saviṭṭha: |
“sādhāvuso paviṭṭha, ahaṃ etaṃ pañhaṃ labheyyaṃ. |
“Reverend Saviṭṭha, please let me answer these questions. |
Maṃ etaṃ pañhaṃ puccha. |
Ask me |
Ahaṃ te etaṃ pañhaṃ byākarissāmī”ti. |
and I will answer them for you.” |
“Labhatāyasmā nārado etaṃ pañhaṃ. |
“By all means, Venerable Nārada, try these questions. |
Pucchāmahaṃ āyasmantaṃ nāradaṃ etaṃ pañhaṃ. |
I’ll ask you |
Byākarotu ca me āyasmā nārado etaṃ pañhaṃ. |
and you can answer them for me.” |
Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ: |
(Saviṭṭha repeats exactly the same series of questions, and Nārada answers just as Musila did.) |
‘jātipaccayā jarāmaraṇan’”ti? |
|
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi: |
|
‘jātipaccayā jarāmaraṇan’”ti. |
|
“Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ: |
“Reverend Nārada, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that |
‘bhavanirodho nibbānan’”ti? |
the cessation of continued existence is nirvana?” |
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi: |
“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that |
‘bhavanirodho nibbānan’”ti. |
the cessation of continued existence is nirvana.” |
“Tenahāyasmā nārado arahaṃ khīṇāsavo”ti? |
“Then Venerable Nārada is a perfected one, with defilements ended.” |
“‘Bhavanirodho nibbānan’ti kho me, āvuso, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, na camhi arahaṃ khīṇāsavo. |
“I have truly seen clearly with right wisdom that the cessation of continued existence is nirvana. Yet I am not a perfected one. |
Seyyathāpi, āvuso, kantāramagge udapāno, tatra nevassa rajju na udakavārako. |
Suppose there was a well on a desert road that had neither rope nor bucket. |
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito, so taṃ udapānaṃ olokeyya. |
Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. |
Tassa ‘udakan’ti hi kho ñāṇaṃ assa, na ca kāyena phusitvā vihareyya. |
They’d know that there was water, but they couldn’t physically touch it. |
Evameva kho, āvuso, ‘bhavanirodho nibbānan’ti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, na camhi arahaṃ khīṇāsavo”ti. |
In the same way, I have truly seen clearly with right wisdom that the cessation of continued existence is nirvana. Yet I am not a perfected one.” |
Evaṃ vutte, āyasmā ānando āyasmantaṃ paviṭṭhaṃ etadavoca: |
When he said this, Venerable Ānanda said to Venerable Saviṭṭha: |
“evaṃvādī tvaṃ, āvuso paviṭṭha, āyasmantaṃ nāradaṃ kiṃ vadesī”ti? |
“Reverend Saviṭṭha, what do you have to say to Venerable Nārada when he speaks like this?” |
“Evaṃvādāhaṃ, āvuso ānanda, āyasmantaṃ nāradaṃ na kiñci vadāmi aññatra kalyāṇā aññatra kusalā”ti. |
“Reverend Ānanda, I have nothing to say to Venerable Nārada when he speaks like this, except what is good and wholesome.” |
69. Upayantisutta |
69. Surge |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Tatra kho … pe … |
|
“mahāsamuddo, bhikkhave, upayanto mahānadiyo upayāpeti, mahānadiyo upayantiyo kunnadiyo upayāpenti, kunnadiyo upayantiyo mahāsobbhe upayāpenti, mahāsobbhā upayantā kusobbhe upayāpenti. |
“monks, when the ocean surges it makes the rivers surge. When the rivers surge they make the streams surge. When the streams surge they make the lakes surge. When the lakes surge they make the ponds surge. |
Evameva kho, bhikkhave, avijjā upayantī saṅkhāre upayāpeti, saṅkhārā upayantā viññāṇaṃ upayāpenti, viññāṇaṃ upayantaṃ nāmarūpaṃ upayāpeti, nāmarūpaṃ upayantaṃ saḷāyatanaṃ upayāpeti, saḷāyatanaṃ upayantaṃ phassaṃ upayāpeti, phasso upayanto vedanaṃ upayāpeti, vedanā upayantī taṇhaṃ upayāpeti, taṇhā upayantī upādānaṃ upayāpeti, upādānaṃ upayantaṃ bhavaṃ upayāpeti, bhavo upayanto jātiṃ upayāpeti, jāti upayantī jarāmaraṇaṃ upayāpeti. |
In the same way, when ignorance surges it makes co-doings surge. When co-doings surge they make consciousness surge. When consciousness surges it makes name and form surge. When name and form surge they make the six sense fields surge. When the six sense fields surge they make contact surge. When contact surges it makes feeling surge. When feeling surges it makes craving surge. When craving surges it makes grasping surge. When grasping surges it makes continued existence surge. When continued existence surges it makes rebirth surge. When rebirth surges it makes old age and death surge. |
Mahāsamuddo, bhikkhave, apayanto mahānadiyo apayāpeti, mahānadiyo apayantiyo kunnadiyo apayāpenti, kunnadiyo apayantiyo mahāsobbhe apayāpenti, mahāsobbhā apayantā kusobbhe apayāpenti. |
When the ocean recedes it makes the rivers recede. When the rivers recede they make the streams recede. When the streams recede they make the lakes recede. When the lakes recede they make the ponds recede. |
Evameva kho, bhikkhave, avijjā apayantī saṅkhāre apayāpeti, saṅkhārā apayantā viññāṇaṃ apayāpenti, viññāṇaṃ apayantaṃ nāmarūpaṃ apayāpeti, nāmarūpaṃ apayantaṃ saḷāyatanaṃ apayāpeti, saḷāyatanaṃ apayantaṃ phassaṃ apayāpeti, phasso apayanto vedanaṃ apayāpeti, vedanā apayantī taṇhaṃ apayāpeti, taṇhā apayantī upādānaṃ apayāpeti, upādānaṃ apayantaṃ bhavaṃ apayāpeti, bhavo apayanto jātiṃ apayāpeti, jāti apayantī jarāmaraṇaṃ apayāpetī”ti. |
In the same way, when ignorance recedes it makes co-doings recede. When co-doings recede they make consciousness recede. When consciousness recedes it makes name and form recede. When name and form recede they make the six sense fields recede. When the six sense fields recede they make contact recede. When contact recedes it makes feeling recede. When feeling recedes it makes craving recede. When craving recedes it makes grasping recede. When grasping recedes it makes continued existence recede. When continued existence recedes it makes rebirth recede. When rebirth recedes it makes old age and death recede.” |
70. Susimaparibbājakasutta |
70. The Wanderer Susīma |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. |
Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. |
Now at that time the Buddha was honored, respected, revered, venerated, and esteemed. And he received robes, alms-food, lodgings, and medicines and supplies for the sick. |
Bhikkhusaṃghopi sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. |
And the monk Saṅgha was also honored, respected, revered, venerated, and esteemed. And they received robes, alms-food, lodgings, and medicines and supplies for the sick. |
Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā, na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. |
But the wanderers who followed other paths were not honored, respected, esteemed, revered, and venerated. And they didn’t receive robes, alms-food, lodgings, and medicines and supplies for the sick. |
Tena kho pana samayena susimo paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṃ. |
Now at that time the wanderer Susīma was residing at Rājagaha together with a large community of wanderers. |
Atha kho susimassa paribbājakassa parisā susimaṃ paribbājakaṃ etadavocuṃ: |
Then his community said to Susīma: |
“ehi tvaṃ, āvuso susima, samaṇe gotame brahmacariyaṃ cara. |
“Reverend Susīma, please live the spiritual life with the ascetic Gotama. |
Tvaṃ dhammaṃ pariyāpuṇitvā amhe vāceyyāsi. |
Memorize that Dharma and have us recite it with you. |
Taṃ mayaṃ dhammaṃ pariyāpuṇitvā gihīnaṃ bhāsissāma. |
When we’ve memorized it we’ll recite it to the laity. |
Evaṃ mayampi sakkatā bhavissāma garukatā mānitā pūjitā apacitā lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti. |
In this way we too will be honored, respected, esteemed, revered, and venerated. And we’ll receive robes, alms-food, lodgings, and medicines and supplies for the sick.” |
“Evamāvuso”ti kho susimo paribbājako sakāya parisāya paṭissuṇitvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. |
“Yes, reverends,” replied Susīma. Then he went to Venerable Ānanda, and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho susimo paribbājako āyasmantaṃ ānandaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to Ānanda: |
“icchāmahaṃ, āvuso ānanda, imasmiṃ dhammavinaye brahmacariyaṃ caritun”ti. |
“Reverend Ānanda, I wish to live the spiritual life in this Dharma and training.” |
Atha kho āyasmā ānando susimaṃ paribbājakaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: |
Then Ānanda took Susīma to the Buddha, bowed, sat down to one side, and said to the Buddha: |
“ayaṃ, bhante, susimo paribbājako evamāha: |
“Sir, this wanderer Susīma says that |
‘icchāmahaṃ, āvuso ānanda, imasmiṃ dhammavinaye brahmacariyaṃ caritun’”ti. |
he wishes to live the spiritual life in this Dharma and training.” |
“Tenahānanda, susimaṃ pabbājethā”ti. |
“Well then, Ānanda, give Susīma the going forth.” |
Alattha kho susimo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ. |
And the wanderer Susīma received the going forth, the ordination in the Buddha’s presence. |
Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti: |
Now at that time several monks had declared their enlightenment in the Buddha’s presence: |
“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmā”ti. |
“We 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.’” |
Assosi kho āyasmā susimo: |
Venerable Susīma heard about this. |
“sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā: |
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‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā”ti. |
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Atha kho āyasmā susimo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṃ sammodi. |
He went up to those monks, and exchanged greetings with them. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā susimo te bhikkhū etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to those monks: |
“saccaṃ kirāyasmantehi bhagavato santike aññā byākatā: |
“Is it really true that the venerables have declared enlightenment in the Buddha’s presence?” |
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā”ti? |
|
“Evamāvuso”ti. |
“Yes, reverend.” |
“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā anekavihitaṃ iddhividhaṃ paccanubhotha—ekopi hutvā bahudhā hotha, bahudhāpi hutvā eko hotha; āvibhāvaṃ, tirobhāvaṃ, tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchatha, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karotha, seyyathāpi udake; udakepi abhijjamāne gacchatha, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamatha, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasatha parimajjatha, yāva brahmalokāpi kāyena vasaṃ vattethā”ti? |
“But knowing and seeing thus, do you wield the many kinds of psychic power? That is, multiplying yourselves and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. Do you control the body as far as the Brahmā realm?” |
“No hetaṃ, āvuso”. |
“No, reverend.” |
“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇātha dibbe ca mānuse ca ye dūre santike cā”ti? |
“Well, knowing and seeing thus do you, with clairaudience that is purified and superhuman, hear both kinds of sounds, human and divine, whether near or far?” |
“No hetaṃ, āvuso”. |
“No, reverend.” |
“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānātha—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānātha; vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānātha; sadosaṃ vā cittaṃ sadosaṃ cittanti pajānātha; vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajānātha; samohaṃ vā cittaṃ samohaṃ cittanti pajānātha; vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajānātha; saṅkhittaṃ vā cittaṃ saṅkhittaṃ cittanti pajānātha; vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajānātha; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajānātha; amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajānātha; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajānātha; anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajānātha; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajānātha; asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajānātha; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānātha; avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāthā”ti? |
“Well, knowing and seeing thus, do you understand the minds of other beings and individuals, having comprehended them with your mind? Do you understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’? Do you understand mind with hate as ‘mind with hate’, and mind without hate as ‘mind without hate’? Do you understand mind with delusion as ‘mind with delusion’, and mind without delusion as ‘mind without delusion’? Do you understand contracted mind as ‘contracted mind’, and scattered mind as ‘scattered mind’? Do you understand expansive mind as ‘expansive mind’, and unexpansive mind as ‘unexpansive mind’? Do you understand mind that is not supreme as ‘mind that is not supreme’, and mind that is supreme as ‘mind that is supreme’? Do you understand mind undistractify-&-lucidifyd in samādhi as ‘mind undistractify-&-lucidifyd in samādhi’, and mind not undistractify-&-lucidifyd in samādhi as ‘mind not undistractify-&-lucidifyd in samādhi’? Do you understand freed mind as ‘freed mind’, and unfreed mind as ‘unfreed mind’?” |
“No hetaṃ, āvuso”. |
“No, reverend.” |
“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā anekavihitaṃ pubbenivāsaṃ anussaratha, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarathā”ti? |
“Well, knowing and seeing thus, do you recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving? Do you remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Do you recollect your many kinds of past lives, with features and details?” |
“No hetaṃ, āvuso”. |
“No, reverend.” |
“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānātha: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā, ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā, ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāthā”ti? |
“Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds? ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, do you see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And do you understand how sentient beings are reborn according to their deeds?” |
“No hetaṃ, āvuso”. |
“No, reverend.” |
“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharathā”ti? |
“Well, knowing and seeing thus, do you have direct meditative experience of the peaceful liberations that are formless, transcending form?” |
“No hetaṃ, āvuso”. |
“No, reverend.” |
“Ettha dāni āyasmanto idañca veyyākaraṇaṃ imesañca dhammānaṃ asamāpatti; idaṃ no, āvuso, kathan”ti? |
“Well now, venerables, how could there be such a declaration when these things are not attained?” |
“Paññāvimuttā kho mayaṃ, āvuso susimā”ti. |
“Reverend Susīma, we are freed by wisdom.” |
“Na khvāhaṃ imassa āyasmantānaṃ saṅkhittena bhāsitassa vitthārena atthaṃ ājānāmi. |
“I don’t understand the detailed meaning of what you have said in brief. |
Sādhu me āyasmanto tathā bhāsantu yathāhaṃ imassa āyasmantānaṃ saṅkhittena bhāsitassa vitthārena atthaṃ ājāneyyan”ti. |
Please teach me this matter so I can understand the detailed meaning.” |
“Ājāneyyāsi vā tvaṃ, āvuso susima, na vā tvaṃ ājāneyyāsi atha kho paññāvimuttā mayan”ti. |
“Reverend Susīma, whether you understand or not, we are freed by wisdom.” |
Atha kho āyasmā susimo uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Susīma went to the Buddha, bowed, sat down to one side, |
Ekamantaṃ nisinno kho āyasmā susimo yāvatako tehi bhikkhūhi saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. |
and informed the Buddha of all he had discussed with those monks. |
“Pubbe kho, susima, dhammaṭṭhitiñāṇaṃ, pacchā nibbāne ñāṇan”ti. |
“Susīma, first comes knowledge of the stability of natural dharmas. Afterwards there is knowledge of nirvana.” |
“Na khvāhaṃ, bhante, imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi. |
“Sir, I don’t understand the detailed meaning of what you have said in brief. |
Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṃ imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājāneyyan”ti. |
Please teach me this matter so I can understand the detailed meaning.” |
“Ājāneyyāsi vā tvaṃ, susima, na vā tvaṃ ājāneyyāsi, atha kho dhammaṭṭhitiñāṇaṃ pubbe, pacchā nibbāne ñāṇaṃ. |
“Reverend Susīma, whether you understand or not, first comes knowledge of the stability of natural dharmas. Afterwards there is knowledge of nirvana. |
Taṃ kiṃ maññasi, susima, |
What do you think, Susīma? |
rūpaṃ niccaṃ vā aniccaṃ vā”ti? |
Is form permanent or impermanent?” |
“Aniccaṃ, bhante”. |
“Impermanent, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? |
“But if it’s impermanent, is it suffering or happiness?” |
“Dukkhaṃ, bhante”. |
“Suffering, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: |
‘etaṃ mama, esohamasmi, eso me attā’”ti? |
‘This is mine, I am this, this is my self’?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Vedanā niccā vā aniccā vā”ti? |
“Is feeling permanent or impermanent?” |
“Aniccā, bhante”. |
“Impermanent, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? |
“But if it’s impermanent, is it suffering or happiness?” |
“Dukkhaṃ, bhante”. |
“Suffering, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: |
‘etaṃ mama, esohamasmi, eso me attā’”ti? |
‘This is mine, I am this, this is my self’?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Saññā niccā vā aniccā vā”ti? |
“Is perception permanent or impermanent?” |
“Aniccā, bhante” … pe … |
“Impermanent, sir.” … |
“saṅkhārā niccā vā aniccā vā”ti? |
“Are co-doings permanent or impermanent?” |
“Aniccā, bhante”. |
“Impermanent, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? |
“But if they’re impermanent, are they suffering or happiness?” |
“Dukkhaṃ, bhante”. |
“Suffering, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: |
“But if they’re impermanent, suffering, and perishable, are they fit to be regarded thus: |
‘etaṃ mama, esohamasmi, eso me attā’”ti? |
‘This is mine, I am this, this is my self’?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? |
“Is consciousness permanent or impermanent?” |
“Aniccaṃ, bhante”. |
“Impermanent, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? |
“But if it’s impermanent, is it suffering or happiness?” |
“Dukkhaṃ, bhante”. |
“Suffering, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: |
‘etaṃ mama, esohamasmi, eso me attā’”ti? |
‘This is mine, I am this, this is my self’?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Tasmātiha, susima, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
“So, Susīma, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
You should truly see any kind of feeling at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
Yā kāci saññā … pe … |
You should truly see any kind of perception at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
You should truly see any kind of co-doings at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all co-doings—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
You should truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
Evaṃ passaṃ, susima, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness. |
Nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. |
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. |
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.’ |
‘Jātipaccayā jarāmaraṇan’ti, susima, passasī”ti? |
Susīma, do you see that rebirth is a condition for old age and death?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“‘Bhavapaccayā jātī’ti, susima, passasī”ti? |
“Do you see that continued existence is a condition for rebirth?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“‘Upādānapaccayā bhavo’ti, susima, passasī”ti? |
“Do you see that grasping is a condition for continued existence?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“‘Taṇhāpaccayā upādānan’ti, susima, passasī”ti? |
“Do you see that craving is a condition for grasping?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Vedanāpaccayā taṇhāti … |
“Do you see that feeling is a condition for craving … |
phassapaccayā vedanāti … |
contact is a condition for feeling … |
saḷāyatanapaccayā phassoti … |
the six sense fields are conditions for contact … |
nāmarūpapaccayā saḷāyatananti … |
name and form are conditions for the six sense fields … |
viññāṇapaccayā nāmarūpanti … |
consciousness is a condition for name and form … |
saṅkhārapaccayā viññāṇanti … |
co-doings are a condition for consciousness … |
avijjāpaccayā saṅkhārāti, susima, passasī”ti? |
ignorance is a condition for co-doings?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“‘Jātinirodhā jarāmaraṇanirodho’ti, susima, passasī”ti? |
“Do you see that when rebirth ceases old age and death cease?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“‘Bhavanirodhā jātinirodho’ti susima, passasī”ti? |
“Do you see that when continued existence ceases rebirth ceases?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Upādānanirodhā bhavanirodhoti … |
“Do you see that when grasping ceases continued existence ceases … |
taṇhānirodhā upādānanirodhoti … |
when craving ceases, grasping ceases … |
vedanānirodhā taṇhānirodhoti … |
when feeling ceases, craving ceases … |
phassanirodhā vedanānirodhoti … |
when contact ceases, feeling ceases … |
saḷāyatananirodhā phassanirodhoti … |
when the six sense fields cease, contact ceases … |
nāmarūpanirodhā saḷāyatananirodhoti … |
when name and form cease, the six sense fields cease … |
viññāṇanirodhā nāmarūpanirodhoti … |
when consciousness ceases name and form cease … |
saṅkhāranirodhā viññāṇanirodhoti … |
when co-doings cease consciousness ceases … |
avijjānirodhā saṅkhāranirodhoti, susima, passasī”ti? |
when ignorance ceases co-doings cease?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto anekavihitaṃ iddhividhaṃ paccanubhosi—ekopi hutvā bahudhā hosi, bahudhāpi hutvā eko hosi; āvibhāvaṃ, tirobhāvaṃ, tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchasi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karosi, seyyathāpi udake; udakepi abhijjamāno gacchasi, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamasi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasasi parimajjasi, yāva brahmalokāpi kāyena vasaṃ vattesī”ti? |
“But knowing and seeing thus, do you wield the many kinds of psychic power? …” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇasi dibbe ca mānuse ca ye dūre santike cā”ti? |
“Well, knowing and seeing thus do you, with clairaudience that is purified and superhuman, hear both kinds of sounds, human and divine, whether near or far?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāsi—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāsi … pe … vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānāsī”ti? |
“Well, knowing and seeing thus, do you understand the minds of other beings and individuals, having comprehended them with your mind? …” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto anekavihitaṃ pubbenivāsaṃ anussarasi, seyyathidaṃ—ekampi jātiṃ … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarasī”ti? |
“Well, knowing and seeing thus, do you recollect many kinds of past lives, with features and details?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto dibbena cakkhunā visuddhena atikkantamānusakena satte passasi cavamāne … pe … yathākammūpage satte pajānāsī”ti? |
“Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn … according to their deeds?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharasī”ti? |
“Well, knowing and seeing thus, do you have direct meditative experience of the peaceful liberations that are formless, transcending form?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Ettha dāni, susima, idañca veyyākaraṇaṃ imesañca dhammānaṃ asamāpatti, idaṃ no, susima, kathan”ti? |
“Well now, Susīma, how could there be such a declaration when these things are not attained?” |
Atha kho āyasmā susimo bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca: |
Then Venerable Susīma bowed with his head at the Buddha’s feet and said: |
“accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yvāhaṃ evaṃ svākkhāte dhammavinaye dhammatthenako pabbajito. |
“I have made a mistake, sir. It was foolish, stupid, and unskillful of me to go forth as a thief in such a well-explained Dharma and Training. |
Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti. |
Please, sir, accept my mistake for what it is, so I will restrain myself in future.” |
“Taggha tvaṃ, susima, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yo tvaṃ evaṃ svākkhāte dhammavinaye dhammatthenako pabbajito. |
“Indeed, Susīma, you made a mistake. It was foolish, stupid, and unskillful of you to go forth as a thief in such a well-explained Dharma and Training. |
Seyyathāpi, susima, coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ: |
Suppose they were to arrest a bandit, a criminal and present him to the king, saying: |
‘ayaṃ te, deva, coro āgucārī, imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti. |
‘Your Majesty, this is a bandit, a criminal. Punish him as you will.’ |
Tamenaṃ rājā evaṃ vadeyya: |
The king would say: |
‘gacchatha, bho, imaṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindathā’ti. |
‘Go, my men, and tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and from square to square to the beating of a harsh drum. Then take him out the south gate and there, to the south of the city, chop off his head.’ |
Tamenaṃ rañño purisā daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindeyyuṃ. |
The king’s men would do as they were told. |
Taṃ kiṃ maññasi, susima, |
What do you think, Susīma? |
api nu so puriso tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyethā”ti? |
Wouldn’t that man experience pain and distress because of that?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Yaṃ kho so, susima, puriso tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha. |
“Although that man would experience pain and distress because of that, |
Yā evaṃ svākkhāte dhammavinaye dhammatthenakassa pabbajjā, ayaṃ tato dukkhavipākatarā ca kaṭukavipākatarā ca, api ca vinipātāya saṃvattati. |
going forth as a thief in such a well-explained Dharma and Training has a more painful and bitter result. And it even leads to the underworld. |
Yato ca kho tvaṃ, susima, accayaṃ accayato disvā yathādhammaṃ paṭikarosi taṃ te mayaṃ paṭiggaṇhāma. |
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. |
Vuddhi hesā, susima, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiñca saṃvaraṃ āpajjatī”ti. |
For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.” |
8. Samaṇabrāhmaṇavagga |
8. Ascetics and Brahmins |
71. Jarāmaraṇasutta |
71. Old Age and Death |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Tatra kho bhagavā … pe … |
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“ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti, |
“monks, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation. |
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. |
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. |
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ pajānanti … pe … paṭipadaṃ pajānanti, |
There are ascetics and brahmins who do understand old age and death, their origin, their cessation, and the practice that leads to their cessation. |
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. |
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” |
(Suttanto eko.) |
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72–81. Jātisuttādidasaka |
72–81. A Set of Ten on Rebirth, Etc. |
“Sāvatthiyaṃ viharati. |
At Sāvatthī. |
Jātiṃ nappajānanti … pe …. |
“… they don’t understand rebirth … |
“Bhavaṃ nappajānanti … pe …. |
continued existence … |
“Upādānaṃ nappajānanti … pe …. |
grasping … |
“Taṇhaṃ nappajānanti … pe …. |
craving … |
“Vedanaṃ nappajānanti … pe …. |
feeling … |
“Phassaṃ nappajānanti … pe …. |
contact … |
“Saḷāyatanaṃ nappajānanti … pe …. |
the six sense fields … |
“Nāmarūpaṃ nappajānanti … pe …. |
name and form … |
“Viññāṇaṃ nappajānanti … pe …. |
consciousness … |
“Saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti … pe … |
co-doings … |
pajānanti … pe … |
… they understand …” |
sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. |
9. Antarapeyyālavagga |
9. Incorporated Abbreviation Series |
82. Satthusutta |
82. The Teacher |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Jarāmaraṇaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ jarāmaraṇe yathābhūtaṃ ñāṇāya satthā pariyesitabbo; |
“monks, one who does not truly know or see old age and death should seek the Teacher so as to truly know old age and death. |
jarāmaraṇasamudayaṃ ajānatā apassatā yathābhūtaṃ jarāmaraṇasamudaye yathābhūtaṃ ñāṇāya satthā pariyesitabbo; |
One who does not truly know or see the origin of old age and death should seek the Teacher so as to truly know the origin of old age and death. |
jarāmaraṇanirodhaṃ ajānatā apassatā yathābhūtaṃ jarāmaraṇanirodhe yathābhūtaṃ ñāṇāya satthā pariyesitabbo; |
One who does not truly know or see the cessation of old age and death should seek the Teacher so as to truly know the cessation of old age and death. |
jarāmaraṇanirodhagāminiṃ paṭipadaṃ ajānatā apassatā yathābhūtaṃ jarāmaraṇanirodhagāminiyā paṭipadāya yathābhūtaṃ ñāṇāya satthā pariyesitabbo”ti. |
One who does not truly know or see the practice that leads to the cessation of old age and death should seek the Teacher so as to truly know the practice that leads to the cessation of old age and death.” |
(Suttanto eko.) (82:353) |
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(Sabbesaṃ peyyālo evaṃ vitthāretabbo.) |
(All the abbreviated texts should be expanded in full.) |
Saṃyutta Nikāya 12 |
Linked Discourses 12 |
9. Antarapeyyāla |
9. Incorporated Abbreviation Series |
83–92. Dutiyasatthusuttādidasaka |
83–92. The Teacher (2nd) |
“Jātiṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (83:354) |
“monks, one who does not truly know or see rebirth … |
“Bhavaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (84:355) |
continued existence … |
“Upādānaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (85:356) |
grasping … |
“Taṇhaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (86:357) |
craving … |
“Vedanaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (87:358) |
feeling … |
“Phassaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (88:359) |
contact … |
“Saḷāyatanaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (89:360) |
the six sense fields … |
“Nāmarūpaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (90:361) |
name and form … |
“Viññāṇaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (91:362) |
consciousness … |
“Saṅkhāre, bhikkhave, ajānatā apassatā yathābhūtaṃ saṅkhāresu yathābhūtaṃ ñāṇāya satthā pariyesitabbo; |
co-doings …” |
saṅkhārasamudayaṃ ajānatā apassatā yathābhūtaṃ saṅkhārasamudaye yathābhūtaṃ ñāṇāya satthā pariyesitabbo; |
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saṅkhāranirodhaṃ ajānatā apassatā yathābhūtaṃ saṅkhāranirodhe yathābhūtaṃ ñāṇāya satthā pariyesitabbo; |
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saṅkhāranirodhagāminiṃ paṭipadaṃ ajānatā apassatā yathābhūtaṃ saṅkhāranirodhagāminiyā paṭipadāya yathābhūtaṃ ñāṇāya satthā pariyesitabbo”ti. (92:363) |
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(Sabbesaṃ catusaccikaṃ kātabbaṃ.) |
(All should be treated according to the four truths.) |