| (derived from B. Sujato 2018/12) | |
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— |
“Mendicants, 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: |
“Mendicants, 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 teaching 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 qualities, 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 qualities, 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, mendicants, 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, mendicants, is quite enough for you to persist with diligence. |
paratthaṃ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; |
Considering the good of others is quite enough for you to persist with diligence. |
ubhayatthaṃ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetun”ti. |
Considering the good of both is quite enough for you to persist with diligence.” |
23. Upanisasutta |
23. Vital Conditions |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. |
“Mendicants, 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: ‘Tranquility.’ |
Passaddhimpāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ. |
I say that tranquility 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 tranquility. |
passaddhūpanisaṃ sukhaṃ, |
Tranquility 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 choice 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 choice … |
Sampajāno vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. |
One consciously instigates the choice … |
Asampajāno vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. |
Or else one unconsciously instigates the choice … |
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 … |
|
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 |
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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 teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.” |
28. Bhikkhusutta |
28. A Mendicant |
Sāvatthiyaṃ viharati. |
At Sāvatthī. |
“Tatra kho … pe … |
|
idha, bhikkhave, bhikkhu jarāmaraṇaṃ pajānāti, jarāmaraṇasamudayaṃ pajānāti, jarāmaraṇanirodhaṃ pajānāti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti, jātiṃ pajānāti … pe … |
“A mendicant 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 mendicant 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 teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘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. |
“Mendicants, 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.” |