Other Translations: Deutsch
From:
Saį¹yutta NikÄya 12.62 Linked Discourses 12.62
7. MahÄvagga 7. The Great Chapter
DutiyaassutavÄsutta Unlearned (2nd)
SÄvatthiyaį¹ viharati. At SÄvatthÄ«.
āAssutavÄ, bhikkhave, puthujjano imasmiį¹ cÄtumahÄbhÅ«tikasmiį¹ kÄyasmiį¹ nibbindeyyapi virajjeyyapi vimucceyyapi. āMendicants, when it comes to this body made up of the four principal states, an unlearned ordinary person might become disillusioned, dispassionate, and freed.
Taį¹ kissa hetu? Why is that?
Dissati, bhikkhave, imassa cÄtumahÄbhÅ«tikassa kÄyassa Äcayopi apacayopi ÄdÄnampi nikkhepanampi. This body made up of the four principal states is seen to accumulate and disperse, to be taken up and laid to rest.
TasmÄ tatrÄssutavÄ puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi. Thatās why, when it comes to this body, an unlearned ordinary person might become disillusioned, dispassionate, and freed.
YaƱca kho etaį¹, bhikkhave, vuccati cittaį¹ itipi, mano itipi, viƱƱÄį¹aį¹ itipi, tatrÄssutavÄ puthujjano nÄlaį¹ nibbindituį¹ nÄlaį¹ virajjituį¹ nÄlaį¹ vimuccituį¹. But when it comes to that which is called āmindā and also āsentienceā and also āconsciousnessā, an unlearned ordinary person is unable to become disillusioned, dispassionate, or freed.
Taį¹ kissa hetu? Why is that?
DÄ«gharattaƱhetaį¹, bhikkhave, assutavato puthujjanassa ajjhositaį¹ mamÄyitaį¹ parÄmaį¹į¹haį¹: Because for a long time theyāve been attached to it, thought of it as their own, and mistaken it:
āetaį¹ mama, esohamasmi, eso me attÄāti. āThis is mine, I am this, this is my self.ā
TasmÄ tatrÄssutavÄ puthujjano nÄlaį¹ nibbindituį¹ nÄlaį¹ virajjituį¹ nÄlaį¹ vimuccituį¹. Thatās why, when it comes to this mind, an unlearned ordinary person is unable to become disillusioned, dispassionate, and freed.
Varaį¹, bhikkhave, assutavÄ puthujjano imaį¹ cÄtumahÄbhÅ«tikaį¹ kÄyaį¹ attato upagaccheyya, na tveva cittaį¹. But an unlearned ordinary person would be better off taking this body made up of the four principal states to be their self, rather than the mind.
Taį¹ kissa hetu? Why is that?
DissatÄyaį¹, bhikkhave, cÄtumahÄbhÅ«tiko kÄyo ekampi vassaį¹ tiį¹į¹hamÄno dvepi vassÄni tiį¹į¹hamÄno tÄ«į¹ipi vassÄni tiį¹į¹hamÄno cattÄripi vassÄni tiį¹į¹hamÄno paƱcapi vassÄni tiį¹į¹hamÄno dasapi vassÄni tiį¹į¹hamÄno vÄ«satipi vassÄni tiį¹į¹hamÄno tiį¹sampi vassÄni tiį¹į¹hamÄno cattÄrÄ«sampi vassÄni tiį¹į¹hamÄno paƱƱÄsampi vassÄni tiį¹į¹hamÄno vassasatampi tiį¹į¹hamÄno, bhiyyopi tiį¹į¹hamÄno. This body made up of the four principal states 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.
YaƱca kho etaį¹, bhikkhave, vuccati cittaį¹ itipi, mano itipi, viƱƱÄį¹aį¹ itipi, taį¹ rattiyÄ ca divasassa ca aƱƱadeva uppajjati aƱƱaį¹ nirujjhati. But that which is called āmindā and also āsentienceā and also āconsciousnessā arises as one thing and ceases as another all day and all night.
Tatra, bhikkhave, sutavÄ ariyasÄvako paį¹iccasamuppÄdaį¹yeva sÄdhukaį¹ yoniso manasi karoti: In this case, a learned noble disciple carefully and rationally applies the mind to dependent origination itself:
āiti imasmiį¹ sati idaį¹ hoti, imassuppÄdÄ idaį¹ uppajjati; āWhen this exists, that is; due to the arising of this, that arises.
imasmiį¹ asati idaį¹ na hoti, imassa nirodhÄ idaį¹ nirujjhatÄ«āti. When this doesnāt exist, that is not; due to the cessation of this, that ceases. That is:
Sukhavedaniyaį¹, bhikkhave, phassaį¹ paį¹icca uppajjati sukhavedanÄ. Pleasant feeling arises dependent on a contact to be experienced as pleasant.
Tasseva sukhavedaniyassa phassassa nirodhÄ yaį¹ tajjaį¹ vedayitaį¹ sukhavedaniyaį¹ phassaį¹ paį¹icca uppannÄ sukhavedanÄ sÄ nirujjhati sÄ vÅ«pasammati. With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.
Dukkhavedaniyaį¹, bhikkhave, phassaį¹ paį¹icca uppajjati dukkhavedanÄ. Painful feeling arises dependent on a contact to be experienced as painful.
Tasseva dukkhavedaniyassa phassassa nirodhÄ yaį¹ tajjaį¹ vedayitaį¹ dukkhavedaniyaį¹ phassaį¹ paį¹icca uppannÄ dukkhavedanÄ sÄ nirujjhati sÄ vÅ«pasammati. With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops.
Adukkhamasukhavedaniyaį¹, bhikkhave, phassaį¹ paį¹icca uppajjati adukkhamasukhavedanÄ. Neutral feeling arises dependent on a contact to be experienced as neutral.
Tasseva adukkhamasukhavedaniyassa phassassa nirodhÄ yaį¹ tajjaį¹ vedayitaį¹ adukkhamasukhavedaniyaį¹ phassaį¹ paį¹icca uppannÄ adukkhamasukhavedanÄ sÄ nirujjhati sÄ vÅ«pasammati. With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.
SeyyathÄpi, bhikkhave, dvinnaį¹ kaį¹į¹hÄnaį¹ saį¹
ghaį¹į¹anasamodhÄnÄ usmÄ jÄyati tejo abhinibbattati. Tesaį¹yeva dvinnaį¹ kaį¹į¹hÄnaį¹ nÄnÄkatavinibbhogÄ yÄ tajjÄ usmÄ sÄ nirujjhati sÄ vÅ«pasammati; 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, sukhavedaniyaį¹ phassaį¹ paį¹icca uppajjati sukhavedanÄ. In the same way, pleasant feeling arises dependent on a contact to be experienced as pleasant.
Tasseva sukhavedaniyassa phassassa nirodhÄ yaį¹ tajjaį¹ vedayitaį¹ sukhavedaniyaį¹ phassaį¹ paį¹icca uppannÄ sukhavedanÄ sÄ nirujjhati sÄ vÅ«pasammati ā¦peā¦ With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.
dukkhavedaniyaį¹ phassaį¹ paį¹icca ā¦ Painful feeling ā¦
adukkhamasukhavedaniyaį¹ phassaį¹ paį¹icca uppajjati adukkhamasukhavedanÄ. Neutral feeling arises dependent on a contact to be experienced as neutral.
Tasseva adukkhamasukhavedaniyassa phassassa nirodhÄ yaį¹ tajjaį¹ vedayitaį¹ adukkhamasukhavedaniyaį¹ phassaį¹ paį¹icca uppannÄ adukkhamasukhavedanÄ sÄ nirujjhati sÄ vÅ«pasammati. With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.
Evaį¹ passaį¹, bhikkhave, sutavÄ ariyasÄvako phassepi nibbindati, vedanÄyapi nibbindati, saƱƱÄyapi nibbindati, saį¹
khÄresupi nibbindati, viƱƱÄį¹asmimpi nibbindati; Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.
nibbindaį¹ virajjati, virÄgÄ vimuccati, vimuttasmiį¹ vimuttamiti ƱÄį¹aį¹ hoti. Being disillusioned, desire fades away. When desire fades away theyāre freed. When theyāre freed, they know theyāre freed.
āKhÄ«į¹Ä jÄti, vusitaį¹ brahmacariyaį¹, kataį¹ karaį¹Ä«yaį¹, nÄparaį¹ itthattÄyÄāti pajÄnÄtÄ«āti. They understand: āRebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.āā
Dutiyaį¹.