Other Translations: Deutsch
From:
Saį¹yutta NikÄya 22.47 Linked Discourses 22.47
5. Attadīpavagga 5. Be Your Own Island
SamanupassanÄsutta Ways of Regarding
SÄvatthinidÄnaį¹. At SÄvatthÄ«.
āYe hi keci, bhikkhave, samaį¹Ä vÄ brÄhmaį¹Ä vÄ anekavihitaį¹ attÄnaį¹ samanupassamÄnÄ samanupassanti, sabbete paƱcupÄdÄnakkhandhe samanupassanti, etesaį¹ vÄ aƱƱataraį¹. āMendicants, whatever ascetics and brahmins regard various kinds of things as self, all regard the five grasping aggregates, or one of them.
Katame paƱca? What five?
Idha, bhikkhave, assutavÄ puthujjano ariyÄnaį¹ adassÄvÄ« ariyadhammassa akovido ariyadhamme avinÄ«to, sappurisÄnaį¹ adassÄvÄ« sappurisadhammassa akovido sappurisadhamme avinÄ«to Itās when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. Theyāve not seen true persons, and are neither skilled nor trained in the teaching of the true persons.
rÅ«paį¹ attato samanupassati, rÅ«pavantaį¹ vÄ attÄnaį¹; attani vÄ rÅ«paį¹, rÅ«pasmiį¹ vÄ attÄnaį¹. They regard form as self, self as having form, form in self, or self in form.
Vedanaį¹ ā¦ They regard feeling ā¦
saƱƱaį¹ ā¦ perception ā¦
saį¹
khÄre ā¦ choices ā¦
viƱƱÄį¹aį¹ attato samanupassati, viƱƱÄį¹avantaį¹ vÄ attÄnaį¹; attani vÄ viƱƱÄį¹aį¹, viƱƱÄį¹asmiį¹ vÄ attÄnaį¹. consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Iti ayaƱceva samanupassanÄ āasmÄ«āti cassa avigataį¹ hoti. So theyāre not rid of this way of regarding things and the conceit āI amā.
āAsmÄ«āti kho pana, bhikkhave, avigate paƱcannaį¹ indriyÄnaį¹ avakkanti hotiāAs long as theyāre not rid of the conceit āI amā, the five faculties are conceivedā
cakkhundriyassa sotindriyassa ghÄnindriyassa jivhindriyassa kÄyindriyassa. the eye, ear, nose, tongue, and body.
Atthi, bhikkhave, mano, atthi dhammÄ, atthi avijjÄdhÄtu. The mind, ideas, and the element of ignorance are all present.
AvijjÄsamphassajena, bhikkhave, vedayitena phuį¹į¹hassa assutavato puthujjanassa āasmÄ«ātipissa hoti; Struck by feelings born of contact with ignorance, an unlearned ordinary person thinks āI amā,
āayamahamasmÄ«ātipissa hoti; āI am thisā,
ābhavissanātipissa hoti; āI will beā,
āna bhavissanātipissa hoti; āI will not beā,
ārÅ«pÄ« bhavissanātipissa hoti; āI will have formā,
āarÅ«pÄ« bhavissanātipissa hoti; āI will be formlessā,
āsaƱƱī bhavissanātipissa hoti; āI will be percipientā,
āasaƱƱī bhavissanātipissa hoti; āI will not be percipientā,
ānevasaƱƱīnÄsaƱƱī bhavissanātipissa hoti. āI will be neither percipient nor non-percipientā.
Tiį¹į¹hanteva kho, bhikkhave, tattheva paƱcindriyÄni. The five faculties stay right where they are.
Athettha sutavato ariyasÄvakassa avijjÄ pahÄ«yati, vijjÄ uppajjati. But a learned noble disciple gives up ignorance about them and gives rise to knowledge.
Tassa avijjÄvirÄgÄ vijjuppÄdÄ āasmÄ«ātipissa na hoti; With the fading away of ignorance and the arising of knowledge, they donāt think āI amā,
āayamahamasmÄ«ātipissa na hoti; āI am thisā,
ābhavissanāti ā¦ āI will beā,
āna bhavissanāti ā¦ āI will not beā,
rÅ«pÄ« ā¦ āI will have formā,
arÅ«pÄ« ā¦ āI will be formlessā,
saƱƱī ā¦ āI will be percipientā,
asaƱƱī ā¦ āI will be non-percipientā,
ānevasaƱƱīnÄsaƱƱī bhavissanātipissa na hotÄ«āti. āI will be neither percipient nor non-percipientā.ā
PaƱcamaį¹.