| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय ३६।११
Saṁyutta Nikāya 36.11
The Related Suttas Collection 36.11
२। रहोगतवग्ग
2. Rahogatavagga
2. In Private
रहोगतसुत्त
Rahogatasutta
In Private
अथ खो अञ्ञतरो भिक्खु येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो सो भिक्खु भगवन्तं एतदवोच:
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:
Then a bhikkhu went up to the Buddha, bowed, sat down to one side, and said to him:
“इध मय्हं, भन्ते, रहोगतस्स पटिसल्लीनस्स एवं चेतसो परिवितक्को उदपादि—तिस्सो वेदना वुत्ता भगवता। सुखा वेदना, दुक्खा वेदना, अदुक्खमसुखा वेदना—इमा तिस्सो वेदना वुत्ता भगवता।
“idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—imā tisso vedanā vuttā bhagavatā.
“Just now, sir, as I was in private retreat this thought came to mind. The Buddha has spoken of three feelings. Pleasant, painful, and neutral feeling. These are the three feelings the Buddha has spoken of.
वुत्तं खो पनेतं भगवता: ‘यं किञ्चि वेदयितं तं दुक्खस्मिन्ऽति। किं नु खो एतं भगवता सन्धाय भासितं: ‘यं किञ्चि वेदयितं तं दुक्खस्मिन्ऽ”ति?
Vuttaṁ kho panetaṁ bhagavatā: ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti. Kiṁ nu kho etaṁ bhagavatā sandhāya bhāsitaṁ: ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’”ti?
But the Buddha has also said: ‘Suffering includes whatever is felt.’ What was the Buddha referring to when he said this?”
“साधु साधु, भिक्खु। तिस्सो इमा, भिक्खु, वेदना वुत्ता मया। सुखा वेदना, दुक्खा वेदना, अदुक्खमसुखा वेदना—इमा तिस्सो वेदना वुत्ता मया।
“Sādhu sādhu, bhikkhu. Tisso imā, bhikkhu, vedanā vuttā mayā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—imā tisso vedanā vuttā mayā.
“Good, good, bhikkhu! I have spoken of these three feelings. Pleasant, painful, and neutral feeling. These are the three feelings I have spoken of.
वुत्तं खो पनेतं, भिक्खु, मया: ‘यं किञ्चि वेदयितं, तं दुक्खस्मिन्ऽति।
Vuttaṁ kho panetaṁ, bhikkhu, mayā: ‘yaṁ kiñci vedayitaṁ, taṁ dukkhasmin’ti.
But I have also said: ‘Suffering includes whatever is felt.’
तं खो पनेतं, भिक्खु, मया सङ्खारानंयेव अनिच्चतं सन्धाय भासितं: ‘यं किञ्चि वेदयितं तं दुक्खस्मिन्ऽति। तं खो पनेतं, भिक्खु, मया सङ्खारानंयेव खयधम्मतं …पे… वयधम्मतं …पे… विरागधम्मतं …पे… निरोधधम्मतं …पे… विपरिणामधम्मतं सन्धाय भासितं: ‘यं किञ्चि वेदयितं तं दुक्खस्मिन्ऽति।
Taṁ kho panetaṁ, bhikkhu, mayā saṅkhārānaṁyeva aniccataṁ sandhāya bhāsitaṁ: ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti. Taṁ kho panetaṁ, bhikkhu, mayā saṅkhārānaṁyeva khayadhammataṁ …pe… vayadhammataṁ …pe… virāgadhammataṁ …pe… nirodhadhammataṁ …pe… vipariṇāmadhammataṁ sandhāya bhāsitaṁ: ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti.
When I said this I was referring to the impermanence of conditions, to the fact that conditions are liable to end, vanish, fade away, cease, and perish.
अथ खो पन, भिक्खु, मया अनुपुब्बसङ्खारानं निरोधो अक्खातो। पठमं झानं समापन्नस्स वाचा निरुद्धा होति। दुतियं झानं समापन्नस्स वितक्कविचारा निरुद्धा होन्ति। ततियं झानं समापन्नस्स पीति निरुद्धा होति। चतुत्थं झानं समापन्नस्स अस्सासपस्सासा निरुद्धा होन्ति। आकासानञ्चायतनं समापन्नस्स रूपसञ्ञा निरुद्धा होति। विञ्ञाणञ्चायतनं समापन्नस्स आकासानञ्चायतनसञ्ञा निरुद्धा होति। आकिञ्चञ्ञायतनं समापन्नस्स विञ्ञाणञ्चायतनसञ्ञा निरुद्धा होति। नेवसञ्ञानासञ्ञायतनं समापन्नस्स आकिञ्चञ्ञायतनसञ्ञा निरुद्धा होति। सञ्ञावेदयितनिरोधं समापन्नस्स सञ्ञा च वेदना च निरुद्धा होन्ति। खीणासवस्स भिक्खुनो रागो निरुद्धो होति, दोसो निरुद्धो होति, मोहो निरुद्धो होति।
Atha kho pana, bhikkhu, mayā anupubbasaṅkhārānaṁ nirodho akkhāto. Paṭhamaṁ jhānaṁ samāpannassa vācā niruddhā hoti. Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti. Tatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti. Catutthaṁ jhānaṁ samāpannassa assāsapassāsā niruddhā honti. Ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti. Viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti. Ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti. Nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti. Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti. Khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti.
But I have also explained the progressive cessation of conditions. For someone who has attained the first jhāna, speech has ceased. For someone who has attained the second jhāna, the thougths being born and the sustained analysis going on have ceased. For someone who has attained the third jhāna, (mental) joy has ceased. For someone who has attained the fourth jhāna, breathing has ceased. For someone who has attained the dimension of infinite space, the perception of form has ceased. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased. For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased. For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. For someone who has attained the cessation of perception and feeling, perception and feeling have ceased. For a bhikkhu who has ended the defilements, greed, hate, and delusion have ceased.
अथ खो, भिक्खु, मया अनुपुब्बसङ्खारानं वूपसमो अक्खातो। पठमं झानं समापन्नस्स वाचा वूपसन्ता होति। दुतियं झानं समापन्नस्स वितक्कविचारा वूपसन्ता होन्ति …पे… सञ्ञावेदयितनिरोधं समापन्नस्स सञ्ञा च वेदना च वूपसन्ता होन्ति। खीणासवस्स भिक्खुनो रागो वूपसन्तो होति, दोसो वूपसन्तो होति, मोहो वूपसन्तो होति।
Atha kho, bhikkhu, mayā anupubbasaṅkhārānaṁ vūpasamo akkhāto. Paṭhamaṁ jhānaṁ samāpannassa vācā vūpasantā hoti. Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā vūpasantā honti …pe… saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca vūpasantā honti. Khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti.
And I have also explained the progressive stilling of conditions. For someone who has attained the first jhāna, speech has stilled. For someone who has attained the second jhāna, the thougths being born and the sustained analysis going on have stilled. … For someone who has attained the cessation of perception and feeling, perception and feeling have stilled. For a bhikkhu who has ended the defilements, greed, hate, and delusion have stilled.
छयिमा, भिक्खु, पस्सद्धियो। पठमं झानं समापन्नस्स वाचा पटिप्पस्सद्धा होति। दुतियं झानं समापन्नस्स वितक्कविचारा पटिप्पस्सद्धा होन्ति। ततियं झानं समापन्नस्स पीति पटिप्पस्सद्धा होति। चतुत्थं झानं समापन्नस्स अस्सासपस्सासा पटिप्पस्सद्धा होन्ति। सञ्ञावेदयितनिरोधं समापन्नस्स सञ्ञा च वेदना च पटिप्पस्सद्धा होन्ति। खीणासवस्स भिक्खुनो रागो पटिप्पस्सद्धो होति, दोसो पटिप्पस्सद्धो होति, मोहो पटिप्पस्सद्धो होती”ति।
Chayimā, bhikkhu, passaddhiyo. Paṭhamaṁ jhānaṁ samāpannassa vācā paṭippassaddhā hoti. Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā paṭippassaddhā honti. Tatiyaṁ jhānaṁ samāpannassa pīti paṭippassaddhā hoti. Catutthaṁ jhānaṁ samāpannassa assāsapassāsā paṭippassaddhā honti. Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti.
There are these six levels of tranquility. For someone who has attained the first jhāna, speech has been tranquilized. For someone who has attained the second jhāna, the thougths being born and the sustained analysis going on have been tranquilized. For someone who has attained the third jhāna, (mental) joy has been tranquilized. For someone who has attained the fourth jhāna, breathing has been tranquilized. For someone who has attained the cessation of perception and feeling, perception and feeling have been tranquilized. For a bhikkhu who has ended the defilements, greed, hate, and delusion have been tranquilized.”
पठमं।
Paṭhamaṁ.
The authoritative text of the Saṁyutta Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
