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Saṁyutta Nikāya 12.14 Linked Discourses 12.14
2. Āhāravagga 2. Fuel
Dutiyasamaṇabrāhmaṇasutta Ascetics and Brahmins (2nd) Ascetics and BrahminsRecluses and brahmins (2).
Sāvatthiyaṁ viharati. At Sāvatthī. At Sāvatthı̄.At Sāvatthī:
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime dhamme nappajānanti, imesaṁ dhammānaṁ samudayaṁ nappajānanti, imesaṁ dhammānaṁ nirodhaṁ nappajānanti, imesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ nappajānanti, katame dhamme nappajānanti, katamesaṁ dhammānaṁ samudayaṁ nappajānanti, katamesaṁ dhammānaṁ nirodhaṁ nappajānanti, katamesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ nappajānanti? “Mendicants, 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? “Bhikkhus, as to those ascetics and brahmins who do not understand these things, the origin of these things, the cessation of these things, and the way leading to the cessation of these things: what are those things that they do not understand, whose origin they do not understand, whose cessation they do not understand, and the way leading to whose cessation they do not understand?Any recluses or brahmins, Monks, who do not know these things, do not know the uprising of them, the ceasing of them, the way leading to their ceasing—which things is it they do not know [in this fourfold way]?
Jarāmaraṇaṁ nappajānanti, jarāmaraṇasamudayaṁ nappajānanti, jarāmaraṇanirodhaṁ nappajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ nappajānanti; They don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They do not understand aging-and-death, its origin, its cessation, and the way leading to its cessation.Decay-and-death,
jātiṁ …pe… They don’t understand rebirth … They do not understand birth …and birth,
bhavaṁ … continued existence … existence …becoming,
upādānaṁ … grasping … clinging …grasping,
taṇhaṁ … craving … craving …craving,
vedanaṁ … feeling … feeling …feeling,
phassaṁ … contact … contact …contact,
saḷāyatanaṁ … the six sense fields … the six sense bases …sense,
nāmarūpaṁ … name and form … name-and-form …name-and-shape,
viññāṇaṁ … consciousness … consciousness …consciousness,
saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti. They don’t understand choices, their origin, their cessation, and the practice that leads to their cessation. volitional formations, their origin, their cessation, and the way leading to their cessation.activities—
Ime dhamme nappajānanti, imesaṁ dhammānaṁ samudayaṁ nappajānanti, imesaṁ dhammānaṁ nirodhaṁ nappajānanti, imesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ nappajānanti. They don’t understand these things, their origin, their cessation, and the practice that leads to their cessation. These are the things that they do not understand, whose origin they do not understand, whose cessation they do not understand, and the way leading to whose cessation they do not understand.
Na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. I don’t deem 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. These I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.those recluses or brahmins are approved neither among recluses as recluses, nor among brahmins as brahmins. Nor have those venerable ones understood of themselves, nor realized what is the good of being a recluse or o brahmin, nor lived in the attainment thereof.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime dhamme pajānanti, imesaṁ dhammānaṁ samudayaṁ pajānanti, imesaṁ dhammānaṁ nirodhaṁ pajānanti, imesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ pajānanti, katame dhamme pajānanti, katamesaṁ dhammānaṁ samudayaṁ pajānanti, katamesaṁ dhammānaṁ nirodhaṁ pajānanti, katamesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ 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? But, bhikkhus, as to those ascetics and brahmins who understand these things, the origin of these things, the cessation of these things, and the way leading to the cessation of these things: what are those things that they understand, whose origin they understand, whose cessation they understand, and the way leading to whose cessation they understand?But those recluses or brahmins, Monks, who know these things—which things is it they know?
Jarāmaraṇaṁ pajānanti, jarāmaraṇasamudayaṁ pajānanti, jarāmaraṇanirodhaṁ pajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānanti; They understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand aging-and-death, its origin, its cessation, and the way leading to its cessation.Decay-and-death,
jātiṁ …pe… They understand rebirth … They understand birth …birth,
bhavaṁ … continued existence … existence …becoming,
upādānaṁ … grasping … clinging …grasping,
taṇhaṁ … craving … craving …craving,
vedanaṁ … feeling … feeling …feeling,
phassaṁ … contact … contact …contact,
saḷāyatanaṁ … the six sense fields … the six sense bases …sense,
nāmarūpaṁ … name and form … name-and-form …name-and-shape,
viññāṇaṁ … consciousness … consciousness …consciousness,
saṅkhāre pajānanti, saṅkhārasamudayaṁ pajānanti, saṅkhāranirodhaṁ pajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānanti. They understand choices, their origin, their cessation, and the practice that leads to their cessation. volitional formations, their origin, their cessation, and the way leading to their cessation.activities in their nature, their uprising, their ceasing.
Ime dhamme pajānanti, imesaṁ dhammānaṁ samudayaṁ pajānanti, imesaṁ dhammānaṁ nirodhaṁ pajānanti, imesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ pajānanti. They understand these things, their origin, their cessation, and the practice that leads to their cessation. These are the things that they understand, whose origin they understand, whose cessation they understand, and the way leading to whose cessation they understand.the way going to their ceasing—
Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā, brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. I deem 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.” These I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.” those recluses or brahmins are approved both among recluses as recluses and among brahmins as brahmins. And those venerable ones have understood of themselves, have realized what is the good of being a recluse and a brahmin, and have lived in the attainment thereof even in this present life.
Catutthaṁ.