Theravadan

Other Translations: Deutsch , Srpski

From: Mrs Rhys Davids, M.A. , Bhikkhu Sujato

Saṁyutta Nikāya 12.25 Linked Discourses 12.25 Linked Discourses

3. Dasabalavagga 3. The Ten Powers 3. The Ten Powers

Bhūmijasutta With Bhūmija Bhūmija

Sāvatthiyaṁ viharati. At Sāvatthī.

Atha kho āyasmā bhūmijo sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Then in the late afternoon, Venerable Bhūmija came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him. Now the venerable Bhūmija, arising at eventide from solitary meditation, came into the presence of the venerable Sāriputta, and exchanging greetings with him and compliments of friendship and courtesy sat down at one side,

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhūmijo āyasmantaṁ sāriputtaṁ etadavoca: When the greetings and polite conversation were over, he sat down to one side and said to him: and so seated said thus to him:—

“Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ 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. “There are, friend Sāriputta, certain recluses and brahmins, believers in karma, who declare that happiness and ill have been made by one's self;

Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṅkataṁ sukhadukkhaṁ paññapenti. Some of them declare that pleasure and pain are made by another. certain others who say that happiness and ill have been made by another;

Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca sukhadukkhaṁ paññapenti. Some of them declare that pleasure and pain are made by both oneself and another. certain others who say both cases are true;

Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti. Some of them declare that pleasure and pain arise anomalously, not made by oneself or another. certain others who say that neither case is true, but that happiness and ill arise by chance.

Idha no, āvuso sāriputta, bhagavā kiṁvādī kimakkhāyī, What does the Buddha say about this? How does he explain it? Herein, friend Sāriputta, the Exalted One what has he to tell us?

kathaṁ byākaramānā ca mayaṁ vuttavādino ceva bhagavato assāma, na ca bhagavantaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ 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 rebuttal and criticism?” And how, if we were answering, should we be repeating his views correctly and not be misrepresenting him, nor rendering ourselves open to blame?”

“Paṭiccasamuppannaṁ kho, āvuso, sukhadukkhaṁ vuttaṁ bhagavatā. “Reverend, the Buddha has said that pleasure and pain are dependently originated. “The Exalted One has said, friend, that happiness and ill come to pass through a cause,

Kiṁ paṭicca? Dependent on what?

Phassaṁ paṭicca. Dependent on contact. contact.

Iti vadaṁ vuttavādī ceva bhagavato assa, na ca bhagavantaṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya. In speaking like 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 rebuttal and criticism.

Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ 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 dependent on contact. … In the case of those recluses and brahmins who believe in karma, however they say that happiness and ill have been made, it was because of contact that they came to pass.

Yepi te …pe…

yepi te …pe…

yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, tadapi phassapaccayā. In the case of those who declare that pleasure and pain arise anomalously, not made by oneself or another, that’s also dependent on contact.

Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ 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. … In no one of those four views is it possible to show that those recluses and brahmins will experience happiness or ill without contact.”

Yepi te …pe…

yepi te …pe…

yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti. In the case of those who declare that pleasure and pain arise anomalously, not made by oneself or another, it’s impossible that they will experience that without contact.”

Assosi kho āyasmā ānando āyasmato sāriputtassa āyasmatā bhūmijena saddhiṁ imaṁ kathāsallāpaṁ. Venerable Ānanda heard this discussion between Venerable Sāriputta and Venerable Bhūmija. Now Ānanda was listening,

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and he went into the presence of the Exalted One

Ekamantaṁ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa āyasmatā bhūmijena saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. and informed the Buddha of all they had discussed. and told him all.

“Sādhu sādhu, ānanda, yathā taṁ sāriputto sammā byākaramāno byākareyya. “Good, good, Ānanda! It’s just as Sāriputta has so rightly explained. And the Exalted One praised Sāriputta through him and confirmed all that he had said and said yet further:—

Paṭiccasamuppannaṁ kho, ānanda, sukhadukkhaṁ vuttaṁ mayā. I have said that pleasure and pain are dependently originated.

Kiṁ paṭicca? Dependent on what?

Phassaṁ paṭicca. Dependent on contact.

Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya. In speaking like 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 rebuttal and criticism.

Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ 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 dependent on contact. …

Yepi te …pe…

yepi te …pe…

yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti tadapi phassapaccayā. In the case of those who declare that pleasure and pain arise anomalously, not made by oneself or another, that’s also dependent on contact.

Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ 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…

yepi te …pe…

yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. In the case of those who declare that pleasure and pain arise anomalously, not made by oneself or another, it’s impossible that they will experience that without contact.

Kāye vā hānanda, sati kāyasañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ. Ānanda, as long as there’s a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself. “Where there have been deeds, Ānanda, personal happiness and suffering arise in consequence of the will there was in the deeds.

Vācāya vā hānanda, sati vacīsañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ. As long as there’s a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself. Where there has been speech—where there has been thought, personal happiness and suffering arise in consequence of the will there was in the speech—in the thought.

Mane vā hānanda, sati manosañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ 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 this is only when dependent on ignorance.

Sāmaṁ vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. 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. Either we of ourselves, Ānanda, plan those planned deeds conditioned by ignorance, whence so caused arises personal happiness and suffering.

Pare vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharonti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Or else others instigate the choice … or others plan those planned deeds that we do conditioned by ignorance, whence so conditioned arises personal happiness and suffering.

Sampajāno vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. One instigates the choice after deliberation … Either they are done deliberately,

Asampajāno vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Or else one instigates the choice without deliberation … or we do them unwittingly.

Sāmaṁ vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Thence both ways arises personal happiness and suffering. So also is it where there has been speech,

Pare vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharonti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.

Sampajāno vā taṁ, ānanda …pe… where there has been thought.

asampajāno vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.

Sāmaṁ vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Either we plan, speaking, thinking deliberately

Pare vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharonti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. or others plan, so that we speak, think unwittingly.

Sampajāno vā taṁ, ānanda …pe…

asampajāno vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Thence arises personal happiness and suffering.

Imesu, ānanda, dhammesu avijjā anupatitā. Ignorance is included in all these things. In these six cases ignorance is followed after.

Avijjāya tveva, ānanda, asesavirāganirodhā so kāyo na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Sā vācā na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. So mano na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. But when ignorance fades away and ceases with nothing left over, that body, that voice, and that mind no longer exist dependent on which that pleasure and pain arise in oneself. But from the utter fading away and cessation of ignorance, Ānanda, those deeds are not, whence so conditioned arises personal happiness and suffering. Neither is that speech, nor that thought.

Khettaṁ taṁ na hoti …pe… vatthu taṁ na hoti …pe… āyatanaṁ taṁ na hoti …pe… adhikaraṇaṁ taṁ na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhan”ti. That field does not exist, that ground does not exist, that basis does not exist, that foundation does not exist, dependent on which that pleasure and pain arise in oneself.” As field they are not; as base they are not; as wherewithal they are not; as occasion they are not, that so conditioned there might arise personal happiness and suffering.”

Pañcamaṁ.

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