Other Translations: Deutsch , Srpski
From: ,
Saṁyutta Nikāya 12.65 Linked Discourses 12.65
7. Mahāvagga 7. The Great Chapter
Nagarasutta The City
Sāvatthiyaṁ viharati. At Sāvatthī.
“Pubbe me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: “Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: This process describes the Buddha’s reflection before his awakening. It is of particular interest because it seems to depict the precise moment when his insight broke away from that of his Upaniṣadic teachers. Bhikkhu Bodhi notes: “It it possible the Bodhisatta had been seeking a self of the Upaniṣadic type, a self-subsistent subject consisting of pure consciousness that requires nothing but itself in order to exist. His discovery that consciousness is invariably dependent on name-and-form would have disclosed to him the futility of such a quest and thereby shown that even consciousness, the subtlest basis for the sense of self (see SN 12.61), is conditioned and thus marked by impermanence, suffering, and selflessness.”
‘kicchā vatāyaṁ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn,
Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa. yet it doesn’t understand how to escape from this suffering, from old age and death.
Kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti? Oh, when will an escape be found from this suffering, from old age and death?’
Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me:
‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti? ‘When what exists is there old age and death? What is a requirement for old age and death?’
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: Then, through rational application of mind, I penetrated with wisdom:
‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti. ‘When rebirth exists there’s old age and death. Rebirth is a requirement for old age and death.’
Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me:
‘kimhi nu kho sati jāti hoti …pe… ‘When what exists is there rebirth? …
bhavo hoti … continued existence …
upādānaṁ hoti … grasping …
taṇhā hoti … craving …
vedanā hoti … feeling …
phasso hoti … contact …
saḷāyatanaṁ hoti … the six sense fields …
nāmarūpaṁ hoti … name and form …
kiṁpaccayā nāmarūpan’ti? What is a requirement for name and form?’
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: Then, through rational application of mind, I penetrated with wisdom:
‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti. ‘When consciousness exists there are name and form. Consciousness is a requirement for name and form.’ This analysis agrees with Yājñavalkya, who says that the manifold appearances in the world arise from consciousness (etebhyo bhūtebhyaḥ samutthāya, Bṛhadāraṇyaka Upaniṣad 2.4.12).
Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me:
‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti? ‘When what exists is there consciousness? What is a requirement for consciousness?’
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: Then, through rational application of mind, I penetrated with wisdom:
‘nāmarūpe kho sati viññāṇaṁ hoti, nāmarūpapaccayā viññāṇan’ti. ‘When name and form exist there’s consciousness. Name and form are requirements for consciousness.’ Here the Buddha contradicts Yājñavalkya’s view that individuated awareness (saññā) returns into “this great reality, infinite, unbounded, a sheer mass of consciousness” (idaṁ mahadbhūtam anantam apāraṁ vijñānaghana eva, Bṛhadāraṇyaka Upaniṣad 2.4.12). Consciousness (viññāṇa) is not a fundamental reality (mahadbhūta) underlying multiplicity, but rather a conditioned process that exists only together with name and form.
Tassa mayhaṁ, bhikkhave, etadahosi—Then it occurred to me:
paccudāvattati kho idaṁ viññāṇaṁ nāmarūpamhā na paraṁ gacchati. This consciousness turns back from name and form, and doesn’t go beyond that. The same idea is found at DN 14:2.19.2, where it also describes the reflective process of a Bodhisatta. The mutual conditioning of consciousness with name and form is then further detailed at DN 15:21.1 and SN 12.67. It seems that this distinctive presentation was the original form for describing a Bodhisatta’s thought process. It was subsequently applied to the full set of twelve links (SN 12.4).
Ettāvatā jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā, yadidaṁ nāmarūpapaccayā viññāṇaṁ; This is the extent to which one may be reborn, grow old, die, pass away, or reappear. That is: name and form are requirements for consciousness.
viññāṇapaccayā nāmarūpaṁ; Consciousness is a requirement for name and form.
nāmarūpapaccayā saḷāyatanaṁ; Name and form are requirements for the six sense fields.
saḷāyatanapaccayā phasso …pe… The six sense fields are requirements for contact. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates.
‘Samudayo, samudayo’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi. ‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.
Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me:
‘kimhi nu kho asati, jarāmaraṇaṁ na hoti; ‘When what doesn’t exist is there no old age and death?
kissa nirodhā jarāmaraṇanirodho’ti? When what ceases do old age and death cease?’
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: Then, through rational application of mind, I penetrated with wisdom:
‘jātiyā kho asati, jarāmaraṇaṁ na hoti; ‘When rebirth doesn’t exist there is no old age and death.
jātinirodhā jarāmaraṇanirodho’ti. When rebirth ceases old age and death cease.’
Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me:
‘kimhi nu kho asati jāti na hoti …pe… ‘When what doesn’t exist is there no rebirth …
bhavo na hoti … continued existence …
upādānaṁ na hoti … grasping …
taṇhā na hoti … craving …
vedanā na hoti … feeling …
phasso na hoti … contact …
saḷāyatanaṁ na hoti … six sense fields …
nāmarūpaṁ na hoti. name and form?
Kissa nirodhā nāmarūpanirodho’ti? When what ceases do name and form cease?’
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: Then, through rational application of mind, I penetrated with wisdom:
‘viññāṇe kho asati, nāmarūpaṁ na hoti; ‘When consciousness doesn’t exist there is no name and form.
viññāṇanirodhā nāmarūpanirodho’ti. When consciousness ceases name and form cease.’
Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me:
‘kimhi nu kho asati viññāṇaṁ na hoti; ‘When what doesn’t exist is there no consciousness?
kissa nirodhā viññāṇanirodho’ti? When what ceases does consciousness cease?’
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: Then, through rational application of mind, I penetrated with wisdom:
‘nāmarūpe kho asati, viññāṇaṁ na hoti; ‘When name and form don’t exist, there is no consciousness.
nāmarūpanirodhā viññāṇanirodho’ti. When name and form cease, consciousness ceases.’
Tassa mayhaṁ, bhikkhave, etadahosi—Then it occurred to me:
adhigato kho myāyaṁ maggo bodhāya yadidaṁ—I have discovered the path to awakening. That is: This phrase is found only here and DN 14:2.21.2.
nāmarūpanirodhā viññāṇanirodho; When name and form cease, consciousness ceases.
viññāṇanirodhā nāmarūpanirodho; When consciousness ceases, name and form cease.
nāmarūpanirodhā saḷāyatananirodho; When name and form cease, the six sense fields cease.
saḷāyatananirodhā phassanirodho …pe… When the six sense fields cease, contact ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases.
‘Nirodho, nirodho’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi. ‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.
Seyyathāpi, bhikkhave, puriso araññe pavane caramāno passeyya purāṇaṁ maggaṁ purāṇañjasaṁ pubbakehi manussehi anuyātaṁ. Suppose a person was walking through a forest. They’d see an ancient path, an ancient route traveled by humans in the past. Bṛhadāraṇyaka Upaniṣad 4.4.8 quotes an ancient verse to the effect: “I have reached the subtle, extensive, ancient road; it has been realized by me”. | Añjasa is elsewhere in Pali used only in poetry (eg, Thag 1.35:1.3) or by brahmins (DN 13:4.2). It is an old Vedic term for the “direct route” to the right place as advised by Pūṣan (Rig Veda 6.54.1). In the Śatapatha Brāhmaṇa, the new and full moon offerings are made “directly and expressly” to Indra and Agni (2.4.17); one goes “directly to the truth” after a dispute over supremacy among the gods is resolved (3.4.2.14); the horse knows the “direct” way to heaven that humans do not, like one who knows the country (13.2.3–2); and Yājñavalkya explains how to go “directly” to complete the sacrifice (13.5.3.5). One beholds “directly” that the self is god (Bṛhadāraṇyaka Upaniṣad 4.4.15).
So tamanugaccheyya. Following it along,
Tamanugacchanto passeyya purāṇaṁ nagaraṁ purāṇaṁ rājadhāniṁ pubbakehi manussehi ajjhāvuṭṭhaṁ ārāmasampannaṁ vanasampannaṁ pokkharaṇīsampannaṁ uddhāpavantaṁ ramaṇīyaṁ. they’d see an ancient city, an ancient capital, inhabited by humans in the past. It was lovely, complete with parks, groves, lotus ponds, and embankments. The idea of such “lost cities” decaying in the jungle is probably sparked by the archaeological remains of the Indus Valley Civilization, whose extensive cities would have been over a thousand years old in the Buddha’s day. One major site, Rakhigarhi, is a few day’s walk from Kammāsadamma, where the Buddha taught several times. He could easily have seen it himself or else heard about it.
Atha kho so, bhikkhave, puriso rañño vā rājamahāmattassa vā āroceyya: Then that person would inform a king or their chief minister:
‘yagghe, bhante, jāneyyāsi—ahaṁ addasaṁ araññe pavane caramāno purāṇaṁ maggaṁ purāṇañjasaṁ pubbakehi manussehi anuyātaṁ tamanugacchiṁ. ‘Please sir, you should know this. While walking through a forest I saw an ancient path, an ancient route traveled by humans in the past.
Tamanugacchanto addasaṁ purāṇaṁ nagaraṁ purāṇaṁ rājadhāniṁ pubbakehi manussehi ajjhāvuṭṭhaṁ ārāmasampannaṁ vanasampannaṁ pokkharaṇīsampannaṁ uddhāpavantaṁ ramaṇīyaṁ. Following it along I saw an ancient city, an ancient capital, inhabited by humans in the past. It was lovely, complete with parks, groves, lotus ponds, and embankments.
Taṁ, bhante, nagaraṁ māpehī’ti. Sir, you should rebuild that city!’
Atha kho so, bhikkhave, rājā vā rājamahāmatto vā taṁ nagaraṁ māpeyya. Then that king or their chief minister would have that city rebuilt.
Tadassa nagaraṁ aparena samayena iddhañceva phītañca bāhujaññaṁ ākiṇṇamanussaṁ vuddhivepullappattaṁ. And after some time that city was successful and prosperous, populous and full of people, attained to growth and expansion.
Evameva khvāhaṁ, bhikkhave, addasaṁ purāṇaṁ maggaṁ purāṇañjasaṁ pubbakehi sammāsambuddhehi anuyātaṁ. In the same way, I saw an ancient path, an ancient route traveled by fully awakened Buddhas in the past.
Katamo ca so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto? And what is that ancient path, the ancient route traveled by fully awakened Buddhas in the past?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—It is simply this noble eightfold path, that is:
sammādiṭṭhi …pe… sammāsamādhi. right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Ayaṁ kho so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto, tamanugacchiṁ; This is that ancient path, the ancient route traveled by fully awakened Buddhas in the past.
tamanugacchanto jarāmaraṇaṁ abbhaññāsiṁ; Following it along, I directly knew old age and death,
jarāmaraṇasamudayaṁ abbhaññāsiṁ; their origin,
jarāmaraṇanirodhaṁ abbhaññāsiṁ; their cessation,
jarāmaraṇanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ. and the practice that leads to their cessation.
Tamanugacchiṁ;
tamanugacchanto jātiṁ abbhaññāsiṁ …pe… Following it along, I directly knew rebirth …
bhavaṁ abbhaññāsiṁ … continued existence …
upādānaṁ abbhaññāsiṁ … grasping …
taṇhaṁ abbhaññāsiṁ … craving …
vedanaṁ abbhaññāsiṁ … feeling …
phassaṁ abbhaññāsiṁ … contact …
saḷāyatanaṁ abbhaññāsiṁ … the six sense fields …
nāmarūpaṁ abbhaññāsiṁ … name and form …
viññāṇaṁ abbhaññāsiṁ. consciousness …
Tamanugacchiṁ;
tamanugacchanto saṅkhāre abbhaññāsiṁ; Following it along, I directly knew choices,
saṅkhārasamudayaṁ abbhaññāsiṁ; their origin,
saṅkhāranirodhaṁ abbhaññāsiṁ; their cessation,
saṅkhāranirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ. and the practice that leads to their cessation.
Tadabhiññāya ācikkhiṁ bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Having directly known this, I told the monks, nuns, laymen, and laywomen.
Tayidaṁ, bhikkhave, brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan”ti. And that’s how this spiritual life has become successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans.”
Pañcamaṁ.