Other Translations: Deutsch
From:
Saį¹yutta NikÄya 12.25 Linked Discourses 12.25
3. Dasabalavagga 3. The Ten Powers
Bhūmijasutta With Bhūmija
SÄvatthiyaį¹ viharati. At SÄvatthÄ«.
Atha kho ÄyasmÄ bhÅ«mijo sÄyanhasamayaį¹ paį¹isallÄnÄ vuį¹į¹hito yenÄyasmÄ sÄriputto tenupasaį¹
kami; upasaį¹
kamitvÄ ÄyasmatÄ sÄriputtena saddhiį¹ sammodi. Then in the late afternoon, Venerable BhÅ«mija came out of retreat, went to Venerable SÄriputta, and exchanged greetings with him.
SammodanÄ«yaį¹ kathaį¹ sÄraį¹Ä«yaį¹ vÄ«tisÄretvÄ ekamantaį¹ nisÄ«di. Ekamantaį¹ nisinno kho ÄyasmÄ bhÅ«mijo Äyasmantaį¹ sÄriputtaį¹ etadavoca: When the greetings and polite conversation were over, he sat down to one side and said to him:
āSantÄvuso sÄriputta, eke samaį¹abrÄhmaį¹Ä kammavÄdÄ sayaį¹
kataį¹ sukhadukkhaį¹ paƱƱapenti. āReverend SÄriputta, there are ascetics and brahmins who teach the efficacy of deeds. Some of them declare that pleasure and pain are made by oneself.
Santi panÄvuso sÄriputta, eke samaį¹abrÄhmaį¹Ä kammavÄdÄ paraį¹
kataį¹ sukhadukkhaį¹ paƱƱapenti. Some of them declare that pleasure and pain are made by another.
SantÄvuso sÄriputta, eke samaį¹abrÄhmaį¹Ä kammavÄdÄ sayaį¹
kataƱca paraį¹
kataƱca sukhadukkhaį¹ paƱƱapenti. Some of them declare that pleasure and pain are made by both oneself and another.
Santi panÄvuso sÄriputta, eke samaį¹abrÄhmaį¹Ä kammavÄdÄ asayaį¹
kÄraį¹ aparaį¹
kÄraį¹ adhiccasamuppannaį¹ sukhadukkhaį¹ paƱƱapenti. Some of them declare that pleasure and pain arise by chance, not made by oneself or another.
Idha no, Ävuso sÄriputta, bhagavÄ kiį¹vÄdÄ« kimakkhÄyÄ«, What does the Buddha say about this? How does he explain it?
kathaį¹ byÄkaramÄnÄ ca mayaį¹ vuttavÄdino ceva bhagavato assÄma, na ca bhagavantaį¹ abhÅ«tena abbhÄcikkheyyÄma, dhammassa cÄnudhammaį¹ byÄkareyyÄma, na ca koci sahadhammiko vÄdÄnupÄto gÄrayhaį¹ į¹hÄnaį¹ ÄgaccheyyÄāti? 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?ā
āPaį¹iccasamuppannaį¹ kho, Ävuso, sukhadukkhaį¹ vuttaį¹ bhagavatÄ. āReverend, the Buddha said that pleasure and pain are dependently originated.
Kiį¹ paį¹icca? Dependent on what?
Phassaį¹ paį¹icca. Dependent on contact.
Iti vadaį¹ vuttavÄdÄ« ceva bhagavato assa, na ca bhagavantaį¹ abhÅ«tena abbhÄcikkheyya, dhammassa cÄnudhammaį¹ byÄkareyya, na ca koci sahadhammiko vÄdÄnupÄto gÄrayhaį¹ į¹hÄnaį¹ Ägaccheyya. If you said 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.
TatrÄvuso, ye te samaį¹abrÄhmaį¹Ä kammavÄdÄ sayaį¹
kataį¹ sukhadukkhaį¹ paƱƱapenti, tadapi phassapaccayÄ. 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, thatās conditioned by contact. ā¦
Yepi te ā¦peā¦
yepi te ā¦peā¦
yepi te samaį¹abrÄhmaį¹Ä kammavÄdÄ asayaį¹
kÄraį¹ aparaį¹
kÄraį¹ adhiccasamuppannaį¹ sukhadukkhaį¹ paƱƱapenti, tadapi phassapaccayÄ. In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, thatās also conditioned by contact.
TatrÄvuso, ye te samaį¹abrÄhmaį¹Ä kammavÄdÄ sayaį¹
kataį¹ sukhadukkhaį¹ paƱƱapenti, te vata aƱƱatra phassÄ paį¹isaį¹vedissantÄ«ti netaį¹ į¹hÄnaį¹ 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, itās impossible that they will experience that without contact. ā¦
Yepi te ā¦peā¦
yepi te ā¦peā¦
yepi te samaį¹abrÄhmaį¹Ä kammavÄdÄ asayaį¹
kÄraį¹ aparaį¹
kÄraį¹ adhiccasamuppannaį¹ sukhadukkhaį¹ paƱƱapenti, te vata aƱƱatra phassÄ paį¹isaį¹vedissantÄ«ti netaį¹ į¹hÄnaį¹ vijjatÄ«āti. In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, itās impossible that they will experience that without contact.ā
Assosi kho ÄyasmÄ Änando Äyasmato sÄriputtassa ÄyasmatÄ bhÅ«mijena saddhiį¹ imaį¹ kathÄsallÄpaį¹. Venerable Änanda heard this discussion between Venerable SÄriputta and Venerable BhÅ«mija.
Atha kho ÄyasmÄ Änando yena bhagavÄ tenupasaį¹
kami; upasaį¹
kamitvÄ bhagavantaį¹ abhivÄdetvÄ ekamantaį¹ nisÄ«di. Then Venerable Änanda went up to the Buddha, bowed, sat down to one side,
Ekamantaį¹ nisinno kho ÄyasmÄ Änando yÄvatako Äyasmato sÄriputtassa ÄyasmatÄ bhÅ«mijena saddhiį¹ ahosi kathÄsallÄpo taį¹ sabbaį¹ bhagavato Ärocesi. and informed the Buddha of all they had discussed.
āSÄdhu sÄdhu, Änanda, yathÄ taį¹ sÄriputto sammÄ byÄkaramÄno byÄkareyya. āGood, good, Änanda! Itās just as SÄriputta has so rightly explained.
Paį¹iccasamuppannaį¹ kho, Änanda, sukhadukkhaį¹ vuttaį¹ mayÄ. I have said that pleasure and pain are dependently originated.
Kiį¹ paį¹icca? Dependent on what?
Phassaį¹ paį¹icca. Dependent on contact.
Iti vadaį¹ vuttavÄdÄ« ceva me assa, na ca maį¹ abhÅ«tena abbhÄcikkheyya, dhammassa cÄnudhammaį¹ byÄkareyya, na ca koci sahadhammiko vÄdÄnupÄto gÄrayhaį¹ į¹hÄnaį¹ Ägaccheyya. Saying 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.
TatrÄnanda, ye te samaį¹abrÄhmaį¹Ä kammavÄdÄ sayaį¹
kataį¹ sukhadukkhaį¹ paƱƱapenti tadapi phassapaccayÄ. 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, thatās conditioned by contact. ā¦
Yepi te ā¦peā¦
yepi te ā¦peā¦
yepi te samaį¹abrÄhmaį¹Ä kammavÄdÄ asayaį¹
kÄraį¹ aparaį¹
kÄraį¹ adhiccasamuppannaį¹ sukhadukkhaį¹ paƱƱapenti tadapi phassapaccayÄ. In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, thatās also conditioned by contact.
TatrÄnanda, ye te samaį¹abrÄhmaį¹Ä kammavÄdÄ sayaį¹
kataį¹ sukhadukkhaį¹ paƱƱapenti, te vata aƱƱatra phassÄ paį¹isaį¹vedissantÄ«ti netaį¹ į¹hÄnaį¹ 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, itās impossible that they will experience that without contact. ā¦
Yepi te ā¦peā¦
yepi te ā¦peā¦
yepi te samaį¹abrÄhmaį¹Ä kammavÄdÄ asayaį¹
kÄraį¹ aparaį¹
kÄraį¹ adhiccasamuppannaį¹ sukhadukkhaį¹ paƱƱapenti, te vata aƱƱatra phassÄ paį¹isaį¹vedissantÄ«ti netaį¹ į¹hÄnaį¹ vijjati. In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, itās impossible that they will experience that without contact.
KÄye vÄ hÄnanda, sati kÄyasaƱcetanÄhetu uppajjati ajjhattaį¹ sukhadukkhaį¹. Änanda, as long as thereās a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself.
VÄcÄya vÄ hÄnanda, sati vacÄ«saƱcetanÄhetu uppajjati ajjhattaį¹ sukhadukkhaį¹. As long as thereās a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself.
Mane vÄ hÄnanda, sati manosaƱcetanÄhetu uppajjati ajjhattaį¹ sukhadukkhaį¹ avijjÄpaccayÄ ca. As long as thereās a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But these only apply when conditioned by ignorance.
SÄmaį¹ vÄ taį¹, Änanda, kÄyasaį¹
khÄraį¹ abhisaį¹
kharoti, yaį¹paccayÄssa taį¹ uppajjati ajjhattaį¹ sukhadukkhaį¹. 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.
Pare vÄ taį¹, Änanda, kÄyasaį¹
khÄraį¹ abhisaį¹
kharonti, yaį¹paccayÄssa taį¹ uppajjati ajjhattaį¹ sukhadukkhaį¹. Or else others instigate the choice ā¦
SampajÄno vÄ taį¹, Änanda, kÄyasaį¹
khÄraį¹ abhisaį¹
kharoti yaį¹paccayÄssa taį¹ uppajjati ajjhattaį¹ sukhadukkhaį¹. One consciously instigates the choice ā¦
AsampajÄno vÄ taį¹, Änanda, kÄyasaį¹
khÄraį¹ abhisaį¹
kharoti yaį¹paccayÄssa taį¹ uppajjati ajjhattaį¹ sukhadukkhaį¹. Or else one unconsciously instigates the choice ā¦
SÄmaį¹ vÄ taį¹, Änanda, vacÄ«saį¹
khÄraį¹ abhisaį¹
kharoti yaį¹paccayÄssa taį¹ uppajjati ajjhattaį¹ sukhadukkhaį¹.
Pare vÄ taį¹, Änanda, vacÄ«saį¹
khÄraį¹ abhisaį¹
kharonti yaį¹paccayÄssa taį¹ uppajjati ajjhattaį¹ sukhadukkhaį¹.
SampajÄno vÄ taį¹, Änanda ā¦peā¦
asampajÄno vÄ taį¹, Änanda, vacÄ«saį¹
khÄraį¹ abhisaį¹
kharoti yaį¹paccayÄssa taį¹ uppajjati ajjhattaį¹ sukhadukkhaį¹.
SÄmaį¹ vÄ taį¹, Änanda, manosaį¹
khÄraį¹ abhisaį¹
kharoti yaį¹paccayÄssa taį¹ uppajjati ajjhattaį¹ sukhadukkhaį¹.
Pare vÄ taį¹, Änanda, manosaį¹
khÄraį¹ abhisaį¹
kharonti yaį¹paccayÄssa taį¹ uppajjati ajjhattaį¹ sukhadukkhaį¹.
SampajÄno vÄ taį¹, Änanda ā¦peā¦
asampajÄno vÄ taį¹, Änanda, manosaį¹
khÄraį¹ abhisaį¹
kharoti yaį¹paccayÄssa taį¹ uppajjati ajjhattaį¹ sukhadukkhaį¹.
Imesu, Änanda, dhammesu avijjÄ anupatitÄ. Ignorance is included in all these things.
AvijjÄya tveva, Änanda, asesavirÄganirodhÄ so kÄyo na hoti yaį¹paccayÄssa taį¹ uppajjati ajjhattaį¹ sukhadukkhaį¹. SÄ vÄcÄ na hoti yaį¹paccayÄssa taį¹ uppajjati ajjhattaį¹ sukhadukkhaį¹. So mano na hoti yaį¹paccayÄssa taį¹ uppajjati ajjhattaį¹ sukhadukkhaį¹. But when ignorance fades away and ceases with nothing left over, there is no body and no voice and no mind, conditioned by which that pleasure and pain arise in oneself.
Khettaį¹ taį¹ na hoti ā¦peā¦ vatthu taį¹ na hoti ā¦peā¦ Äyatanaį¹ taį¹ na hoti ā¦peā¦ adhikaraį¹aį¹ taį¹ na hoti yaį¹paccayÄssa taį¹ uppajjati ajjhattaį¹ sukhadukkhanāti. There is no field, no ground, no scope, no basis, conditioned by which that pleasure and pain arise in oneself.ā
PaƱcamaį¹.