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From:
Saį¹yutta NikÄya 24.7 Linked Discourses 24.7
1. SotÄpattivagga 1. Stream-Entry
Hetusutta Cause
SÄvatthinidÄnaį¹. At SÄvatthÄ«.
āKismiį¹ nu kho, bhikkhave, sati, kiį¹ upÄdÄya, kiį¹ abhinivissa evaį¹ diį¹į¹hi uppajjati: āMendicants, when what exists, because of grasping what and insisting on what, does the view arise:
ānatthi hetu, natthi paccayo sattÄnaį¹ saį¹
kilesÄya. āThere is no cause or reason for the corruption of sentient beings.
AhetÅ« appaccayÄ sattÄ saį¹
kilissanti. Sentient beings are corrupted without cause or reason.
Natthi hetu, natthi paccayo sattÄnaį¹ visuddhiyÄ. Thereās no cause or reason for the purification of sentient beings.
AhetÅ« appaccayÄ sattÄ visujjhanti. Sentient beings are purified without cause or reason.
Natthi balaį¹ natthi vÄ«riyaį¹ natthi purisathÄmo natthi purisaparakkamo. There is no power, no energy, no human strength or vigor.
Sabbe sattÄ sabbe pÄį¹Ä sabbe bhÅ«tÄ sabbe jÄ«vÄ avasÄ abalÄ avÄ«riyÄ niyatisaį¹
gatibhÄvapariį¹atÄ chasvevÄbhijÄtÄ«su sukhadukkhaį¹ paį¹isaį¹vedentÄ«āāti? All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirthā?ā
āBhagavaį¹mÅ«lakÄ no, bhante, dhammÄ ā¦peā¦ āOur teachings are rooted in the Buddha. ā¦ā
āRÅ«pe kho, bhikkhave, sati, rÅ«paį¹ upÄdÄya, rÅ«paį¹ abhinivissa evaį¹ diį¹į¹hi uppajjati: āWhen form exists, because of grasping form and insisting on form, the view arises:
ānatthi hetu, natthi paccayo ā¦peā¦ āThere is no cause or reason ā¦
sukhadukkhaį¹ paį¹isaį¹vedentÄ«āti. they experience pleasure and pain in the six classes of rebirth.ā
VedanÄya sati ā¦peā¦ When feeling ā¦
saƱƱÄya sati ā¦ perception ā¦
saį¹
khÄresu sati ā¦ choices ā¦
viƱƱÄį¹e sati, viƱƱÄį¹aį¹ upÄdÄya, viƱƱÄį¹aį¹ abhinivissa evaį¹ diį¹į¹hi uppajjati: consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
ānatthi hetu, natthi paccayo ā¦peā¦ āThere is no cause or reason ā¦
sukhadukkhaį¹ paį¹isaį¹vedentÄ«āti. they experience pleasure and pain in the six classes of rebirth.ā
Taį¹ kiį¹ maƱƱatha, bhikkhave, What do you think, mendicants?
rÅ«paį¹ niccaį¹ vÄ aniccaį¹ vÄāti? Is form permanent or impermanent?ā
āAniccaį¹, bhante ā¦peā¦ āImpermanent, sir.ā ā¦
vipariį¹Ämadhammaį¹, api nu taį¹ anupÄdÄya evaį¹ diį¹į¹hi uppajjeyya:
ānatthi hetu, natthi paccayo ā¦peā¦
sukhadukkhaį¹ paį¹isaį¹vedentÄ«āāti?
āNo hetaį¹, bhanteā.
āVedanÄ ā¦ āIs feeling ā¦
saĆ±Ć±Ä ā¦ perception ā¦
saį¹
khÄrÄ ā¦ choices ā¦
viƱƱÄį¹aį¹ niccaį¹ vÄ aniccaį¹ vÄāti? consciousness permanent or impermanent?ā
āAniccaį¹, bhante ā¦peā¦ āImpermanent, sir.ā ā¦
api nu taį¹ anupÄdÄya evaį¹ diį¹į¹hi uppajjeyya:
ānatthi hetu, natthi paccayo ā¦peā¦
sukhadukkhaį¹ paį¹isaį¹vedentÄ«āāti?
āNo hetaį¹, bhanteā.
āYampidaį¹ diį¹į¹haį¹ sutaį¹ mutaį¹ viƱƱÄtaį¹ pattaį¹ pariyesitaį¹ anuvicaritaį¹ manasÄ tampi niccaį¹ vÄ aniccaį¹ vÄāti? āThat which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?ā
āAniccaį¹, bhante ā¦peā¦ āImpermanent, sir.ā ā¦
api nu taį¹ anupÄdÄya evaį¹ diį¹į¹hi uppajjeyya: āBut by not grasping whatās impermanent, suffering, and perishable, would such a view arise?ā
ānatthi hetu natthi paccayo ā¦peā¦
sukhadukkhaį¹ paį¹isaį¹vedentÄ«āāti?
āNo hetaį¹, bhanteā. āNo, sir.ā
āYato kho, bhikkhave, ariyasÄvakassa imesu ca į¹hÄnesu kaį¹
khÄ pahÄ«nÄ hoti, dukkhepissa kaį¹
khÄ pahÄ«nÄ hoti ā¦peā¦ dukkhanirodhagÄminiyÄ paį¹ipadÄyapissa kaį¹
khÄ pahÄ«nÄ hotiāāWhen a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaį¹ vuccati, bhikkhave, ariyasÄvako sotÄpanno avinipÄtadhammo niyato sambodhiparÄyanoāti. theyāre called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.ā
Sattamaį¹.