sutta » sn » sn22 » Saṁyutta Nikāya 22.49

Soṇasutta

With Soṇa

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami …pe…
Then the householder Soṇa went up to the Buddha …

ekamantaṁ nisinnaṁ kho soṇaṁ gahapatiputtaṁ bhagavā etadavoca:
The Buddha said to him:

“Ye hi keci, soṇa, samaṇā vā brāhmaṇā vā aniccena rūpena dukkhena vipariṇāmadhammena ‘seyyohamasmī’ti vā samanupassanti;
“Soṇa, there are ascetics and brahmins who—based on form, which is impermanent, suffering, and perishable—regard themselves thus: ‘I’m better’,

‘sadisohamasmī’ti vā samanupassanti;
or ‘I’m equal’,

‘hīnohamasmī’ti vā samanupassanti;
or ‘I’m worse’.

kimaññatra yathābhūtassa adassanā?
What is that but a failure to see truly?

Aniccāya vedanāya dukkhāya vipariṇāmadhammāya ‘seyyohamasmī’ti vā samanupassanti;
Based on feeling …

‘sadisohamasmī’ti vā samanupassanti;

‘hīnohamasmī’ti vā samanupassanti;

kimaññatra yathābhūtassa adassanā?

Aniccāya saññāya …
perception …

aniccehi saṅkhārehi dukkhehi vipariṇāmadhammehi ‘seyyohamasmī’ti vā samanupassanti;
choices …

‘sadisohamasmī’ti vā samanupassanti;

‘hīnohamasmī’ti vā samanupassanti;

kimaññatra yathābhūtassa adassanā?

Aniccena viññāṇena dukkhena vipariṇāmadhammena ‘seyyohamasmī’ti vā samanupassanti;
consciousness, which is impermanent, suffering, and perishable, they regard themselves thus: ‘I’m better’,

‘sadisohamasmī’ti vā samanupassanti;
or ‘I’m equal’,

‘hīnohamasmī’ti vā samanupassanti;
or ‘I’m worse’.

kimaññatra yathābhūtassa adassanā?
What is that but a failure to see truly?

Ye ca kho keci, soṇa, samaṇā vā brāhmaṇā vā aniccena rūpena dukkhena vipariṇāmadhammena ‘seyyohamasmī’tipi na samanupassanti;
There are ascetics and brahmins who—based on form, which is impermanent, suffering, and perishable—don’t regard themselves thus: ‘I’m better’,

‘sadisohamasmī’tipi na samanupassanti;
or ‘I’m equal’,

‘hīnohamasmī’tipi na samanupassanti;
or ‘I’m worse’.

kimaññatra yathābhūtassa dassanā?
What is that but seeing truly?

Aniccāya vedanāya …
Based on feeling …

aniccāya saññāya …
perception …

aniccehi saṅkhārehi …
choices …

aniccena viññāṇena dukkhena vipariṇāmadhammena ‘seyyohamasmī’tipi na samanupassanti;
consciousness, which is impermanent, suffering, and perishable, they don’t regard themselves thus: ‘I’m better’,

‘sadisohamasmī’tipi na samanupassanti;
or ‘I’m equal’,

‘hīnohamasmī’tipi na samanupassanti;
or ‘I’m worse’.

kimaññatra yathābhūtassa dassanā?
What is that but seeing truly?

Taṁ kiṁ maññasi, soṇa,
What do you think, Soṇa?

rūpaṁ niccaṁ vā aniccaṁ vā”ti?
Is form permanent or impermanent?”

“Aniccaṁ, bhante”.
“Impermanent, sir.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”

“Dukkhaṁ, bhante”.
“Suffering, sir.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:

‘etaṁ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”

“No hetaṁ, bhante”.
“No, sir.”

“Vedanā niccā vā aniccā vā”ti?
“Is feeling …

“Aniccā, bhante” …

“saññā …
perception …

saṅkhārā …
choices …

viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
consciousness permanent or impermanent?”

“Aniccaṁ, bhante”.
“Impermanent, sir.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”

“Dukkhaṁ, bhante”.
“Suffering, sir.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:

‘etaṁ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”

“No hetaṁ, bhante”.
“No, sir.”

“Tasmātiha, soṇa, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
“So, Soṇa, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’

Yā kāci vedanā …
You should truly see any kind of feeling …

yā kāci saññā …
perception …

ye keci saṅkhārā …
choices …

yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

Evaṁ passaṁ, soṇa, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.

Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

Sattamaṁ.