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Linked Discourses 12 62 संयुत्त निकाय 12।1 62

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Dutiyaassutavāsutta

Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.

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1

संयुत्तsaṃ·yut·ta निकायni·kā·ya 12।62

Saṁyutta Nikāya 12.62

Linked Discourses 12.62
2

7। महावग्गma·hā·vag·ga

7. Mahāvagga

7. The Great Chapter
3

दुतियअस्सुतवासुत्तdu·ti·ya·as·su·ta·vā·sut·ta

Dutiyaassutavāsutta

Unlearned (2nd)
4

सावत्थियंsā·vat·thi·yaṃ विहरति।vi·ha·ra·ti

Sāvatthiyaṁ viharati.

At Sāvatthī.
5

“अस्सुतवा,as·su·ta·vā भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no इमस्मिंi·mas·miṃ चातुमहाभूतिकस्मिंcā·tu·ma·hā·bhū·ti·kas·miṃ कायस्मिंkā·yas·miṃ निब्बिन्देय्यपिnib·bin·dey·ya·pi विरज्जेय्यपिvi·raj·jey·ya·pi विमुच्चेय्यपि।vi·muc·cey·ya·pi

“Assutavā, bhikkhave, puthujjano imasmiṁ cātumahābhūtikasmiṁ kāyasmiṁ nibbindeyyapi virajjeyyapi vimucceyyapi.

“Mendicants, an unlearned ordinary person might become disillusioned, dispassionate, and freed from this body made up of the four principal states.
6

तंtaṃ किस्सkis·sa हेतु?he·tu

Taṁ kissa hetu?

Why is that?
7

दिस्सति,dis·sa·ti भिक्खवे,bhik·kha·ve इमस्सi·mas·sa चातुमहाभूतिकस्सcā·tu·ma·hā·bhū·ti·kas·sa कायस्सkā·yas·sa आचयोपिā·ca·yo·pi अपचयोपिa·pa·ca·yo·pi आदानम्पिā·dā·nam·pi निक्खेपनम्पि।nik·khe·pa·nam·pi

Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi.

This body made up of the four principal states is seen to accumulate and disperse, to be taken up and laid to rest.
8

तस्माtas·mā तत्रास्सुतवाtat·rās·su·ta·vā पुथुज्जनोpu·thuj·ja·no निब्बिन्देय्यपिnib·bin·dey·ya·pi विरज्जेय्यपिvi·raj·jey·ya·pi विमुच्चेय्यपि।vi·muc·cey·ya·pi

Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi.

That’s why an unlearned ordinary person might become disillusioned, dispassionate, and freed from it.
9

यञ्चyañ·ca खोkho एतं,e·taṃ भिक्खवे,bhik·kha·ve वुच्चतिvuc·ca·ti चित्तंcit·taṃ इतिपि,i·ti·pi मनोma·no इतिपि,i·ti·pi विञ्ञाणंviñ·ñā·ṇaṃ इतिपि,i·ti·pi तत्रास्सुतवाtat·rās·su·ta·vā पुथुज्जनोpu·thuj·ja·no नालंnā·laṃ निब्बिन्दितुंnib·bin·di·tuṃ नालंnā·laṃ विरज्जितुंvi·raj·ji·tuṃ नालंnā·laṃ विमुच्चितुं।vi·muc·ci·tuṃ

Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ.

But an unlearned ordinary person is unable to become disillusioned, dispassionate, or freed from that which is called ‘mind’ and also ‘sentience’ and also ‘consciousness’.
10

तंtaṃ किस्सkis·sa हेतु?he·tu

Taṁ kissa hetu?

Why is that?
11

दीघरत्तञ्हेतं,dī·gha·rat·tañ·he·taṃ भिक्खवे,bhik·kha·ve अस्सुतवतोas·su·ta·va·to पुथुज्जनस्सpu·thuj·ja·nas·sa अज्झोसितंaj·jho·si·taṃ ममायितंma·mā·yi·taṃ परामट्ठं:pa·rā·maṭ·ṭhaṃ

Dīgharattañhetaṁ, bhikkhave, assutavato puthujjanassa ajjhositaṁ mamāyitaṁ parāmaṭṭhaṁ:

Because for a long time they’ve been attached to it, thought of it as their own, and mistaken it:
12

‘एतंe·taṃ मम,ma·ma एसोहमस्मि,e·so·ha·mas·mi एसोe·so मेme अत्ता’ति।at·tā

‘etaṁ mama, esohamasmi, eso me attā’ti.

‘This is mine, I am this, this is my self.’
13

तस्माtas·mā तत्रास्सुतवाtat·rās·su·ta·vā पुथुज्जनोpu·thuj·ja·no नालंnā·laṃ निब्बिन्दितुंnib·bin·di·tuṃ नालंnā·laṃ विरज्जितुंvi·raj·ji·tuṃ नालंnā·laṃ विमुच्चितुं।vi·muc·ci·tuṃ

Tasmā tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ.

That’s why an unlearned ordinary person is unable to become disillusioned, dispassionate, or freed from it.
14

वरं,va·raṃ भिक्खवे,bhik·kha·ve अस्सुतवाas·su·ta·vā पुथुज्जनोpu·thuj·ja·no इमंi·maṃ चातुमहाभूतिकंcā·tu·ma·hā·bhū·ti·kaṃ कायंkā·yaṃ अत्ततोat·ta·to उपगच्छेय्य,u·pa·gac·chey·ya नna त्वेवtve·va चित्तं।cit·taṃ

Varaṁ, bhikkhave, assutavā puthujjano imaṁ cātumahābhūtikaṁ kāyaṁ attato upagaccheyya, na tveva cittaṁ.

But an unlearned ordinary person would be better off taking this body made up of the four principal states to be their self, rather than the mind.
15

तंtaṃ किस्सkis·sa हेतु?he·tu

Taṁ kissa hetu?

Why is that?
16

दिस्सतायं,dis·sa·tā·yaṃ भिक्खवे,bhik·kha·ve चातुमहाभूतिकोcā·tu·ma·hā·bhū·ti·ko कायोkā·yo एकम्पिe·kam·pi वस्संvas·saṃ तिट्ठमानोtiṭ·ṭha·mā·no द्वेपिdve·pi वस्सानिvas·sā·ni तिट्ठमानोtiṭ·ṭha·mā·no तीणिपिtī·ṇi·pi वस्सानिvas·sā·ni तिट्ठमानोtiṭ·ṭha·mā·no चत्तारिपिcat·tā·ri·pi वस्सानिvas·sā·ni तिट्ठमानोtiṭ·ṭha·mā·no पञ्चपिpañ·ca·pi वस्सानिvas·sā·ni तिट्ठमानोtiṭ·ṭha·mā·no दसपिda·sa·pi वस्सानिvas·sā·ni तिट्ठमानोtiṭ·ṭha·mā·no वीसतिपिvī·sa·ti·pi वस्सानिvas·sā·ni तिट्ठमानोtiṭ·ṭha·mā·no तिंसम्पिtiṃ·sam·pi वस्सानिvas·sā·ni तिट्ठमानोtiṭ·ṭha·mā·no चत्तारीसम्पिcat·tā·rī·sam·pi वस्सानिvas·sā·ni तिट्ठमानोtiṭ·ṭha·mā·no पञ्ञासम्पिpañ·ñā·sam·pi वस्सानिvas·sā·ni तिट्ठमानोtiṭ·ṭha·mā·no वस्ससतम्पिvas·sa·sa·tam·pi तिट्ठमानो,tiṭ·ṭha·mā·no भिय्योपिbhiy·yo·pi तिट्ठमानो।tiṭ·ṭha·mā·no

Dissatāyaṁ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṁ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṁsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno.

This body made up of the four principal states is seen to last for a year, or for two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred years, or even longer.
17

यञ्चyañ·ca खोkho एतं,e·taṃ भिक्खवे,bhik·kha·ve वुच्चतिvuc·ca·ti चित्तंcit·taṃ इतिपि,i·ti·pi मनोma·no इतिपि,i·ti·pi विञ्ञाणंviñ·ñā·ṇaṃ इतिपि,i·ti·pi तंtaṃ रत्तियाrat·ti·yā चca दिवसस्सdi·va·sas·sa चca अञ्ञदेवañ·ña·de·va उप्पज्जतिup·paj·ja·ti अञ्ञंañ·ñaṃ निरुज्झति।ni·ruj·jha·ti

Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, taṁ rattiyā ca divasassa ca aññadeva uppajjati aññaṁ nirujjhati.

But that which is called ‘mind’ and also ‘sentience’ and also ‘consciousness’ arises as one thing and ceases as another all day and all night.
18

तत्र,tat·ra भिक्खवे,bhik·kha·ve सुतवाsu·ta·vā अरियसावकोa·ri·ya·sā·va·ko पटिच्चसमुप्पादंयेवpa·ṭic·ca·sa·mup·pā·daṃ·ye·va साधुकंsā·dhu·kaṃ योनिसोyo·ni·so मनसिma·na·si करोति:ka·ro·ti

Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṁyeva sādhukaṁ yoniso manasi karoti:

In this case, a learned noble disciple carefully and rationally applies the mind to dependent origination itself:
19

‘इतिi·ti इमस्मिंi·mas·miṃ सतिsa·ti इदंi·daṃ होति,ho·ti इमस्सुप्पादाi·mas·sup·pā·dā इदंi·daṃ उप्पज्जति;up·paj·ja·ti

‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;

‘So, when this exists, this comes to be; due to the arising of this, this arises.
20

इमस्मिंi·mas·miṃ असतिa·sa·ti इदंi·daṃ नna होति,ho·ti इमस्सi·mas·sa निरोधाni·ro·dhā इदंi·daṃ निरुज्झती’ति।ni·ruj·jha·tī

imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī’ti.

When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases.’
21

सुखवेदनियं,su·kha·ve·da·ni·yaṃ भिक्खवे,bhik·kha·ve फस्संphas·saṃ पटिच्चpa·ṭic·ca उप्पज्जतिup·paj·ja·ti सुखवेदना।su·kha·ve·da·nā

Sukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati sukhavedanā.

Pleasant feeling arises dependent on a contact to be experienced as pleasant.
22

तस्सेवtas·se·va सुखवेदनियस्सsu·kha·ve·da·ni·yas·sa फस्सस्सphas·sas·sa निरोधाni·ro·dhā यंyaṃ तज्जंtaj·jaṃ वेदयितंve·da·yi·taṃ सुखवेदनियंsu·kha·ve·da·ni·yaṃ फस्संphas·saṃ पटिच्चpa·ṭic·ca उप्पन्नाup·pan·nā सुखवेदनाsu·kha·ve·da·nā साsā निरुज्झतिni·ruj·jha·ti साsā वूपसम्मति।vū·pa·sam·ma·ti

Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati.

With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.
23

दुक्खवेदनियं,duk·kha·ve·da·ni·yaṃ भिक्खवे,bhik·kha·ve फस्संphas·saṃ पटिच्चpa·ṭic·ca उप्पज्जतिup·paj·ja·ti दुक्खवेदना।duk·kha·ve·da·nā

Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati dukkhavedanā.

Painful feeling arises dependent on a contact to be experienced as painful.
24

तस्सेवtas·se·va दुक्खवेदनियस्सduk·kha·ve·da·ni·yas·sa फस्सस्सphas·sas·sa निरोधाni·ro·dhā यंyaṃ तज्जंtaj·jaṃ वेदयितंve·da·yi·taṃ दुक्खवेदनियंduk·kha·ve·da·ni·yaṃ फस्संphas·saṃ पटिच्चpa·ṭic·ca उप्पन्नाup·pan·nā दुक्खवेदनाduk·kha·ve·da·nā साsā निरुज्झतिni·ruj·jha·ti साsā वूपसम्मति।vū·pa·sam·ma·ti

Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhavedanā sā nirujjhati sā vūpasammati.

With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops.
25

अदुक्खमसुखवेदनियं,a·duk·kha·ma·su·kha·ve·da·ni·yaṃ भिक्खवे,bhik·kha·ve फस्संphas·saṃ पटिच्चpa·ṭic·ca उप्पज्जतिup·paj·ja·ti अदुक्खमसुखवेदना।a·duk·kha·ma·su·kha·ve·da·nā

Adukkhamasukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati adukkhamasukhavedanā.

Neutral feeling arises dependent on a contact to be experienced as neutral.
26

तस्सेवtas·se·va अदुक्खमसुखवेदनियस्सa·duk·kha·ma·su·kha·ve·da·ni·yas·sa फस्सस्सphas·sas·sa निरोधाni·ro·dhā यंyaṃ तज्जंtaj·jaṃ वेदयितंve·da·yi·taṃ अदुक्खमसुखवेदनियंa·duk·kha·ma·su·kha·ve·da·ni·yaṃ फस्संphas·saṃ पटिच्चpa·ṭic·ca उप्पन्नाup·pan·nā अदुक्खमसुखवेदनाa·duk·kha·ma·su·kha·ve·da·nā साsā निरुज्झतिni·ruj·jha·ti साsā वूपसम्मति।vū·pa·sam·ma·ti

Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.

With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.
27

सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve द्विन्नंdvin·naṃ कट्ठानंkaṭ·ṭhā·naṃ सङ्घट्टनसमोधानाsaṅ·ghaṭ·ṭa·na·sa·mo·dhā·nā उस्माus·mā जायतिjā·ya·ti तेजोte·jo अभिनिब्बत्तति।a·bhi·nib·bat·ta·ti तेसंयेवte·saṃ·ye·va द्विन्नंdvin·naṃ कट्ठानंkaṭ·ṭhā·naṃ नानाकतविनिब्भोगाnā·nā·ka·ta·vi·nib·bho·gā याyā तज्जाtaj·jā उस्माus·mā साsā निरुज्झतिni·ruj·jha·ti साsā वूपसम्मति;vū·pa·sam·ma·ti

Seyyathāpi, bhikkhave, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭanasamodhānā usmā jāyati tejo abhinibbattati. Tesaṁyeva dvinnaṁ kaṭṭhānaṁ nānākatavinibbhogā yā tajjā usmā sā nirujjhati sā vūpasammati;

When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.
28

एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve सुखवेदनियंsu·kha·ve·da·ni·yaṃ फस्संphas·saṃ पटिच्चpa·ṭic·ca उप्पज्जतिup·paj·ja·ti सुखवेदना।su·kha·ve·da·nā

evameva kho, bhikkhave, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhavedanā.

In the same way, pleasant feeling arises dependent on a contact to be experienced as pleasant.
29

तस्सेवtas·se·va सुखवेदनियस्सsu·kha·ve·da·ni·yas·sa फस्सस्सphas·sas·sa निरोधाni·ro·dhā यंyaṃ तज्जंtaj·jaṃ वेदयितंve·da·yi·taṃ सुखवेदनियंsu·kha·ve·da·ni·yaṃ फस्संphas·saṃ पटिच्चpa·ṭic·ca उप्पन्नाup·pan·nā सुखवेदनाsu·kha·ve·da·nā साsā निरुज्झतिni·ruj·jha·ti साsā वूपसम्मतिvū·pa·sam·ma·ti …पे…pe

Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati …pe…

With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.
30

दुक्खवेदनियंduk·kha·ve·da·ni·yaṃ फस्संphas·saṃ पटिच्चpa·ṭic·ca …

dukkhavedaniyaṁ phassaṁ paṭicca …

Painful feeling …
31

अदुक्खमसुखवेदनियंa·duk·kha·ma·su·kha·ve·da·ni·yaṃ फस्संphas·saṃ पटिच्चpa·ṭic·ca उप्पज्जतिup·paj·ja·ti अदुक्खमसुखवेदना।a·duk·kha·ma·su·kha·ve·da·nā

adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppajjati adukkhamasukhavedanā.

Neutral feeling arises dependent on a contact to be experienced as neutral.
32

तस्सेवtas·se·va अदुक्खमसुखवेदनियस्सa·duk·kha·ma·su·kha·ve·da·ni·yas·sa फस्सस्सphas·sas·sa निरोधाni·ro·dhā यंyaṃ तज्जंtaj·jaṃ वेदयितंve·da·yi·taṃ अदुक्खमसुखवेदनियंa·duk·kha·ma·su·kha·ve·da·ni·yaṃ फस्संphas·saṃ पटिच्चpa·ṭic·ca उप्पन्नाup·pan·nā अदुक्खमसुखवेदनाa·duk·kha·ma·su·kha·ve·da·nā साsā निरुज्झतिni·ruj·jha·ti साsā वूपसम्मति।vū·pa·sam·ma·ti

Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.

With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.
33

एवंe·vaṃ पस्सं,pas·saṃ भिक्खवे,bhik·kha·ve सुतवाsu·ta·vā अरियसावकोa·ri·ya·sā·va·ko फस्सेपिphas·se·pi निब्बिन्दति,nib·bin·da·ti वेदनायपिve·da·nā·ya·pi निब्बिन्दति,nib·bin·da·ti सञ्ञायपिsañ·ñā·ya·pi निब्बिन्दति,nib·bin·da·ti सङ्खारेसुपिsaṅ·khā·re·su·pi निब्बिन्दति,nib·bin·da·ti विञ्ञाणस्मिम्पिviñ·ñā·ṇas·mim·pi निब्बिन्दति;nib·bin·da·ti

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako phassepi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati;

Seeing this, a learned noble disciple grows disillusioned with contact, feeling, perception, choices, and consciousness.
34

निब्बिन्दंnib·bin·daṃ विरज्जति,vi·raj·ja·ti विरागाvi·rā·gā विमुच्चति,vi·muc·ca·ti विमुत्तस्मिंvi·mut·tas·miṃ विमुत्तमितिvi·mut·ta·mi·ti ञाणंñā·ṇaṃ होति।ho·ti

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.
35

‘खीणाkhī·ṇā जाति,jā·ti वुसितंvu·si·taṃ ब्रह्मचरियं,brah·ma·ca·ri·yaṃ कतंka·taṃ करणीयं,ka·ra·ṇī·yaṃ नापरंnā·pa·raṃ इत्थत्ताया’तिit·that·tā·yā पजानाती”ति।pa·jā·nā·tī

‘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 nothing further for this place.’”
36

दुतियं।du·ti·yaṃ

Dutiyaṁ.

(Pāli only)

Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.