Paṭhama Bhikkhu Suttaṃ
Saɱyutta Nikāya:
III. Khandhā Vagga:
22: Khandhāsaɱyutta
Sutta 23
Paṭhama Bhikkhu Suttaṃ
Adapted from the 1995 edition of the digital version of the Sri Lanka Buddha Jayanti Tripitaka Series and proofed against, and mostly resolved to the 1975 Pali Text Society Saŋyutta-Nikaya, edited by M. Leon Feer
[1] Sāvatthiyaṃ:|| ||
[035] atha kho aññataro bhikkhu yena Bhagavā ten'upasaṃkami,||
upasaṃkamitvā Bhagavantaṃ abhivādetvā ekam antaṃ nisīdi,||
ekam antaṃ nisinno kho so bhikkhu Bhagavantaṃ etad avoca:|| ||
Sādhu me bhante,||
Bhagavā saṃkhittena dhammaṃ desetu,||
yamahaṃ Bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyanti.|| ||
Yaṃ kho bhikkhu,||
anuseti tena saŋkhaṃ gacchati,||
yaṃ nānuseti na tena saŋkhaṃ gacchatīti.|| ||
Aññātaṃ Bhagavā,||
aññātaṃ sugatāti.|| ||
Yathākathaṃ pana tvaṃ bhikkhu,||
mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsīti?|| ||
Rūpaṃ ce bhante,||
anuseti tena saṃkhaṃ gacchati,||
vedanaṃ ce anuseti tena saŋkhaṃ gacchati,||
saññaṃ ce anuseti tena saŋkhaṃ gacchati saṃkhāre ce anuseti tena saŋkhaṃ gacchati,||
viññāṇaṃ ce anuseti tena saŋkhaṃ gacchati.|| ||
Rūpaṃ ce bhante,||
nānuseti tena saŋkhaṃ gacchati,||
vedanaṃ ce nānuseti tena saŋkhaṃ gacchati,||
saññaṃ ce nānuseti tena saŋkhaṃ gacchati saṃkhāre ce nānuseti tena saŋkhaṃ gacchati,||
viññāṇaṃ ce nānuseti tena saŋkhaṃ gacchati.|| ||
Imassa khohaṃ bhante,||
Bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmīti.|| ||
Sādhu sādhu bhikkhu,||
sādhu kho tvaṃ bhikkhu,||
mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi,||
rūpaṃ ce bhikkhu,||
anuseti tena saŋkhaṃ gacchati,||
vedanaṃ ce anuseti tena saŋkhaṃ gacchati.|| ||
Saññaṃ ce anuseti tena saŋkhaṃ gacchati.|| ||
Saṃkhāre ce anuseti tena saṃkhaṃ gacchati.|| ||
Viññāṇaṃ ce anuseti tena saṃkhaṃ gacchati.|| ||
Rūpaṃ ce bhikkhu,||
nānuseti na tena saŋkhaṃ gacchati,||
vedanaṃ ce nānuseti na tena saŋkhaṃ gacchati.|| ||
Saññaṃ ce nānuseti na tena saŋkhaṃ gacchati.|| ||
Saṃkhāre ce nānuseti na tena saŋkhaṃ gacchati.|| ||
Viññāṇaṃ ce nānuseti na tena saŋkhaṃ gacchati.|| ||
Imassa kho bhikkhu,||
mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabboti.|| ||
Atha kho so bhikkhu Bhagavato bhāsitaṃ abhinanditvā [36] anumoditvā uṭṭhāyāsanā Bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.|| ||
Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirass'eva yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti,||
tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭh'eva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi,||
khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyāti abbhaññāsi,||
aññataro ca pana so bhikkhu arahataṃ ahositi.|| ||
[1] THUS HAVE I HEARD.
On a certain occasion The Blessed One was dwelling at Sāvatthi in Jetavana monastery in Anāthapindika's Park. Then drew near a certain priest to where The Blessed One was; and having drawn near and greeted The Blessed One, he sat down respectfully at one side. And seated respectfully at one side, the priest spoke to The Blessed One as follows:
"Pray, Reverend Sir, let The Blessed One teach me the Doctrine in brief, so that when I have listened to the Doctrine of The Blessed One I may dwell solitary, retired, vigilant, strenuous, and earnest."
"By cleaving to anything, O priest, thus does one come to be; by not cleaving to anything, thus does one not come to be."
"I understand, O Blessed One! I understand, O Happy One!"
"But what, O priest, do you understand is the full meaning of what I said in brief?"
"By cleaving to form, Reverend Sir, thus does one come to be. By cleaving to sensation, . . . perception, . . . the predispositions, . . . consciousness, thus does one come to be. By not cleaving to form, Reverend Sir, thus does one not come to be. By not cleaving to sensation, . . . perception, . . . the predispositions, . . . consciousness, thus does one not come to be. This is what I understand to be the full meaning of what The Blessed One said in brief."
"Well said, well said, O priest! Well do you understand the full meaning of what I said in brief. By cleaving to form, O priest, thus does one come to be. By cleaving to sensation, . . . perception, . . . the predispositions, . . . consciousness, thus does one come to be. By not cleaving to form, O priest, thus does one not come to be. By not cleaving to sensation, . . . perception, . . . the predispositions, . . . consciousness, thus does one not come to be. This, O priest, is the full meaning of what I said in brief." Then that priest, having applauded the speech of The [162] Blessed One and returned thanks, rose from his seat, and saluting The Blessed One and keeping his right side towards him, he departed.
Then that priest, solitary, retired, vigilant, strenuous, and earnest, in no long time, and in his life-time, came to learn for himself, realize, and live in the possession of that highest good to which the holy life conducts, and for the sake of which youths of good family so nobly retire from the household life to the houseless one. And he became conscious that rebirth was exhausted, that he had lived the holy life, that he had done what it behooved him to do, and that he was no more for this world.
And that priest was of the number of the saints.
