SN 12-21 The Group of Connected Discourses Beginning With Causation – Nidānavaggasaṁyutta > SN 12 Connected Discourses on Causation – Nidānasaṁyutta > SN 12.50 A Noble Disciple (2nd)

Linked Discourses 12.50 – Saṁyutta Nikāya 12.50

5. Householders – 5. Gahapativagga

SN 12.50 A Noble Disciple (2nd) – Dutiyaariyasāvakasutta

At Sāvatthī.

Sāvatthiyaṁ viharati.

“Bhikkhū, a learned noble disciple doesn’t think:

“Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti:

‘When what exists, what is? Due to the arising of what, what arises?

‘kiṁ nu kho kismiṁ sati kiṁ hoti, kissuppādā kiṁ uppajjati?

When what exists do saṅkhāra come to be? When what exists does consciousness come to be? When what exists do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’

Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti?

Rather, a learned noble disciple has only knowledge about this that is independent of others:

Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:

‘When this exists, that is; due to the arising of this, that arises.

‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati.

When ignorance exists, saṅkhāra come to be.

Avijjāya sati saṅkhārā honti;

When saṅkhāra exist consciousness comes to be.

saṅkhāresu sati viññāṇaṁ hoti;

When consciousness exists name and form come to be.

viññāṇe sati nāmarūpaṁ hoti;

When name and form exist the six sense fields come to be.

nāmarūpe sati saḷāyatanaṁ hoti;

When the six sense fields exist contact comes to be.

saḷāyatane sati phasso hoti;

When contact exists feeling comes to be.

phasse sati vedanā hoti;

When feeling exists craving comes to be.

vedanāya sati taṇhā hoti;

When craving exists grasping comes to be.

taṇhāya sati upādānaṁ hoti;

When grasping exists continued existence comes to be.

upādāne sati bhavo hoti;

When continued existence exists rebirth comes to be.

bhave sati jāti hoti;

When rebirth exists old age and death come to be.’

jātiyā sati jarāmaraṇaṁ hotī’ti.

They understand:

So evaṁ pajānāti:

‘This is the origin of the world.’

‘evamayaṁ loko samudayatī’ti.

A learned noble disciple doesn’t think:

Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti:

‘When what doesn’t exist, what is not? Due to the cessation of what, what ceases?

‘kiṁ nu kho kismiṁ asati kiṁ na hoti, kissa nirodhā kiṁ nirujjhati?

When what doesn’t exist do saṅkhāra not come to be? When what doesn’t exist does consciousness not come to be? When what doesn’t exist do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’

Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti, kismiṁ asati nāmarūpaṁ na hoti, kismiṁ asati saḷāyatanaṁ na hoti, kismiṁ asati phasso na hoti, kismiṁ asati vedanā na hoti, kismiṁ asati taṇhā na hoti …pe…

upādānaṁ …

bhavo …

jāti …

kismiṁ asati jarāmaraṇaṁ na hotī’ti?

Rather, a learned noble disciple has only knowledge about this that is independent of others:

Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:

‘When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:

‘imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati.

When ignorance doesn’t exists, saṅkhāra don’t come to be.

Avijjāya asati saṅkhārā na honti;

When saṅkhāra don’t exist consciousness doesn’t come to be.

saṅkhāresu asati viññāṇaṁ na hoti;

When consciousness doesn’t exist name and form don’t come to be.

viññāṇe asati nāmarūpaṁ na hoti;

When name and form don’t exist the six sense fields don’t come to be. …

nāmarūpe asati saḷāyatanaṁ na hoti …pe…

When rebirth doesn’t exist old age and death don’t come to be.’

jātiyā asati jarāmaraṇaṁ na hotī’ti.

They understand:

So evaṁ pajānāti:

‘This is the cessation of the world.’

‘evamayaṁ loko nirujjhatī’ti.

A noble disciple comes to understand the world, its origin, its cessation, and the practice that leads to its cessation. Such a noble disciple is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.”

Yato kho, bhikkhave, ariyasāvako evaṁ lokassa samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipī”ti.

Dasamaṁ.

Gahapativaggo pañcamo.

Tassuddānaṁ

Dve pañcaverabhayā vuttā,

dukkhaṁ loko ca ñātikaṁ;

Aññataraṁ jāṇussoṇi ca,

lokāyatikena aṭṭhamaṁ;