Buddhism · Sutta Pitaka · Linked Discourses (Saṁyutta)
SN 12.49A Noble Disciple · Ariyasāvakasutta
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Buddhism · Sutta Pitaka · Linked Discourses (Saṁyutta)
SN 12.49
A Noble Disciple · Ariyasāvakasutta
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At Sāvatthī. “Mendicants, a learned noble disciple doesn’t think: ‘When what exists, what is? Due to the arising of what, what arises? When what exists do name and form come to be? When what exists do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’
Sāvatthiyaṁ viharati. “Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti: ‘kiṁ nu kho— kismiṁ sati kiṁ hoti, kissuppādā kiṁ uppajjati? 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: ‘When this exists, this comes to be; due to the arising of this, this arises. When ignorance exists choices come to be. When choices exist consciousness comes to be. When consciousness exists name and form come to be. When name and form exist the six sense fields come to be. When the six sense fields exist contact comes to be. When contact exists feeling comes to be. When feeling exists craving comes to be. When craving exists grasping comes to be. When grasping exists continued existence comes to be. When continued existence exists rebirth comes to be. When rebirth exists old age and death come to be.’ They understand: ‘That is how this world originates.’
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti: ‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati. Avijjāya sati saṅkhārā honti; saṅkhāresu sati viññāṇaṁ hoti; viññāṇe sati nāmarūpaṁ hoti; nāmarūpe sati saḷāyatanaṁ hoti; saḷāyatane sati phasso hoti; phasse sati vedanā hoti; vedanāya sati taṇhā hoti; taṇhāya sati upādānaṁ hoti; upādāne sati bhavo hoti; bhave sati jāti hoti; jātiyā sati jarāmaraṇaṁ hotī’ti. So evaṁ pajānāti: ‘evamayaṁ loko samudayatī’ti.
A learned noble disciple doesn’t think: ‘When what doesn’t exist, what is not? Due to the cessation of what, what ceases? When what doesn’t exist do choices not come to be? When what doesn’t exist do name and form not come to be? When what doesn’t exist do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’
Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti: ‘kiṁ nu kho— kismiṁ asati kiṁ na hoti, kissa nirodhā kiṁ nirujjhati? 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, kismiṁ asati upādānaṁ na hoti, kismiṁ asati bhavo na hoti, kismiṁ asati jāti na hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?
Rather, a learned noble disciple has only knowledge about this that is independent of others: ‘When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. When ignorance doesn’t exist choices don’t come to be. When choices don’t exist consciousness doesn’t come to be. When consciousness doesn’t exist name and form don’t come to be. When name and form don’t exist the six sense fields don’t come to be. … continued existence doesn’t come to be … rebirth doesn’t come to be … When rebirth doesn’t exist old age and death don’t come to be.’ They understand: ‘That is how this world ceases.’
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti: ‘imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati. Avijjāya asati saṅkhārā na honti; saṅkhāresu asati viññāṇaṁ na hoti; viññāṇe asati nāmarūpaṁ na hoti; nāmarūpe asati saḷāyatanaṁ na hoti …pe… bhavo na hoti … jāti na hoti … jātiyā asati jarāmaraṇaṁ na hotī’ti. So evaṁ pajānāti: ‘evamayaṁ loko nirujjhatī’ti.
A noble disciple comes to truly understand the origin and disappearance of the world. Such a noble disciple is one who 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 insight’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands knocking at the door to freedom from death’.”
