Ascetics and Brahmins (1st)

Saṁyutta Nikāya

4. Sukhindriyavagga

Paṭhamasamaṇabrāhmaṇasutta

Linked Discourses

4. The Chapter on the Pleasure Faculty

Ascetics and Brahmins (1st)

Saṁyutta Nikāya

4. Sukhindriyavagga

Paṭhamasamaṇabrāhmaṇasutta

A true ascetic understands the five faculties of pleasure, pain, happiness, sadness, and equanimity in terms of the four noble truths.

Ruta suttaSN 48.34Sutta PiṭakaSaṃyutta Nikāya5. Mahāvaggasaṁyutta48. Indriyasaṁyutta4. SukhindriyavaggaPaṭhamasamaṇabrāhmaṇasutta

← Suttas

Vista:

“Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity.

“Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.

“Mendicants, there are these five faculties.

“Pañcimāni, bhikkhave, indriyāni.

What five?

Katamāni pañca?

The faculties of pleasure, pain, happiness, sadness, and equanimity.

Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.

“Mendicants, there are these five faculties. “Pañcimāni, bhikkhave, indriyāni. What five? Katamāni pañca? The faculties of pleasure, pain, happiness, sadness, and equanimity. Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.

There are ascetics and brahmins who don’t truly understand the origin, disappearance, gratification, drawback, and escape when it comes to these five faculties. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.

There are ascetics and brahmins who don’t truly understand the origin, disappearance, gratification, drawback, and escape when it comes to these five faculties.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti,

I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.

na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.

There are ascetics and brahmins who don’t truly understand the origin, disappearance, gratification, drawback, and escape when it comes to these five faculties. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.

There are ascetics and brahmins who do truly understand the origin, disappearance, gratification, drawback, and escape when it comes to these five faculties. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

There are ascetics and brahmins who do truly understand the origin, disappearance, gratification, drawback, and escape when it comes to these five faculties.

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti,

I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

There are ascetics and brahmins who do truly understand the origin, disappearance, gratification, drawback, and escape when it comes to these five faculties. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

Catutthaṁ.