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Linked Discourses
1. The Chapter with Jambukhādaka
A Question About Substantial Reality
Saṁyutta Nikāya
1. Jambukhādakavagga
Sakkāyapañhāsutta
Linked Discourses
1. The Chapter with Jambukhādaka
A Question About Substantial Reality
Saṁyutta Nikāya
1. Jambukhādakavagga
Sakkāyapañhāsutta
A Question About Substantial Reality
The wanderer Jambukhādaka asks Sāriputta what is identity.
Ruta suttaSN 38.15Sutta Piṭaka › Saṃyutta Nikāya › 4. Saḷāyatanavaggasaṁyutta › 38. Jambukhādakasaṁyutta › 1. Jambukhādakavagga › Sakkāyapañhāsutta
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“Reverend Sāriputta, they speak of this thing called ‘substantial reality’.*See notes at SN 22.105:1.4 and SN 22.22.What is substantial reality?”
“‘Sakkāyo, sakkāyo’ti, āvuso sāriputta, vuccati. Katamo nu kho, āvuso, sakkāyo”ti?
“Reverend Sāriputta, they speak of this thing called ‘substantial reality’.*See notes at SN 22.105:1.4 and SN 22.22.
“‘Sakkāyo, sakkāyo’ti, āvuso sāriputta, vuccati.
What is substantial reality?”
Katamo nu kho, āvuso, sakkāyo”ti?
“Reverend Sāriputta, they speak of this thing called ‘substantial reality’.*See notes at SN 22.105:1.4 and SN 22.22.“‘Sakkāyo, sakkāyo’ti, āvuso sāriputta, vuccati. What is substantial reality?”Katamo nu kho, āvuso, sakkāyo”ti?
“Reverend, the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario said that these five grasping aggregates are substantial reality. That is,form, feeling, perception, choices, and consciousness.The Buddha said that these five grasping aggregates are substantial reality.”
“Pañcime, āvuso, upādānakkhandhā sakkāyo vutto bhagavatā, seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime kho, āvuso, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti.
“Reverend, the Buddha said that these five grasping aggregates are substantial reality. That is,
“Pañcime, āvuso, upādānakkhandhā sakkāyo vutto bhagavatā, seyyathidaṁ—
form, feeling, perception, choices, and consciousness.
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
The Buddha said that these five grasping aggregates are substantial reality.”
Ime kho, āvuso, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti.
“Reverend, the Buddha said that these five grasping aggregates are substantial reality. That is,“Pañcime, āvuso, upādānakkhandhā sakkāyo vutto bhagavatā, seyyathidaṁ—form, feeling, perception, choices, and consciousness.rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. The Buddha said that these five grasping aggregates are substantial reality.”Ime kho, āvuso, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti.
“But, reverend, is there a path and a practice for completely understanding this substantial reality?”
“Atthi panāvuso, maggo atthi paṭipadā, etassa sakkāyassa pariññāyā”ti?
“But, reverend, is there a path and a practice for completely understanding this substantial reality?”
“Atthi panāvuso, maggo atthi paṭipadā, etassa sakkāyassa pariññāyā”ti?
“But, reverend, is there a path and a practice for completely understanding this substantial reality?”“Atthi panāvuso, maggo atthi paṭipadā, etassa sakkāyassa pariññāyā”ti?
“There is.” …
“Atthi kho, āvuso, maggo atthi paṭipadā, etassa sakkāyassa pariññāyā”ti.
“There is.” …
“Atthi kho, āvuso, maggo atthi paṭipadā, etassa sakkāyassa pariññāyā”ti.
“There is.” …“Atthi kho, āvuso, maggo atthi paṭipadā, etassa sakkāyassa pariññāyā”ti.
“Katamo panāvuso, maggo katamā paṭipadā, etassa sakkāyassa pariññāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etassa sakkāyassa pariññāya, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etassa sakkāyassa pariññāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa sakkāyassa pariññāya. Alañca panāvuso sāriputta, appamādāyā”ti.
“Katamo panāvuso, maggo katamā paṭipadā, etassa sakkāyassa pariññāyā”ti?
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etassa sakkāyassa pariññāya, seyyathidaṁ—
sammādiṭṭhi …pe… sammāsamādhi.
Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etassa sakkāyassa pariññāyā”ti.
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa sakkāyassa pariññāya.
Alañca panāvuso sāriputta, appamādāyā”ti.
“Katamo panāvuso, maggo katamā paṭipadā, etassa sakkāyassa pariññāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etassa sakkāyassa pariññāya, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etassa sakkāyassa pariññāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa sakkāyassa pariññāya. Alañca panāvuso sāriputta, appamādāyā”ti.
Pannarasamaṁ.
Pannarasamaṁ.
Pannarasamaṁ.