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Saṁyutta Nikāya — The Connected Discourses

SN48: Connected Discourses on the Faculties

SN48:53 A Trainee

1Thus have I heard. On one occasion the Blessed One was dwelling at Kosambi in Ghosita's Park. There the Blessed One addressed the bhikkhus thus:

"Bhikkhus, is there a method by means of which a bhikkhu who is a trainee, standing on the plane of a trainee, might understand: ‘I am a trainee,’ while a bhikkhu who is one beyond training, standing on the plane of one beyond training, might understand: ‘I am one beyond training’?"


2"Venerable sir, our teachings are rooted in the Blessed One … "

"There is a method, bhikkhus, by means of which a bhikkhu who is a trainee … might understand: ‘I am a trainee,’ while a bhikkhu who is one beyond training … might understand: ‘I am one beyond training.’

3"And what, bhikkhus, is the method by means of which a bhikkhu who is a trainee, standing on the plane of a trainee, understands: ‘I am a trainee’?

"Here, bhikkhus, a bhikkhu who is a trainee understands as it really is: ‘This is suffering’; he understands as it really is: ‘This is the origin of suffering’; he understands as it really is: ‘This is the cessation of suffering’; he understands as it really is: ‘This is the way leading to the cessation of suffering.’ This is a method by means of which a bhikkhu who is a trainee, standing on the plane of a trainee, understands: ‘I am a trainee.’

4"Again, bhikkhus, a bhikkhu who is a trainee considers thus: ‘Is there outside here[n.237] Ito bahiddhā. That is, outside the Buddha’s dispensation. See DN II 151,10–152,4; MN I 63,29–64,2; Dhp 254–55. another ascetic or brahmin who teaches a Dhamma so real, true, actual sn.v.230 as the Blessed One does?’ He understands thus: ‘There is no other ascetic or brahmin outside here who teaches a Dhamma so real, true, actual as the Blessed One does.’ This too is a method by means of which a bhikkhu who is a trainee, standing on the plane of a trainee, understands: ‘I am a trainee.’

5"Again, bhikkhus, a bhikkhu who is a trainee understands the five spiritual faculties—the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. He does not yet dwell having contacted with the body that is their destination, their culmination, their fruit, their final goal; but having pierced it through with wisdom, he sees.[n.238] Yaṃgatikāni yamparamāni yamphalāni yampariyosānāni na h’ eva kho kāyena phusitvā viharati paññāya ca ativijjha passati. A similar construction is at SN46.54 (V 118,22–27 foll.). Woodward translates the above as if the negative na applies to both phrases: "he dwells not in personal experience thereof, nor does he pierce through and through by insight and see them plain" (KS 5:205). This rendering, however, misses the essential difference between the trainee and the arahant: the trainee sees Nibbāna, the final goal in which the five faculties culminate (see SN48.57), but cannot enter upon the full experience of it; the arahant both sees the goal and can experience it here and now. The conjunction ca should be understood in the disjunctive sense, as Spk confirms with its paraphrase: "He does not dwell having contacted that, having obtained that, with the name-body (nāmakāya, the corpus of mental factors); but (pana as a gloss on ca) he understands by reviewing wisdom, ‘Beyond there is a faculty—the fruit of arahantship.’ On the plane of the arahant he dwells having obtained this, and he understands by reviewing wisdom, ‘There is a faculty—the fruit of arahantship.’" This too is a method by means of which a bhikkhu who is a trainee, standing on the plane of a trainee, understands: ‘I am a trainee.’

6"And what, bhikkhus, is the method by means of which a bhikkhu who is one beyond training, standing on the plane of one beyond training, understands: ‘I am one beyond training’? Here, bhikkhus, a bhikkhu who is one beyond training understands the five spiritual faculties—the faculty of faith … the faculty of wisdom. He dwells having contacted with the body their destination, their culmination, their fruit, their final goal; and having pierced it through with wisdom, he sees. This is a method by means of which a bhikkhu who is one beyond training, standing on the plane of one beyond training, understands: ‘I am one beyond training.’

7"Again, bhikkhus, a bhikkhu who is one beyond training understands the six faculties—the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, the mind faculty. He understands: ‘These six faculties will cease completely and totally without remainder, and no other six faculties will arise anywhere in any way.’ This too is a method by means of which a bhikkhu who is one beyond training, standing on the plane of one beyond training, understands: ‘I am one beyond training.’" sn.v.231

1Evaṁ me sutaṁ—​ ekaṁ samayaṁ bhagavā kosambiyaṁ vihārati ghositārāme. Tatra kho bhagavā bhikkhū āmantesi:

"atthi nu kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma sekho bhikkhu sekhabhūmiyaṁ ṭhito ‘sekhosmī’ti pajāneyya, asekho bhikkhu asekhabhūmiyaṁ ṭhito ‘asekhosmī’ti pajāneyyā"ti?


2"Bhagavaṁmūlakā no, bhante, dhammā … pe …

… "atthi, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma sekho bhikkhu sekhabhūmiyaṁ ṭhito ‘sekhosmī’ti pajāneyya, asekho bhikkhu asekhabhūmiyaṁ ṭhito ‘asekhosmī’ti pajāneyya.

3Katamo ca, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma sekho bhikkhu sekhabhūmiyaṁ ṭhito ‘sekhosmī’ti pajānāti?

Idha, bhikkhave, sekho bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘Ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘Ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘Ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti – ayampi kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma sekho bhikkhu sekhabhūmiyaṁ ṭhito ‘sekhosmī’ti pajānāti.

4Puna caparaṁ, bhikkhave, sekho bhikkhu iti paṭisañcikkhati: ‘atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā yo evaṁ bhūtaṁ tacchaṁ tathaṁ dhammaṁ deseti yathā bhagavā’ti? So evaṁ pajānāti: ‘Natthi kho ito bahiddhā añño samaṇo vā brāhmaṇo vā yo evaṁ bhūtaṁ tacchaṁ tathaṁ dhammaṁ deseti yathā bhagavā’ti. Ayampi kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma sekho bhikkhu sekhabhūmiyaṁ ṭhito ‘sekhosmī’ti pajānāti.

5Puna caparaṁ, bhikkhave, sekho bhikkhu pañcindriyāni pajānāti – saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Yangatikāni yaṁparamāni yaṁphalāni yaṁpariyosānāni. Na heva kho kāyena phusitvā vihārati; paññāya ca ativijjha passati. Ayampi kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma sekho bhikkhu sekhabhūmiyaṁ ṭhito ‘sekhosmī’ti pajānāti.

6Katamo ca, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma asekho bhikkhu asekhabhūmiyaṁ ṭhito ‘asekhosmī’ti pajānāti? Idha, bhikkhave, asekho bhikkhu pañcindriyāni pajānāti – saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Yangatikāni yaṁparamāni yaṁphalāni yaṁpariyosānāni. Kāyena ca phusitvā vihārati; paññāya ca ativijjha passati. Ayampi kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma asekho bhikkhu asekhabhūmiyaṁ ṭhito ‘asekhosmī’ti pajānāti.

7Puna caparaṁ, bhikkhave, asekho bhikkhu cha indriyāni pajānāti. ‘Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ – imāni kho cha indriyāni sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjhissanti, aññāni ca cha indriyāni na kuhiñci kismiñci uppajjissantī’ti pajānāti. Ayampi kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma asekho bhikkhu asekhabhūmiyaṁ ṭhito ‘asekhosmī’ti pajānātī"ti.

Tatiyaṁ.