vedanā

Sanskrit: वेदना vedanā
Pāli: वेदना vedanā
Tibetan: ཚོར་བ་ tshor ba
Thai: เวทนา
English: feeling, sensation
Bangla: বেদনা

Italiano: sensazione

Grammatical information:
From the root vid in the sense of cognition/awareness/knowledge (vida jñāne) + the kr̥t-pratyaya yuc, which forms a feminine noun

Informazioni grammaticali: Dalla radice vid nel senso di cognizione/consapevolezza/conoscenza (vida jñāne) + the kr̥t-pratyaya yuc il quale forma un sostantivo femminile

ข้อมูล ไวยากรณ์ (วฺยากรณ) :
สันสกฤต: เวทนา อ่าน: เว-ทะ-นา
จากราก วิทฺ ในแนวการรับรู้ ความตระหนัก ความรู้ (วิท ชฺญาเน) + กฤตฺ-ปฺรตฺยย ยุจฺ สร้างเป็นคำนามเพศหญิง (สฺตรีลิงฺค)

Further information:
In the context of the 5 skandhas, this is a mental factor (caitta), thus a type of nāman. It is explained as experience (anubhava) and subdivided into pleasant, unpleasant and neutral. In the context of the 12 limbs of dependent arising (pratītyasamupāda) it follows contact and precedes craving.

Ulteriori informazioni:Nel contesto dei 5 skandha questo è un fattore mentale (caitta), quindi un tipo di nāman. Esso è spiegato come essere esperienza (anubhava) ed è suddiviso in piacevole, spiacevole e neutro. Nel contesto dei 12 rami del sorgere dipendente (pratītyasamupāda) esso segue il contatto e precede il desiderio.

ข้อมูลเพิ่มเติม:
ใบบริบทของ ขันธ์ 5 เวทนาเป็น เจตสิก ซึ่งเป็น นามนฺ สามารถอธิบายได้ว่าเป็นความรู้สึก (อนุภว) และสามารถแบ่งได้เป็น สุข (สุข) ทุกข์ (ทุะข) และ ไม่ทุกข์ไม่สุข (อทุะขาสุข) ในบริบทของ ปฏิจจสมุปบาท เกิดขึ้นตามหลัง ผัสสะ และ เกิดก่อน ตัณหา

পঞ্চ স্কন্ধের দিক দিয়ে দেখলে বেদনা চিত্তের একটি গুন। বেদনা কে অনুভব বলে বোঝান হএ এবং এর তিন প্রকার, প্রীতিকর, অপ্রীতিকর এবং প্রশমিত। প্রতীত্যসমুৎপাদের দ্বাদশ নিদানে, বেদনা স্পর্শের পরে জন্মায়ে এবং তৃষ্ণা কে জন্ম দেয়।

Examples:

Esempi:

duḥkhapratikriyāmātraṃ śārīraṃ vedanāsukham |
saṃjñāmayaṃ mānasaṃ tu kevalaṃ kalpanākṛtam ||47||

但對治眾苦謂身喜樂受
心樂是想類皆分別所作

Bodily pleasure is a pleasant sensation which merely consists in the removal of pain;
the mental one consists in mere ideas, and is produced only by imagination.

Il piacere corporeo è una sensazione piacevole che consiste meramente nella rimozione del dolore; quello mentale consiste in mere idee ed è prodotto solo dall’immaginazione.

শারীরিক সুখ একটি প্রীতিকর বেদনা মাত্র, যা দুঃখের নিরাময় জনিত। মানসিক সুখ মাত্র ভাবনা এবং চেতনা জনিত, যা মাত্র কল্পনা।

(Ratnāvalī: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=69&mid=117271)

---

vijñānavedanāsaṃjñāsaṃskārāṇām ca sarvaśaḥ |
pratyekam ātmavaiyarthyād vaiyarthyaṃ paramārthataḥ ||61||
識受想及行一一體不成
不合乘緣生非有故無合

[In the same way the other] constituents like consciousness, sensation, ideas, and forces separately taken are in se completely unreal:
therefore from the standpoint of the absolute truth there is only unreality.

[Allo stesso modo, gli altri] costituenti come la coscienza, la sensazione, le idee e le forze prese separatamente sono di per sé completamente irreali: per questo, dal punto di vista della realtà assoluta, c’è solo l’irrealtà.

[এভাবেই, ] পঞ্চ খণ্ডের প্রত্যেকটি খণ্ড যেমন বিগ্যান, বেদনা, চেতনা, সংস্কার ইত্যাদি একে একে দেখলে প্রত্যেকে নিরর্থক। অতএব, পরমার্থ সত্যের সন্দর্ভে দেখলে সর্বস্ব সম্পূর্ণ মিথ্যা।

(Ratnāvalī: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=69&mid=117285)

---

vedanāpratyayā tṛṣṇā vedanaiṣāṃ ca vidyate |
sālambanena cittena sthātavyaṃ yatra tatra vā ||48||
受愛得相緣此受而有得
安住有著心是得名處處

D’ailleurs, la sensation affective cause la convoitise; or vos saints ne sont pas exempts de sensation: [donc la vue de vérité ne suffit pas à détruire les passions]. De même le nirvāṇa est impossible sans la vue de la vacuité, car] tant que la pensée admet un objet, il faut, qu’elle se repose [sur les Nobles Vérités, sur leurs fruits, sur le nirvāṇa même : donc elle n’est pas délivrée de la renaissance].

The cause of craving is feeling, yet they [of the Hīnayāna] are seen to have feeling.
The thought which has an object must be attached to something or other.

La causa del desiderare è la sensazione, tuttavia si è visto che loro [dell’Hīnayāna] hanno (ancora) sensazioni. Il pensiero che ha un oggetto deve essere attaccato a qualcosa o altro.

(Bodhicaryāvatāra: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=24&mid=119317)

---

balīyasābhibhūtatvād yadi tan nānubhūyate |
vedanātvaṃ kathaṃ tasya yasya nānubhavātmatā ||90||
樂者之不實如彼無執受
汝苦復云何如彼自無得

On dira que l’homme ne sent pas telle ou telle sensation dominée par une sensation plus forte : mais peut-on, en vérité, appeler sensation ce qui n’est pas senti ?

If happiness is not experienced, because it is surpassed by something more powerful,
what kind of a sensation is it when the essence is not experienced?

Se non si sperimenta la felicità a causa del fatto che essa viene superata da qualcosa di più potente, quale tipo di sensazione si ha quando l’essenza non viene sperimentata?

(Bodhicaryāvatāra: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=24&mid=119363)

---

viruddhapratyayotpattau duḥkhasyānudayo yadi |
kalpanābhiniveśo hi vedanety āgataṃ nanu ||92||

因瞋而苦生旣生而有滅
若於定有見於生自不受

[« Soit, la sensation douloureuse n’est pas toujours sentie; mais cela ne prouve pas qu’elle soit une création de l’esprit : il arrive seulement que ses causes ne suffisent pas à la faire percevoir. »]—Nous répondons : si, d’aprés vous, en présence d’une cause de plaisir qui lui est contradictoire, la sensation douloureuse n’arrive pas à émerger, n’admettez-vous pas avec nous que la sensation n’est que l’assentiment à une pure imagination ?

If sorrow does not arise in the presence of a contrary cause,
then what is called “sensation” has arisen only because of adherence to a fiction.

Se il dolore non sorge in presenza di una causa contraria, ciò che è chiamato “sensazione” è sorto solamente a causa dell’adesione ad una finzione.

(Bodhicaryāvatāra: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=24&mid=119317)

---

tad evaṃ sparśanābhāve vedanāsaṃbhavaḥ kutaḥ |
kim artham ayam āyāsaḥ bādhā kasya kuto bhavet ||98||
彼觸法如是何受而得生
我今何所爲而得於苦害

Donc ce qu’on appelle contact n’existe pas; donc la sensatin est impossible. Pourquoi donc ces efforts [pour obtenir le plaisir ou pour éviter la souffrance] ? Qui pourrait [jouir du plaisir ou] souffrir de la souffrance ?

If this contact is not in existence, how is it the origin of sensation?
For the sake of what is this effort? Of what is the binding and why should it be?

Se questo contatto non è in esistenza, qual’è l’origine della sensazione? Per quale ragione ci sarebbe questo sforzo? Di cosa ci sarebbe il legare e perché dovrebbe aver luogo?

(Bodhicaryāvatāra: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=24&mid=119317)

---

yadā na vedakaḥ kaścid vedanā ca na vidyate |
tadāvasthām imāṃ dṛṣṭvā tṛṣṇe kiṃ na vidīryase ||99||
若不得所受苦害而不覺
此位彼得見何愛不遠離

Et toi, Convoitise, ne vois-tu pas qu’il n’y a ni sensation, ni être qui sente ? Qu’as-tu donc à faire ici ?

Since there is not seen a knower nor any kind of sensation,
O thirst! beholding this situation, why are you not split asunder?

[Siccome] non c’è nessuno che sperimenti la sensazione, né c’è alcuna sensazione, con l’osservare questa situazione, perché non elimini l’attaccamento?

(Traduzione dal tibetano di Choedrak Sangpo)

(Bodhicaryāvatāra: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=24&mid=119317)

---

vedanācittasaṃjñānāṃ saṃskārāṇāṃ ca sarvaśaḥ |
sarveṣām eva bhāvānāṃ rūpeṇaiva samaḥ kramaḥ ||7||

受陰及想陰行陰識陰等
其餘一切法皆同於色陰

Feeling and perception, impulses and mind and all things are comparable in every aspect, at every stage with form.

La sensazione, la percezione, gli impulsi, la mente e tutte le cose sono comparabili sotto ogni aspetto ed a ogni stadio, con la forma.

(Mūlamadhyamakakārikā: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=27&mid=119566)

---

saṃnipātas trayāṇāṃ yo rūpavijñānacakṣuṣām |
sparśaḥ sa tasmāt sparśāc ca vedanā saṃpravartate ||5||
因於六觸故即生於三受
以因三受故而生於渴愛

The gathering of the three: eye and [visual] form and consciousness, that is “impact.” From impact feeling totally arises.

La raccolta di [questi] tre: occhio, forma [visiva] e coscienza, questo è l’“impatto”. Dall’impatto, le sensazioni sorgono in modo completo.

(Mūlamadhyamakakārikā: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=27&mid=119944)

---

vedanāpratyayā tṛṣṇā vedanārthaṃ hi tṛṣyate |
tṛṣyamāṇa upādānam upādatte caturvidham ||6||

Due to the condition of feeling, there is craving; one craves for what is felt. When one craves, one clings to the four aspects of clinging [sense objects, views, morals and rules, and views of self].

A causa della condizione del sentire c’è il desiderio; uno ha desiderio per ciò che sente. Quando si desidera, ci si attacca ai quattro aspetti dell’afferrare [oggetti dei sensi, visioni, moralità e regole, e visioni del sé].

(Mūlamadhyamakakārikā: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=27&mid=119945)

---

MS 30a3
§13 aviditā ca sā vedanā veditavyā |
T 474 526a24
何謂所受亦空
T 475 545a13-14
是有疾菩薩以無所受而受諸受
T 476 568c11-12
有疾菩薩應無所受而受諸受

Kg ma 200b3
tshor ba de ni tshor ba med par rig par bya ste |

Thurman 45
"The sick bodhisattva should recognize that sensation is ultimately nonsensation,

“Il bodhisattva ammalato dovrebbe riconoscere che la sensazione è ultimamente non-sensazione,

(Vimalakīrtinirdeśa: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=37&mid=130151)

---

MS 30a3
na cānena vedanānirodhaḥ sākṣātkartavyaḥ | aparipūrṇeṣu buddhadharmeṣūbhe vedane notsraṣṭavye |
T 474 526a24-25
謂已曉了不覺諸痛不盡於痛以取證際
T 475 545a14-15
未具佛法亦不滅受而取證也
T 476 568c12-13
若於佛法未得圓滿不應滅受而有所證

Kg ma 200b3-4
des tshor ba ’gog pa yaṅ mṅon sum du mi bya’o || saṅs rgyas kyi chos yoṅs su rdzogs pa la

Thurman 45
but he should not realize the cessation of sensation. Although both pleasure and pain are abandoned when the buddha-qualities are fully accomplished,

[...] ma non dovrebbe realizzare la cessazione della sensazione. Anche se entrambi piacere e dolore sono abbandonati quando le qualità-di-buddha sono completamente realizzate.

(Vimalakīrtinirdeśa: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=37&mid=130152)

---

1 atha khalu bhagavān vimalakīrtiṃ licchavim etad avocat: yadā tvaṃ kulaputra tathāgatasya darśanakāmo bhavasi, tadā kathaṃ tvaṃ tathāgataṃ paśyasi |
evam ukte vimalakīrtir licchavir bhagavantam etad avocat: yadāhaṃ bhagavan tathāgatasya darśanakāmo bhavāmi, tadā tathāgatam apaśyanayā paśyāmi | pūrvāntato ’jātam aparāntato ’saṃkrāntaṃ pratyutpanne ’dhvany asaṃsthitaṃ paśyāmi | tat kasya hetoḥ | rūpatathatāsvabhāvam arūpam, vedanātathatāsvabhāvam avedanām, saṃjñātathatāsvabhāvam asaṃjñam, saṃskāratathatāsvabhāvam asaṃskāram, vijñānatathatāsvabhāvam avijñānam, caturdhātvasaṃprāptam ākāśadhātusamam, ṣaḍāyatanānutpannaṃ cakṣuḥpathasamatikrāntaṃ śrotrapathasamatikrāntaṃ ghrāṇapathasamatikrāntaṃ jihvāpathasamatikrāntaṃ kāyapathasamatikrāntaṃ manaḥpathasamatikrāntam, traidhātukāsaṃsṛṣṭam, trimalāpagatam, trivimokṣānugatam, trividyānuprāptam, aprāptaṃ saṃprāptam, sarvadharmeṣv asaṅgakoṭīgataṃ bhūtakoṭyakoṭikam, tathatāpratiṣṭhitaṃ tadanyonyavisaṃyuktam, na hetujanitaṃ na pratyayādhīnam, na vilakṣaṇaṃ na salakṣaṇam, naikalakṣaṇaṃ na nānālakṣaṇam |

Thereupon, the Buddha said to the Licchavi Vimalakīrti, "Noble son, when you would see the Tathāgata, how do you view him?"
Thus addressed, the Licchavi Vimalakīrti said to the Buddha, "Lord, when I would see the Tathāgata, I view him by not seeing any Tathāgata. Why? I see him as not born from the past, not passing on to the future, and not abiding in the present time. Why? He is the essence which is the reality of matter, but he is not matter. He is the essence which is the reality of sensation, but he is not sensation. He is the essence which is the reality of intellect, but he is not intellect. He is the essence which is the reality of motivation, yet he is not motivation. He is the essence which is the reality of consciousness, yet he is not consciousness. Like the element of space, he does not abide in any of the four elements. Transcending the scope of eye, ear, nose, tongue, body, and mind, he is not produced in the six sense-media. He is not involved in the three worlds, is free of the three defilements, is associated with the triple liberation, is endowed with the three knowledges, and has truly attained the unattainable. "The Tathāgata has reached the extreme of detachment in regard to all things, yet he is not a reality-limit. He abides in ultimate reality, yet there is no relationship between it and him. He is not produced from causes, nor does he depend on conditions. He is not without any characteristic, nor has he any characteristic. He has no single nature nor any diversity of natures.

A quel punto, il Buddha disse al Licchavi Vimalakīrti: “Signore, ogni volta che vedo il Tathāgata, lo vedo non vedendo alcun Tathāgata. Perché questo? Lo vedo come non nato dal passato, che non passa nel futuro e che non dimora nel presente. Perché ciò? Lui è l’essenza che è la realtà della materia ma non è la materia. Egli è l’essenza che è la realtà della sensazione ma non è la sensazione. Egli è l’essenza di ciò che è la realtà della motivazione ma non è la motivazione. E’ l’essenza della realtà della coscienza ma non è la coscienza. Come l’elemento dello spazio egli non dimora in nessuno dei quattro elementi. Trascendendo lo scopo di occhio, orecchio, naso, lingua, corpo e mente egli non è prodotto con i mezzi dei sei sensi. Non è coinvolto nei tre mondi, è libero dalle tre contaminazioni, è associato con la triplice liberazione, è dotato delle tre conoscenze e ha veramente ottenuto l’inottenibile. “Il Tathāgata ha raggiunto l’estremo del distacco riguardo a tutte le cose ma nonostante questo non è un limite-della-realtà. Dimora nella realtà ultima, nondimeno non c’è relazione tra lui ed essa. Non è prodotto da cause né dipende da condizioni. Non è privo di caratteristiche né ha alcuna caratteristica. Non ha una singola natura né ha una diversità di nature.

(Vimalakīrtinirdeśa: https://www2.hf.uio.no/polyglotta/index.php?page=fulltext&view=fulltext&vid=37&cid=49722&mid=131585)

---

ena satyena satyavacanenāsya śarīrād duḥkhavedanā pratipraśra(3)bhyatām iti |
bden pa daṅ bden pa’i tshig des ’di’i lus la sdug bsṅal gyi tshor ba med de slar sos par (6) gyur cig |

by that truth, by that asseveration of truth, may the feeling of pain be allayed from his body."

[...] per quella verità, per la proclamazione della verità, possa la sensazione di dolore essere dissipata dal suo corpo”.

(Suvarṇavarṇāvadāna: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=38&mid=139338)

---

姉意云何。痛想(24)行識。爲有所念有所別乎。
(20)文殊師利言。於汝意云何受想行識可覺可(21)知不。

But sister, what is your opinion, is there mental activity or consciousness in feelings, perception, conditioning forces and in consciousness (tat kiṃ manyase bhagini vedanāyāṃ ca saṃjñāyāṃ ca saṃskāre ca vijñāne ca cetanā vā vijñānaṃ vā bhavati)?

Ma sorella, qual’è la tua opinione, c’è attività mentale o coscienza nelle sensazioni, nella percezione, nelle forze condizionanti e nella coscienza (tat kiṃ manyase bhagini vedanāyāṃ ca saṃjñāyāṃ ca saṃskāre ca vijñāne ca cetanā vā vijñānaṃ vā bhavati)?

(Mañjuśrīvikrīḍitasūtra: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=20&mid=182087)

---

bhittvā kāyaṃ ca saṃjñāṃ ca vedanāṃ vyupaśāmya ca |
vijñānāstagamaṃ labdhvā duhkhasyānto nirucyate |26,16|
無身滅其想諸痛得清涼
衆行永止息識想不復興
如實知此者是謂名苦際 181
1. =26,16

lus źig tshor ba bsil (5)bar gyur || ’du śes ’gags śiṅ ’du byed źi ||
rnam par śes pa nub gyur pa || ’di ’dra ’di ni sdug bsṅal mtha’ ||1
1. =26,16

16. He whose sensations (vedanâ) have become cool, whose perceptions (sandj) are suppressed, whose being (sanskâra) is at rest, whose consciousness (viññaṇa) has disappeared ; he who is like unto this puts an end to suffering.

16. Lui, le cui sensazioni (vedanâ) si sono raffreddate, le cui percezioni (sandj) sono soppresse, il cui essere (sanskâra) è a riposo, la cui coscienza (viññaṇa) è scomparsa; lui che è così ha messo fine alla sofferenza.

(Udānavarga: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=71&mid=208922)

---

sarvatragair viniyataiḥ kuśalaiś caitasair asau |
samprayuktā tathā kleśair upakleśais trivedanā || 9 ||
與十種心法相應。及十善惡。并大小 (23) 7惑具三種受。
此心所遍行　別境善煩惱
(21)隨煩惱不定　皆三受相應

/ kun tu 'gro daṅ bye brag des // sems las byuṅ ba dge ba daṅ /
/ de bźin ñon moṅs ñe ñon moṅs // tshor ba gsum daṅ de mtshuṅs ldan /

It is associated with omnipresent mental activities, With the external objects, the good, the vexations,
The secondary vexations, and the undetermined, And it is associated with all three feelings.

[Esso] è associato con i fattori mentali onnipresenti, con le particolarità, con gli eventi mentali virtuosi; similmente, [anche] con le afflizioni mentali principali e con le afflizioni mentali secondarie, ed è associato con i tre tipi di sensazione.

(Traduzione dal tibetano di Choedrak Sangpo)

(Vasubandhu - Triṃśikāvijñapti: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=268&mid=493309)

---

Pāli Vin 1 I,§1,2 p. 1
phassapaccayā vedanā,

Eng Oldenberg
from Contact springs Sensation,

[...] dal contatto proviene la sensazione,

ฉบับมหามกุฏราชวิทยาลัย
เพราะผัสสะเป็นปัจจัย จึงมีเวทนา

ฉบับสยามรัฐ
ผสฺสปจฺจยา เวทนา

(Pāli Mahāvagga: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=820&mid=1407830)

---

Pāli Vin 1 I,§6,39 p. 13
vedanā anattā, vedanā ca h’ idaṃ bhikkhave attā abhavissa, na yidaṃ vedanā ābādhāya saṃvatteyya, labbhetha ca vedanāya evaṃ me vedanā hotu, evaṃ me vedanā mā ahosīti.

Eng Oldenberg
But since the body, O Bhikkhus, is not the self, therefore the body is subject to disease, and we are not able to say: "Let my body be such and such a one, let my body not be such and such a one."

Ma dal momento che il corpo, O Bhikku, non è il sé, per questo [motivo] il corpo è soggetto alla malattia e noi non siamo capaci di dire; "lascia che il mio corpo sia tale in questo modo, non lasciare che il mio corpo sia in questo in questo modo".

ฉบับมหามกุฏราชวิทยาลัย
เวทนาเป็นอนัตตา ดูกรภิกษุทั้งหลาย ถ้าเวทนานี้จักได้เป็นอัตตาแล้ว เวทนานี้ไม่พึงเป็นไปเพื่ออาพาธ และบุคคลพึงได้ในเวทนาว่า เวทนาของเราจงเป็นอย่างนี้เถิด เวทนาของเราจงอย่าได้เป็นอย่างนั้นเลย.

ฉบับสยามรัฐ
เวทนา จ หิทํ ภิกฺขเว อตฺตา อภวิสฺส นยิทํ เวทนา อาพาธาย สํวตฺเตยฺย ลพฺเภถ จ เวทนาย ‘เอวํ เม เวทนา โหตุ เอวํ เม เวทนา มา อโหสี’ติ.

(Pāli Mahāvagga: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=820&mid=1408036)

---

Pāli Vin 1 I,§6,46 p. 14
evaṃ passaṃ bhikkhave sutavā ariyasāvako rūpasmim pi nibbindati, vedanāya pi nibbindati, saññāya pi nibbindati, saṃkhāresu pi nibbindati, viññāṇasmim pi nibbindati, nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimutt’ amhīti ñāṇaṃ hoti, khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā ’ti pajānātīti. |46|
ฉบับมหามกุฏราชวิทยาลัย
[๒๓] ดูกรภิกษุทั้งหลาย อริยสาวกผู้ได้ฟังแล้ว เห็นอยู่อย่างนี้ ย่อมเบื่อหน่ายแม้ในรูป ย่อมเบื่อหน่ายแม้ในเวทนา ย่อมเบื่อหน่ายแม้ในสัญญา ย่อมเบื่อหน่ายแม้ในสังขารทั้งหลาย ย่อมเบื่อหน่ายแม้ในวิญญาณ เมื่อเบื่อหน่าย ย่อมสิ้นกำหนัด เพราะสิ้นกำหนัด จิตก็พ้นเมื่อจิตพ้นแล้ว ก็รู้ว่าพ้นแล้ว อริยสาวกนั้นทราบชัดว่า ชาติสิ้นแล้ว พรหมจรรย์ได้อยู่จบแล้วกิจที่ควรทำได้ทำเสร็จแล้ว กิจอื่นอีกเพื่อความเป็นอย่างนี้มิได้มี.

ฉบับสยามรัฐ
๒๓. “เอวํ ปสฺสํ ภิกฺขเว สุตวา อริยสาวโก รูปสฺมิมฺปิ นิพฺพินฺทติ เวทนายปิ นิพฺพินฺทติ สญฺญายปิ นิพฺพินฺทติ สงฺขาเรสุปิ นิพฺพินฺทติ วิญฺญาณสฺมิมฺปิ นิพฺพินฺทติ นิพฺพินฺทํ วิรชฺชติ วิราคา วิมุจฺจติ วิมุตฺตสฺมึ วิมุตฺตมิติ ญาณํ โหติ ‘ขีณา ชาติ วุสิตํ พฺรหฺมจริยํ กตํ กรณียํ นาปรํ อิตฺถตฺตายา’ติ ปชานาตี”ติ.

(Pāli Mahāvagga: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=820&mid=1408063)

---

tasmāt iha bhikkhave yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ va bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre vā santike vā, sabbaṃ rūpaṃ n’ etaṃ mama, n’ eso ’ham asmi, na me so attā ’ti evaṃ etaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |44| yā kāci vedanā --la-- yā kāci saññā --la-- ye keci saṃkhārā --la-- yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā {vā} oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre vā santike vā sabbaṃ viññāṇaṃ n’ etaṃ mama, n’ eso ’ham asmi, na {m’ eso} attā ’ti evaṃ etaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |45|

[๒๒] พระผู้มีพระภาคตรัสว่า ดูกรภิกษุทั้งหลาย เพราะเหตุนั้นแล รูปอย่างใดอย่างหนึ่งที่เป็นอดีต อนาคต และปัจจุบัน ภายในหรือภายนอก หยาบหรือละเอียด เลวหรือประณีต ไกลหรือใกล้ ทั้งหมดก็เป็นแต่สักว่ารูป เธอทั้งหลายพึงเห็นรูปนั้นด้วยปัญญาอันชอบตามเป็นจริงอย่างนี้ว่า นั่นไม่ใช่ของเรา นั่นไม่เป็นเรา นั่นไม่ใช่ตนของเรา. เวทนาอย่างใดอย่างหนึ่ง ที่เป็นอดีต อนาคต และปัจจุบัน ภายในหรือภายนอกหยาบหรือละเอียด เลวหรือประณีต ไกลหรือใกล้ ทั้งหมดก็เป็นแต่สักว่าเวทนา เธอทั้งหลายพึงเห็นเวทนานั้นด้วยปัญญาอันชอบ ตามเป็นจริงอย่างนี้ว่า นั่นไม่ใช่ของเรา นั่นไม่เป็นเรานั่นไม่ใช่ตนของเรา. สัญญาอย่างใดอย่างหนึ่งที่เป็นอดีต อนาคต และปัจจุบัน ภายในหรือภายนอก หยาบหรือละเอียด เลวหรือประณีต ไกลหรือใกล้ ทั้งหมดก็เป็นแต่สักว่าสัญญา เธอทั้งหลายพึงเห็นสัญญานั้นด้วยปัญญาอันชอบ ตามเป็นจริงอย่างนี้ว่า นั่นไม่ใช่ของเรา นั่นไม่เป็นเรา นั่นไม่ใช่ตนของเรา. สังขารทั้งหลายอย่างใดอย่างหนึ่งที่เป็นอดีต อนาคต และปัจจุบัน ภายในหรือภายนอกหยาบหรือละเอียด เลวหรือประณีต ไกลหรือใกล้ ทั้งหมดก็เป็นแต่สักว่าสังขาร เธอทั้งหลายพึงเห็นสังขารนั้นด้วยปัญญาอันชอบ ตามเป็นจริงอย่างนี้ว่า นั่นไม่ใช่ของเรา นั่นไม่เป็นเรานั่นไม่ใช่ตนของเรา. วิญญาณอย่างใดอย่างหนึ่งที่เป็นอดีต อนาคต และปัจจุบัน ภายในหรือภายนอกหยาบหรือละเอียด เลวหรือประณีต ไกลหรือใกล้ ทั้งหมดก็เป็นแต่สักว่าวิญญาณ เธอทั้งหลายพึงเห็นวิญญาณนั้นด้วยปัญญาอันชอบ ตามเป็นจริงอย่างนี้ว่า นั่นไม่ใช่ของเรา นั่นไม่เป็นเรานั่นไม่ใช่ตนของเรา.

(Pāli Mahāvagga: https://www2.hf.uio.no/polyglotta/index.php?page=fulltext&view=fulltext&vid=820&cid=623650&mid=1408059)

vedanā

Navigation menu

Search