만들어지지 않고, 형성되지 않는 것이 있다.

열반의 경 8.1 ; 우다나(전재성님)

 

수행승들이여, 이러한 세계가 있는데,

거기에는 땅도 없고, 물도 없고, 불도 없고, 바람도 없고,

공무변처도 없고, 식무변처도 없고,

무소유처도 없고,

비상비비상처도 없고,

이 세상도 없고, 저 세상도 없고,

태양도 없고 달도 없다.

 

수행승들이여, 거기에는 오는 것도 없고,

가는 것도 없고, 머무는 것도 없고,

죽는 것도 없고, 생겨나는 것도 없다고 나는 말한다.

그것은 의처(依處)를 여의고,

전생(轉生)을 여의고, 대상(對象)을 여읜다.

이것이야말로 괴로움의 종식이다.

 

 

udāna  8.1

 

Paṭhamanibbānapaṭisaṃyuttasutta

1evaṃ me sutaṃ—​ ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṃyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Tedha bhikkhū aṭṭhiṃ katvā manasi katvā sabbaṃ cetaso samannāharitvā ohitasotā dhammaṃ suṇanti.

 

2Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi:

 

3“Atthi, bhikkhave, tadāyatanaṃ, yattha neva pathavī, na āpo, na tejo, na vāyo, na ākāsānañcāyatanaṃ, na viññāṇañcāyatanaṃ, na ākiñcaññāyatanaṃ, na nevasaññānāsaññāyatanaṃ, nāyaṃ loko, na paraloko, na ubho candimasūriyā. 

Tatrāpāhaṃ, bhikkhave, neva āgatiṃ vadāmi, na gatiṃ, na ṭhitiṃ, na cutiṃ, na upapattiṃ; appatiṭṭhaṃ, appavattaṃ, anārammaṇamevetaṃ. Esevanto dukkhassā”ti.

 

열반 경 3 ; 우다나

수행승들이여, 태어나지 않고,

생겨나지 않고, 만들어지지 않고, 형성되지 않는 것이 있다.

수행승들이여, 태어나지 않고, 생겨나지 않고,

만들어지지 않고, 형성되지 않는 것이 없다면,

세상에서 태어나고, 생겨나고, 만들어지고,

형성되는 것으로부터의 여읨이 알려질 수 없다.

그러나 수행승들이여, 태어나지 않고, 생겨나지 않고,

만들어지지 않고, 형성되지 않는 것이 있으므로,

세상에서 태어나고, 생겨나고, 만들어지고,

형성되는 것으로부터의 여읨이 알려진다.

udāna

udāna: 1. (m. n.) a joyful or inspired utterance (often in verse); 2. (n.) the name of one of the nine categories (aṅgas) of the scriptures; one of the collections making up the Khuddakanikāya of the Pāḷi Canon. (m. n. & n.)

 8.3

Tatiyanibbānapaṭisaṃyuttasutta

tatiya: the third. + nibbānapaṭisaṃyutta: bending, heading, towards nibbāna + sutta: slept; dormant; asleep. (nt.), a thread; a string; a discourse; an aphorism. (pp. of supati)

1evaṃ me sutaṃ—​ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṃyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Tedha bhikkhū aṭṭhiṃ katvā, manasi katvā, sabbaṃ cetaso samannāharitvā, ohitasotā dhammaṃ suṇanti.

2Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi:

3“Atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ. No cetaṃ, bhikkhave, abhavissa ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyetha. Yasmā ca kho, bhikkhave, atthi ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyatī”ti.

The Third Discourse about Nibbāna

1 thus i heard: At one time the Gracious one was dwelling near Sāvatthī, in Jeta’s Wood, at Anāthapiṇḍika’s monastery. Then at that time the Gracious one was instructing, rousing, enthusing, and cheering the monks with a Dhamma talk connected with Emancipation. Those monks, after making it their goal, applying their minds, considering it with all their mind, were listening to Dhamma with an attentive ear.

2 Then the Gracious one, having understood the significance of it, on that occasion uttered this exalted utterance:

3 “There is, monks, an unborn, unbecome, unmade, unconditioned. If, monks there were not that unborn, unbecome, unmade, unconditioned, you could not know an escape here from the born, become, made, and conditioned. But because there is an unborn, unbecome, unmade, unconditioned, therefore you do know an escape from the born, become, made, and conditioned.”