| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ७।५४
Aṅguttara Nikāya 7.54
Numbered Discourses 7.54
६। अब्याकतवग्ग
6. Abyākatavagga
6. The Undeclared Points
अब्याकतसुत्त
Abyākatasutta
The Undeclared Points
अथ खो अञ्ञतरो भिक्खु येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो सो भिक्खु भगवन्तं एतदवोच:
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:
Then a bhikkhu went up to the Buddha, bowed, sat down to one side, and said to him:
“को नु खो, भन्ते, हेतु को पच्चयो येन सुतवतो अरियसावकस्स विचिकिच्छा नुप्पज्जति अब्याकतवत्थूसू”ति?
“ko nu kho, bhante, hetu ko paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū”ti?
“Sir, what is the cause, what is the reason why a learned noble disciple has no doubts regarding the undeclared points?”
“दिट्ठिनिरोधा खो, भिक्खु, सुतवतो अरियसावकस्स विचिकिच्छा नुप्पज्जति अब्याकतवत्थूसु। ‘होति तथागतो परं मरणाऽति खो, भिक्खु, दिट्ठिगतमेतं; ‘न होति तथागतो परं मरणाऽति खो, भिक्खु, दिट्ठिगतमेतं; ‘होति च न च होति तथागतो परं मरणाऽति खो, भिक्खु, दिट्ठिगतमेतं; ‘नेव होति न न होति तथागतो परं मरणाऽति खो, भिक्खु, दिट्ठिगतमेतं। अस्सुतवा, भिक्खु, पुथुज्जनो दिट्ठिं नप्पजानाति, दिट्ठिसमुदयं नप्पजानाति, दिट्ठिनिरोधं नप्पजानाति, दिट्ठिनिरोधगामिनिं पटिपदं नप्पजानाति। तस्स सा दिट्ठि पवड्ढति, सो न परिमुच्चति जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि, न परिमुच्चति दुक्खस्माति वदामि।
“Diṭṭhinirodhā kho, bhikkhu, sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsu. ‘Hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṁ; ‘na hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṁ; ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṁ; ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṁ. Assutavā, bhikkhu, puthujjano diṭṭhiṁ nappajānāti, diṭṭhisamudayaṁ nappajānāti, diṭṭhinirodhaṁ nappajānāti, diṭṭhinirodhagāminiṁ paṭipadaṁ nappajānāti. Tassa sā diṭṭhi pavaḍḍhati, so na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.
“Bhikkhu, it’s due to the cessation of views that a learned noble disciple has no doubts regarding the undeclared points. ‘A Realized One still exists after death’: this is a misconception. ‘A Realized One no longer exists after death’: this is a misconception. ‘A Realized One both still exists and no longer exists after death’: this is a misconception. ‘A Realized One neither still exists nor no longer exists after death’: this is a misconception. An unlearned ordinary person doesn’t understand views, their origin, their cessation, or the practice that leads to their cessation. And so their views grow. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.
सुतवा च खो, भिक्खु, अरियसावको दिट्ठिं पजानाति, दिट्ठिसमुदयं पजानाति, दिट्ठिनिरोधं पजानाति, दिट्ठिनिरोधगामिनिं पटिपदं पजानाति। तस्स सा दिट्ठि निरुज्झति, सो परिमुच्चति जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि, परिमुच्चति दुक्खस्माति वदामि। एवं जानं खो, भिक्खु, सुतवा अरियसावको एवं पस्सं ‘होति तथागतो परं मरणाऽतिपि न ब्याकरोति; ‘न होति तथागतो परं मरणाऽतिपि न ब्याकरोति; ‘होति च न च होति तथागतो परं मरणाऽतिपि न ब्याकरोति; ‘नेव होति न न होति तथागतो परं मरणाऽतिपि न ब्याकरोति। एवं जानं खो, भिक्खु, सुतवा अरियसावको एवं पस्सं एवं अब्याकरणधम्मो होति अब्याकतवत्थूसु। एवं जानं खो, भिक्खु, सुतवा अरियसावको एवं पस्सं न छम्भति, न कम्पति, न वेधति, न सन्तासं आपज्जति अब्याकतवत्थूसु।
Sutavā ca kho, bhikkhu, ariyasāvako diṭṭhiṁ pajānāti, diṭṭhisamudayaṁ pajānāti, diṭṭhinirodhaṁ pajānāti, diṭṭhinirodhagāminiṁ paṭipadaṁ pajānāti. Tassa sā diṭṭhi nirujjhati, so parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmi. Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ ‘hoti tathāgato paraṁ maraṇā’tipi na byākaroti; ‘na hoti tathāgato paraṁ maraṇā’tipi na byākaroti; ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi na byākaroti; ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi na byākaroti. Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ evaṁ abyākaraṇadhammo hoti abyākatavatthūsu. Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ na chambhati, na kampati, na vedhati, na santāsaṁ āpajjati abyākatavatthūsu.
A learned noble disciple does understand views, their origin, their cessation, and the practice that leads to their cessation. And so their views cease. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say. Knowing and seeing this, a learned noble disciple does not answer: ‘A Realized One still exists after death’, ‘A Realized One no longer exists after death’, ‘a Realized One both still exists and no longer exists after death’, ‘a Realized One neither still exists nor no longer exists after death.’ Knowing and seeing this, a learned noble disciple does not declare the undeclared points. Knowing and seeing this, a learned noble disciple doesn’t shake, tremble, quake, or get nervous regarding the undeclared points.
‘होति तथागतो परं मरणाऽति खो, भिक्खु, तण्हागतमेतं …पे… सञ्ञागतमेतं …पे… मञ्ञितमेतं …पे… पपञ्चितमेतं …पे… उपादानगतमेतं …पे… ‘होति तथागतो परं मरणाऽति खो, भिक्खु, विप्पटिसारो एसो; ‘न होति तथागतो परं मरणाऽति खो, भिक्खु, विप्पटिसारो एसो; ‘होति च न च होति तथागतो परं मरणाऽति खो, भिक्खु, विप्पटिसारो एसो; ‘नेव होति न न होति तथागतो परं मरणाऽति खो, भिक्खु, विप्पटिसारो एसो। अस्सुतवा, भिक्खु, पुथुज्जनो विप्पटिसारं नप्पजानाति, विप्पटिसारसमुदयं नप्पजानाति, विप्पटिसारनिरोधं नप्पजानाति, विप्पटिसारनिरोधगामिनिं पटिपदं नप्पजानाति। तस्स सो विप्पटिसारो पवड्ढति, सो न परिमुच्चति जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि, न परिमुच्चति दुक्खस्माति वदामि।
‘Hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, taṇhāgatametaṁ …pe… saññāgatametaṁ …pe… maññitametaṁ …pe… papañcitametaṁ …pe… upādānagatametaṁ …pe… ‘hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, vippaṭisāro eso; ‘na hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, vippaṭisāro eso; ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, vippaṭisāro eso; ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, vippaṭisāro eso. Assutavā, bhikkhu, puthujjano vippaṭisāraṁ nappajānāti, vippaṭisārasamudayaṁ nappajānāti, vippaṭisāranirodhaṁ nappajānāti, vippaṭisāranirodhagāminiṁ paṭipadaṁ nappajānāti. Tassa so vippaṭisāro pavaḍḍhati, so na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.
‘A Realized One still exists after death’: this is just about craving. … it’s just about perception … it’s an conceiving … it’s a proliferation … it’s just about grasping … ‘A Realized One still exists after death’: this is a regret. ‘A Realized One no longer exists after death’: this is a regret. ‘A Realized One both still exists and no longer exists after death’: this is a regret. ‘A Realized One neither still exists nor no longer exists after death’: this is a regret. An unlearned ordinary person doesn’t understand regrets, their origin, their cessation, or the practice that leads to their cessation. And so their regrets grow. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.
सुतवा च खो, भिक्खु, अरियसावको विप्पटिसारं पजानाति, विप्पटिसारसमुदयं पजानाति, विप्पटिसारनिरोधं पजानाति, विप्पटिसारनिरोधगामिनिं पटिपदं पजानाति। तस्स सो विप्पटिसारो निरुज्झति, सो परिमुच्चति जातिया …पे… दुक्खस्माति वदामि। एवं जानं खो, भिक्खु, सुतवा अरियसावको एवं पस्सं ‘होति तथागतो परं मरणाऽतिपि न ब्याकरोति …पे… ‘नेव होति न न होति तथागतो परं मरणाऽतिपि न ब्याकरोति। एवं जानं खो, भिक्खु, सुतवा अरियसावको एवं पस्सं एवं अब्याकरणधम्मो होति अब्याकतवत्थूसु। एवं जानं खो, भिक्खु, सुतवा अरियसावको एवं पस्सं न छम्भति, न कम्पति, न वेधति, न सन्तासं आपज्जति अब्याकतवत्थूसु। अयं खो, भिक्खु, हेतु अयं पच्चयो येन सुतवतो अरियसावकस्स विचिकिच्छा नुप्पज्जति अब्याकतवत्थूसू”ति।
Sutavā ca kho, bhikkhu, ariyasāvako vippaṭisāraṁ pajānāti, vippaṭisārasamudayaṁ pajānāti, vippaṭisāranirodhaṁ pajānāti, vippaṭisāranirodhagāminiṁ paṭipadaṁ pajānāti. Tassa so vippaṭisāro nirujjhati, so parimuccati jātiyā …pe… dukkhasmāti vadāmi. Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ ‘hoti tathāgato paraṁ maraṇā’tipi na byākaroti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi na byākaroti. Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ evaṁ abyākaraṇadhammo hoti abyākatavatthūsu. Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ na chambhati, na kampati, na vedhati, na santāsaṁ āpajjati abyākatavatthūsu. Ayaṁ kho, bhikkhu, hetu ayaṁ paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū”ti.
A learned noble disciple does understand regrets, their origin, their cessation, and the practice that leads to their cessation. And so their regrets cease. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say. Knowing and seeing this, a learned noble disciple does not answer: ‘A Realized One still exists after death’ … ‘a Realized One neither still exists nor no longer exists after death.’ Knowing and seeing this, a learned noble disciple does not declare the undeclared points. Knowing and seeing this, a learned noble disciple doesn’t shake, tremble, quake, or get nervous regarding the undeclared points. This is the cause, this is the reason why a learned noble disciple has no doubts regarding the undeclared points.”
पठमं।
Paṭhamaṁ.
The authoritative text of the Aṅguttara Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
