| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ९।३७
Aṅguttara Nikāya 9.37
Numbered Discourses 9.37
४। महावग्ग
4. Mahāvagga
4. The Great Chapter
आनन्दसुत्त
Ānandasutta
By Ānanda
एकं समयं आयस्मा आनन्दो कोसम्बियं विहरति घोसितारामे। तत्र खो आयस्मा आनन्दो भिक्खू आमन्तेसि: “आवुसो भिक्खवे”ति।
Ekaṁ samayaṁ āyasmā ānando kosambiyaṁ viharati ghositārāme. Tatra kho āyasmā ānando bhikkhū āmantesi: “āvuso bhikkhave”ti.
At one time Venerable Ānanda was staying near Kosambī, in Ghosita’s Monastery. There Ānanda addressed the bhikkhus: “Friends, bhikkhus!”
“आवुसो”ति खो ते भिक्खू आयस्मतो आनन्दस्स पच्चस्सोसुं। आयस्मा आनन्दो एतदवोच:
“Āvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ. Āyasmā ānando etadavoca:
“Friend,” they replied. Ānanda said this:
“अच्छरियं, आवुसो, अब्भुतं, आवुसो। यावञ्चिदं तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन सम्बाधे ओकासाधिगमो अनुबुद्धो सत्तानं विसुद्धिया सोकपरिदेवानं समतिक्कमाय दुक्खदोमनस्सानं अत्थङ्गमाय ञायस्स अधिगमाय निब्बानस्स सच्छिकिरियाय।
“Acchariyaṁ, āvuso, abbhutaṁ, āvuso. Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.
“It’s incredible, friends, it’s amazing! How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opportunity amid confinement. It’s in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize Nibbana.
तदेव नाम चक्खुं भविस्सति ते रूपा तञ्चायतनं नो पटिसंवेदिस्सति। तदेव नाम सोतं भविस्सति ते सद्दा तञ्चायतनं नो पटिसंवेदिस्सति। तदेव नाम घानं भविस्सति ते गन्धा तञ्चायतनं नो पटिसंवेदिस्सति। साव नाम जिव्हा भविस्सति ते रसा तञ्चायतनं नो पटिसंवेदिस्सति। सोव नाम कायो भविस्सति ते फोट्ठब्बा तञ्चायतनं नो पटिसंवेदिस्सती”ति।
Tadeva nāma cakkhuṁ bhavissati te rūpā tañcāyatanaṁ no paṭisaṁvedissati. Tadeva nāma sotaṁ bhavissati te saddā tañcāyatanaṁ no paṭisaṁvedissati. Tadeva nāma ghānaṁ bhavissati te gandhā tañcāyatanaṁ no paṭisaṁvedissati. Sāva nāma jivhā bhavissati te rasā tañcāyatanaṁ no paṭisaṁvedissati. Sova nāma kāyo bhavissati te phoṭṭhabbā tañcāyatanaṁ no paṭisaṁvedissatī”ti.
The eye itself is actually present, and so are those sights. Yet one will not experience that sense-field. The ear itself is actually present, and so are those sounds. Yet one will not experience that sense-field. The nose itself is actually present, and so are those smells. Yet one will not experience that sense-field. The tongue itself is actually present, and so are those tastes. Yet one will not experience that sense-field. The body itself is actually present, and so are those touches. Yet one will not experience that sense-field.”
एवं वुत्ते, आयस्मा उदायी आयस्मन्तं आनन्दं एतदवोच:
Evaṁ vutte, āyasmā udāyī āyasmantaṁ ānandaṁ etadavoca:
When he said this, Venerable Udāyī said to Venerable Ānanda:
“सञ्ञीमेव नु खो, आवुसो आनन्द, तदायतनं नो पटिसंवेदेति उदाहु असञ्ञी”ति?
“saññīmeva nu kho, āvuso ānanda, tadāyatanaṁ no paṭisaṁvedeti udāhu asaññī”ti?
“Friend Ānanda, is one who doesn’t experience that sense-field actually percipient or not?”
“सञ्ञीमेव खो, आवुसो, तदायतनं नो पटिसंवेदेति, नो असञ्ञी”ति।
“Saññīmeva kho, āvuso, tadāyatanaṁ no paṭisaṁvedeti, no asaññī”ti.
“Friend, one who doesn’t experience that sense-field is actually percipient, not non-percipient.”
“किंसञ्ञी पनावुसो, तदायतनं नो पटिसंवेदेती”ति?
“Kiṁsaññī panāvuso, tadāyatanaṁ no paṭisaṁvedetī”ti?
“But what does one who doesn’t experience that sense-field perceive?”
“इधावुसो, भिक्खु, सब्बसो रूपसञ्ञानं समतिक्कमा पटिघसञ्ञानं अत्थङ्गमा नानत्तसञ्ञानं अमनसिकारा ‘अनन्तो आकासोऽति आकासानञ्चायतनं उपसम्पज्ज विहरति। एवंसञ्ञीपि खो, आवुसो, तदायतनं नो पटिसंवेदेति।
“Idhāvuso, bhikkhu, sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Evaṁsaññīpi kho, āvuso, tadāyatanaṁ no paṭisaṁvedeti.
“It’s when a bhikkhu, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. One who doesn’t experience that sense-field perceives in this way.
पुन चपरं, आवुसो, भिक्खु सब्बसो आकासानञ्चायतनं समतिक्कम्म ‘अनन्तं विञ्ञाणन्ऽति विञ्ञाणञ्चायतनं उपसम्पज्ज विहरति। एवंसञ्ञीपि खो, आवुसो, तदायतनं नो पटिसंवेदेति।
Puna caparaṁ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Evaṁsaññīpi kho, āvuso, tadāyatanaṁ no paṭisaṁvedeti.
Furthermore, a bhikkhu, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. One who doesn’t experience that sense-field perceives in this way.
पुन चपरं, आवुसो, भिक्खु सब्बसो विञ्ञाणञ्चायतनं समतिक्कम्म ‘नत्थि किञ्चीऽति आकिञ्चञ्ञायतनं उपसम्पज्ज विहरति। एवंसञ्ञीपि खो, आवुसो, तदायतनं नो पटिसंवेदेतीति।
Puna caparaṁ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Evaṁsaññīpi kho, āvuso, tadāyatanaṁ no paṭisaṁvedetīti.
Furthermore, a bhikkhu, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. One who doesn’t experience that sense-field perceives in this way.
एकमिदाहं, आवुसो, समयं साकेते विहरामि अञ्जनवने मिगदाये। अथ खो, आवुसो, जटिलवासिका भिक्खुनी येनाहं तेनुपसङ्कमि; उपसङ्कमित्वा मं अभिवादेत्वा एकमन्तं अट्ठासि। एकमन्तं ठिता खो, आवुसो, जटिलवासिका भिक्खुनी मं एतदवोच: ‘यायं, भन्ते आनन्द, समाधि न चाभिनतो न चापनतो न च ससङ्खारनिग्गय्हवारितगतो, विमुत्तत्ता ठितो, ठितत्ता सन्तुसितो, सन्तुसितत्ता नो परितस्सति। अयं, भन्ते आनन्द, समाधि किंफलो वुत्तो भगवताऽति?
Ekamidāhaṁ, āvuso, samayaṁ sākete viharāmi añjanavane migadāye. Atha kho, āvuso, jaṭilavāsikā1 bhikkhunī yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, āvuso, jaṭilavāsikā bhikkhunī maṁ etadavoca: ‘yāyaṁ, bhante ānanda, samādhi na cābhinato na cāpanato na ca sasaṅkhāraniggayhavāritagato, vimuttattā ṭhito, ṭhitattā santusito, santusitattā no paritassati. Ayaṁ, bhante ānanda, samādhi kiṁphalo vutto bhagavatā’ti?
Friend, one time I was staying near Sāketa in the deer park in Añjana Wood. Then the nun Jaṭilagāhikā came up to me, bowed, stood to one side, and said to me: ‘Honorable Ānanda, regarding the immersion that does not lean forward or pull back, and is not held in place by forceful suppression. Being free, it’s stable. Being stable, it’s content. Being content, one is not anxious. What did the Buddha say was the fruit of this immersion?’
एवं वुत्ते, सोहं, आवुसो, जटिलवासिकं भिक्खुनिं एतदवोचं: ‘यायं, भगिनि, समाधि न चाभिनतो न चापनतो न च ससङ्खारनिग्गय्हवारितगतो, विमुत्तत्ता ठितो, ठितत्ता सन्तुसितो, सन्तुसितत्ता नो परितस्सति। अयं, भगिनि, समाधि अञ्ञाफलो वुत्तो भगवताऽति। एवंसञ्ञीपि खो, आवुसो, तदायतनं नो पटिसंवेदेती”ति।
Evaṁ vutte, sohaṁ, āvuso, jaṭilavāsikaṁ bhikkhuniṁ etadavocaṁ: ‘yāyaṁ, bhagini, samādhi na cābhinato na cāpanato na ca sasaṅkhāraniggayhavāritagato, vimuttattā ṭhito, ṭhitattā santusito, santusitattā no paritassati. Ayaṁ, bhagini, samādhi aññāphalo vutto bhagavatā’ti. Evaṁsaññīpi kho, āvuso, tadāyatanaṁ no paṭisaṁvedetī”ti.
When she said this, I said to her: ‘Sister, regarding the immersion that does not lean forward or pull back, and is not held in place by forceful suppression. Being free, it’s stable. Being stable, it’s content. Being content, one is not anxious. The Buddha said that the fruit of this immersion is enlightenment.’ One who doesn’t experience that sense-field perceives in this way, too.”
छट्ठं।
Chaṭṭhaṁ.
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 »]
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