| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय ४४।२
Saṁyutta Nikāya 44.2
The Related Suttas Collection 44.2
१। अब्याकतवग्ग
1. Abyākatavagga
1. The Undeclared Points
अनुराधसुत्त
Anurādhasutta
With Anurādha
एकं समयं भगवा वेसालियं विहरति महावने कूटागारसालायं।
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
तेन खो पन समयेन आयस्मा अनुराधो भगवतो अविदूरे अरञ्ञकुटिकायं विहरति। अथ खो सम्बहुला अञ्ञतित्थिया परिब्बाजका येनायस्मा अनुराधो तेनुपसङ्कमिंसु; उपसङ्कमित्वा आयस्मता अनुराधेन सद्धिं सम्मोदिंसु।
Tena kho pana samayena āyasmā anurādho bhagavato avidūre araññakuṭikāyaṁ viharati. Atha kho sambahulā aññatitthiyā paribbājakā yenāyasmā anurādho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā anurādhena saddhiṁ sammodiṁsu.
Now at that time Venerable Anurādha was staying not far from the Buddha in a wilderness hut. Then several wanderers of other religions went up to Venerable Anurādha and exchanged greetings with him.
सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो ते अञ्ञतित्थिया परिब्बाजका आयस्मन्तं अनुराधं एतदवोचुं:
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ etadavocuṁ:
When the greetings and polite conversation were over, they sat down to one side and said to him:
“यो सो, आवुसो अनुराध, तथागतो उत्तमपुरिसो परमपुरिसो परमपत्तिपत्तो, तं तथागतो इमेसु चतूसु ठानेसु पञ्ञापयमानो पञ्ञापेति: ‘होति तथागतो परं मरणाऽति वा, ‘न होति तथागतो परं मरणाऽति वा, ‘होति च न च होति तथागतो परं मरणाऽति वा, ‘नेव होति न न होति तथागतो परं मरणाऽति वा”ति?
“yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti: ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti?
“Friend Anurādha, when a Realized One is describing a Realized One—a supreme person, highest of people, who has reached the highest point—they describe them in these four ways: After death, a Realized One still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.”
“यो सो, आवुसो, तथागतो उत्तमपुरिसो परमपुरिसो परमपत्तिपत्तो, तं तथागतो अञ्ञत्र इमेहि चतूहि ठानेहि पञ्ञापयमानो पञ्ञापेति: ‘होति तथागतो परं मरणाऽति वा, ‘न होति तथागतो परं मरणाऽति वा, ‘होति च न च होति तथागतो परं मरणाऽति वा, नेव होति न न होति तथागतो परं मरणाति वा”ति।
“Yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti: ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti.
“Friends, when a Realized One is describing a Realized One—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways: After death, a Realized One still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.”
एवं वुत्ते, ते अञ्ञतित्थिया परिब्बाजका आयस्मन्तं अनुराधं एतदवोचुं: “सो चायं भिक्खु नवो भविस्सति अचिरपब्बजितो, थेरो वा पन बालो अब्यत्तो”ति। अथ खो ते अञ्ञतित्थिया परिब्बाजका आयस्मन्तं अनुराधं नववादेन च बालवादेन च अपसादेत्वा उट्ठायासना पक्कमिंसु।
Evaṁ vutte, te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ etadavocuṁ: “so cāyaṁ1 bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto”ti. Atha kho te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṁsu.
When he said this, the wanderers said to him, “This bhikkhu must be junior, recently gone forth, or else a foolish, incompetent senior bhikkhu.” Then, after rebuking Venerable Anurādha by calling him “junior” and “foolish”, the wanderers got up from their seat and left.
अथ खो आयस्मतो अनुराधस्स अचिरपक्कन्तेसु अञ्ञतित्थियेसु परिब्बाजकेसु एतदहोसि: “सचे खो मं ते अञ्ञतित्थिया परिब्बाजका उत्तरिं पुच्छेय्युं, कथं ब्याकरमानो नु ख्वाहं तेसं अञ्ञतित्थियानं परिब्बाजकानं वुत्तवादी चेव भगवतो अस्सं, न च भगवन्तं अभूतेन अब्भाचिक्खेय्यं, धम्मस्स चानुधम्मं ब्याकरेय्यं, न च कोचि सहधम्मिको वादानुवादो गारय्हं ठानं आगच्छेय्या”ति?
Atha kho āyasmato anurādhassa acirapakkantesu aññatitthiyesu paribbājakesu etadahosi: “sace kho maṁ te aññatitthiyā paribbājakā uttariṁ puccheyyuṁ, kathaṁ byākaramāno nu khvāhaṁ tesaṁ aññatitthiyānaṁ paribbājakānaṁ vuttavādī ceva bhagavato assaṁ, na ca bhagavantaṁ abhūtena abbhācikkheyyaṁ, dhammassa cānudhammaṁ byākareyyaṁ, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti?
Soon after they had left, Anurādha thought, “If those wanderers were to inquire further, how should I answer them so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should I explain in line with his teaching, so that there would be no legitimate grounds for rebuke and criticism?”
अथ खो आयस्मा अनुराधो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा अनुराधो भगवन्तं एतदवोच: “इधाहं, भन्ते, भगवतो अविदूरे अरञ्ञकुटिकायं विहरामि। अथ खो, भन्ते, सम्बहुला अञ्ञतित्थिया परिब्बाजका येनाहं तेनुपसङ्कमिंसु; उपसङ्कमित्वा मया सद्धिं सम्मोदिंसु। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो, भन्ते, ते अञ्ञतित्थिया परिब्बाजका मं एतदवोचुं: ‘यो सो, आवुसो अनुराध, तथागतो उत्तमपुरिसो परमपुरिसो परमपत्तिपत्तो, तं तथागतो इमेसु चतूसु ठानेसु पञ्ञापयमानो पञ्ञापेति: “होति तथागतो परं मरणा”ति वा …पे… “नेव होति न न होति तथागतो परं मरणा”ति वाऽति? एवं वुत्ताहं, भन्ते, ते अञ्ञतित्थिये परिब्बाजके एतदवोचं: ‘यो सो, आवुसो, तथागतो उत्तमपुरिसो परमपुरिसो परमपत्तिपत्तो, तं तथागतो अञ्ञत्र इमेहि चतूहि ठानेहि पञ्ञापयमानो पञ्ञापेति: “होति तथागतो परं मरणा”ति वा …पे… “नेव होति न न होति तथागतो परं मरणा”ति वाऽति। एवं वुत्ते, भन्ते, ते अञ्ञतित्थिया परिब्बाजका मं एतदवोचुं: ‘सो चायं भिक्खु नवो भविस्सति अचिरपब्बजितो थेरो वा पन बालो अब्यत्तोऽति। अथ खो मं, भन्ते, ते अञ्ञतित्थिया परिब्बाजका नववादेन च बालवादेन च अपसादेत्वा उट्ठायासना पक्कमिंसु। तस्स मय्हं, भन्ते, अचिरपक्कन्तेसु तेसु अञ्ञतित्थियेसु परिब्बाजकेसु एतदहोसि: ‘सचे खो मं ते अञ्ञतित्थिया परिब्बाजका उत्तरिं पुच्छेय्युं, कथं ब्याकरमानो नु ख्वाहं तेसं अञ्ञतित्थियानं परिब्बाजकानं वुत्तवादी चेव भगवतो अस्सं, न च भगवन्तं अभूतेन अब्भाचिक्खेय्यं, धम्मस्स चानुधम्मं ब्याकरेय्यं, न च कोचि सहधम्मिको वादानुवादो गारय्हं ठानं आगच्छेय्याऽ”ति?
Atha kho āyasmā anurādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā anurādho bhagavantaṁ etadavoca: “idhāhaṁ, bhante, bhagavato avidūre araññakuṭikāyaṁ viharāmi. Atha kho, bhante, sambahulā aññatitthiyā paribbājakā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā mayā saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho, bhante, te aññatitthiyā paribbājakā maṁ etadavocuṁ: ‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti: “hoti tathāgato paraṁ maraṇā”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti? Evaṁ vuttāhaṁ, bhante, te aññatitthiye paribbājake etadavocaṁ: ‘yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti: “hoti tathāgato paraṁ maraṇā”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti. Evaṁ vutte, bhante, te aññatitthiyā paribbājakā maṁ etadavocuṁ: ‘so cāyaṁ bhikkhu navo bhavissati acirapabbajito thero vā pana bālo abyatto’ti. Atha kho maṁ, bhante, te aññatitthiyā paribbājakā navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṁsu. Tassa mayhaṁ, bhante, acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi: ‘sace kho maṁ te aññatitthiyā paribbājakā uttariṁ puccheyyuṁ, kathaṁ byākaramāno nu khvāhaṁ tesaṁ aññatitthiyānaṁ paribbājakānaṁ vuttavādī ceva bhagavato assaṁ, na ca bhagavantaṁ abhūtena abbhācikkheyyaṁ, dhammassa cānudhammaṁ byākareyyaṁ, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā’”ti?
Then Venerable Anurādha went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“तं किं मञ्ञसि, अनुराध, रूपं निच्चं वा अनिच्चं वा”ति?
“Taṁ kiṁ maññasi, anurādha, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“What do you think, Anurādha? Is form permanent or impermanent?”
“अनिच्चं, भन्ते”।
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“यं पनानिच्चं दुक्खं वा तं सुखं वा”ति?
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“दुक्खं, भन्ते”।
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“यं पनानिच्चं दुक्खं विपरिणामधम्मं, कल्लं नु तं समनुपस्सितुं: ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽ”ति?
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“वेदना निच्चा वा अनिच्चा वा”ति? …पे… सञ्ञा …पे… सङ्खारा …पे… “विञ्ञाणं निच्चं वा अनिच्चं वा”ति?
“Vedanā niccā vā aniccā vā”ti? …pe… Saññā …pe… saṅkhārā …pe… “viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Is feeling … perception … choices … consciousness permanent or impermanent?”
“अनिच्चं, भन्ते”।
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“यं पनानिच्चं दुक्खं वा तं सुखं वा”ति?
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“दुक्खं, भन्ते”।
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“यं पनानिच्चं दुक्खं विपरिणामधम्मं, कल्लं नु तं समनुपस्सितुं: ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽ”ति?
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“तस्मातिह, अनुराध, यं किञ्चि रूपं अतीतानागतपच्चुप्पन्नं अज्झत्तं वा बहिद्धा वा ओळारिकं वा सुखुमं वा हीनं वा पणीतं वा यं दूरे सन्तिके वा, सब्बं रूपं ‘नेतं मम, नेसोहमस्मि, न मेसो अत्ताऽति एवमेतं यथाभूतं सम्मप्पञ्ञाय दट्ठब्बं। या काचि वेदना अतीतानागतपच्चुप्पन्ना …पे… या काचि सञ्ञा …पे… ये केचि सङ्खारा …पे… यं किञ्चि विञ्ञाणं अतीतानागतपच्चुप्पन्नं अज्झत्तं वा बहिद्धा वा ओळारिकं वा सुखुमं वा हीनं वा पणीतं वा यं दूरे सन्तिके वा, सब्बं विञ्ञाणं ‘नेतं मम, नेसोहमस्मि, न मेसो अत्ताऽति एवमेतं यथाभूतं सम्मप्पञ्ञाय दट्ठब्बं।
“Tasmātiha, anurādha, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Yā kāci vedanā atītānāgatapaccuppannā …pe… yā kāci saññā …pe… ye keci saṅkhārā …pe… yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
“So, Anurādha, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ Any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
एवं पस्सं, अनुराध, सुतवा अरियसावको रूपस्मिम्पि निब्बिन्दति, वेदनायपि निब्बिन्दति, सञ्ञायपि निब्बिन्दति, सङ्खारेसुपि निब्बिन्दति, विञ्ञाणस्मिम्पि निब्बिन्दति। निब्बिन्दं विरज्जति; विरागा विमुच्चति; विमुत्तस्मिं विमुत्तमिति ञाणं होति।
Evaṁ passaṁ, anurādha, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति पजानाति।
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
तं किं मञ्ञसि, अनुराध, रूपं तथागतोति समनुपस्ससी”ति?
Taṁ kiṁ maññasi, anurādha, rūpaṁ tathāgatoti samanupassasī”ti?
What do you think, Anurādha? Do you regard the Realized One as form?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“वेदनं तथागतोति समनुपस्ससी”ति? “नो हेतं, भन्ते”। “सञ्ञं तथागतोति समनुपस्ससी”ति? “नो हेतं, भन्ते”। “सङ्खारे तथागतोति समनुपस्ससी”ति? “नो हेतं, भन्ते”। “विञ्ञाणं तथागतोति समनुपस्ससी”ति?
“Vedanaṁ tathāgatoti samanupassasī”ti? “No hetaṁ, bhante”. “Saññaṁ tathāgatoti samanupassasī”ti? “No hetaṁ, bhante”. “Saṅkhāre tathāgatoti samanupassasī”ti? “No hetaṁ, bhante”. “Viññāṇaṁ tathāgatoti samanupassasī”ti?
“Do you regard the Realized One as feeling … perception … choices … consciousness?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“तं किं मञ्ञसि, अनुराध, रूपस्मिं तथागतोति समनुपस्ससी”ति?
“Taṁ kiṁ maññasi, anurādha, rūpasmiṁ tathāgatoti samanupassasī”ti?
“What do you think, Anurādha? Do you regard the Realized One as in form?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“अञ्ञत्र रूपा तथागतोति समनुपस्ससी”ति?
“Aññatra rūpā tathāgatoti samanupassasī”ti?
“Or do you regard the Realized One as distinct from form?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“वेदनाय …पे… अञ्ञत्र वेदनाय …पे… सञ्ञाय …पे… अञ्ञत्र सञ्ञाय …पे… सङ्खारेसु …पे… अञ्ञत्र सङ्खारेहि …पे… विञ्ञाणस्मिं तथागतोति समनुपस्ससी”ति? “नो हेतं, भन्ते”। “अञ्ञत्र विञ्ञाणा तथागतोति समनुपस्ससी”ति?
“Vedanāya …pe… aññatra vedanāya …pe… saññāya …pe… aññatra saññāya …pe… saṅkhāresu …pe… aññatra saṅkhārehi …pe… viññāṇasmiṁ tathāgatoti samanupassasī”ti? “No hetaṁ, bhante”. “Aññatra viññāṇā tathāgatoti samanupassasī”ti?
“Do you regard the Realized One as in feeling … or distinct from feeling … as in perception … or distinct from perception … as in choices … or distinct from choices … as in consciousness … or as distinct from consciousness?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“तं किं मञ्ञसि, अनुराध, रूपं, वेदनं, सञ्ञं, सङ्खारे, विञ्ञाणं तथागतोति समनुपस्ससी”ति?
“Taṁ kiṁ maññasi, anurādha, rūpaṁ, vedanaṁ, saññaṁ, saṅkhāre, viññāṇaṁ tathāgatoti samanupassasī”ti?
“What do you think, Anurādha? Do you regard the Realized One as possessing form, feeling, perception, choices, and consciousness?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“तं किं मञ्ञसि, अनुराध, अयं सो अरूपी अवेदनो असञ्ञी असङ्खारो अविञ्ञाणो तथागतोति समनुपस्ससी”ति?
“Taṁ kiṁ maññasi, anurādha, ayaṁ so arūpī avedano asaññī asaṅkhāro aviññāṇo tathāgatoti samanupassasī”ti?
“What do you think, Anurādha? Do you regard the Realized One as one who is without form, feeling, perception, choices, and consciousness?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“एत्थ च ते, अनुराध, दिट्ठेव धम्मे सच्चतो थेततो तथागते अनुपलब्भियमाने कल्लं नु ते तं वेय्याकरणं—यो सो, आवुसो, तथागतो उत्तमपुरिसो परमपुरिसो परमपत्तिपत्तो, तं तथागतो अञ्ञत्र इमेहि चतूहि ठानेहि पञ्ञापयमानो पञ्ञापेति: ‘होति तथागतो परं मरणाऽति वा …पे… ‘नेव होति न न होति तथागतो परं मरणाऽति वा”ति?
“Ettha ca te, anurādha, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne2 kallaṁ nu te taṁ veyyākaraṇaṁ—yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti: ‘hoti tathāgato paraṁ maraṇā’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti?
“In that case, Anurādha, since you don’t acknowledge the Realized One as a genuine fact in the present life, is it appropriate to declare: ‘Friends, when a Realized One is describing a Realized One—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways: After death, a Realized One still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists’?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“साधु साधु, अनुराध। पुब्बे चाहं, अनुराध, एतरहि च दुक्खञ्चेव पञ्ञापेमि दुक्खस्स च निरोधन्”ति।
“Sādhu sādhu, anurādha. Pubbe cāhaṁ, anurādha, etarahi ca dukkhañceva paññāpemi dukkhassa ca nirodhan”ti.
“Good, good, Anurādha! In the past, as today, what I describe is suffering and the cessation of suffering.”
दुतियं।
Dutiyaṁ.
The authoritative text of the Saṁyutta 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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