| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय १२७
Majjhima Nikāya 127
The Middle-Length Suttas Collection 127
अनुरुद्धसुत्त
Anuruddhasutta
With Anuruddha
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
अथ खो पञ्चकङ्गो थपति अञ्ञतरं पुरिसं आमन्तेसि: “एहि त्वं, अम्भो पुरिस, येनायस्मा अनुरुद्धो तेनुपसङ्कम; उपसङ्कमित्वा मम वचनेन आयस्मतो अनुरुद्धस्स पादे सिरसा वन्दाहि: ‘पञ्चकङ्गो, भन्ते, थपति आयस्मतो अनुरुद्धस्स पादे सिरसा वन्दतीऽति; एवञ्च वदेहि: ‘अधिवासेतु किर, भन्ते, आयस्मा अनुरुद्धो पञ्चकङ्गस्स थपतिस्स स्वातनाय अत्तचतुत्थो भत्तं; येन च किर, भन्ते, आयस्मा अनुरुद्धो पगेवतरं आगच्छेय्य; पञ्चकङ्गो, भन्ते, थपति बहुकिच्चो बहुकरणीयो राजकरणीयेनाऽ”ति।
Atha kho pañcakaṅgo thapati aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, yenāyasmā anuruddho tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato anuruddhassa pāde sirasā vandāhi: ‘pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandatī’ti; evañca vadehi: ‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṁ; yena ca kira, bhante, āyasmā anuruddho pagevataraṁ āgaccheyya; pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’”ti.
And then the master builder Pañcakaṅga addressed a man, “Please, mister, go to Venerable Anuruddha, and in my name bow with your head to his feet. Say to him, ‘Sir, the master builder Pañcakaṅga bows with his head to your feet.’ And then ask him whether he might please accept tomorrow’s meal from Pañcakaṅga together with the bhikkhu Saṅgha. And ask whether he might please come earlier than usual, for Pañcakaṅga has many duties, and much work to do for the king.”
“एवं, भन्ते”ति खो सो पुरिसो पञ्चकङ्गस्स थपतिस्स पटिस्सुत्वा येनायस्मा अनुरुद्धो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं अनुरुद्धं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो सो पुरिसो आयस्मन्तं अनुरुद्धं एतदवोच: “पञ्चकङ्गो, भन्ते, थपति आयस्मतो अनुरुद्धस्स पादे सिरसा वन्दति, एवञ्च वदेति: ‘अधिवासेतु किर, भन्ते, आयस्मा अनुरुद्धो पञ्चकङ्गस्स थपतिस्स स्वातनाय अत्तचतुत्थो भत्तं; येन च किर, भन्ते, आयस्मा अनुरुद्धो पगेवतरं आगच्छेय्य; पञ्चकङ्गो, भन्ते, थपति बहुकिच्चो बहुकरणीयो राजकरणीयेनाऽ”ति। अधिवासेसि खो आयस्मा अनुरुद्धो तुण्हीभावेन।
“Evaṁ, bhante”ti kho so puriso pañcakaṅgassa thapatissa paṭissutvā yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ anuruddhaṁ etadavoca: “pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandati, evañca vadeti: ‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṁ; yena ca kira, bhante, āyasmā anuruddho pagevataraṁ āgaccheyya; pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’”ti. Adhivāsesi kho āyasmā anuruddho tuṇhībhāvena.
“Yes, sir,” that man replied. He did as Pañcakaṅga asked, and Venerable Anuruddha consented with silence.
अथ खो आयस्मा अनुरुद्धो तस्सा रत्तिया अच्चयेन पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय येन पञ्चकङ्गस्स थपतिस्स निवेसनं तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि। अथ खो पञ्चकङ्गो थपति आयस्मन्तं अनुरुद्धं पणीतेन खादनीयेन भोजनीयेन सहत्था सन्तप्पेसि सम्पवारेसि। अथ खो पञ्चकङ्गो थपति आयस्मन्तं अनुरुद्धं भुत्ताविं ओनीतपत्तपाणिं अञ्ञतरं नीचं आसनं गहेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो पञ्चकङ्गो थपति आयस्मन्तं अनुरुद्धं एतदवोच:
Atha kho āyasmā anuruddho tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena pañcakaṅgassa thapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ etadavoca:
Then when the night had passed, Anuruddha robed up in the morning and, taking his bowl and robe, went to Pañcakaṅga’s home, where he sat on the seat spread out. Then Pañcakaṅga served and satisfied Anuruddha with his own hands with delicious fresh and cooked foods. When Anuruddha had eaten and washed his hands and bowl, Pañcakaṅga took a low seat, sat to one side, and said to him:
“इध मं, भन्ते, थेरा भिक्खू उपसङ्कमित्वा एवमाहंसु: ‘अप्पमाणं, गहपति, चेतोविमुत्तिं भावेहीऽति। एकच्चे थेरा एवमाहंसु: ‘महग्गतं, गहपति, चेतोविमुत्तिं भावेहीऽति। या चायं, भन्ते, अप्पमाणा चेतोविमुत्ति या च महग्गता चेतोविमुत्ति—इमे धम्मा नानत्था चेव नानाब्यञ्जना च, उदाहु एकत्था ब्यञ्जनमेव नानन्”ति?
“Idha maṁ, bhante, therā bhikkhū upasaṅkamitvā evamāhaṁsu: ‘appamāṇaṁ, gahapati, cetovimuttiṁ bhāvehī’ti. Ekacce therā evamāhaṁsu: ‘mahaggataṁ, gahapati, cetovimuttiṁ bhāvehī’ti. Yā cāyaṁ, bhante, appamāṇā cetovimutti yā ca mahaggatā cetovimutti—ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nānan”ti?
“Sir, some senior bhikkhus have come to me and said, ‘Householder, develop the limitless release of heart.’ Others have said, ‘Householder, develop the expansive release of heart.’ Now, the limitless release of the heart and the expansive release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”
“तेन हि, गहपति, तंयेवेत्थ पटिभातु, अपण्णकन्ते इतो भविस्सती”ति।
“Tena hi, gahapati, taṁyevettha paṭibhātu, apaṇṇakante ito bhavissatī”ti.
“Well then, householder, let me know what you think about this. Afterwards you’ll get it for sure.”
“मय्हं खो, भन्ते, एवं होति: ‘या चायं अप्पमाणा चेतोविमुत्ति या च महग्गता चेतोविमुत्ति इमे धम्मा एकत्था ब्यञ्जनमेव नानन्ऽ”ति।
“Mayhaṁ kho, bhante, evaṁ hoti: ‘yā cāyaṁ appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā ekatthā byañjanameva nānan’”ti.
“Sir, this is what I think. The limitless release of the heart and the expansive release of the heart mean the same thing, and differ only in the phrasing.”
“या चायं, गहपति, अप्पमाणा चेतोविमुत्ति या च महग्गता चेतोविमुत्ति इमे धम्मा नानत्था चेव नानाब्यञ्जना च। तदमिनापेतं, गहपति, परियायेन वेदितब्बं यथा इमे धम्मा नानत्था चेव नानाब्यञ्जना च।
“Yā cāyaṁ, gahapati, appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā nānatthā ceva nānābyañjanā ca. Tadamināpetaṁ, gahapati, pariyāyena veditabbaṁ yathā ime dhammā nānatthā ceva nānābyañjanā ca.
“The limitless release of the heart and the expansive release of the heart differ in both meaning and phrasing. This is a way to understand how these things differ in both meaning and phrasing.
कतमा च, गहपति, अप्पमाणा चेतोविमुत्ति? इध, गहपति, भिक्खु मेत्तासहगतेन चेतसा एकं दिसं फरित्वा विहरति, तथा दुतियं तथा ततियं तथा चतुत्थं; इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं मेत्तासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्याबज्झेन फरित्वा विहरति। करुणासहगतेन चेतसा … मुदितासहगतेन चेतसा … उपेक्खासहगतेन चेतसा एकं दिसं फरित्वा विहरति, तथा दुतियं तथा ततियं तथा चतुत्थं; इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं उपेक्खासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्याबज्झेन फरित्वा विहरति। अयं वुच्चति, गहपति, अप्पमाणा चेतोविमुत्ति।
Katamā ca, gahapati, appamāṇā cetovimutti? Idha, gahapati, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā … muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṁ vuccati, gahapati, appamāṇā cetovimutti.
And what is the limitless release of the heart? It’s when a bhikkhu meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is called the limitless release of the heart.
कतमा च, गहपति, महग्गता चेतोविमुत्ति? इध, गहपति, भिक्खु यावता एकं रुक्खमूलं महग्गतन्ति फरित्वा अधिमुच्चित्वा विहरति। अयं वुच्चति, गहपति, महग्गता चेतोविमुत्ति। इध पन, गहपति, भिक्खु यावता द्वे वा तीणि वा रुक्खमूलानि महग्गतन्ति फरित्वा अधिमुच्चित्वा विहरति। अयम्पि वुच्चति, गहपति, महग्गता चेतोविमुत्ति। इध पन, गहपति, भिक्खु यावता एकं गामक्खेत्तं महग्गतन्ति फरित्वा अधिमुच्चित्वा विहरति। अयम्पि वुच्चति, गहपति, महग्गता चेतोविमुत्ति। इध पन, गहपति, भिक्खु यावता द्वे वा तीणि वा गामक्खेत्तानि महग्गतन्ति फरित्वा अधिमुच्चित्वा विहरति। अयम्पि वुच्चति, गहपति, महग्गता चेतोविमुत्ति। इध पन, गहपति, भिक्खु यावता एकं महारज्जं महग्गतन्ति फरित्वा अधिमुच्चित्वा विहरति। अयम्पि वुच्चति, गहपति, महग्गता चेतोविमुत्ति। इध पन, गहपति, भिक्खु यावता द्वे वा तीणि वा महारज्जानि महग्गतन्ति फरित्वा अधिमुच्चित्वा विहरति। अयम्पि वुच्चति, गहपति, महग्गता चेतोविमुत्ति। इध पन, गहपति, भिक्खु यावता समुद्दपरियन्तं पथविं महग्गतन्ति फरित्वा अधिमुच्चित्वा विहरति। अयम्पि वुच्चति, गहपति, महग्गता चेतोविमुत्ति। इमिना खो एतं, गहपति, परियायेन वेदितब्बं यथा इमे धम्मा नानत्था चेव नानाब्यञ्जना च।
Katamā ca, gahapati, mahaggatā cetovimutti? Idha, gahapati, bhikkhu yāvatā ekaṁ rukkhamūlaṁ mahaggatanti pharitvā adhimuccitvā viharati. Ayaṁ vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni mahaggatanti pharitvā adhimuccitvā viharati. Ayampi1 vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā ekaṁ gāmakkhettaṁ mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā ekaṁ mahārajjaṁ mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā samuddapariyantaṁ pathaviṁ mahaggatanti pharitvā adhimuccitvā viharati. Ayampi vuccati, gahapati, mahaggatā cetovimutti. Iminā kho etaṁ, gahapati, pariyāyena veditabbaṁ yathā ime dhammā nānatthā ceva nānābyañjanā ca.
And what is the expansive release of the heart? It’s when a bhikkhu meditates determined on pervading the extent of a single tree root as expansive. This is called the expansive release of the heart. Also, a bhikkhu meditates determined on pervading the extent of two or three tree roots … a single village district … two or three village districts … a single kingdom … two or three kingdoms … this land surrounded by ocean. This too is called the expansive release of the heart. This is a way to understand how these things differ in both meaning and phrasing.
चतस्सो खो इमा गहपति, भवूपपत्तियो। कतमा चतस्सो? इध, गहपति, एकच्चो ‘परित्ताभाऽति फरित्वा अधिमुच्चित्वा विहरति। सो कायस्स भेदा परं मरणा परित्ताभानं देवानं सहब्यतं उपपज्जति। इध पन, गहपति, एकच्चो ‘अप्पमाणाभाऽति फरित्वा अधिमुच्चित्वा विहरति। सो कायस्स भेदा परं मरणा अप्पमाणाभानं देवानं सहब्यतं उपपज्जति। इध पन, गहपति, एकच्चो ‘सङ्किलिट्ठाभाऽति फरित्वा अधिमुच्चित्वा विहरति। सो कायस्स भेदा परं मरणा सङ्किलिट्ठाभानं देवानं सहब्यतं उपपज्जति। इध पन, गहपति, एकच्चो ‘परिसुद्धाभाऽति फरित्वा अधिमुच्चित्वा विहरति। सो कायस्स भेदा परं मरणा परिसुद्धाभानं देवानं सहब्यतं उपपज्जति। इमा खो, गहपति, चतस्सो भवूपपत्तियो।
Catasso kho imā gahapati, bhavūpapattiyo. Katamā catasso? Idha, gahapati, ekacco ‘parittābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṁ maraṇā parittābhānaṁ devānaṁ sahabyataṁ upapajjati. Idha pana, gahapati, ekacco ‘appamāṇābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṁ maraṇā appamāṇābhānaṁ devānaṁ sahabyataṁ upapajjati. Idha pana, gahapati, ekacco ‘saṅkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṁ maraṇā saṅkiliṭṭhābhānaṁ devānaṁ sahabyataṁ upapajjati. Idha pana, gahapati, ekacco ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṁ maraṇā parisuddhābhānaṁ devānaṁ sahabyataṁ upapajjati. Imā kho, gahapati, catasso bhavūpapattiyo.
Householder, there are these four kinds of rebirth in a future life. What four? Take someone who meditates determined on pervading ‘limited radiance’. When their body breaks up, after death, they’re reborn in the company of the gods of limited radiance. Next, take someone who meditates determined on pervading ‘limitless radiance’. When their body breaks up, after death, they’re reborn in the company of the gods of limitless radiance. Next, take someone who meditates determined on pervading ‘corrupted radiance’. When their body breaks up, after death, they’re reborn in the company of the gods of corrupted radiance. Next, take someone who meditates determined on pervading ‘pure radiance’. When their body breaks up, after death, they’re reborn in the company of the gods of pure radiance. These are the four kinds of rebirth in a future life.
होति खो सो, गहपति, समयो, या ता देवता एकज्झं सन्निपतन्ति, तासं एकज्झं सन्निपतितानं वण्णनानत्तञ्हि खो पञ्ञायति नो च आभानानत्तं। सेय्यथापि, गहपति, पुरिसो सम्बहुलानि तेलप्पदीपानि एकं घरं पवेसेय्य। तेसं एकं घरं पवेसितानं अच्चिनानत्तञ्हि खो पञ्ञायेथ, नो च आभानानत्तं; एवमेव खो, गहपति, होति खो सो समयो, या ता देवता एकज्झं सन्निपतन्ति तासं एकज्झं सन्निपतितानं वण्णनानत्तञ्हि खो पञ्ञायति, नो च आभानानत्तं।
Hoti kho so, gahapati, samayo, yā tā devatā ekajjhaṁ sannipatanti, tāsaṁ ekajjhaṁ sannipatitānaṁ vaṇṇanānattañhi kho paññāyati no ca ābhānānattaṁ. Seyyathāpi, gahapati, puriso sambahulāni telappadīpāni ekaṁ gharaṁ paveseyya. Tesaṁ ekaṁ gharaṁ pavesitānaṁ accinānattañhi kho paññāyetha, no ca ābhānānattaṁ; evameva kho, gahapati, hoti kho so samayo, yā tā devatā ekajjhaṁ sannipatanti tāsaṁ ekajjhaṁ sannipatitānaṁ vaṇṇanānattañhi kho paññāyati, no ca ābhānānattaṁ.
There comes a time, householder, when the deities gather together as one. When they do so, a difference in their color is evident, but not in their radiance. It’s like when a person brings several oil lamps into one house. You can detect a difference in their flames, but not in their radiance. In the same way, when the deities gather together as one, a difference in their color is evident, but not in their radiance.
होति खो सो, गहपति, समयो, या ता देवता ततो विपक्कमन्ति, तासं ततो विपक्कमन्तीनं वण्णनानत्तञ्चेव पञ्ञायति आभानानत्तञ्च। सेय्यथापि, गहपति, पुरिसो तानि सम्बहुलानि तेलप्पदीपानि तम्हा घरा नीहरेय्य। तेसं ततो नीहतानं अच्चिनानत्तञ्चेव पञ्ञायेथ आभानानत्तञ्च; एवमेव खो, गहपति, होति खो सो समयो, या ता देवता ततो विपक्कमन्ति, तासं ततो विपक्कमन्तीनं वण्णनानत्तञ्चेव पञ्ञायति आभानानत्तञ्च।
Hoti kho so, gahapati, samayo, yā tā devatā tato vipakkamanti, tāsaṁ tato vipakkamantīnaṁ vaṇṇanānattañceva paññāyati ābhānānattañca. Seyyathāpi, gahapati, puriso tāni sambahulāni telappadīpāni tamhā gharā nīhareyya. Tesaṁ tato nīhatānaṁ2 accinānattañceva paññāyetha ābhānānattañca; evameva kho, gahapati, hoti kho so samayo, yā tā devatā tato vipakkamanti, tāsaṁ tato vipakkamantīnaṁ vaṇṇanānattañceva paññāyati ābhānānattañca.
There comes a time when those deities go their separate ways. When they do so, a difference both in their color and also in their radiance is evident. It’s like when a person takes those several oil lamps out of that house. You can detect a difference both in their flames and also in their radiance. In the same way, when the deities go their separate ways, a difference both in their color and also in their radiance is evident.
न खो, गहपति, तासं देवतानं एवं होति: ‘इदं अम्हाकं निच्चन्ति वा धुवन्ति वा सस्सतन्ति वाऽ, अपि च यत्थ यत्थेव ता देवता अभिनिविसन्ति तत्थ तत्थेव ता देवता अभिरमन्ति। सेय्यथापि, गहपति, मक्खिकानं काजेन वा पिटकेन वा हरीयमानानं न एवं होति: ‘इदं अम्हाकं निच्चन्ति वा धुवन्ति वा सस्सतन्ति वाऽ, अपि च यत्थ यत्थेव ता मक्खिका अभिनिविसन्ति तत्थ तत्थेव ता मक्खिका अभिरमन्ति; एवमेव खो, गहपति, तासं देवतानं न एवं होति: ‘इदं अम्हाकं निच्चन्ति वा धुवन्ति वा सस्सतन्ति वाऽ, अपि च यत्थ यत्थेव ता देवता अभिनिविसन्ति तत्थ तत्थेव ता देवता अभिरमन्ती”ति।
Na kho, gahapati, tāsaṁ devatānaṁ evaṁ hoti: ‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramanti. Seyyathāpi, gahapati, makkhikānaṁ kājena vā piṭakena vā harīyamānānaṁ na evaṁ hoti: ‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā makkhikā abhinivisanti tattha tattheva tā makkhikā abhiramanti; evameva kho, gahapati, tāsaṁ devatānaṁ na evaṁ hoti: ‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramantī”ti.
It’s not that those deities think, ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those deities cling, that’s where they take pleasure. It’s like when flies are being carried along on a carrying-pole or basket. It’s not that they think, ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those flies cling, that’s where they take pleasure. In the same way, it’s not that those deities think, ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those deities cling, that’s where they take pleasure.”
एवं वुत्ते, आयस्मा सभियो कच्चानो आयस्मन्तं अनुरुद्धं एतदवोच:
Evaṁ vutte, āyasmā sabhiyo kaccāno āyasmantaṁ anuruddhaṁ etadavoca:
When he had spoken, Venerable Sabhiya Kaccāna said to Venerable Anuruddha:
“साधु, भन्ते अनुरुद्ध। अत्थि च मे एत्थ उत्तरिं पटिपुच्छितब्बं। या ता, भन्ते, देवता आभा सब्बा ता परित्ताभा उदाहु सन्तेत्थ एकच्चा देवता अप्पमाणाभा”ति?
“sādhu, bhante anuruddha. Atthi ca me ettha uttariṁ paṭipucchitabbaṁ. Yā tā, bhante, devatā ābhā sabbā tā parittābhā udāhu santettha ekaccā devatā appamāṇābhā”ti?
“Good, Honorable Anuruddha! I have a further question about this. Do all the radiant deities have limited radiance, or do some there have limitless radiance?”
“तदङ्गेन खो, आवुसो कच्चान, सन्तेत्थ एकच्चा देवता परित्ताभा, सन्ति पनेत्थ एकच्चा देवता अप्पमाणाभा”ति।
“Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti.
“In that respect, Friend Kaccāna, some deities there have limited radiance, while some have limitless radiance.”
“को नु खो, भन्ते अनुरुद्ध, हेतु को पच्चयो येन तासं देवतानं एकं देवनिकायं उपपन्नानं सन्तेत्थ एकच्चा देवता परित्ताभा, सन्ति पनेत्थ एकच्चा देवता अप्पमाणाभा”ति?
“Ko nu kho, bhante anuruddha, hetu ko paccayo yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti?
“What is the cause, Honorable Anuruddha, what is the reason why, when those deities have been reborn in a single order of gods, some deities there have limited radiance, while some have limitless radiance?”
“तेन हावुसो कच्चान, तंयेवेत्थ पटिपुच्छिस्सामि। यथा ते खमेय्य तथा नं ब्याकरेय्यासि। तं किं मञ्ञसि, आवुसो कच्चान, य्वायं भिक्खु यावता एकं रुक्खमूलं ‘महग्गतन्ऽति फरित्वा अधिमुच्चित्वा विहरति, यो चायं भिक्खु यावता द्वे वा तीणि वा रुक्खमूलानि ‘महग्गतन्ऽति फरित्वा अधिमुच्चित्वा विहरति—इमासं उभिन्नं चित्तभावनानं कतमा चित्तभावना महग्गततरा”ति?
“Tena hāvuso kaccāna, taṁyevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ rukkhamūlaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ3 bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati—imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?
“Well then, Friend Kaccāna, I’ll ask you about this in return, and you can answer as you like. What do you think, Friend Kaccāna? Which of these two kinds of mental development is more expansive: when a bhikkhu meditates determined on pervading as expansive the extent of a single tree root, or two or three tree roots?”
“य्वायं, भन्ते, भिक्खु यावता द्वे वा तीणि वा रुक्खमूलानि ‘महग्गतन्ऽति फरित्वा अधिमुच्चित्वा विहरति—अयं इमासं उभिन्नं चित्तभावनानं महग्गततरा”ति।
“Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati—ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti.
“When a bhikkhu meditates on two or three tree roots.”
“तं किं मञ्ञसि, आवुसो कच्चान, य्वायं भिक्खु यावता द्वे वा तीणि वा रुक्खमूलानि ‘महग्गतन्ऽति फरित्वा अधिमुच्चित्वा विहरति, यो चायं भिक्खु यावता एकं गामक्खेत्तं ‘महग्गतन्ऽति फरित्वा अधिमुच्चित्वा विहरति—इमासं उभिन्नं चित्तभावनानं कतमा चित्तभावना महग्गततरा”ति? “य्वायं, भन्ते, भिक्खु यावता एकं गामक्खेत्तं ‘महग्गतन्ऽति फरित्वा अधिमुच्चित्वा विहरति—अयं इमासं उभिन्नं चित्तभावनानं महग्गततरा”ति। “तं किं मञ्ञसि, आवुसो कच्चान, य्वायं भिक्खु यावता एकं गामक्खेत्तं ‘महग्गतन्ऽति फरित्वा अधिमुच्चित्वा विहरति, यो चायं भिक्खु यावता द्वे वा तीणि वा गामक्खेत्तानि ‘महग्गतन्ऽति फरित्वा अधिमुच्चित्वा विहरति—इमासं उभिन्नं चित्तभावनानं कतमा चित्तभावना महग्गततरा”ति? “य्वायं, भन्ते, भिक्खु यावता द्वे वा तीणि वा गामक्खेत्तानि ‘महग्गतन्ऽति फरित्वा अधिमुच्चित्वा विहरति—अयं इमासं उभिन्नं चित्तभावनानं महग्गततरा”ति। “तं किं मञ्ञसि, आवुसो कच्चान, य्वायं भिक्खु यावता द्वे वा तीणि वा गामक्खेत्तानि ‘महग्गतन्ऽति फरित्वा अधिमुच्चित्वा विहरति, यो चायं भिक्खु यावता एकं महारज्जं ‘महग्गतन्ऽति फरित्वा अधिमुच्चित्वा विहरति—इमासं उभिन्नं चित्तभावनानं कतमा चित्तभावना महग्गततरा”ति? “य्वायं, भन्ते, भिक्खु यावता एकं महारज्जं ‘महग्गतन्ऽति फरित्वा अधिमुच्चित्वा विहरति—अयं इमासं उभिन्नं चित्तभावनानं महग्गततरा”ति। “तं किं मञ्ञसि, आवुसो कच्चान, य्वायं भिक्खु यावता एकं महारज्जं ‘महग्गतन्ऽति फरित्वा अधिमुच्चित्वा विहरति, यो चायं भिक्खु यावता द्वे वा तीणि वा महारज्जानि ‘महग्गतन्ऽति फरित्वा अधिमुच्चित्वा विहरति—इमासं उभिन्नं चित्तभावनानं कतमा चित्तभावना महग्गततरा”ति? “य्वायं, भन्ते, भिक्खु यावता द्वे वा तीणि वा महारज्जानि ‘महग्गतन्ऽति फरित्वा अधिमुच्चित्वा विहरति—अयं इमासं उभिन्नं चित्तभावनानं महग्गततरा”ति। “तं किं मञ्ञसि, आवुसो कच्चान, य्वायं भिक्खु यावता द्वे वा तीणि वा महारज्जानि ‘महग्गतन्ऽति फरित्वा अधिमुच्चित्वा विहरति, यो चायं भिक्खु यावता समुद्दपरियन्तं पथविं ‘महग्गतन्ऽति फरित्वा अधिमुच्चित्वा विहरति—इमासं उभिन्नं चित्तभावनानं कतमा चित्तभावना महग्गततरा”ति?
“Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati—imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṁ, bhante, bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati—ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati—imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati—ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati—imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṁ, bhante, bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati—ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati—imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati—ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā samuddapariyantaṁ pathaviṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati—imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?
“What do you think, Friend Kaccāna? Which of these two kinds of mental development is more expansive: when a bhikkhu meditates determined on pervading as expansive the extent of two or three tree roots, or a single village district … two or three village districts … a single kingdom … two or three kingdoms … this land surrounded by ocean?”
“य्वायं, भन्ते, भिक्खु यावता समुद्दपरियन्तं पथविं ‘महग्गतन्ऽति फरित्वा अधिमुच्चित्वा विहरति—अयं इमासं उभिन्नं चित्तभावनानं महग्गततरा”ति?
“Yvāyaṁ, bhante, bhikkhu yāvatā samuddapariyantaṁ pathaviṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati—ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti?
“When a bhikkhu meditates on this land surrounded by ocean.”
“अयं खो, आवुसो कच्चान, हेतु अयं पच्चयो, येन तासं देवतानं एकं देवनिकायं उपपन्नानं सन्तेत्थ एकच्चा देवता परित्ताभा, सन्ति पनेत्थ एकच्चा देवता अप्पमाणाभा”ति।
“Ayaṁ kho, āvuso kaccāna, hetu ayaṁ paccayo, yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti.
“This is the cause, Friend Kaccāna, this is the reason why, when those deities have been reborn in a single order of gods, some deities there have limited radiance, while some have limitless radiance.”
“साधु, भन्ते अनुरुद्ध। अत्थि च मे एत्थ उत्तरिं पटिपुच्छितब्बं। यावता, भन्ते, देवता आभा सब्बा ता सङ्किलिट्ठाभा उदाहु सन्तेत्थ एकच्चा देवता परिसुद्धाभा”ति?
“Sādhu, bhante anuruddha. Atthi ca me ettha uttariṁ paṭipucchitabbaṁ. Yāvatā, bhante, devatā ābhā sabbā tā saṅkiliṭṭhābhā udāhu santettha ekaccā devatā parisuddhābhā”ti?
“Good, Honorable Anuruddha! I have a further question about this. Do all the radiant deities have corrupted radiance, or do some there have pure radiance?”
“तदङ्गेन खो, आवुसो कच्चान, सन्तेत्थ एकच्चा देवता सङ्किलिट्ठाभा, सन्ति पनेत्थ एकच्चा देवता परिसुद्धाभा”ति।
“Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā saṅkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti.
“In that respect, Friend Kaccāna, some deities there have corrupted radiance, while some have pure radiance.”
“को नु खो, भन्ते, अनुरुद्ध, हेतु को पच्चयो, येन तासं देवतानं एकं देवनिकायं उपपन्नानं सन्तेत्थ एकच्चा देवता सङ्किलिट्ठाभा, सन्ति पनेत्थ एकच्चा देवता परिसुद्धाभा”ति?
“Ko nu kho, bhante, anuruddha, hetu ko paccayo, yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā saṅkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti?
“What is the cause, Venerable Anuruddha, what is the reason why, when those deities have been reborn in a single order of gods, some deities there have corrupted radiance, while some have pure radiance?”
“तेन हावुसो कच्चान, उपमं ते करिस्सामि। उपमायपिधेकच्चे विञ्ञू पुरिसा भासितस्स अत्थं आजानन्ति। सेय्यथापि, आवुसो कच्चान, तेलप्पदीपस्स झायतो तेलम्पि अपरिसुद्धं वट्टिपि अपरिसुद्धा। सो तेलस्सपि अपरिसुद्धत्ता वट्टियापि अपरिसुद्धत्ता अन्धन्धं विय झायति;
“Tena hāvuso kaccāna, upamaṁ te karissāmi. Upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti. Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi aparisuddhaṁ vaṭṭipi aparisuddhā. So telassapi aparisuddhattā vaṭṭiyāpi aparisuddhattā andhandhaṁ viya jhāyati;
“Well then, Friend Kaccāna, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose an oil lamp was burning with impure oil and impure wick. Because of the impurity of the oil and the wick it burns dimly, as it were.
एवमेव खो, आवुसो कच्चान, इधेकच्चो भिक्खु ‘सङ्किलिट्ठाभाऽति फरित्वा अधिमुच्चित्वा विहरति, तस्स कायदुट्ठुल्लम्पि न सुप्पटिप्पस्सद्धं होति, थिनमिद्धम्पि न सुसमूहतं होति, उद्धच्चकुक्कुच्चम्पि न सुप्पटिविनीतं होति। सो कायदुट्ठुल्लस्सपि न सुप्पटिप्पस्सद्धत्ता थिनमिद्धस्सपि न सुसमूहतत्ता उद्धच्चकुक्कुच्चस्सपि न सुप्पटिविनीतत्ता अन्धन्धं विय झायति। सो कायस्स भेदा परं मरणा सङ्किलिट्ठाभानं देवानं सहब्यतं उपपज्जति।
evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘saṅkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati, tassa kāyaduṭṭhullampi na suppaṭippassaddhaṁ hoti, thinamiddhampi na susamūhataṁ hoti, uddhaccakukkuccampi na suppaṭivinītaṁ hoti. So kāyaduṭṭhullassapi na suppaṭippassaddhattā thinamiddhassapi na susamūhatattā uddhaccakukkuccassapi na suppaṭivinītattā andhandhaṁ viya jhāyati. So kāyassa bhedā paraṁ maraṇā saṅkiliṭṭhābhānaṁ devānaṁ sahabyataṁ upapajjati.
In the same way, take some bhikkhu who meditates determined on pervading ‘corrupted radiance’. Their physical discomfort is not completely settled, their dullness and drowsiness is not completely eradicated, and their restlessness and remorse is not completely eliminated. Because of this they practice jhāna dimly, as it were. When their body breaks up, after death, they’re reborn in the company of the gods of corrupted radiance.
सेय्यथापि, आवुसो कच्चान, तेलप्पदीपस्स झायतो तेलम्पि परिसुद्धं वट्टिपि परिसुद्धा। सो तेलस्सपि परिसुद्धत्ता वट्टियापि परिसुद्धत्ता न अन्धन्धं विय झायति;
Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi parisuddhaṁ vaṭṭipi parisuddhā. So telassapi parisuddhattā vaṭṭiyāpi parisuddhattā na andhandhaṁ viya jhāyati;
Suppose an oil lamp was burning with pure oil and pure wick. Because of the purity of the oil and the wick it doesn’t burn dimly, as it were.
एवमेव खो, आवुसो कच्चान, इधेकच्चो भिक्खु ‘परिसुद्धाभाऽति फरित्वा अधिमुच्चित्वा विहरति। तस्स कायदुट्ठुल्लम्पि सुप्पटिप्पस्सद्धं होति, थिनमिद्धम्पि सुसमूहतं होति, उद्धच्चकुक्कुच्चम्पि सुप्पटिविनीतं होति। सो कायदुट्ठुल्लस्सपि सुप्पटिप्पस्सद्धत्ता थिनमिद्धस्सपि सुसमूहतत्ता उद्धच्चकुक्कुच्चस्सपि सुप्पटिविनीतत्ता न अन्धन्धं विय झायति। सो कायस्स भेदा परं मरणा परिसुद्धाभानं देवानं सहब्यतं उपपज्जति।
evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati. Tassa kāyaduṭṭhullampi suppaṭippassaddhaṁ hoti, thinamiddhampi susamūhataṁ hoti, uddhaccakukkuccampi suppaṭivinītaṁ hoti. So kāyaduṭṭhullassapi suppaṭippassaddhattā thinamiddhassapi susamūhatattā uddhaccakukkuccassapi suppaṭivinītattā na andhandhaṁ viya jhāyati. So kāyassa bhedā paraṁ maraṇā parisuddhābhānaṁ devānaṁ sahabyataṁ upapajjati.
In the same way, take some bhikkhu who meditates determined on pervading ‘pure radiance’. Their physical discomfort is completely settled, their dullness and drowsiness is completely eradicated, and their restlessness and remorse is completely eliminated. Because of this they don’t practice jhāna dimly, as it were. When their body breaks up, after death, they’re reborn in the company of the gods of pure radiance.
अयं खो, आवुसो कच्चान, हेतु अयं पच्चयो येन तासं देवतानं एकं देवनिकायं उपपन्नानं सन्तेत्थ एकच्चा देवता सङ्किलिट्ठाभा, सन्ति पनेत्थ एकच्चा देवता परिसुद्धाभा”ति।
Ayaṁ kho, āvuso kaccāna, hetu ayaṁ paccayo yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā saṅkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti.
“This is the cause, Friend Kaccāna, this is the reason why, when those deities have been reborn in a single order of gods, some deities there have corrupted radiance, while some have pure radiance.”
एवं वुत्ते, आयस्मा सभियो कच्चानो आयस्मन्तं अनुरुद्धं एतदवोच: “साधु, भन्ते अनुरुद्ध।
Evaṁ vutte, āyasmā sabhiyo kaccāno āyasmantaṁ anuruddhaṁ etadavoca: “sādhu, bhante anuruddha.
When he had spoken, Venerable Sabhiya Kaccāna said to Venerable Anuruddha, “Good, Honorable Anuruddha!
न, भन्ते, आयस्मा अनुरुद्धो एवमाह: ‘एवं मे सुतन्ऽति वा ‘एवं अरहति भवितुन्ऽति वा; अथ च पन, भन्ते, आयस्मा अनुरुद्धो ‘एवम्पि ता देवता, इतिपि ता देवताऽत्वेव भासति। तस्स मय्हं, भन्ते, एवं होति: ‘अद्धा आयस्मता अनुरुद्धेन ताहि देवताहि सद्धिं सन्निवुत्थपुब्बञ्चेव सल्लपितपुब्बञ्च साकच्छा च समापज्जितपुब्बाऽ”ति।
Na, bhante, āyasmā anuruddho evamāha: ‘evaṁ me sutan’ti vā ‘evaṁ arahati bhavitun’ti vā; atha ca pana, bhante, āyasmā anuruddho ‘evampi tā devatā, itipi tā devatā’tveva bhāsati. Tassa mayhaṁ, bhante, evaṁ hoti: ‘addhā āyasmatā anuruddhena tāhi devatāhi saddhiṁ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’”ti.
Venerable Anuruddha, you don’t say, ‘So I have heard’ or ‘It ought to be like this.’ Rather, you say: ‘These deities are like this, those deities are like that.’ Sir, it occurs to me, ‘Clearly, Venerable Anuruddha has previously lived together with those deities, conversed, and engaged in discussion.’”
“अद्धा खो अयं, आवुसो कच्चान, आसज्ज उपनीय वाचा भासिता, अपि च ते अहं ब्याकरिस्सामि: ‘दीघरत्तं खो मे, आवुसो कच्चान, ताहि देवताहि सद्धिं सन्निवुत्थपुब्बञ्चेव सल्लपितपुब्बञ्च साकच्छा च समापज्जितपुब्बाऽ”ति।
“Addhā kho ayaṁ, āvuso kaccāna, āsajja upanīya vācā bhāsitā, api ca te ahaṁ byākarissāmi: ‘dīgharattaṁ kho me, āvuso kaccāna, tāhi devatāhi saddhiṁ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’”ti.
“Your words are clearly invasive and intrusive, Friend Kaccāna. Nevertheless, I will answer you. For a long time I have previously lived together with those deities, conversed, and engaged in discussion.”
एवं वुत्ते, आयस्मा सभियो कच्चानो पञ्चकङ्गं थपतिं एतदवोच: “लाभा ते, गहपति, सुलद्धं ते, गहपति, यं त्वञ्चेव तं कङ्खाधम्मं पहासि, मयञ्चिमं धम्मपरियायं अलत्थम्हा सवनाया”ति।
Evaṁ vutte, āyasmā sabhiyo kaccāno pañcakaṅgaṁ thapatiṁ etadavoca: “lābhā te, gahapati, suladdhaṁ te, gahapati, yaṁ tvañceva taṁ kaṅkhādhammaṁ pahāsi, mayañcimaṁ4 dhammapariyāyaṁ alatthamhā savanāyā”ti.
When he had spoken, Venerable Sabhiya Kaccāna said to Pañcakaṅga the master builder, “You’re fortunate, householder, so very fortunate, to have given up your state of uncertainty, and to have got the chance to listen to this exposition of the teaching.”
अनुरुद्धसुत्तं निट्ठितं सत्तमं।
Anuruddhasuttaṁ niṭṭhitaṁ sattamaṁ.
The authoritative text of the Majjhima 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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