| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ४।२४
Aṅguttara Nikāya 4.24
Numbered Discourses 4.24
३। उरुवेलवग्ग
3. Uruvelavagga
3. At Uruvelā
काळकारामसुत्त
Kāḷakārāmasutta
At Kāḷaka’s Monastery
एकं समयं भगवा साकेते विहरति काळकारामे। तत्र खो भगवा भिक्खू आमन्तेसि: “भिक्खवो”ति।
Ekaṁ samayaṁ bhagavā sākete viharati kāḷakārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
At one time the Buddha was staying near Sāketa, in Kāḷaka’s monastery. There the Buddha addressed the bhikkhus, “Bhikkhus!”
“भदन्ते”ति ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच—
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca—
“Venerable sir,” they replied. The Buddha said this:
यं, भिक्खवे, सदेवकस्स लोकस्स समारकस्स सब्रह्मकस्स सस्समणब्राह्मणिया पजाय सदेवमनुस्साय दिट्ठं सुतं मुतं विञ्ञातं पत्तं परियेसितं अनुविचरितं मनसा, तमहं जानामि।
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ jānāmi.
“In this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind: that I know.
यं, भिक्खवे, सदेवकस्स लोकस्स समारकस्स सब्रह्मकस्स सस्समणब्राह्मणिया पजाय सदेवमनुस्साय दिट्ठं सुतं मुतं विञ्ञातं पत्तं परियेसितं अनुविचरितं मनसा, तमहं अब्भञ्ञासिं। तं तथागतस्स विदितं, तं तथागतो न उपट्ठासि।
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ abbhaññāsiṁ. Taṁ tathāgatassa viditaṁ, taṁ tathāgato na upaṭṭhāsi.
In this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind: that I have insight into. That has been known by a Realized One, but a Realized One is not subject to it.
यं, भिक्खवे, सदेवकस्स लोकस्स समारकस्स सब्रह्मकस्स सस्समणब्राह्मणिया पजाय सदेवमनुस्साय दिट्ठं सुतं मुतं विञ्ञातं पत्तं परियेसितं अनुविचरितं मनसा, तमहं न जानामीति वदेय्यं, तं ममस्स मुसा।
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ na jānāmīti vadeyyaṁ, taṁ mamassa musā.
If I were to say that ‘I do not know … the world with its gods’, I would be lying.
यं, भिक्खवे …पे… तमहं जानामि च न च जानामीति वदेय्यं, तम्पस्स तादिसमेव।
Yaṁ, bhikkhave …pe… tamahaṁ jānāmi ca na ca jānāmīti vadeyyaṁ, tampassa1 tādisameva.
If I were to say that ‘I both know and do not know … the world with its gods’, that would be just the same.
यं, भिक्खवे …पे… तमहं नेव जानामि न न जानामीति वदेय्यं, तं ममस्स कलि।
Yaṁ, bhikkhave …pe… tamahaṁ neva jānāmi na na jānāmīti vadeyyaṁ, taṁ mamassa kali.
If I were to say that ‘I neither know nor do not know … the world with its gods’, that would be my fault.
इति खो, भिक्खवे, तथागतो दट्ठा दट्ठब्बं, दिट्ठं न मञ्ञति, अदिट्ठं न मञ्ञति, दट्ठब्बं न मञ्ञति, दट्ठारं न मञ्ञति; सुत्वा सोतब्बं, सुतं न मञ्ञति, असुतं न मञ्ञति, सोतब्बं न मञ्ञति, सोतारं न मञ्ञति; मुत्वा मोतब्बं, मुतं न मञ्ञति, अमुतं न मञ्ञति, मोतब्बं न मञ्ञति, मोतारं न मञ्ञति; विञ्ञत्वा विञ्ञातब्बं, विञ्ञातं न मञ्ञति, अविञ्ञातं न मञ्ञति, विञ्ञातब्बं न मञ्ञति, विञ्ञातारं न मञ्ञति।
Iti kho, bhikkhave, tathāgato daṭṭhā daṭṭhabbaṁ, diṭṭhaṁ na maññati, adiṭṭhaṁ na maññati, daṭṭhabbaṁ na maññati, daṭṭhāraṁ na maññati; sutvā sotabbaṁ, sutaṁ na maññati, asutaṁ na maññati, sotabbaṁ na maññati, sotāraṁ na maññati; mutvā motabbaṁ, mutaṁ na maññati, amutaṁ na maññati, motabbaṁ na maññati, motāraṁ na maññati; viññatvā viññātabbaṁ, viññātaṁ na maññati, aviññātaṁ na maññati, viññātabbaṁ na maññati, viññātāraṁ na maññati.
So a Realized One sees what is to be seen, but does not conceive what is seen, does not conceive what is unseen, does not conceive what is to be seen, and does not conceive a seer. He hears what is to be heard, but does not conceive what is heard, does not conceive what is unheard, does not conceive what is to be heard, and does not conceive a hearer. He thinks what is to be thought, but does not conceive what is thought, does not conceive what is not thought, does not conceive what is to be thought, and does not conceive a thinker. He knows what is to be known, but does not conceive what is known, does not conceive what is unknown, does not conceive what is to be known, and does not conceive a knower.
इति खो, भिक्खवे, तथागतो दिट्ठसुतमुतविञ्ञातब्बेसु धम्मेसु तादीयेव तादी। ‘तम्हा च पन तादिम्हा अञ्ञो तादी उत्तरितरो वा पणीततरो वा नत्थीऽति वदामीति।
Iti kho, bhikkhave, tathāgato diṭṭhasutamutaviññātabbesu dhammesu tādīyeva tādī. ‘Tamhā ca pana tādimhā2 añño tādī uttaritaro vā paṇītataro vā natthī’ti vadāmīti.
Since a Realized One is poised in the midst of things seen, heard, thought, and known, he is the poised one. And I say that there is no better or finer poise than this.
यं किञ्चि दिट्ठंव सुतं मुतं वा, अज्झोसितं सच्चमुतं परेसं; न तेसु तादी सयसंवुतेसु, सच्चं मुसा वापि परं दहेय्य।
Yaṁ kiñci diṭṭhaṁva sutaṁ mutaṁ vā, Ajjhositaṁ saccamutaṁ paresaṁ; Na tesu tādī sayasaṁvutesu, Saccaṁ musā vāpi paraṁ daheyya.
Such a one does not take anything seen, heard, or thought to be ultimately true or false. But others get attached, thinking it’s the truth, limited by their preconceptions.
एतञ्च सल्लं पटिकच्च दिस्वा, अज्झोसिता यत्थ पजा विसत्ता; जानामि पस्सामि तथेव एतं, अज्झोसितं नत्थि तथागतानन्”ति।
Etañca sallaṁ paṭikacca3 disvā, Ajjhositā yattha pajā visattā; Jānāmi passāmi tatheva etaṁ, Ajjhositaṁ natthi tathāgatānan”ti.
Since they’ve seen this dart to which people are attached and cling, saying, ‘I know, I see, that’s how it is’, the Realized Ones have no attachments.”
चतुत्थं।
Catutthaṁ.
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 »]
Footnotes:
