| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय ४४।१
Saṁyutta Nikāya 44.1
The Related Suttas Collection 44.1
१। अब्याकतवग्ग
1. Abyākatavagga
1. The Undeclared Points
खेमासुत्त
Khemāsutta
With Khemā
एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे।
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
तेन खो पन समयेन खेमा भिक्खुनी कोसलेसु चारिकं चरमाना अन्तरा च सावत्थिं अन्तरा च साकेतं तोरणवत्थुस्मिं वासं उपगता होति। अथ खो राजा पसेनदि कोसलो साकेता सावत्थिं गच्छन्तो, अन्तरा च साकेतं अन्तरा च सावत्थिं तोरणवत्थुस्मिं एकरत्तिवासं उपगच्छि।
Tena kho pana samayena khemā bhikkhunī kosalesu cārikaṁ caramānā antarā ca sāvatthiṁ antarā ca sāketaṁ toraṇavatthusmiṁ vāsaṁ upagatā hoti. Atha kho rājā pasenadi kosalo sāketā sāvatthiṁ gacchanto, antarā ca sāketaṁ antarā ca sāvatthiṁ toraṇavatthusmiṁ ekarattivāsaṁ upagacchi.
Now at that time the nun Khemā was wandering in the land of the Kosalans between Sāvatthī and Sāketa when she took up residence in Toraṇavatthu. Then King Pasenadi was traveling from Sāketa to Sāvatthī, and he too stayed in Toraṇavatthu for a single night.
अथ खो राजा पसेनदि कोसलो अञ्ञतरं पुरिसं आमन्तेसि: “एहि त्वं, अम्भो पुरिस, तोरणवत्थुस्मिं तथारूपं समणं वा ब्राह्मणं वा जान यमहं अज्ज पयिरुपासेय्यन्”ति।
Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, toraṇavatthusmiṁ tathārūpaṁ samaṇaṁ vā brāhmaṇaṁ vā jāna yamahaṁ ajja payirupāseyyan”ti.
Then King Pasenadi addressed a man, “Please, mister, check if there’s a suitable ascetic or brahmin in Toraṇavatthu to whom I can pay homage.”
“एवं, देवा”ति खो सो पुरिसो रञ्ञो पसेनदिस्स कोसलस्स पटिस्सुत्वा केवलकप्पं तोरणवत्थुं आहिण्डन्तो नाद्दस तथारूपं समणं वा ब्राह्मणं वा यं राजा पसेनदि कोसलो पयिरुपासेय्य।
“Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā kevalakappaṁ toraṇavatthuṁ āhiṇḍanto nāddasa tathārūpaṁ samaṇaṁ vā brāhmaṇaṁ vā yaṁ rājā pasenadi kosalo payirupāseyya.
“Yes, Your Majesty,” replied that man. He searched all over Toraṇavatthu, but he couldn’t see a suitable ascetic or brahmin for the king to pay homage to.
अद्दसा खो सो पुरिसो खेमं भिक्खुनिं तोरणवत्थुस्मिं वासं उपगतं। दिस्वान येन राजा पसेनदि कोसलो तेनुपसङ्कमि; उपसङ्कमित्वा राजानं पसेनदिं कोसलं एतदवोच: “नत्थि खो, देव, तोरणवत्थुस्मिं तथारूपो समणो वा ब्राह्मणो वा यं देवो पयिरुपासेय्य। अत्थि च खो, देव, खेमा नाम भिक्खुनी, तस्स भगवतो साविका अरहतो सम्मासम्बुद्धस्स। तस्सा खो पन अय्याय एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘पण्डिता, वियत्ता मेधाविनी बहुस्सुता चित्तकथा कल्याणपटिभानाऽति। तं देवो पयिरुपासतू”ति।
Addasā kho so puriso khemaṁ bhikkhuniṁ toraṇavatthusmiṁ vāsaṁ upagataṁ. Disvāna yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rājānaṁ pasenadiṁ kosalaṁ etadavoca: “Natthi kho, deva, toraṇavatthusmiṁ tathārūpo samaṇo vā brāhmaṇo vā yaṁ devo payirupāseyya. Atthi ca kho, deva, khemā nāma bhikkhunī, tassa bhagavato sāvikā arahato sammāsambuddhassa. Tassā kho pana ayyāya evaṁ kalyāṇo kittisaddo abbhuggato: ‘paṇḍitā, viyattā medhāvinī bahussutā cittakathā kalyāṇapaṭibhānā’ti. Taṁ devo payirupāsatū”ti.
But he saw that the nun Khemā was staying there, so he went to the king and said to him, “Your Majesty, there’s no ascetic or brahmin in Toraṇavatthu for the king to pay homage to. But there is the nun Khemā, who’s a disciple of the Blessed One, the perfected one, the fully awakened Buddha. She has a good reputation as being astute, competent, clever, learned, a brilliant speaker, and eloquent. Your Majesty may pay homage to her.”
अथ खो राजा पसेनदि कोसलो येन खेमा भिक्खुनी तेनुपसङ्कमि; उपसङ्कमित्वा खेमं भिक्खुनिं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो राजा पसेनदि कोसलो खेमं भिक्खुनिं एतदवोच:
Atha kho rājā pasenadi kosalo yena khemā bhikkhunī tenupasaṅkami; upasaṅkamitvā khemaṁ bhikkhuniṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo khemaṁ bhikkhuniṁ etadavoca:
Then King Pasenadi of Kosala went up to the nun Khemā, bowed, sat down to one side, and said to her:
“किं नु खो, अय्ये, होति तथागतो परं मरणा”ति?
“kiṁ nu kho, ayye, hoti tathāgato paraṁ maraṇā”ti?
“Ma’am, does a Realized One exist after death?”
“अब्याकतं खो एतं, महाराज, भगवता: ‘होति तथागतो परं मरणाऽ”ति।
“Abyākataṁ kho etaṁ, mahārāja, bhagavatā: ‘hoti tathāgato paraṁ maraṇā’”ti.
“Great king, this has not been declared by the Buddha.”
“किं पनय्ये, न होति तथागतो परं मरणा”ति?
“Kiṁ panayye, na hoti tathāgato paraṁ maraṇā”ti?
“Well then, does a Realized One not exist after death?”
“एतम्पि खो, महाराज, अब्याकतं भगवता: ‘न होति तथागतो परं मरणाऽ”ति।
“Etampi kho, mahārāja, abyākataṁ bhagavatā: ‘na hoti tathāgato paraṁ maraṇā’”ti.
“This too has not been declared by the Buddha.”
“किं नु खो, अय्ये, होति च न च होति तथागतो परं मरणा”ति?
“Kiṁ nu kho, ayye, hoti ca na ca hoti tathāgato paraṁ maraṇā”ti?
“Well then, does a Realized One both exist and not exist after death?”
“अब्याकतं खो एतं, महाराज, भगवता: ‘होति च न च होति तथागतो परं मरणाऽ”ति।
“Abyākataṁ kho etaṁ, mahārāja, bhagavatā: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti.
“This has not been declared by the Buddha.”
“किं पनय्ये, नेव होति न न होति तथागतो परं मरणा”ति।
“Kiṁ panayye, neva hoti na na hoti tathāgato paraṁ maraṇā”ti.
“Well then, does a Realized One neither exist nor not exist after death?”
“एतम्पि खो, महाराज, अब्याकतं भगवता: ‘नेव होति न न होति तथागतो परं मरणाऽ”ति।
“Etampi kho, mahārāja, abyākataṁ bhagavatā: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti.
“This too has not been declared by the Buddha.”
“‘किं नु खो, अय्ये, होति तथागतो परं मरणाऽति, इति पुट्ठा समाना: ‘अब्याकतं खो एतं, महाराज, भगवता—होति तथागतो परं मरणाऽति वदेसि। ‘किं पनय्ये, न होति तथागतो परं मरणाऽति इति पुट्ठा समाना: ‘एतम्पि खो, महाराज, अब्याकतं भगवता—न होति तथागतो परं मरणाऽति वदेसि। ‘किं नु खो, अय्ये, होति च न च होति तथागतो परं मरणाऽति इति पुट्ठा समाना: ‘अब्याकतं खो एतं, महाराज, भगवता—होति च न च होति तथागतो परं मरणाऽति वदेसि। ‘किं पनय्ये, नेव होति न न होति तथागतो परं मरणाऽति इति पुट्ठा समाना: ‘एतम्पि खो, महाराज, अब्याकतं भगवता—नेव होति न न होति तथागतो परं मरणाऽति वदेसि। को नु खो, अय्ये, हेतु, को पच्चयो येनेतं अब्याकतं भगवता”ति?
“‘Kiṁ nu kho, ayye, hoti tathāgato paraṁ maraṇā’ti, iti puṭṭhā samānā: ‘abyākataṁ kho etaṁ, mahārāja, bhagavatā—hoti tathāgato paraṁ maraṇā’ti vadesi. ‘Kiṁ panayye, na hoti tathāgato paraṁ maraṇā’ti iti puṭṭhā samānā: ‘etampi kho, mahārāja, abyākataṁ bhagavatā—na hoti tathāgato paraṁ maraṇā’ti vadesi. ‘Kiṁ nu kho, ayye, hoti ca na ca hoti tathāgato paraṁ maraṇā’ti iti puṭṭhā samānā: ‘abyākataṁ kho etaṁ, mahārāja, bhagavatā—hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vadesi. ‘Kiṁ panayye, neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti puṭṭhā samānā: ‘etampi kho, mahārāja, abyākataṁ bhagavatā—neva hoti na na hoti tathāgato paraṁ maraṇā’ti vadesi. Ko nu kho, ayye, hetu, ko paccayo yenetaṁ abyākataṁ bhagavatā”ti?
“Ma’am, when asked these questions, you say that this has not been declared by the Buddha. What’s the cause, what’s the reason why this has not been declared by the Buddha?”
“तेन हि, महाराज, तञ्ञेवेत्थ पटिपुच्छिस्सामि। यथा ते खमेय्य तथा नं ब्याकरेय्यासि। तं किं मञ्ञसि, महाराज,
“Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, mahārāja,
“Well then, great king, I’ll ask you about this in return, and you can answer as you like. What do you think, great king?
अत्थि ते कोचि गणको वा मुद्दिको वा सङ्खायको वा यो पहोति गङ्गाय वालुकं गणेतुं—एत्तका वालुका इति वा, एत्तकानि वालुकसतानि इति वा, एत्तकानि वालुकसहस्सानि इति वा, एत्तकानि वालुकसतसहस्सानि इति वा”ति?
atthi te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti gaṅgāya vālukaṁ1 gaṇetuṁ—ettakā vālukā iti vā, ettakāni vālukasatāni iti vā, ettakāni vālukasahassāni iti vā, ettakāni vālukasatasahassāni iti vā”ti?
Is there any accountant or finger-tallier or reckoner who can count the grains of sand in the Ganges, that is, how many grains of sand there are, how many hundreds or thousands or hundreds of thousands of grains of sand?”
“नो हेतं, अय्ये”।
“No hetaṁ, ayye”.
“No, ma’am.”
“अत्थि पन ते कोचि गणको वा मुद्दिको वा सङ्खायको वा यो पहोति महासमुद्दे उदकं गणेतुं—एत्तकानि उदकाळ्हकानि इति वा, एत्तकानि उदकाळ्हकसतानि इति वा, एत्तकानि उदकाळ्हकसहस्सानि इति वा, एत्तकानि उदकाळ्हकसतसहस्सानि इति वा”ति?
“Atthi pana te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti mahāsamudde udakaṁ gaṇetuṁ—ettakāni udakāḷhakāni iti vā, ettakāni udakāḷhakasatāni iti vā, ettakāni udakāḷhakasahassāni iti vā, ettakāni udakāḷhakasatasahassāni iti vā”ti?
“Is there any accountant or finger-tallier or reckoner who can count the water in the ocean, that is, how many gallons of water there are, how many hundreds or thousands or hundreds of thousands of gallons of water?”
“नो हेतं, अय्ये”। “तं किस्स हेतु”? “महाय्ये, समुद्दो गम्भीरो अप्पमेय्यो दुप्परियोगाहो”ति।
“No hetaṁ, ayye”. “Taṁ kissa hetu”? “Mahāyye, samuddo gambhīro appameyyo duppariyogāho”ti.
“No, ma’am. Why is that? Because the ocean is deep, immeasurable, and hard to fathom.”
“एवमेव खो, महाराज, येन रूपेन तथागतं पञ्ञापयमानो पञ्ञापेय्य तं रूपं तथागतस्स पहीनं उच्छिन्नमूलं तालावत्थुकतं अनभावङ्कतं आयतिं अनुप्पादधम्मं। रूपसङ्खायविमुत्तो खो, महाराज, तथागतो गम्भीरो अप्पमेय्यो दुप्परियोगाहो—सेय्यथापि महासमुद्दो। ‘होति तथागतो परं मरणाऽतिपि न उपेति, ‘न होति तथागतो परं मरणाऽतिपि न उपेति, ‘होति च न च होति तथागतो परं मरणाऽतिपि न उपेति, ‘नेव होति न न होति तथागतो परं मरणाऽतिपि न उपेति।
“Evameva kho, mahārāja, yena rūpena tathāgataṁ paññāpayamāno paññāpeyya taṁ rūpaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. Rūpasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho—seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi na upeti.
“In the same way, great king, any form by which a Realized One might be described has been cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. A Realized One is freed from reckoning in terms of form. They’re deep, immeasurable, and hard to fathom, like the ocean. To say that 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: none of these apply.
याय वेदनाय तथागतं पञ्ञापयमानो पञ्ञापेय्य, सा वेदना तथागतस्स पहीना उच्छिन्नमूला तालावत्थुकता अनभावङ्कता आयतिं अनुप्पादधम्मा। वेदनासङ्खायविमुत्तो, महाराज, तथागतो गम्भीरो अप्पमेय्यो दुप्परियोगाहो—सेय्यथापि महासमुद्दो। ‘होति तथागतो परं मरणाऽतिपि न उपेति, ‘न होति तथागतो परं मरणाऽतिपि न उपेति, ‘होति च न च होति तथागतो परं मरणाऽतिपि न उपेति, ‘नेव होति न न होति तथागतो परं मरणाऽतिपि न उपेति। याय सञ्ञाय तथागतं …पे… येहि सङ्खारेहि तथागतं पञ्ञापयमानो पञ्ञापेय्य, ते सङ्खारा तथागतस्स पहीना उच्छिन्नमूला तालावत्थुकता अनभावङ्कता आयतिं अनुप्पादधम्मा। सङ्खारसङ्खायविमुत्तो खो, महाराज, तथागतो गम्भीरो अप्पमेय्यो दुप्परियोगाहो—सेय्यथापि महासमुद्दो। ‘होति तथागतो परं मरणाऽतिपि न उपेति, ‘न होति तथागतो परं मरणाऽतिपि न उपेति, ‘होति च न च होति तथागतो परं मरणाऽतिपि न उपेति, ‘नेव होति न न होति तथागतो परं मरणाऽतिपि न उपेति। येन विञ्ञाणेन तथागतं पञ्ञापयमानो पञ्ञापेय्य तं विञ्ञाणं तथागतस्स पहीनं उच्छिन्नमूलं तालावत्थुकतं अनभावङ्कतं आयतिं अनुप्पादधम्मं। विञ्ञाणसङ्खायविमुत्तो खो, महाराज, तथागतो गम्भीरो अप्पमेय्यो दुप्परियोगाहो—सेय्यथापि महासमुद्दो। ‘होति तथागतो परं मरणाऽतिपि न उपेति, ‘न होति तथागतो परं मरणाऽतिपि न उपेति, ‘होति च न च होति तथागतो परं मरणाऽतिपि न उपेति, ‘नेव होति न न होति तथागतो परं मरणाऽतिपि न उपेती”ति।
Yāya vedanāya tathāgataṁ paññāpayamāno paññāpeyya, sā vedanā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Vedanāsaṅkhāyavimutto, mahārāja, tathāgato gambhīro appameyyo duppariyogāho—seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi na upeti. Yāya saññāya tathāgataṁ …pe… yehi saṅkhārehi tathāgataṁ paññāpayamāno paññāpeyya, te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Saṅkhārasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho—seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi na upeti. Yena viññāṇena tathāgataṁ paññāpayamāno paññāpeyya taṁ viññāṇaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. Viññāṇasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho—seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi na upetī”ti.
Any feeling … perception … choices … consciousness by which a Realized One might be described has been cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. A Realized One is freed from reckoning in terms of consciousness. They’re deep, immeasurable, and hard to fathom, like the ocean. To say that 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: none of these apply.”
अथ खो राजा पसेनदि कोसलो खेमाय भिक्खुनिया भासितं अभिनन्दित्वा अनुमोदित्वा उट्ठायासना खेमं भिक्खुनिं अभिवादेत्वा पदक्खिणं कत्वा पक्कामि।
Atha kho rājā pasenadi kosalo khemāya bhikkhuniyā bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā khemaṁ bhikkhuniṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Then King Pasenadi approved and agreed with what the nun Khemā said. Then he got up from his seat, bowed, and respectfully circled her, keeping her on his right, before leaving.
अथ खो राजा पसेनदि कोसलो अपरेन समयेन येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो राजा पसेनदि कोसलो भगवन्तं एतदवोच: “किं नु खो, भन्ते, होति तथागतो परं मरणा”ति? “अब्याकतं खो एतं, महाराज, मया: ‘होति तथागतो परं मरणाऽ”ति। “किं पन, भन्ते, न होति तथागतो परं मरणा”ति? “एतम्पि खो, महाराज, अब्याकतं मया: ‘न होति तथागतो परं मरणाऽ”ति। “किं नु खो, भन्ते, होति च न च होति तथागतो परं मरणा”ति? “अब्याकतं खो एतं, महाराज, मया: ‘होति च न च होति तथागतो परं मरणाऽ”ति। “किं पन, भन्ते, नेव होति न न होति तथागतो परं मरणा”ति? “एतम्पि खो, महाराज, अब्याकतं मया: ‘नेव होति न न होति तथागतो परं मरणाऽ”ति। “‘किं नु खो, भन्ते, होति तथागतो परं मरणाऽति इति पुट्ठो समानो: ‘अब्याकतं खो एतं, महाराज, मया—होति तथागतो परं मरणाऽति वदेसि …पे…। “‘किं पन, भन्ते, नेव होति न न होति तथागतो परं मरणाऽति इति पुट्ठो समानो: ‘एतम्पि खो, महाराज, अब्याकतं मया—नेव होति न न होति तथागतो परं मरणाऽति वदेसि। को नु खो, भन्ते, हेतु, को पच्चयो, येनेतं अब्याकतं भगवता”ति?
Atha kho rājā pasenadi kosalo aparena samayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “kiṁ nu kho, bhante, hoti tathāgato paraṁ maraṇā”ti? “Abyākataṁ kho etaṁ, mahārāja, mayā: ‘hoti tathāgato paraṁ maraṇā’”ti. “Kiṁ pana, bhante, na hoti tathāgato paraṁ maraṇā”ti? “Etampi kho, mahārāja, abyākataṁ mayā: ‘na hoti tathāgato paraṁ maraṇā’”ti. “Kiṁ nu kho, bhante, hoti ca na ca hoti tathāgato paraṁ maraṇā”ti? “Abyākataṁ kho etaṁ, mahārāja, mayā: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti. “Kiṁ pana, bhante, neva hoti na na hoti tathāgato paraṁ maraṇā”ti? “Etampi kho, mahārāja, abyākataṁ mayā: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. “‘Kiṁ nu kho, bhante, hoti tathāgato paraṁ maraṇā’ti iti puṭṭho samāno: ‘abyākataṁ kho etaṁ, mahārāja, mayā—hoti tathāgato paraṁ maraṇā’ti vadesi …pe…. “‘Kiṁ pana, bhante, neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti puṭṭho samāno: ‘etampi kho, mahārāja, abyākataṁ mayā—neva hoti na na hoti tathāgato paraṁ maraṇā’ti vadesi. Ko nu kho, bhante, hetu, ko paccayo, yenetaṁ abyākataṁ bhagavatā”ti?
Then on a later occasion King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side. He asked the Buddha exactly the same questions he had asked the nun Khemā, and received the same answers.
“तेन हि, महाराज, तञ्ञेवेत्थ पटिपुच्छिस्सामि। यथा ते खमेय्य तथा नं ब्याकरेय्यासि। तं किं मञ्ञसि, महाराज, अत्थि ते कोचि गणको वा मुद्दिको वा सङ्खायको वा यो पहोति गङ्गाय वालुकं गणेतुं—एत्तका वालुका इति वा …पे… एत्तकानि वालुकसतसहस्सानि इति वा”ति? “नो हेतं, भन्ते”। “अत्थि पन ते कोचि गणको वा मुद्दिको वा सङ्खायको वा यो पहोति महासमुद्दे उदकं गणेतुं—एत्तकानि उदकाळ्हकानि इति वा …पे… एत्तकानि उदकाळ्हकसतसहस्सानि इति वा”ति? “नो हेतं, भन्ते”। “तं किस्स हेतु”? “महा, भन्ते, समुद्दो गम्भीरो अप्पमेय्यो दुप्परियोगाहो।
“Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, mahārāja, atthi te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti gaṅgāya vālukaṁ gaṇetuṁ—ettakā vālukā iti vā …pe… ettakāni vālukasatasahassāni iti vā”ti? “No hetaṁ, bhante”. “Atthi pana te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti mahāsamudde udakaṁ gaṇetuṁ—ettakāni udakāḷhakāni iti vā …pe… ettakāni udakāḷhakasatasahassāni iti vā”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Mahā, bhante, samuddo gambhīro appameyyo duppariyogāho.
एवमेव खो, महाराज, येन रूपेन तथागतं पञ्ञापयमानो पञ्ञापेय्य, तं रूपं तथागतस्स पहीनं उच्छिन्नमूलं तालावत्थुकतं अनभावङ्कतं आयतिं अनुप्पादधम्मं। रूपसङ्खायविमुत्तो खो, महाराज, तथागतो गम्भीरो अप्पमेय्यो दुप्परियोगाहो—सेय्यथापि महासमुद्दो। ‘होति तथागतो परं मरणाऽतिपि न उपेति …पे… ‘नेव होति न न होति तथागतो परं मरणाऽतिपि न उपेति। याय वेदनाय …पे… याय सञ्ञाय …पे… येहि सङ्खारेहि …पे…।
Evameva kho, mahārāja, yena rūpena tathāgataṁ paññāpayamāno paññāpeyya, taṁ rūpaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. Rūpasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho—seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṁ maraṇā’tipi na upeti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi na upeti. Yāya vedanāya …pe… yāya saññāya …pe… yehi saṅkhārehi …pe….
येन विञ्ञाणेन तथागतं पञ्ञापयमानो पञ्ञापेय्य, तं विञ्ञाणं तथागतस्स पहीनं उच्छिन्नमूलं तालावत्थुकतं अनभावङ्कतं आयतिं अनुप्पादधम्मं। विञ्ञाणसङ्खायविमुत्तो खो, महाराज, तथागतो गम्भीरो अप्पमेय्यो दुप्परियोगाहो—सेय्यथापि महासमुद्दो। ‘होति तथागतो परं मरणाऽतिपि न उपेति, ‘न होति तथागतो परं मरणाऽतिपि न उपेति, ‘होति च न च होति तथागतो परं मरणाऽतिपि न उपेति, ‘नेव होति न न होति तथागतो परं मरणाऽतिपि न उपेती”ति।
Yena viññāṇena tathāgataṁ paññāpayamāno paññāpeyya, taṁ viññāṇaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. Viññāṇasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho—seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi na upetī”ti.
“अच्छरियं, भन्ते, अब्भुतं, भन्ते। यत्र हि नाम सत्थु चेव साविकाय च अत्थेन अत्थो ब्यञ्जनेन ब्यञ्जनं संसन्दिस्सति, समेस्सति, न विरोधयिस्सति यदिदं अग्गपदस्मिं। एकमिदाहं, भन्ते, समयं खेमं भिक्खुनिं उपसङ्कमित्वा एतमत्थं अपुच्छिं। सापि मे अय्या एतेहि पदेहि एतेहि ब्यञ्जनेहि एतमत्थं ब्याकासि, सेय्यथापि भगवा। अच्छरियं, भन्ते, अब्भुतं, भन्ते। यत्र हि नाम सत्थु चेव साविकाय च अत्थेन अत्थो ब्यञ्जनेन ब्यञ्जनं संसन्दिस्सति, समेस्सति, न विरोधयिस्सति यदिदं अग्गपदस्मिं।
“Acchariyaṁ, bhante, abbhutaṁ, bhante. Yatra hi nāma satthu ceva2 sāvikāya ca atthena attho byañjanena byañjanaṁ saṁsandissati, samessati, na virodhayissati3 yadidaṁ aggapadasmiṁ. Ekamidāhaṁ, bhante, samayaṁ khemaṁ bhikkhuniṁ upasaṅkamitvā etamatthaṁ apucchiṁ. Sāpi me ayyā etehi padehi etehi byañjanehi etamatthaṁ byākāsi, seyyathāpi bhagavā. Acchariyaṁ, bhante, abbhutaṁ, bhante. Yatra hi nāma satthu ceva sāvikāya ca atthena attho byañjanena byañjanaṁ saṁsandissati, samessati, na virodhayissati yadidaṁ aggapadasmiṁ.
He said, “It’s incredible, sir, it’s amazing! How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter! This one time I went to the nun Khemā and asked her about this matter. And she explained it to me with these words and phrases, just like the Buddha. It’s incredible, sir, it’s amazing! How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!
हन्द दानि मयं, भन्ते, गच्छाम। बहुकिच्चा मयं बहुकरणीया”ति।
Handa dāni mayaṁ, bhante, gacchāma. Bahukiccā mayaṁ bahukaraṇīyā”ti.
Well, now, sir, I must go. I have many duties, and much to do.”
“यस्सदानि त्वं, महाराज, कालं मञ्ञसी”ति।
“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti.
“Please, great king, go at your convenience.”
अथ खो राजा पसेनदि कोसलो भगवतो भासितं अभिनन्दित्वा अनुमोदित्वा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा पक्कामीति।
Atha kho rājā pasenadi kosalo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmīti.
Then King Pasenadi approved and agreed with what the Buddha said. Then he got up from his seat, bowed, and respectfully circled him, keeping him on his right, before leaving.
पठमं।
Paṭhamaṁ.
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 »]
Footnotes:
