| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ९।३८
Aṅguttara Nikāya 9.38
Numbered Discourses 9.38
४। महावग्ग
4. Mahāvagga
4. The Great Chapter
लोकायतिकसुत्त
Lokāyatikasutta
Brahmin Cosmologists
अथ खो द्वे लोकायतिका ब्राह्मणा येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवता सद्धिं सम्मोदिंसु। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो ते ब्राह्मणा भगवन्तं एतदवोचुं:
Atha kho dve lokāyatikā brāhmaṇā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te brāhmaṇā bhagavantaṁ etadavocuṁ:
Then two brahmin cosmologists went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side and said to the Buddha:
“पूरणो, भो गोतम, कस्सपो सब्बञ्ञू सब्बदस्सावी अपरिसेसं ञाणदस्सनं पटिजानाति: ‘चरतो च मे तिट्ठतो च सुत्तस्स च जागरस्स च सततं समितं ञाणदस्सनं पच्चुपट्ठितन्ऽति। सो एवमाह: ‘अहं अनन्तेन ञाणेन अनन्तं लोकं जानं पस्सं विहरामीऽति। अयम्पि, भो गोतम, निगण्ठो नाटपुत्तो सब्बञ्ञू सब्बदस्सावी अपरिसेसं ञाणदस्सनं पटिजानाति: ‘चरतो च मे तिट्ठतो च सुत्तस्स च जागरस्स च सततं समितं ञाणदस्सनं पच्चुपट्ठितन्ऽति। सो एवमाह: ‘अहं अनन्तेन ञाणेन अनन्तं लोकं जानं पस्सं विहरामीऽति। इमेसं, भो गोतम, उभिन्नं ञाणवादानं उभिन्नं अञ्ञमञ्ञं विपच्चनीकवादानं को सच्चं आह को मुसा”ति?
“Pūraṇo, bho gotama, kassapo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti: ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti. So evamāha: ‘ahaṁ anantena ñāṇena anantaṁ lokaṁ jānaṁ passaṁ viharāmī’ti. Ayampi, bho gotama, nigaṇṭho nāṭaputto sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti: ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti. So1 evamāha: ‘ahaṁ anantena ñāṇena anantaṁ lokaṁ jānaṁ passaṁ viharāmī’ti. Imesaṁ, bho gotama, ubhinnaṁ ñāṇavādānaṁ ubhinnaṁ aññamaññaṁ vipaccanīkavādānaṁ ko saccaṁ āha ko musā”ti?
“Master Gotama, Pūraṇa Kassapa claims to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’ He says: ‘With infinite knowledge I know and see that the world is infinite.’ And the Jain ascetic of the Ñātika clan also claims to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’ He says: ‘With infinite knowledge I know and see that the world is finite.’ These two claim to speak from knowledge, but they directly contradict each other. Which one of them speaks the truth, and which falsehood?”
“अलं, ब्राह्मणा। तिट्ठतेतं: ‘इमेसं उभिन्नं ञाणवादानं उभिन्नं अञ्ञमञ्ञं विपच्चनीकवादानं को सच्चं आह को मुसाऽति। धम्मं वो, ब्राह्मणा, देसेस्सामि, तं सुणाथ, साधुकं मनसि करोथ, भासिस्सामी”ति।
“Alaṁ, brāhmaṇā. Tiṭṭhatetaṁ: ‘imesaṁ ubhinnaṁ ñāṇavādānaṁ ubhinnaṁ aññamaññaṁ vipaccanīkavādānaṁ ko saccaṁ āha ko musā’ti. Dhammaṁ vo, brāhmaṇā, desessāmi, taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Enough, brahmins. Leave this aside: ‘These two claim to speak from knowledge, but they directly contradict each other. Which one of them speaks the truth, and which falsehood?’ I will teach you the Dhamma. Listen and apply your mind well, I will speak.”
“एवं, भो”ति खो ते ब्राह्मणा भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Evaṁ, bho”ti kho te brāhmaṇā bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes sir,” those brahmins replied. The Buddha said this:
“सेय्यथापि, ब्राह्मणा, चत्तारो पुरिसा चतुद्दिसा ठिता परमेन जवेन च समन्नागता परमेन च पदवीतिहारेन। ते एवरूपेन जवेन समन्नागता अस्सु, सेय्यथापि नाम दळ्हधम्मा धनुग्गहो सिक्खितो कतहत्थो कतूपासनो लहुकेन असनेन अप्पकसिरेन तिरियं तालच्छायं अतिपातेय्य; एवरूपेन च पदवीतिहारेन, सेय्यथापि नाम पुरत्थिमा समुद्दा पच्छिमो समुद्दो अथ पुरत्थिमाय दिसाय ठितो पुरिसो एवं वदेय्य: ‘अहं गमनेन लोकस्स अन्तं पापुणिस्सामीऽति। सो अञ्ञत्रेव असितपीतखायितसायिता अञ्ञत्र उच्चारपस्सावकम्मा अञ्ञत्र निद्दाकिलमथपटिविनोदना वस्ससतायुको वस्ससतजीवी वस्ससतं गन्त्वा अप्पत्वाव लोकस्स अन्तं अन्तरा कालं करेय्य। अथ पच्छिमाय दिसाय …पे… अथ उत्तराय दिसाय … अथ दक्खिणाय दिसाय ठितो पुरिसो एवं वदेय्य: ‘अहं गमनेन लोकस्स अन्तं पापुणिस्सामीऽति। सो अञ्ञत्रेव असितपीतखायितसायिता अञ्ञत्र उच्चारपस्सावकम्मा अञ्ञत्र निद्दाकिलमथपटिविनोदना वस्ससतायुको वस्ससतजीवी वस्ससतं गन्त्वा अप्पत्वाव लोकस्स अन्तं अन्तरा कालं करेय्य। तं किस्स हेतु? नाहं, ब्राह्मणा, एवरूपाय सन्धावनिकाय लोकस्स अन्तं ञातेय्यं दट्ठेय्यं पत्तेय्यन्ति वदामि। न चाहं, ब्राह्मणा, अप्पत्वाव लोकस्स अन्तं दुक्खस्स अन्तकिरियं वदामि।
“Seyyathāpi, brāhmaṇā, cattāro purisā catuddisā ṭhitā paramena javena ca samannāgatā paramena ca padavītihārena. Te evarūpena javena samannāgatā assu, seyyathāpi nāma daḷhadhammā2 dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṁ tālacchāyaṁ atipāteyya; evarūpena ca padavītihārena, seyyathāpi nāma puratthimā samuddā pacchimo samuddo atha puratthimāya disāya ṭhito puriso evaṁ vadeyya: ‘ahaṁ gamanena lokassa antaṁ pāpuṇissāmī’ti. So aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarā kālaṁ kareyya. Atha pacchimāya disāya …pe… atha uttarāya disāya … atha dakkhiṇāya disāya ṭhito puriso evaṁ vadeyya: ‘ahaṁ gamanena lokassa antaṁ pāpuṇissāmī’ti. So aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarā kālaṁ kareyya. Taṁ kissa hetu? Nāhaṁ, brāhmaṇā, evarūpāya sandhāvanikāya lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmi. Na cāhaṁ, brāhmaṇā, appatvāva lokassa antaṁ dukkhassa antakiriyaṁ vadāmi.
“Suppose there were four men standing in the four quarters. Each of them was extremely fast, with an extremely mighty stride. They’re as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow. Their stride was such that it spanned from the eastern ocean to the western ocean. Then the man standing in the east would say: ‘I will reach the end of the world by traveling.’ Though he’d travel for his whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—he’d die along the way, never reaching the end of the world. Then the man standing in the west … Then the man standing in the north … Then the man standing in the south would say: ‘I will reach the end of the world by traveling.’ Though he’d travel for his whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—he’d die along the way, never reaching the end of the world. Why is that? I say it’s not possible to know or see or reach the end of the world by running like this. But I also say there’s no making an end of suffering without reaching the end of the world.
पञ्चिमे, ब्राह्मणा, कामगुणा अरियस्स विनये लोकोति वुच्चति। कतमे पञ्च? चक्खुविञ्ञेय्या रूपा इट्ठा कन्ता मनापा पियरूपा कामूपसंहिता रजनीया; सोतविञ्ञेय्या सद्दा …पे… घानविञ्ञेय्या गन्धा … जिव्हाविञ्ञेय्या रसा … कायविञ्ञेय्या फोट्ठब्बा इट्ठा कन्ता मनापा पियरूपा कामूपसंहिता रजनीया; इमे खो, ब्राह्मणा, पञ्च कामगुणा अरियस्स विनये लोकोति वुच्चति।
Pañcime, brāhmaṇā, kāmaguṇā ariyassa vinaye lokoti vuccati. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā; sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā; ime kho, brāhmaṇā, pañca kāmaguṇā ariyassa vinaye lokoti vuccati.
These five kinds of sensual stimulation are called the world in the training of the Noble One. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. These five kinds of sensual stimulation are called the world in the training of the Noble One.
इध, ब्राह्मणा, भिक्खु विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति। अयं वुच्चति, ब्राह्मणा, ‘भिक्खु लोकस्स अन्तमागम्म, लोकस्स अन्ते विहरतिऽ। तमञ्ञे एवमाहंसु: ‘अयम्पि लोकपरियापन्नो, अयम्पि अनिस्सटो लोकम्हाऽति। अहम्पि हि, ब्राह्मणा, एवं वदामि: ‘अयम्पि लोकपरियापन्नो, अयम्पि अनिस्सटो लोकम्हाऽति।
Idha, brāhmaṇā, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma, lokassa ante viharati’. Tamaññe evamāhaṁsu: ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti. Ahampi hi, brāhmaṇā, evaṁ vadāmi: ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.
Take a bhikkhu who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is called a bhikkhu who, having gone to the end of the world, meditates at the end of the world. Others say of them: ‘They’re included in the world, and haven’t yet left the world.’ And I also say this: ‘They’re included in the world, and haven’t yet left the world.’
पुन चपरं, ब्राह्मणा, भिक्खु वितक्कविचारानं वूपसमा …पे… दुतियं झानं … ततियं झानं … चतुत्थं झानं उपसम्पज्ज विहरति। अयं वुच्चति, ब्राह्मणा, ‘भिक्खु लोकस्स अन्तमागम्म लोकस्स अन्ते विहरतिऽ। तमञ्ञे एवमाहंसु: ‘अयम्पि लोकपरियापन्नो, अयम्पि अनिस्सटो लोकम्हाऽति। अहम्पि हि, ब्राह्मणा, एवं वदामि: ‘अयम्पि लोकपरियापन्नो, अयम्पि अनिस्सटो लोकम्हाऽति।
Puna caparaṁ, brāhmaṇā, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati’. Tamaññe evamāhaṁsu: ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti. Ahampi hi, brāhmaṇā, evaṁ vadāmi: ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.
Furthermore, take a bhikkhu who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second jhāna … third jhāna … fourth jhāna. This is called a bhikkhu who, having gone to the end of the world, meditates at the end of the world. Others say of them: ‘They’re included in the world, and haven’t yet left the world.’ And I also say this: ‘They’re included in the world, and haven’t yet left the world.’
पुन चपरं, ब्राह्मणा, भिक्खु सब्बसो रूपसञ्ञानं समतिक्कमा पटिघसञ्ञानं अत्थङ्गमा नानत्तसञ्ञानं अमनसिकारा ‘अनन्तो आकासोऽति आकासानञ्चायतनं उपसम्पज्ज विहरति। अयं वुच्चति, ब्राह्मणा, ‘भिक्खु लोकस्स अन्तमागम्म लोकस्स अन्ते विहरतिऽ। तमञ्ञे एवमाहंसु: ‘अयम्पि लोकपरियापन्नो, अयम्पि अनिस्सटो लोकम्हाऽति। अहम्पि हि, ब्राह्मणा, एवं वदामि: ‘अयम्पि लोकपरियापन्नो, अयम्पि अनिस्सटो लोकम्हाऽति।
Puna caparaṁ, brāhmaṇā, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Ayaṁ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati’. Tamaññe evamāhaṁsu: ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti. Ahampi hi, brāhmaṇā, evaṁ vadāmi: ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.
Furthermore, take a bhikkhu who, 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. This is called a bhikkhu who, having gone to the end of the world, meditates at the end of the world. Others say of them: ‘They’re included in the world, and haven’t yet left the world.’ And I also say this: ‘They’re included in the world, and haven’t yet left the world.’
पुन चपरं, ब्राह्मणा, भिक्खु सब्बसो आकासानञ्चायतनं समतिक्कम्म ‘अनन्तं विञ्ञाणन्ऽति विञ्ञाणञ्चायतनं उपसम्पज्ज विहरति …पे… सब्बसो विञ्ञाणञ्चायतनं समतिक्कम्म ‘नत्थि किञ्चीऽति आकिञ्चञ्ञायतनं उपसम्पज्ज विहरति …पे… सब्बसो आकिञ्चञ्ञायतनं समतिक्कम्म नेवसञ्ञानासञ्ञायतनं उपसम्पज्ज विहरति। अयं वुच्चति, ब्राह्मणा, ‘भिक्खु लोकस्स अन्तमागम्म लोकस्स अन्ते विहरतिऽ। तमञ्ञे एवमाहंसु: ‘अयम्पि लोकपरियापन्नो, अयम्पि अनिस्सटो लोकम्हाऽति। अहम्पि हि, ब्राह्मणा, एवं वदामि: ‘अयम्पि लोकपरियापन्नो, अयम्पि अनिस्सटो लोकम्हाऽति।
Puna caparaṁ, brāhmaṇā, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati …pe… sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati …pe… sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Ayaṁ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati’. Tamaññe evamāhaṁsu: ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti. Ahampi hi, brāhmaṇā, evaṁ vadāmi: ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.
Furthermore, take a bhikkhu who enters and remains in the dimension of infinite consciousness. … the dimension of nothingness … the dimension of neither perception nor non-perception. This is called a bhikkhu who, having gone to the end of the world, meditates at the end of the world. Others say of them: ‘They’re included in the world, and haven’t yet left the world.’ And I also say this: ‘They’re included in the world, and haven’t yet left the world.’
पुन चपरं, ब्राह्मणा, भिक्खु सब्बसो नेवसञ्ञानासञ्ञायतनं समतिक्कम्म सञ्ञावेदयितनिरोधं उपसम्पज्ज विहरति, पञ्ञाय चस्स दिस्वा आसवा परिक्खीणा होन्ति। अयं वुच्चति, ब्राह्मणा, ‘भिक्खु लोकस्स अन्तमागम्म लोकस्स अन्ते विहरति तिण्णो लोके विसत्तिकन्ऽ”ति।
Puna caparaṁ, brāhmaṇā, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṁ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati tiṇṇo loke visattikan’”ti.
Furthermore, take a bhikkhu who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. This is called a bhikkhu who, having gone to the end of the world, meditates at the end of the world. And they’ve crossed over clinging to the world.”
सत्तमं।
Sattamaṁ.
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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