| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ३।७६
Aṅguttara Nikāya 3.76
Numbered Discourses 3.76
८। आनन्दवग्ग
8. Ānandavagga
8. Ānanda
पठमभवसुत्त
Paṭhamabhavasutta
Continued Existence (1st)
अथ खो आयस्मा आनन्दो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा आनन्दो भगवन्तं एतदवोच:
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“भवो, भवोति, भन्ते, वुच्चति। कित्तावता नु खो, भन्ते, भवो होती”ति?
“bhavo, bhavoti, bhante, vuccati. Kittāvatā nu kho, bhante, bhavo hotī”ti?
“Sir, they speak of this thing called ‘continued existence’. How is continued existence defined?”
“कामधातुवेपक्कञ्च, आनन्द, कम्मं नाभविस्स, अपि नु खो कामभवो पञ्ञायेथा”ति?
“Kāmadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho kāmabhavo paññāyethā”ti?
“If, Ānanda, there were no deeds to result in the sensual realm, would continued existence in the sensual realm still come about?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“इति खो, आनन्द, कम्मं खेत्तं, विञ्ञाणं बीजं, तण्हा स्नेहो। अविज्जानीवरणानं सत्तानं तण्हासंयोजनानं हीनाय धातुया विञ्ञाणं पतिट्ठितं एवं आयतिं पुनब्भवाभिनिब्बत्ति होति। (…)
“Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…)
“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future.
रूपधातुवेपक्कञ्च, आनन्द, कम्मं नाभविस्स, अपि नु खो रूपभवो पञ्ञायेथा”ति?
Rūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho rūpabhavo paññāyethā”ti?
If there were no deeds to result in the realm of luminous form, would continued existence in the realm of luminous form still come about?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“इति खो, आनन्द, कम्मं खेत्तं, विञ्ञाणं बीजं, तण्हा स्नेहो। अविज्जानीवरणानं सत्तानं तण्हासंयोजनानं मज्झिमाय धातुया विञ्ञाणं पतिट्ठितं एवं आयतिं पुनब्भवाभिनिब्बत्ति होति। (…)
“Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…)
“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future.
अरूपधातुवेपक्कञ्च, आनन्द, कम्मं नाभविस्स, अपि नु खो अरूपभवो पञ्ञायेथा”ति?
Arūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho arūpabhavo paññāyethā”ti?
If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“इति खो, आनन्द, कम्मं खेत्तं, विञ्ञाणं बीजं, तण्हा स्नेहो। अविज्जानीवरणानं सत्तानं तण्हासंयोजनानं पणीताय धातुया विञ्ञाणं पतिट्ठितं एवं आयतिं पुनब्भवाभिनिब्बत्ति होति। एवं खो, आनन्द, भवो होती”ति।
“Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. Evaṁ kho, ānanda, bhavo hotī”ti.
“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future. That’s how continued existence is defined.”
छट्ठं।
Chaṭṭhaṁ.
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 »]
