Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय १०।२९
Aṅguttara Nikāya 10.29
Numbered Discourses 10.29
३। महावग्ग
3. Mahāvagga
3. The Great Chapter
पठमकोसलसुत्त
Paṭhamakosalasutta
Kosala (1st)
“यावता, भिक्खवे, कासिकोसला, यावता रञ्ञो पसेनदिस्स कोसलस्स विजितं, राजा तत्थ पसेनदि कोसलो अग्गमक्खायति। रञ्ञोपि खो, भिक्खवे, पसेनदिस्स कोसलस्स अत्थेव अञ्ञथत्तं अत्थि विपरिणामो।
“Yāvatā, bhikkhave, kāsikosalā, yāvatā rañño pasenadissa kosalassa vijitaṁ, rājā tattha pasenadi kosalo aggamakkhāyati. Raññopi kho, bhikkhave, pasenadissa kosalassa attheva aññathattaṁ atthi vipariṇāmo.
“As far as Kāsi and Kosala extend, and as far as the dominion of King Pasenadi of Kosala extends, King Pasenadi is said to be the foremost. But even King Pasenadi decays and perishes.
एवं पस्सं, भिक्खवे, सुतवा अरियसावको तस्मिम्पि निब्बिन्दति। तस्मिं निब्बिन्दन्तो अग्गे विरज्जति, पगेव हीनस्मिं।
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.
Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.
यावता, भिक्खवे, चन्दिमसूरिया परिहरन्ति दिसा भन्ति विरोचमाना, ताव सहस्सधा लोको। तस्मिं सहस्सधा लोके सहस्सं चन्दानं सहस्सं सूरियानं सहस्सं सिनेरुपब्बतराजानं सहस्सं जम्बुदीपानं सहस्सं अपरगोयानानं सहस्सं उत्तरकुरूनं सहस्सं पुब्बविदेहानं चत्तारि महासमुद्दसहस्सानि चत्तारि महाराजसहस्सानि सहस्सं चातुमहाराजिकानं सहस्सं तावतिंसानं सहस्सं यामानं सहस्सं तुसितानं सहस्सं निम्मानरतीनं सहस्सं परनिम्मितवसवत्तीनं सहस्सं ब्रह्मलोकानं। यावता, भिक्खवे, सहस्सी लोकधातु, महाब्रह्मा तत्थ अग्गमक्खायति। महाब्रह्मुनोपि खो, भिक्खवे, अत्थेव अञ्ञथत्तं अत्थि विपरिणामो।
Yāvatā, bhikkhave, candimasūriyā pariharanti disā bhanti virocamānā, tāva sahassadhā loko. Tasmiṁ sahassadhā loke sahassaṁ candānaṁ sahassaṁ sūriyānaṁ1 sahassaṁ sinerupabbatarājānaṁ sahassaṁ jambudīpānaṁ sahassaṁ aparagoyānānaṁ sahassaṁ uttarakurūnaṁ sahassaṁ pubbavidehānaṁ cattāri mahāsamuddasahassāni cattāri mahārājasahassāni sahassaṁ cātumahārājikānaṁ sahassaṁ tāvatiṁsānaṁ sahassaṁ yāmānaṁ sahassaṁ tusitānaṁ sahassaṁ nimmānaratīnaṁ sahassaṁ paranimmitavasavattīnaṁ sahassaṁ brahmalokānaṁ. Yāvatā, bhikkhave, sahassī lokadhātu, mahābrahmā tattha aggamakkhāyati. Mahābrahmunopi kho, bhikkhave, attheva aññathattaṁ atthi vipariṇāmo.
A galaxy extends a thousand times as far as the moon and sun revolve and the shining ones light up the quarters. In that galaxy there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Indias, a thousand Western Continents, a thousand Northern Continents, a thousand Eastern Continents, four thousand oceans, four thousand Great Kings, a thousand realms of the Gods of the Four Great Kings, a thousand realms of the Gods of the Thirty-Three, of the Gods of Yama, of the Joyful Gods, of the Gods who Love to Create, of the Gods who Control the Creations of Others, and a thousand Brahmā realms. As far as the galaxy extends, the Great Brahmā is said to be the foremost. But even the Great Brahmā decays and perishes.
एवं पस्सं, भिक्खवे, सुतवा अरियसावको तस्मिम्पि निब्बिन्दति। तस्मिं निब्बिन्दन्तो अग्गे विरज्जति, पगेव हीनस्मिं।
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.
Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.
होति सो, भिक्खवे, समयो यं अयं लोको संवट्टति। संवट्टमाने, भिक्खवे, लोके येभुय्येन सत्ता आभस्सरसंवत्तनिका भवन्ति। ते तत्थ होन्ति मनोमया पीतिभक्खा सयंपभा अन्तलिक्खेचरा सुभट्ठायिनो चिरं दीघमद्धानं तिट्ठन्ति। संवट्टमाने, भिक्खवे, लोके आभस्सरा देवा अग्गमक्खायन्ति। आभस्सरानम्पि खो, भिक्खवे, देवानं अत्थेव अञ्ञथत्तं अत्थि विपरिणामो।
Hoti so, bhikkhave, samayo yaṁ ayaṁ loko saṁvaṭṭati. Saṁvaṭṭamāne, bhikkhave, loke yebhuyyena sattā ābhassarasaṁvattanikā bhavanti. Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhecarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti. Saṁvaṭṭamāne, bhikkhave, loke ābhassarā devā aggamakkhāyanti. Ābhassarānampi kho, bhikkhave, devānaṁ attheva aññathattaṁ atthi vipariṇāmo.
There comes a time when this cosmos contracts. As it contracts, most sentient beings migrate to the realm of streaming radiance. There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time. When the cosmos is contracting, the gods of streaming radiance are said to be the foremost. But even the gods of streaming radiance decay and perish.
एवं पस्सं, भिक्खवे, सुतवा अरियसावको तस्मिम्पि निब्बिन्दति। तस्मिं निब्बिन्दन्तो अग्गे विरज्जति, पगेव हीनस्मिं।
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.
Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.
दसयिमानि, भिक्खवे, कसिणायतनानि। कतमानि दस? पथवीकसिणमेको सञ्जानाति उद्धं अधो तिरियं अद्वयं अप्पमाणं; आपोकसिणमेको सञ्जानाति …पे… तेजोकसिणमेको सञ्जानाति … वायोकसिणमेको सञ्जानाति … नीलकसिणमेको सञ्जानाति … पीतकसिणमेको सञ्जानाति … लोहितकसिणमेको सञ्जानाति … ओदातकसिणमेको सञ्जानाति … आकासकसिणमेको सञ्जानाति … विञ्ञाणकसिणमेको सञ्जानाति उद्धं अधो तिरियं अद्वयं अप्पमाणं। इमानि खो, भिक्खवे, दस कसिणायतनानि।
Dasayimāni, bhikkhave, kasiṇāyatanāni. Katamāni dasa? Pathavīkasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ; āpokasiṇameko sañjānāti …pe… tejokasiṇameko sañjānāti … vāyokasiṇameko sañjānāti … nīlakasiṇameko sañjānāti … pītakasiṇameko sañjānāti … lohitakasiṇameko sañjānāti … odātakasiṇameko sañjānāti … ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. Imāni kho, bhikkhave, dasa kasiṇāyatanāni.
There are these ten universal dimensions of meditation. What ten? Someone perceives the meditation on universal earth above, below, across, undivided and limitless. They perceive the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … They perceive the meditation on universal consciousness above, below, across, undivided and limitless. These are the ten universal dimensions of meditation.
एतदग्गं, भिक्खवे, इमेसं दसन्नं कसिणायतनानं यदिदं विञ्ञाणकसिणं एको सञ्जानाति उद्धं अधो तिरियं अद्वयं अप्पमाणं। एवंसञ्ञिनोपि खो, भिक्खवे, सन्ति सत्ता। एवंसञ्ञीनम्पि खो, भिक्खवे, सत्तानं अत्थेव अञ्ञथत्तं अत्थि विपरिणामो।
Etadaggaṁ, bhikkhave, imesaṁ dasannaṁ kasiṇāyatanānaṁ yadidaṁ viññāṇakasiṇaṁ eko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. Evaṁsaññinopi kho, bhikkhave, santi sattā. Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.
The best of these ten universal dimensions of meditation is when someone perceives the meditation on universal consciousness above, below, across, undivided and limitless. Some sentient beings perceive like this. But even the sentient beings who perceive like this decay and perish.
एवं पस्सं, भिक्खवे, सुतवा अरियसावको तस्मिम्पि निब्बिन्दति। तस्मिं निब्बिन्दन्तो अग्गे विरज्जति, पगेव हीनस्मिं।
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.
Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.
अट्ठिमानि, भिक्खवे, अभिभायतनानि। कतमानि अट्ठ? अज्झत्तं रूपसञ्ञी एको बहिद्धा रूपानि पस्सति परित्तानि सुवण्णदुब्बण्णानि; ‘तानि अभिभुय्य जानामि पस्सामीऽति, एवंसञ्ञी होति। इदं पठमं अभिभायतनं।
Aṭṭhimāni, bhikkhave, abhibhāyatanāni. Katamāni aṭṭha? Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ paṭhamaṁ abhibhāyatanaṁ.
There are these eight dimensions of mastery. What eight? Perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the first dimension of mastery.
अज्झत्तं रूपसञ्ञी एको बहिद्धा रूपानि पस्सति अप्पमाणानि सुवण्णदुब्बण्णानि; ‘तानि अभिभुय्य जानामि पस्सामीऽति, एवंसञ्ञी होति। इदं दुतियं अभिभायतनं।
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ dutiyaṁ abhibhāyatanaṁ.
Perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the second dimension of mastery.
अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति परित्तानि सुवण्णदुब्बण्णानि; ‘तानि अभिभुय्य जानामि पस्सामीऽति, एवंसञ्ञी होति। इदं ततियं अभिभायतनं।
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ tatiyaṁ abhibhāyatanaṁ.
Not perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the third dimension of mastery.
अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति अप्पमाणानि सुवण्णदुब्बण्णानि; ‘तानि अभिभुय्य जानामि पस्सामीऽति, एवंसञ्ञी होति। इदं चतुत्थं अभिभायतनं।
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ catutthaṁ abhibhāyatanaṁ.
Not perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the fourth dimension of mastery.
अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति नीलानि नीलवण्णानि नीलनिदस्सनानि नीलनिभासानि। सेय्यथापि नाम उमापुप्फं नीलं नीलवण्णं नीलनिदस्सनं नीलनिभासं, सेय्यथा वा पन तं वत्थं बाराणसेय्यकं उभतोभागविमट्ठं नीलं नीलवण्णं नीलनिदस्सनं नीलनिभासं; एवमेवं अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति नीलानि नीलवण्णानि नीलनिदस्सनानि नीलनिभासानि; ‘तानि अभिभुय्य जानामि पस्सामीऽति, एवंसञ्ञी होति। इदं पञ्चमं अभिभायतनं।
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ; evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ pañcamaṁ abhibhāyatanaṁ.
Not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint. They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint. In the same way, not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint. Mastering them, they perceive: ‘I know and see.’ This is the fifth dimension of mastery.
अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति पीतानि पीतवण्णानि पीतनिदस्सनानि पीतनिभासानि। सेय्यथापि नाम कणिकारपुप्फं पीतं पीतवण्णं पीतनिदस्सनं पीतनिभासं, सेय्यथा वा पन तं वत्थं बाराणसेय्यकं उभतोभागविमट्ठं पीतं पीतवण्णं पीतनिदस्सनं पीतनिभासं; एवमेवं अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति पीतानि पीतवण्णानि पीतनिदस्सनानि पीतनिभासानि; ‘तानि अभिभुय्य जानामि पस्सामीऽति, एवंसञ्ञी होति। इदं छट्ठं अभिभायतनं।
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ; evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.
Not perceiving form internally, someone sees visions externally, yellow, with yellow color, yellow hue, and yellow tint. They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint. In the same way, not perceiving form internally, someone sees visions externally, yellow, with yellow color, yellow hue, and yellow tint. Mastering them, they perceive: ‘I know and see.’ This is the sixth dimension of mastery.
अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति लोहितकानि लोहितकवण्णानि लोहितकनिदस्सनानि लोहितकनिभासानि। सेय्यथापि नाम बन्धुजीवकपुप्फं लोहितकं लोहितकवण्णं लोहितकनिदस्सनं लोहितकनिभासं, सेय्यथा वा पन तं वत्थं बाराणसेय्यकं उभतोभागविमट्ठं लोहितकं लोहितकवण्णं लोहितकनिदस्सनं लोहितकनिभासं; एवमेवं अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति लोहितकानि लोहितकवण्णानि लोहितकनिदस्सनानि लोहितकनिभासानि; ‘तानि अभिभुय्य जानामि पस्सामीऽति, एवंसञ्ञी होति। इदं सत्तमं अभिभायतनं।
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ; evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ sattamaṁ abhibhāyatanaṁ.
Not perceiving form internally, someone sees visions externally, red, with red color, red hue, and red tint. They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color, red hue, and red tint. In the same way, not perceiving form internally, someone sees visions externally, red, with red color, red hue, and red tint. Mastering them, they perceive: ‘I know and see.’ This is the seventh dimension of mastery.
अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति ओदातानि ओदातवण्णानि ओदातनिदस्सनानि ओदातनिभासानि। सेय्यथापि नाम ओसधितारका ओदाता ओदातवण्णा ओदातनिदस्सना ओदातनिभासा, सेय्यथा वा पन तं वत्थं बाराणसेय्यकं उभतोभागविमट्ठं ओदातं ओदातवण्णं ओदातनिदस्सनं ओदातनिभासं; एवमेवं अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति ओदातानि ओदातवण्णानि ओदातनिदस्सनानि ओदातनिभासानि; ‘तानि अभिभुय्य जानामि पस्सामीऽति, एवंसञ्ञी होति। इदं अट्ठमं अभिभायतनं। इमानि खो, भिक्खवे, अट्ठ अभिभायतनानि।
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ; evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ aṭṭhamaṁ abhibhāyatanaṁ. Imāni kho, bhikkhave, aṭṭha abhibhāyatanāni.
Not perceiving form internally, someone sees visions externally, white, with white color, white hue, and white tint. They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color, white hue, and white tint. In the same way, not perceiving form internally, someone sees visions externally, white, with white color, white hue, and white tint. Mastering them, they perceive: ‘I know and see.’ This is the eighth dimension of mastery. These are the eight dimensions of mastery.
एतदग्गं, भिक्खवे, इमेसं अट्ठन्नं अभिभायतनानं यदिदं अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति ओदातानि ओदातवण्णानि ओदातनिदस्सनानि ओदातनिभासानि; ‘तानि अभिभुय्य जानामि पस्सामीऽति, एवंसञ्ञी होति। एवंसञ्ञिनोपि खो, भिक्खवे, सन्ति सत्ता। एवंसञ्ञीनम्पि खो, भिक्खवे, सत्तानं अत्थेव अञ्ञथत्तं अत्थि विपरिणामो।
Etadaggaṁ, bhikkhave, imesaṁ aṭṭhannaṁ abhibhāyatanānaṁ yadidaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Evaṁsaññinopi kho, bhikkhave, santi sattā. Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.
The best of these dimensions of mastery is when someone, not perceiving form internally, sees visions externally, white, with white color, white hue, and white tint. Mastering them, they perceive: ‘I know and see.’ Some sentient beings perceive like this. But even the sentient beings who perceive like this decay and perish.
एवं पस्सं, भिक्खवे, सुतवा अरियसावको तस्मिम्पि निब्बिन्दति। तस्मिं निब्बिन्दन्तो अग्गे विरज्जति, पगेव हीनस्मिं।
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.
Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.
चतस्सो इमा, भिक्खवे, पटिपदा। कतमा चतस्सो?
Catasso imā, bhikkhave, paṭipadā. Katamā catasso?
There are four ways of practice. What four?
दुक्खा पटिपदा दन्धाभिञ्ञा,
Dukkhā paṭipadā dandhābhiññā,
Painful practice with slow insight,
दुक्खा पटिपदा खिप्पाभिञ्ञा,
dukkhā paṭipadā khippābhiññā,
painful practice with swift insight,
सुखा पटिपदा दन्धाभिञ्ञा,
sukhā paṭipadā dandhābhiññā,
pleasant practice with slow insight, and
सुखा पटिपदा खिप्पाभिञ्ञा—
sukhā paṭipadā khippābhiññā—
pleasant practice with swift insight.
इमा खो, भिक्खवे, चतस्सो पटिपदा।
imā kho, bhikkhave, catasso paṭipadā.
These are the four ways of practice.
एतदग्गं, भिक्खवे, इमासं चतुन्नं पटिपदानं यदिदं सुखा पटिपदा खिप्पाभिञ्ञा। एवंपटिपन्नापि खो, भिक्खवे, सन्ति सत्ता। एवंपटिपन्नानम्पि खो, भिक्खवे, सत्तानं अत्थेव अञ्ञथत्तं अत्थि विपरिणामो।
Etadaggaṁ, bhikkhave, imāsaṁ catunnaṁ paṭipadānaṁ yadidaṁ sukhā paṭipadā khippābhiññā. Evaṁpaṭipannāpi kho, bhikkhave, santi sattā. Evaṁpaṭipannānampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.
The best of these four ways of practice is the pleasant practice with swift insight. Some sentient beings practice like this. But even the sentient beings who practice like this decay and perish.
एवं पस्सं, भिक्खवे, सुतवा अरियसावको तस्मिम्पि निब्बिन्दति। तस्मिं निब्बिन्दन्तो अग्गे विरज्जति, पगेव हीनस्मिं।
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.
Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.
चतस्सो इमा, भिक्खवे, सञ्ञा। कतमा चतस्सो?
Catasso imā, bhikkhave, saññā. Katamā catasso?
There are these four perceptions. What four?
परित्तमेको सञ्जानाति,
Parittameko sañjānāti,
One person perceives the limited.
महग्गतमेको सञ्जानाति,
mahaggatameko sañjānāti,
One person perceives the expansive.
अप्पमाणमेको सञ्जानाति,
appamāṇameko sañjānāti,
One person perceives the limitless.
‘नत्थि किञ्चीऽति आकिञ्चञ्ञायतनमेको सञ्जानाति—
‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti—
One person, aware that ‘there is nothing at all’, perceives the dimension of nothingness.
इमा खो, भिक्खवे, चतस्सो सञ्ञा।
imā kho, bhikkhave, catasso saññā.
These are the four perceptions.
एतदग्गं, भिक्खवे, इमासं चतुन्नं सञ्ञानं यदिदं ‘नत्थि किञ्चीऽति आकिञ्चञ्ञायतनमेको सञ्जानाति। एवंसञ्ञिनोपि खो, भिक्खवे, सन्ति सत्ता। एवंसञ्ञीनम्पि खो, भिक्खवे, सत्तानं अत्थेव अञ्ञथत्तं अत्थि विपरिणामो।
Etadaggaṁ, bhikkhave, imāsaṁ catunnaṁ saññānaṁ yadidaṁ ‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti. Evaṁsaññinopi kho, bhikkhave, santi sattā. Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.
The best of these four perceptions is when a person, aware that ‘there is nothing at all’, perceives the dimension of nothingness. Some sentient beings perceive like this. But even the sentient beings who perceive like this decay and perish.
एवं पस्सं, भिक्खवे, सुतवा अरियसावको तस्मिम्पि निब्बिन्दति। तस्मिं निब्बिन्दन्तो अग्गे विरज्जति, पगेव हीनस्मिं।
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.
Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.
एतदग्गं, भिक्खवे, बाहिरकानं दिट्ठिगतानं यदिदं ‘नो चस्सं, नो च मे सिया, न भविस्सामि, न मे भविस्सतीऽति। एवंदिट्ठिनो, भिक्खवे, एतं पाटिकङ्खं: ‘या चायं भवे अप्पटिकुल्यता, सा चस्स न भविस्सति; या चायं भवनिरोधे पाटिकुल्यता, सा चस्स न भविस्सतीऽति। एवंदिट्ठिनोपि खो, भिक्खवे, सन्ति सत्ता। एवंदिट्ठीनम्पि खो, भिक्खवे, सत्तानं अत्थेव अञ्ञथत्तं अत्थि विपरिणामो।
Etadaggaṁ, bhikkhave, bāhirakānaṁ diṭṭhigatānaṁ yadidaṁ ‘no cassaṁ, no ca me siyā, na bhavissāmi, na me bhavissatī’ti. Evaṁdiṭṭhino, bhikkhave, etaṁ pāṭikaṅkhaṁ: ‘yā cāyaṁ bhave appaṭikulyatā, sā cassa na bhavissati; yā cāyaṁ bhavanirodhe pāṭikulyatā, sā cassa na bhavissatī’ti. Evaṁdiṭṭhinopi kho, bhikkhave, santi sattā. Evaṁdiṭṭhīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.
This is the best of the convictions of outsiders, that is: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ When someone has such a view, you can expect that they will be repulsed by continued existence, and they will not be repulsed by the cessation of continued existence. Some sentient beings have such a view. But even the sentient beings who have views like this decay and perish.
एवं पस्सं, भिक्खवे, सुतवा अरियसावको तस्मिम्पि निब्बिन्दति। तस्मिं निब्बिन्दन्तो अग्गे विरज्जति, पगेव हीनस्मिं।
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.
Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.
सन्ति, भिक्खवे, एके समणब्राह्मणा परमत्थविसुद्धिं पञ्ञापेन्ति। एतदग्गं, भिक्खवे, परमत्थविसुद्धिं पञ्ञपेन्तानं यदिदं सब्बसो आकिञ्चञ्ञायतनं समतिक्कम्म नेवसञ्ञानासञ्ञायतनं उपसम्पज्ज विहरति। ते तदभिञ्ञाय तस्स सच्छिकिरियाय धम्मं देसेन्ति। एवंवादिनोपि खो, भिक्खवे, सन्ति सत्ता। एवंवादीनम्पि खो, भिक्खवे, सत्तानं अत्थेव अञ्ञथत्तं अत्थि विपरिणामो।
Santi, bhikkhave, eke samaṇabrāhmaṇā paramatthavisuddhiṁ paññāpenti. Etadaggaṁ, bhikkhave, paramatthavisuddhiṁ paññapentānaṁ yadidaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Te tadabhiññāya tassa sacchikiriyāya dhammaṁ desenti. Evaṁvādinopi kho, bhikkhave, santi sattā. Evaṁvādīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.
There are some ascetics and brahmins who advocate the ultimate purity of the spirit. This is the best of the advocates of the ultimate purity of the spirit, that is, when someone, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. They teach Dhamma in order to directly know and realize this. Some sentient beings have such a doctrine. But even the sentient beings who have such a doctrine decay and perish.
एवं पस्सं, भिक्खवे, सुतवा अरियसावको तस्मिम्पि निब्बिन्दति। तस्मिं निब्बिन्दन्तो अग्गे विरज्जति, पगेव हीनस्मिं।
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.
Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.
सन्ति, भिक्खवे, एके समणब्राह्मणा परमदिट्ठधम्मनिब्बानं पञ्ञापेन्ति। एतदग्गं, भिक्खवे, परमदिट्ठधम्मनिब्बानं पञ्ञपेन्तानं यदिदं छन्नं फस्सायतनानं समुदयञ्च अत्थङ्गमञ्च अस्सादञ्च आदीनवञ्च निस्सरणञ्च यथाभूतं विदित्वा अनुपादा विमोक्खो। एवंवादिं खो मं, भिक्खवे, एवमक्खायिं एके समणब्राह्मणा असता तुच्छा मुसा अभूतेन अब्भाचिक्खन्ति: ‘समणो गोतमो न कामानं परिञ्ञं पञ्ञापेति, न रूपानं परिञ्ञं पञ्ञापेति, न वेदनानं परिञ्ञं पञ्ञापेतीऽति। कामानञ्चाहं, भिक्खवे, परिञ्ञं पञ्ञापेमि, रूपानञ्च परिञ्ञं पञ्ञापेमि, वेदनानञ्च परिञ्ञं पञ्ञापेमि, दिट्ठेव धम्मे निच्छातो निब्बुतो सीतिभूतो अनुपादा परिनिब्बानं पञ्ञापेमी”ति।
Santi, bhikkhave, eke samaṇabrāhmaṇā paramadiṭṭhadhammanibbānaṁ paññāpenti. Etadaggaṁ, bhikkhave, paramadiṭṭhadhammanibbānaṁ paññapentānaṁ yadidaṁ channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādā vimokkho. Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: ‘samaṇo gotamo na kāmānaṁ pariññaṁ paññāpeti, na rūpānaṁ pariññaṁ paññāpeti, na vedanānaṁ pariññaṁ paññāpetī’ti. Kāmānañcāhaṁ, bhikkhave, pariññaṁ paññāpemi, rūpānañca pariññaṁ paññāpemi, vedanānañca pariññaṁ paññāpemi, diṭṭheva dhamme nicchāto nibbuto sītibhūto anupādā parinibbānaṁ paññāpemī”ti.
There are some ascetics and brahmins who advocate ultimate Nibbana in this very life. This is the best of those who advocate Nibbana in this very life, that is, liberation by not grasping after truly understanding the origin, ending, gratification, drawback, and escape of the six fields of contact. Though I speak and explain like this, certain ascetics and brahmins misrepresent me with the false, hollow, lying, untruthful claim: ‘The ascetic Gotama doesn’t advocate the complete understanding of sensual pleasures, sights, or feelings.’ But I do advocate the complete understanding of sensual pleasures, sights, and feelings. And I advocate complete Nibbana by not grasping in this very life, wishless, extinguished, and cooled.”
नवमं।
Navamaṁ.
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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