| Tipiṭaka / Tipiṭaka (English) / Dīgha Nikāya, English translation |
दीघ निकाय ९
Dīgha Nikāya 9
Long Discourses 9
पोट्ठपादसुत्त
Poṭṭhapādasutta
With Poṭṭhapāda
१। पोट्ठपादपरिब्बाजकवत्थु
1. Poṭṭhapādaparibbājakavatthu
1. On the Wanderer Poṭṭhapāda
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
तेन खो पन समयेन पोट्ठपादो परिब्बाजको समयप्पवादके तिन्दुकाचीरे एकसालके मल्लिकाय आरामे पटिवसति महतिया परिब्बाजकपरिसाय सद्धिं तिंसमत्तेहि परिब्बाजकसतेहि। अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय सावत्थिं पिण्डाय पाविसि।
Tena kho pana samayena poṭṭhapādo paribbājako samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ tiṁsamattehi paribbājakasatehi. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
Now at that time the wanderer Poṭṭhapāda was residing together with three hundred wanderers in Mallikā’s single-halled monastery for philosophical debates, hedged by pale-moon ebony trees. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
अथ खो भगवतो एतदहोसि: “अतिप्पगो खो ताव सावत्थियं पिण्डाय चरितुं। यन्नूनाहं येन समयप्पवादको तिन्दुकाचीरो एकसालको मल्लिकाय आरामो, येन पोट्ठपादो परिब्बाजको तेनुपसङ्कमेय्यन्”ति। अथ खो भगवा येन समयप्पवादको तिन्दुकाचीरो एकसालको मल्लिकाय आरामो तेनुपसङ्कमि।
Atha kho bhagavato etadahosi: “atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ. Yannūnāhaṁ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo, yena poṭṭhapādo paribbājako tenupasaṅkameyyan”ti. Atha kho bhagavā yena samayappavādako tindukācīro ekasālako mallikāya ārāmo tenupasaṅkami.
Then it occurred to him, “It’s too early to wander for alms in Sāvatthī. Why don’t I go to Mallikā’s monastery to visit the wanderer Poṭṭhapāda?” So that’s what he did.
तेन खो पन समयेन पोट्ठपादो परिब्बाजको महतिया परिब्बाजकपरिसाय सद्धिं निसिन्नो होति उन्नादिनिया उच्चासद्दमहासद्दाय अनेकविहितं तिरच्छानकथं कथेन्तिया। सेय्यथिदं—राजकथं चोरकथं महामत्तकथं सेनाकथं भयकथं युद्धकथं अन्नकथं पानकथं वत्थकथं सयनकथं मालाकथं गन्धकथं ञातिकथं यानकथं गामकथं निगमकथं नगरकथं जनपदकथं इत्थिकथं सूरकथं विसिखाकथं कुम्भट्ठानकथं पुब्बपेतकथं नानत्तकथं लोकक्खायिकं समुद्दक्खायिकं इतिभवाभवकथं इति वा।
Tena kho pana samayena poṭṭhapādo paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā. Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā.
Now at that time, Poṭṭhapāda was sitting together with a large assembly of wanderers making an uproar, a dreadful racket. They engaged in all kinds of low talk, such as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.
अद्दसा खो पोट्ठपादो परिब्बाजको भगवन्तं दूरतोव आगच्छन्तं; दिस्वान सकं परिसं सण्ठपेसि: “अप्पसद्दा भोन्तो होन्तु, मा भोन्तो सद्दमकत्थ। अयं समणो गोतमो आगच्छति। अप्पसद्दकामो खो सो आयस्मा अप्पसद्दस्स वण्णवादी। अप्पेव नाम अप्पसद्दं परिसं विदित्वा उपसङ्कमितब्बं मञ्ञेय्या”ति। एवं वुत्ते, ते परिब्बाजका तुण्ही अहेसुं।
Addasā kho poṭṭhapādo paribbājako bhagavantaṁ dūratova āgacchantaṁ; disvāna sakaṁ parisaṁ saṇṭhapesi: “appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṁ samaṇo gotamo āgacchati. Appasaddakāmo kho so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ.
Poṭṭhapāda saw the Buddha coming off in the distance, and hushed his own assembly, “Be quiet, good sirs, don’t make a sound. Here comes the ascetic Gotama. The venerable likes quiet and praises quiet. Hopefully if he sees that our assembly is quiet he’ll see fit to approach.” Then those wanderers fell silent.
अथ खो भगवा येन पोट्ठपादो परिब्बाजको तेनुपसङ्कमि। अथ खो पोट्ठपादो परिब्बाजको भगवन्तं एतदवोच: “एतु खो, भन्ते, भगवा। स्वागतं, भन्ते, भगवतो। चिरस्सं खो, भन्ते, भगवा इमं परियायमकासि, यदिदं इधागमनाय। निसीदतु, भन्ते, भगवा, इदं आसनं पञ्ञत्तन्”ति।
Atha kho bhagavā yena poṭṭhapādo paribbājako tenupasaṅkami. Atha kho poṭṭhapādo paribbājako bhagavantaṁ etadavoca: “etu kho, bhante, bhagavā. Svāgataṁ, bhante, bhagavato. Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi, yadidaṁ idhāgamanāya. Nisīdatu, bhante, bhagavā, idaṁ āsanaṁ paññattan”ti.
Then the Buddha approached Poṭṭhapāda, who said to him, “Let the Blessed One come, sir! Welcome to the Blessed One, sir! It’s been a long time since you took the opportunity to come here. Please, sir, sit down, this seat is ready.”
निसीदि भगवा पञ्ञत्ते आसने। पोट्ठपादोपि खो परिब्बाजको अञ्ञतरं नीचं आसनं गहेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो पोट्ठपादं परिब्बाजकं भगवा एतदवोच: “काय नुत्थ, पोट्ठपाद, एतरहि कथाय सन्निसिन्ना, का च पन वो अन्तराकथा विप्पकता”ति?
Nisīdi bhagavā paññatte āsane. Poṭṭhapādopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho poṭṭhapādaṁ paribbājakaṁ bhagavā etadavoca: “kāya nuttha, poṭṭhapāda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
The Buddha sat on the seat spread out, while Poṭṭhapāda took a low seat and sat to one side. The Buddha said to him, “Poṭṭhapāda, what were you sitting talking about just now? What conversation was left unfinished?”
१।१। अभिसञ्ञानिरोधकथा
1.1. Abhisaññānirodhakathā
1.1. On the Cessation of Perception
एवं वुत्ते, पोट्ठपादो परिब्बाजको भगवन्तं एतदवोच: “तिट्ठतेसा, भन्ते, कथा, याय मयं एतरहि कथाय सन्निसिन्ना। नेसा, भन्ते, कथा भगवतो दुल्लभा भविस्सति पच्छापि सवनाय।
Evaṁ vutte, poṭṭhapādo paribbājako bhagavantaṁ etadavoca: “tiṭṭhatesā, bhante, kathā, yāya mayaṁ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.
When he said this, the wanderer Poṭṭhapāda said to the Buddha, “Sir, leave aside what we were sitting talking about just now. It won’t be hard for you to hear about that later.
पुरिमानि, भन्ते, दिवसानि पुरिमतरानि, नानातित्थियानं समणब्राह्मणानं कोतूहलसालाय सन्निसिन्नानं सन्निपतितानं अभिसञ्ञानिरोधे कथा उदपादि: ‘कथं नु खो, भो, अभिसञ्ञानिरोधो होतीऽति?
Purimāni, bhante, divasāni purimatarāni, nānātitthiyānaṁ samaṇabrāhmaṇānaṁ kotūhalasālāya sannisinnānaṁ sannipatitānaṁ abhisaññānirodhe kathā udapādi: ‘kathaṁ nu kho, bho, abhisaññānirodho hotī’ti?
Sir, a few days ago several ascetics and brahmins who follow various other religions were sitting together at the debating hall, and a discussion about the cessation of perception came up among them: ‘How does the cessation of perception happen?’
तत्रेकच्चे एवमाहंसु: ‘अहेतू अप्पच्चया पुरिसस्स सञ्ञा उप्पज्जन्तिपि निरुज्झन्तिपि। यस्मिं समये उप्पज्जन्ति, सञ्ञी तस्मिं समये होति। यस्मिं समये निरुज्झन्ति, असञ्ञी तस्मिं समये होतीऽति। इत्थेके अभिसञ्ञानिरोधं पञ्ञपेन्ति।
Tatrekacce evamāhaṁsu: ‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipi. Yasmiṁ samaye uppajjanti, saññī tasmiṁ samaye hoti. Yasmiṁ samaye nirujjhanti, asaññī tasmiṁ samaye hotī’ti. Ittheke abhisaññānirodhaṁ paññapenti.
Some of them said: ‘A person’s perceptions arise and cease without cause or reason. When they arise, you become percipient. When they cease, you become non-percipient.’ That’s how some describe the cessation of perception.
तमञ्ञो एवमाह: ‘न खो पन मेतं, भो, एवं भविस्सति। सञ्ञा हि, भो, पुरिसस्स अत्ता। सा च खो उपेतिपि अपेतिपि। यस्मिं समये उपेति, सञ्ञी तस्मिं समये होति। यस्मिं समये अपेति, असञ्ञी तस्मिं समये होतीऽति। इत्थेके अभिसञ्ञानिरोधं पञ्ञपेन्ति।
Tamañño evamāha: ‘na kho pana metaṁ, bho, evaṁ bhavissati. Saññā hi, bho, purisassa attā. Sā ca kho upetipi apetipi. Yasmiṁ samaye upeti, saññī tasmiṁ samaye hoti. Yasmiṁ samaye apeti, asaññī tasmiṁ samaye hotī’ti. Ittheke abhisaññānirodhaṁ paññapenti.
But someone else says: ‘That’s not how it is, good sirs! Perception is a person’s self, which enters and departs. When it enters, you become percipient. When it departs, you become non-percipient.’ That’s how some describe the cessation of perception.
तमञ्ञो एवमाह: ‘न खो पन मेतं, भो, एवं भविस्सति। सन्ति हि, भो, समणब्राह्मणा महिद्धिका महानुभावा। ते इमस्स पुरिसस्स सञ्ञं उपकड्ढन्तिपि अपकड्ढन्तिपि। यस्मिं समये उपकड्ढन्ति, सञ्ञी तस्मिं समये होति। यस्मिं समये अपकड्ढन्ति, असञ्ञी तस्मिं समये होतीऽति। इत्थेके अभिसञ्ञानिरोधं पञ्ञपेन्ति।
Tamañño evamāha: ‘na kho pana metaṁ, bho, evaṁ bhavissati. Santi hi, bho, samaṇabrāhmaṇā mahiddhikā mahānubhāvā. Te imassa purisassa saññaṁ upakaḍḍhantipi apakaḍḍhantipi. Yasmiṁ samaye upakaḍḍhanti, saññī tasmiṁ samaye hoti. Yasmiṁ samaye apakaḍḍhanti, asaññī tasmiṁ samaye hotī’ti. Ittheke abhisaññānirodhaṁ paññapenti.
But someone else says: ‘That’s not how it is, good sirs! There are ascetics and brahmins of great power and might. They insert and extract a person’s perception. When they insert it, you become percipient. When they extract it, you become non-percipient.’ That’s how some describe the cessation of perception.
तमञ्ञो एवमाह: ‘न खो पन मेतं, भो, एवं भविस्सति। सन्ति हि, भो, देवता महिद्धिका महानुभावा। ता इमस्स पुरिसस्स सञ्ञं उपकड्ढन्तिपि अपकड्ढन्तिपि। यस्मिं समये उपकड्ढन्ति, सञ्ञी तस्मिं समये होति। यस्मिं समये अपकड्ढन्ति, असञ्ञी तस्मिं समये होतीऽति। इत्थेके अभिसञ्ञानिरोधं पञ्ञपेन्ति।
Tamañño evamāha: ‘na kho pana metaṁ, bho, evaṁ bhavissati. Santi hi, bho, devatā mahiddhikā mahānubhāvā. Tā imassa purisassa saññaṁ upakaḍḍhantipi apakaḍḍhantipi. Yasmiṁ samaye upakaḍḍhanti, saññī tasmiṁ samaye hoti. Yasmiṁ samaye apakaḍḍhanti, asaññī tasmiṁ samaye hotī’ti. Ittheke abhisaññānirodhaṁ paññapenti.
But someone else says: ‘That’s not how it is, good sirs! There are deities of great power and might. They insert and extract a person’s perception. When they insert it, you become percipient. When they extract it, you become non-percipient.’ That’s how some describe the cessation of perception.
तस्स मय्हं, भन्ते, भगवन्तंयेव आरब्भ सति उदपादि: ‘अहो नून भगवा, अहो नून सुगतो, यो इमेसं धम्मानं सुकुसलोऽति। भगवा, भन्ते, कुसलो, भगवा पकतञ्ञू अभिसञ्ञानिरोधस्स। कथं नु खो, भन्ते, अभिसञ्ञानिरोधो होती”ति?
Tassa mayhaṁ, bhante, bhagavantaṁyeva ārabbha sati udapādi: ‘aho nūna bhagavā, aho nūna sugato, yo imesaṁ dhammānaṁ sukusalo’ti. Bhagavā, bhante, kusalo, bhagavā pakataññū abhisaññānirodhassa. Kathaṁ nu kho, bhante, abhisaññānirodho hotī”ti?
That reminded me of the Buddha: ‘Surely it must be the Blessed One, the Holy One who is so very skilled in such matters.’ The Buddha is skilled and well-versed concerning the cessation of perception. How does the cessation of perception happen?”
१।२। सहेतुकसञ्ञुप्पादनिरोधकथा
1.2. Sahetukasaññuppādanirodhakathā
1.2. Perception Arises With a Cause
“तत्र, पोट्ठपाद, ये ते समणब्राह्मणा एवमाहंसु: ‘अहेतू अप्पच्चया पुरिसस्स सञ्ञा उप्पज्जन्तिपि निरुज्झन्तिपीऽति, आदितोव तेसं अपरद्धं। तं किस्स हेतु? सहेतू हि, पोट्ठपाद, सप्पच्चया पुरिसस्स सञ्ञा उप्पज्जन्तिपि निरुज्झन्तिपि। सिक्खा एका सञ्ञा उप्पज्जति, सिक्खा एका सञ्ञा निरुज्झति।
“Tatra, poṭṭhapāda, ye te samaṇabrāhmaṇā evamāhaṁsu: ‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipī’ti, āditova tesaṁ aparaddhaṁ. Taṁ kissa hetu? Sahetū hi, poṭṭhapāda, sappaccayā purisassa saññā uppajjantipi nirujjhantipi. Sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
“Regarding this, Poṭṭhapāda, those ascetics and brahmins who say that a person’s perceptions arise and cease without cause or reason are wrong from the start. Why is that? Because a person’s perceptions arise and cease with cause and reason. With training, certain perceptions arise and certain perceptions cease.
का च सिक्खा”ति? भगवा अवोच।
Kā ca sikkhā”ti? Bhagavā avoca.
And what is that training?” said the Buddha.
“इध, पोट्ठपाद, तथागतो लोके उप्पज्जति अरहं, सम्मासम्बुद्धो …पे… एवं खो, पोट्ठपाद, भिक्खु सीलसम्पन्नो होति …पे…
“Idha, poṭṭhapāda, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe… Evaṁ kho, poṭṭhapāda, bhikkhu sīlasampanno hoti …pe…
“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha … That’s how a bhikkhu is accomplished in ethics. …
तस्सिमे पञ्चनीवरणे पहीने अत्तनि समनुपस्सतो पामोज्जं जायति, पमुदितस्स पीति जायति, पीतिमनस्स कायो पस्सम्भति, पस्सद्धकायो सुखं वेदेति, सुखिनो चित्तं समाधियति।
tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.
सो विविच्चेव कामेहि, विविच्च अकुसलेहि धम्मेहि, सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति। तस्स या पुरिमा कामसञ्ञा, सा निरुज्झति। विवेकजपीतिसुखसुखुमसच्चसञ्ञा तस्मिं समये होति, विवेकजपीतिसुखसुखुमसच्चसञ्ञीयेव तस्मिं समये होति। एवम्पि सिक्खा एका सञ्ञा उप्पज्जति, सिक्खा एका सञ्ञा निरुज्झति। अयं सिक्खा”ति भगवा अवोच।
So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Tassa yā purimā kāmasaññā, sā nirujjhati. Vivekajapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, vivekajapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayaṁ sikkhā”ti bhagavā avoca.
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. The sensual perception that they had previously ceases. At that time they have a subtle and true perception of the rapture and bliss born of seclusion. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the Buddha.
“पुन चपरं, पोट्ठपाद, भिक्खु वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहरति। तस्स या पुरिमा विवेकजपीतिसुखसुखुमसच्चसञ्ञा, सा निरुज्झति। समाधिजपीतिसुखसुखुमसच्चसञ्ञा तस्मिं समये होति, समाधिजपीतिसुखसुखुमसच्चसञ्ञीयेव तस्मिं समये होति। एवम्पि सिक्खा एका सञ्ञा उप्पज्जति, सिक्खा एका सञ्ञा निरुज्झति। अयम्पि सिक्खा”ति भगवा अवोच।
“Puna caparaṁ, poṭṭhapāda, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Tassa yā purimā vivekajapītisukhasukhumasaccasaññā, sā nirujjhati. Samādhijapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, samādhijapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā”ti bhagavā avoca.
“Furthermore, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. The subtle and true perception of the rapture and bliss born of seclusion that they had previously ceases. At that time they have a subtle and true perception of the rapture and bliss born of immersion. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the Buddha.
“पुन चपरं, पोट्ठपाद, भिक्खु पीतिया च विरागा उपेक्खको च विहरति सतो च सम्पजानो, सुखञ्च कायेन पटिसंवेदेति, यं तं अरिया आचिक्खन्ति: ‘उपेक्खको सतिमा सुखविहारीऽति, ततियं झानं उपसम्पज्ज विहरति। तस्स या पुरिमा समाधिजपीतिसुखसुखुमसच्चसञ्ञा, सा निरुज्झति। उपेक्खासुखसुखुमसच्चसञ्ञा तस्मिं समये होति, उपेक्खासुखसुखुमसच्चसञ्ञीयेव तस्मिं समये होति। एवम्पि सिक्खा एका सञ्ञा उप्पज्जति, सिक्खा एका सञ्ञा निरुज्झति। अयम्पि सिक्खा”ति भगवा अवोच।
“Puna caparaṁ, poṭṭhapāda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati. Tassa yā purimā samādhijapītisukhasukhumasaccasaññā, sā nirujjhati. Upekkhāsukhasukhumasaccasaññā tasmiṁ samaye hoti, upekkhāsukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā”ti bhagavā avoca.
“Furthermore, with the fading away of rapture, a bhikkhu enters and remains in the third jhāna, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ The subtle and true perception of the rapture and bliss born of immersion that they had previously ceases. At that time they have a subtle and true perception of bliss with equanimity. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the Buddha.
“पुन चपरं, पोट्ठपाद, भिक्खु सुखस्स च पहाना दुक्खस्स च पहाना पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरति। तस्स या पुरिमा उपेक्खासुखसुखुमसच्चसञ्ञा, सा निरुज्झति। अदुक्खमसुखसुखुमसच्चसञ्ञा तस्मिं समये होति, अदुक्खमसुखसुखुमसच्चसञ्ञीयेव तस्मिं समये होति। एवम्पि सिक्खा एका सञ्ञा उप्पज्जति, सिक्खा एका सञ्ञा निरुज्झति। अयम्पि सिक्खा”ति भगवा अवोच।
“Puna caparaṁ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Tassa yā purimā upekkhāsukhasukhumasaccasaññā, sā nirujjhati. Adukkhamasukhasukhumasaccasaññā tasmiṁ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā”ti bhagavā avoca.
“Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a bhikkhu enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and mindfulness. The subtle and true perception of bliss with equanimity that they had previously ceases. At that time they have a subtle and true perception of neutral feeling. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the Buddha.
“पुन चपरं, पोट्ठपाद, भिक्खु सब्बसो रूपसञ्ञानं समतिक्कमा पटिघसञ्ञानं अत्थङ्गमा नानत्तसञ्ञानं अमनसिकारा ‘अनन्तो आकासोऽति आकासानञ्चायतनं उपसम्पज्ज विहरति। तस्स या पुरिमा रूपसञ्ञा, सा निरुज्झति। आकासानञ्चायतनसुखुमसच्चसञ्ञा तस्मिं समये होति, आकासानञ्चायतनसुखुमसच्चसञ्ञीयेव तस्मिं समये होति। एवम्पि सिक्खा एका सञ्ञा उप्पज्जति, सिक्खा एका सञ्ञा निरुज्झति। अयम्पि सिक्खा”ति भगवा अवोच।
“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Tassa yā purimā rūpasaññā, sā nirujjhati. Ākāsānañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākāsānañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā”ti bhagavā avoca.
“Furthermore, a bhikkhu, 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. The perception of luminous form that they had previously ceases. At that time they have a subtle and true perception of the dimension of infinite space. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the Buddha.
“पुन चपरं, पोट्ठपाद, भिक्खु सब्बसो आकासानञ्चायतनं समतिक्कम्म ‘अनन्तं विञ्ञाणन्ऽति विञ्ञाणञ्चायतनं उपसम्पज्ज विहरति। तस्स या पुरिमा आकासानञ्चायतनसुखुमसच्चसञ्ञा, सा निरुज्झति। विञ्ञाणञ्चायतनसुखुमसच्चसञ्ञा तस्मिं समये होति, विञ्ञाणञ्चायतनसुखुमसच्चसञ्ञीयेव तस्मिं समये होति। एवम्पि सिक्खा एका सञ्ञा उप्पज्जति, सिक्खा एका सञ्ञा निरुज्झति। अयम्पि सिक्खा”ति भगवा अवोच।
“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Tassa yā purimā ākāsānañcāyatanasukhumasaccasaññā, sā nirujjhati. Viññāṇañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, viññāṇañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā”ti bhagavā avoca.
“Furthermore, a bhikkhu, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. The subtle and true perception of the dimension of infinite space that they had previously ceases. At that time they have a subtle and true perception of the dimension of infinite consciousness. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the Buddha.
“पुन चपरं, पोट्ठपाद, भिक्खु सब्बसो विञ्ञाणञ्चायतनं समतिक्कम्म ‘नत्थि किञ्चीऽति आकिञ्चञ्ञायतनं उपसम्पज्ज विहरति। तस्स या पुरिमा विञ्ञाणञ्चायतनसुखुमसच्चसञ्ञा, सा निरुज्झति। आकिञ्चञ्ञायतनसुखुमसच्चसञ्ञा तस्मिं समये होति, आकिञ्चञ्ञायतनसुखुमसच्चसञ्ञीयेव तस्मिं समये होति। एवम्पि सिक्खा एका सञ्ञा उप्पज्जति, सिक्खा एका सञ्ञा निरुज्झति। अयम्पि सिक्खा”ति भगवा अवोच।
“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Tassa yā purimā viññāṇañcāyatanasukhumasaccasaññā, sā nirujjhati. Ākiñcaññāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākiñcaññāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā”ti bhagavā avoca.
“Furthermore, a bhikkhu, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. The subtle and true perception of the dimension of infinite consciousness that they had previously ceases. At that time they have a subtle and true perception of the dimension of nothingness. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the Buddha.
“यतो खो, पोट्ठपाद, भिक्खु इध सकसञ्ञी होति, सो ततो अमुत्र ततो अमुत्र अनुपुब्बेन सञ्ञग्गं फुसति। तस्स सञ्ञग्गे ठितस्स एवं होति: ‘चेतयमानस्स मे पापियो, अचेतयमानस्स मे सेय्यो। अहञ्चेव खो पन चेतेय्यं, अभिसङ्खरेय्यं, इमा च मे सञ्ञा निरुज्झेय्युं, अञ्ञा च ओळारिका सञ्ञा उप्पज्जेय्युं; यन्नूनाहं न चेव चेतेय्यं न च अभिसङ्खरेय्यन्ऽति। सो न चेव चेतेति, न च अभिसङ्खरोति। तस्स अचेतयतो अनभिसङ्खरोतो ता चेव सञ्ञा निरुज्झन्ति, अञ्ञा च ओळारिका सञ्ञा न उप्पज्जन्ति। सो निरोधं फुसति। एवं खो, पोट्ठपाद, अनुपुब्बाभिसञ्ञानिरोधसम्पजानसमापत्ति होति।
“Yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṁ phusati. Tassa saññagge ṭhitassa evaṁ hoti: ‘cetayamānassa me pāpiyo, acetayamānassa me seyyo. Ahañceva kho pana ceteyyaṁ, abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ; yannūnāhaṁ na ceva ceteyyaṁ na ca abhisaṅkhareyyan’ti. So na ceva ceteti, na ca abhisaṅkharoti. Tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti. So nirodhaṁ phusati. Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hoti.
“Poṭṭhapāda, from the time a bhikkhu here takes charge of their own perception, they proceed from one stage to the next, progressively reaching the peak of perception. Standing on the peak of perception they think, ‘Intentionality is bad for me, it’s better to be free of it. For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise. Why don’t I neither make a choice nor form an intention?’ They neither make a choice nor form an intention. Those perceptions cease in them, and other coarser perceptions don’t arise. They touch cessation. And that, Poṭṭhapāda, is how the progressive cessation of perception is attained with awareness.
तं किं मञ्ञसि, पोट्ठपाद, अपि नु ते इतो पुब्बे एवरूपा अनुपुब्बाभिसञ्ञानिरोधसम्पजानसमापत्ति सुतपुब्बा”ति?
Taṁ kiṁ maññasi, poṭṭhapāda, api nu te ito pubbe evarūpā anupubbābhisaññānirodhasampajānasamāpatti sutapubbā”ti?
What do you think, Poṭṭhapāda? Have you ever heard of this before?”
“नो हेतं, भन्ते। एवं खो अहं, भन्ते, भगवतो भासितं आजानामि: ‘यतो खो, पोट्ठपाद, भिक्खु इध सकसञ्ञी होति, सो ततो अमुत्र ततो अमुत्र अनुपुब्बेन सञ्ञग्गं फुसति, तस्स सञ्ञग्गे ठितस्स एवं होति: “चेतयमानस्स मे पापियो, अचेतयमानस्स मे सेय्यो। अहञ्चेव खो पन चेतेय्यं अभिसङ्खरेय्यं, इमा च मे सञ्ञा निरुज्झेय्युं, अञ्ञा च ओळारिका सञ्ञा उप्पज्जेय्युं; यन्नूनाहं न चेव चेतेय्यं, न च अभिसङ्खरेय्यन्”ति। सो न चेव चेतेति, न चाभिसङ्खरोति, तस्स अचेतयतो अनभिसङ्खरोतो ता चेव सञ्ञा निरुज्झन्ति, अञ्ञा च ओळारिका सञ्ञा न उप्पज्जन्ति। सो निरोधं फुसति। एवं खो, पोट्ठपाद, अनुपुब्बाभिसञ्ञानिरोधसम्पजानसमापत्ति होतीऽ”ति।
“No hetaṁ, bhante. Evaṁ kho ahaṁ, bhante, bhagavato bhāsitaṁ ājānāmi: ‘yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṁ phusati, tassa saññagge ṭhitassa evaṁ hoti: “cetayamānassa me pāpiyo, acetayamānassa me seyyo. Ahañceva kho pana ceteyyaṁ abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ; yannūnāhaṁ na ceva ceteyyaṁ, na ca abhisaṅkhareyyan”ti. So na ceva ceteti, na cābhisaṅkharoti, tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti. So nirodhaṁ phusati. Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hotī’”ti.
“No, sir. This is how I understand what the Buddha said: ‘From the time a bhikkhu here takes charge of their own perception, they proceed from one stage to the next, progressively reaching the peak of perception. Standing on the peak of perception they think, “Intentionality is bad for me, it’s better to be free of it. For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise. Why don’t I neither make a choice nor form an intention?” Those perceptions cease in them, and other coarser perceptions don’t arise. They touch cessation. And that is how the progressive cessation of perception is attained with awareness.’”
“एवं, पोट्ठपादा”ति।
“Evaṁ, poṭṭhapādā”ti.
“That’s right, Poṭṭhapāda.”
“एकञ्ञेव नु खो, भन्ते, भगवा सञ्ञग्गं पञ्ञपेति, उदाहु पुथूपि सञ्ञग्गे पञ्ञपेती”ति?
“Ekaññeva nu kho, bhante, bhagavā saññaggaṁ paññapeti, udāhu puthūpi saññagge paññapetī”ti?
“Does the Buddha describe just one peak of perception, or many?”
“एकम्पि खो अहं, पोट्ठपाद, सञ्ञग्गं पञ्ञपेमि, पुथूपि सञ्ञग्गे पञ्ञपेमी”ति।
“Ekampi kho ahaṁ, poṭṭhapāda, saññaggaṁ paññapemi, puthūpi saññagge paññapemī”ti.
“I describe the peak of perception as both one and many.”
“यथा कथं पन, भन्ते, भगवा एकम्पि सञ्ञग्गं पञ्ञपेति, पुथूपि सञ्ञग्गे पञ्ञपेती”ति?
“Yathā kathaṁ pana, bhante, bhagavā ekampi saññaggaṁ paññapeti, puthūpi saññagge paññapetī”ti?
“But sir, how do you describe it as one peak and as many?”
“यथा यथा खो, पोट्ठपाद, निरोधं फुसति तथा तथाहं सञ्ञग्गं पञ्ञपेमि। एवं खो अहं, पोट्ठपाद, एकम्पि सञ्ञग्गं पञ्ञपेमि, पुथूपि सञ्ञग्गे पञ्ञपेमी”ति।
“Yathā yathā kho, poṭṭhapāda, nirodhaṁ phusati tathā tathāhaṁ saññaggaṁ paññapemi. Evaṁ kho ahaṁ, poṭṭhapāda, ekampi saññaggaṁ paññapemi, puthūpi saññagge paññapemī”ti.
“I describe the peak of perception according to the specific manner in which one touches cessation. That’s how I describe the peak of perception as both one and many.”
“सञ्ञा नु खो, भन्ते, पठमं उप्पज्जति, पच्छा ञाणं, उदाहु ञाणं पठमं उप्पज्जति, पच्छा सञ्ञा, उदाहु सञ्ञा च ञाणञ्च अपुब्बं अचरिमं उप्पज्जन्ती”ति?
“Saññā nu kho, bhante, paṭhamaṁ uppajjati, pacchā ñāṇaṁ, udāhu ñāṇaṁ paṭhamaṁ uppajjati, pacchā saññā, udāhu saññā ca ñāṇañca apubbaṁ acarimaṁ uppajjantī”ti?
“But sir, does perception arise first and knowledge afterwards? Or does knowledge arise first and perception afterwards? Or do they both arise at the same time?”
“सञ्ञा खो, पोट्ठपाद, पठमं उप्पज्जति, पच्छा ञाणं, सञ्ञुप्पादा च पन ञाणुप्पादो होति। सो एवं पजानाति: ‘इदप्पच्चया किर मे ञाणं उदपादीऽति। इमिना खो एतं, पोट्ठपाद, परियायेन वेदितब्बं—यथा सञ्ञा पठमं उप्पज्जति, पच्छा ञाणं, सञ्ञुप्पादा च पन ञाणुप्पादो होती”ति।
“Saññā kho, poṭṭhapāda, paṭhamaṁ uppajjati, pacchā ñāṇaṁ, saññuppādā ca pana ñāṇuppādo hoti. So evaṁ pajānāti: ‘idappaccayā kira me ñāṇaṁ udapādī’ti. Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ—yathā saññā paṭhamaṁ uppajjati, pacchā ñāṇaṁ, saññuppādā ca pana ñāṇuppādo hotī”ti.
“Perception arises first and knowledge afterwards. The arising of perception leads to the arising of knowledge. They understand, ‘My knowledge arose from a specific condition.’ That is a way to understand how perception arises first and knowledge afterwards; that the arising of perception leads to the arising of knowledge.”
१।३। सञ्ञाअत्तकथा
1.3. Saññāattakathā
1.3. Perception and the Self
“सञ्ञा नु खो, भन्ते, पुरिसस्स अत्ता, उदाहु अञ्ञा सञ्ञा अञ्ञो अत्ता”ति?
“Saññā nu kho, bhante, purisassa attā, udāhu aññā saññā añño attā”ti?
“Sir, is perception a person’s self, or are perception and self different things?”
“कं पन त्वं, पोट्ठपाद, अत्तानं पच्चेसी”ति?
“Kaṁ pana tvaṁ, poṭṭhapāda, attānaṁ paccesī”ti?
“But Poṭṭhapāda, do you believe in a self?”
“ओळारिकं खो अहं, भन्ते, अत्तानं पच्चेमि रूपिं चातुमहाभूतिकं कबळीकाराहारभक्खन्”ति।
“Oḷārikaṁ kho ahaṁ, bhante, attānaṁ paccemi rūpiṁ cātumahābhūtikaṁ kabaḷīkārāhārabhakkhan”ti.
“I believe in a substantial self, sir, which has form, made up of the four primary elements, and consumes solid food.”
“ओळारिको च हि ते, पोट्ठपाद, अत्ता अभविस्स रूपी चातुमहाभूतिको कबळीकाराहारभक्खो। एवं सन्तं खो ते, पोट्ठपाद, अञ्ञाव सञ्ञा भविस्सति अञ्ञो अत्ता। तदमिनापेतं, पोट्ठपाद, परियायेन वेदितब्बं यथा अञ्ञाव सञ्ञा भविस्सति अञ्ञो अत्ता। तिट्ठतेव सायं, पोट्ठपाद, ओळारिको अत्ता रूपी चातुमहाभूतिको कबळीकाराहारभक्खो, अथ इमस्स पुरिसस्स अञ्ञा च सञ्ञा उप्पज्जन्ति, अञ्ञा च सञ्ञा निरुज्झन्ति। इमिना खो एतं, पोट्ठपाद, परियायेन वेदितब्बं यथा अञ्ञाव सञ्ञा भविस्सति अञ्ञो अत्ता”ति।
“Oḷāriko ca hi te, poṭṭhapāda, attā abhavissa rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho. Evaṁ santaṁ kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṁ, poṭṭhapāda, oḷāriko attā rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.
“Suppose there were such a substantial self, Poṭṭhapāda. In that case, perception would be one thing, the self another. Here is another way to understand how perception and self are different things. So long as that substantial self remains, still some perceptions arise in a person and others cease. That is a way to understand how perception and self are different things.”
“मनोमयं खो अहं, भन्ते, अत्तानं पच्चेमि सब्बङ्गपच्चङ्गिं अहीनिन्द्रियन्”ति।
“Manomayaṁ kho ahaṁ, bhante, attānaṁ paccemi sabbaṅgapaccaṅgiṁ ahīnindriyan”ti.
“Sir, I believe in a mind-made self which is complete in all its various parts, not deficient in any faculty.”
“मनोमयो च हि ते, पोट्ठपाद, अत्ता अभविस्स सब्बङ्गपच्चङ्गी अहीनिन्द्रियो, एवं सन्तम्पि खो ते, पोट्ठपाद, अञ्ञाव सञ्ञा भविस्सति अञ्ञो अत्ता। तदमिनापेतं, पोट्ठपाद, परियायेन वेदितब्बं यथा अञ्ञाव सञ्ञा भविस्सति अञ्ञो अत्ता। तिट्ठतेव सायं, पोट्ठपाद, मनोमयो अत्ता सब्बङ्गपच्चङ्गी अहीनिन्द्रियो, अथ इमस्स पुरिसस्स अञ्ञा च सञ्ञा उप्पज्जन्ति, अञ्ञा च सञ्ञा निरुज्झन्ति। इमिनापि खो एतं, पोट्ठपाद, परियायेन वेदितब्बं यथा अञ्ञाव सञ्ञा भविस्सति अञ्ञो अत्ता”ति।
“Manomayo ca hi te, poṭṭhapāda, attā abhavissa sabbaṅgapaccaṅgī ahīnindriyo, evaṁ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṁ, poṭṭhapāda, manomayo attā sabbaṅgapaccaṅgī ahīnindriyo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Imināpi kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.
“Suppose there were such a mind-made self, Poṭṭhapāda. In that case, perception would be one thing, the self another. Here is another way to understand how perception and self are different things. So long as that mind-made self remains, still some perceptions arise in a person and others cease. That too is a way to understand how perception and self are different things.”
“अरूपिं खो अहं, भन्ते, अत्तानं पच्चेमि सञ्ञामयन्”ति।
“Arūpiṁ kho ahaṁ, bhante, attānaṁ paccemi saññāmayan”ti.
“Sir, I believe in a formless self which is made of perception.”
“अरूपी च हि ते, पोट्ठपाद, अत्ता अभविस्स सञ्ञामयो, एवं सन्तम्पि खो ते, पोट्ठपाद, अञ्ञाव सञ्ञा भविस्सति अञ्ञो अत्ता। तदमिनापेतं, पोट्ठपाद, परियायेन वेदितब्बं यथा अञ्ञाव सञ्ञा भविस्सति अञ्ञो अत्ता। तिट्ठतेव सायं, पोट्ठपाद, अरूपी अत्ता सञ्ञामयो, अथ इमस्स पुरिसस्स अञ्ञा च सञ्ञा उप्पज्जन्ति, अञ्ञा च सञ्ञा निरुज्झन्ति। इमिनापि खो एतं, पोट्ठपाद, परियायेन वेदितब्बं यथा अञ्ञाव सञ्ञा भविस्सति अञ्ञो अत्ता”ति।
“Arūpī ca hi te, poṭṭhapāda, attā abhavissa saññāmayo, evaṁ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṁ, poṭṭhapāda, arūpī attā saññāmayo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Imināpi kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.
“Suppose there were such a formless self, Poṭṭhapāda. In that case, perception would be one thing, the self another. Here is another way to understand how perception and self are different things. So long as that formless self remains, still some perceptions arise in a person and others cease. That too is a way to understand how perception and self are different things.”
“सक्का पनेतं, भन्ते, मया ञातुं: ‘सञ्ञा पुरिसस्स अत्ताऽति वा ‘अञ्ञाव सञ्ञा अञ्ञो अत्ताऽति वा”ति?
“Sakkā panetaṁ, bhante, mayā ñātuṁ: ‘saññā purisassa attā’ti vā ‘aññāva saññā añño attā’ti vā”ti?
“But, sir, am I able to know whether perception is a person’s self, or whether perception and self are different things?”
“दुज्जानं खो एतं, पोट्ठपाद, तया अञ्ञदिट्ठिकेन अञ्ञखन्तिकेन अञ्ञरुचिकेन अञ्ञत्रायोगेन अञ्ञत्राचरियकेन: ‘सञ्ञा पुरिसस्स अत्ताऽति वा, ‘अञ्ञाव सञ्ञा अञ्ञो अत्तातिऽ वा”ति।
“Dujjānaṁ kho etaṁ, poṭṭhapāda, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena: ‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attāti’ vā”ti.
“It’s hard for you to understand this, since you have a different view, creed, and preference, unless you dedicate yourself to practice with the guidance of tradition.”
“सचेतं, भन्ते, मया दुज्जानं अञ्ञदिट्ठिकेन अञ्ञखन्तिकेन अञ्ञरुचिकेन अञ्ञत्रायोगेन अञ्ञत्राचरियकेन: ‘सञ्ञा पुरिसस्स अत्ताऽति वा, ‘अञ्ञाव सञ्ञा अञ्ञो अत्ताऽति वा; किं पन, भन्ते, ‘सस्सतो लोको, इदमेव सच्चं मोघमञ्ञन्ऽ”ति?
“Sacetaṁ, bhante, mayā dujjānaṁ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena: ‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attā’ti vā; kiṁ pana, bhante, ‘sassato loko, idameva saccaṁ moghamaññan’”ti?
“Well, if that’s the case, sir, then what do you make of this: ‘The cosmos is eternal. This is the only truth, anything else is wrong’?”
“अब्याकतं खो एतं, पोट्ठपाद, मया: ‘सस्सतो लोको, इदमेव सच्चं मोघमञ्ञन्ऽ”ति।
“Abyākataṁ kho etaṁ, poṭṭhapāda, mayā: ‘sassato loko, idameva saccaṁ moghamaññan’”ti.
“This has not been declared by me, Poṭṭhapāda.”
“किं पन, भन्ते, ‘असस्सतो लोको, इदमेव सच्चं मोघमञ्ञन्ऽ”ति?
“Kiṁ pana, bhante, ‘asassato loko, idameva saccaṁ moghamaññan’”ti?
“Then what do you make of this: ‘The cosmos is not eternal. This is the only truth, anything else is wrong’?”
“एतम्पि खो, पोट्ठपाद, मया अब्याकतं: ‘असस्सतो लोको, इदमेव सच्चं मोघमञ्ञन्ऽ”ति।
“Etampi kho, poṭṭhapāda, mayā abyākataṁ: ‘asassato loko, idameva saccaṁ moghamaññan’”ti.
“This too has not been declared by me.”
“किं पन, भन्ते, ‘अन्तवा लोको …पे… ‘अनन्तवा लोको … ‘तं जीवं तं सरीरं … ‘अञ्ञं जीवं अञ्ञं सरीरं … ‘होति तथागतो परं मरणा … ‘न होति तथागतो परं मरणा … ‘होति च न च होति तथागतो परं मरणा … ‘नेव होति न न होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ऽ”ति?
“Kiṁ pana, bhante, ‘antavā loko …pe… ‘anantavā loko … ‘taṁ jīvaṁ taṁ sarīraṁ … ‘aññaṁ jīvaṁ aññaṁ sarīraṁ … ‘hoti tathāgato paraṁ maraṇā … ‘na hoti tathāgato paraṁ maraṇā … ‘hoti ca na ca hoti tathāgato paraṁ maraṇā … ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti?
“Then what do you make of this: ‘The cosmos is finite …’ … ‘The cosmos is infinite …’ … ‘The soul and the body are the same thing …’ … ‘The soul and the body are different things …’ … ‘A Realized One still exists after death …’ … ‘A Realized One no longer exists after death …’ … ‘A Realized One both still exists and no longer exists after death …’ … ‘A Realized One neither still exists nor no longer exists after death. This is the only truth, anything else is wrong’?”
“एतम्पि खो, पोट्ठपाद, मया अब्याकतं: ‘नेव होति न न होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ऽ”ति।
“Etampi kho, poṭṭhapāda, mayā abyākataṁ: ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.
“This too has not been declared by me.”
“कस्मा पनेतं, भन्ते, भगवता अब्याकतन्”ति?
“Kasmā panetaṁ, bhante, bhagavatā abyākatan”ti?
“Why haven’t these things been declared by the Buddha?”
“न हेतं, पोट्ठपाद, अत्थसंहितं न धम्मसंहितं नादिब्रह्मचरियकं, न निब्बिदाय न विरागाय न निरोधाय न उपसमाय न अभिञ्ञाय न सम्बोधाय न निब्बानाय संवत्तति, तस्मा एतं मया अब्याकतन्”ति।
“Na hetaṁ, poṭṭhapāda, atthasaṁhitaṁ na dhammasaṁhitaṁ nādibrahmacariyakaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, tasmā etaṁ mayā abyākatan”ti.
“Because they’re not beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and Nibbana. That’s why I haven’t declared them.”
“किं पन, भन्ते, भगवता ब्याकतन्”ति?
“Kiṁ pana, bhante, bhagavatā byākatan”ti?
“Then what has been declared by the Buddha?”
“इदं दुक्खन्ति खो, पोट्ठपाद, मया ब्याकतं। अयं दुक्खसमुदयोति खो, पोट्ठपाद, मया ब्याकतं। अयं दुक्खनिरोधोति खो, पोट्ठपाद, मया ब्याकतं। अयं दुक्खनिरोधगामिनी पटिपदाति खो, पोट्ठपाद, मया ब्याकतन्”ति।
“Idaṁ dukkhanti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhasamudayoti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhanirodhoti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā byākatan”ti.
“I have declared this: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”
“कस्मा पनेतं, भन्ते, भगवता ब्याकतन्”ति?
“Kasmā panetaṁ, bhante, bhagavatā byākatan”ti?
“Why have these things been declared by the Buddha?”
“एतञ्हि, पोट्ठपाद, अत्थसंहितं, एतं धम्मसंहितं, एतं आदिब्रह्मचरियकं, एतं निब्बिदाय विरागाय निरोधाय उपसमाय अभिञ्ञाय सम्बोधाय निब्बानाय संवत्तति; तस्मा एतं मया ब्याकतन्”ति।
“Etañhi, poṭṭhapāda, atthasaṁhitaṁ, etaṁ dhammasaṁhitaṁ, etaṁ ādibrahmacariyakaṁ, etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati; tasmā etaṁ mayā byākatan”ti.
“Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and Nibbana. That’s why I have declared them.”
“एवमेतं, भगवा, एवमेतं, सुगत। यस्सदानि, भन्ते, भगवा कालं मञ्ञती”ति। अथ खो भगवा उट्ठायासना पक्कामि।
“Evametaṁ, bhagavā, evametaṁ, sugata. Yassadāni, bhante, bhagavā kālaṁ maññatī”ti. Atha kho bhagavā uṭṭhāyāsanā pakkāmi.
“That’s so true, Blessed One! That’s so true, Holy One! Please, sir, go at your convenience.” Then the Buddha got up from his seat and left.
अथ खो ते परिब्बाजका अचिरपक्कन्तस्स भगवतो पोट्ठपादं परिब्बाजकं समन्ततो वाचा सन्नितोदकेन सञ्झब्भरिमकंसु: “एवमेव पनायं भवं पोट्ठपादो यञ्ञदेव समणो गोतमो भासति, तं तदेवस्स अब्भनुमोदति: ‘एवमेतं, भगवा, एवमेतं, सुगताऽति। न खो पन मयं किञ्चि समणस्स गोतमस्स एकंसिकं धम्मं देसितं आजानाम: ‘सस्सतो लोकोऽति वा, ‘असस्सतो लोकोऽति वा, ‘अन्तवा लोकोऽति वा, ‘अनन्तवा लोकोऽति वा, ‘तं जीवं तं सरीरन्ऽति वा, ‘अञ्ञं जीवं अञ्ञं सरीरन्ऽति वा, ‘होति तथागतो परं मरणाऽति वा, ‘न होति तथागतो परं मरणाऽति वा, ‘होति च न च होति तथागतो परं मरणाऽति वा, ‘नेव होति न न होति तथागतो परं मरणाऽति वा”ति।
Atha kho te paribbājakā acirapakkantassa bhagavato poṭṭhapādaṁ paribbājakaṁ samantato vācā1 sannitodakena sañjhabbharimakaṁsu: “evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati: ‘evametaṁ, bhagavā, evametaṁ, sugatā’ti. Na kho pana mayaṁ kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāma: ‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti.
Soon after the Buddha left, those wanderers beset Poṭṭhapāda on all sides with sneering and jeering. “No matter what the ascetic Gotama says, Poṭṭhapāda agrees with him: ‘That’s so true, Blessed One! That’s so true, Holy One!’ We understand that the ascetic Gotama didn’t give any definitive teaching at all regarding whether the cosmos is eternal and so on.”
एवं वुत्ते, पोट्ठपादो परिब्बाजको ते परिब्बाजके एतदवोच: “अहम्पि खो, भो, न किञ्चि समणस्स गोतमस्स एकंसिकं धम्मं देसितं आजानामि: ‘सस्सतो लोकोऽति वा, ‘असस्सतो लोकोऽति वा …पे… ‘नेव होति न न होति तथागतो परं मरणाऽति वा; अपि च समणो गोतमो भूतं तच्छं तथं पटिपदं पञ्ञपेति धम्मट्ठिततं धम्मनियामतं। भूतं खो पन तच्छं तथं पटिपदं पञ्ञपेन्तस्स धम्मट्ठिततं धम्मनियामतं, कथञ्हि नाम मादिसो विञ्ञू समणस्स गोतमस्स सुभासितं सुभासिततो नाब्भनुमोदेय्या”ति?
Evaṁ vutte, poṭṭhapādo paribbājako te paribbājake etadavoca: “ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāmi: ‘sassato loko’ti vā, ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā; api ca samaṇo gotamo bhūtaṁ tacchaṁ tathaṁ paṭipadaṁ paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ. Bhūtaṁ kho pana tacchaṁ tathaṁ paṭipadaṁ paññapentassa dhammaṭṭhitataṁ dhammaniyāmataṁ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyyā”ti?
When they said this, Poṭṭhapāda said to them, “I too understand that the ascetic Gotama didn’t give any definitive teaching at all regarding whether the cosmos is eternal and so on. Nevertheless, the practice that he describes is true, real, and accurate. It is the regularity of natural principles, the invariance of natural principles. So how could a sensible person such as I not agree that what was well spoken by the ascetic Gotama was in fact well spoken?”
२। चित्तहत्थिसारिपुत्तपोट्ठपादवत्थु
2. Cittahatthisāriputtapoṭṭhapādavatthu
2. On Citta Hatthisāriputta
अथ खो द्वीहतीहस्स अच्चयेन चित्तो च हत्थिसारिपुत्तो पोट्ठपादो च परिब्बाजको येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा चित्तो हत्थिसारिपुत्तो भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। पोट्ठपादो पन परिब्बाजको भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो पोट्ठपादो परिब्बाजको भगवन्तं एतदवोच: “तदा मं, भन्ते, ते परिब्बाजका अचिरपक्कन्तस्स भगवतो समन्ततो वाचासन्नितोदकेन सञ्झब्भरिमकंसु: ‘एवमेव पनायं भवं पोट्ठपादो यञ्ञदेव समणो गोतमो भासति, तं तदेवस्स अब्भनुमोदति: “एवमेतं, भगवा, एवमेतं, सुगता”ति। न खो पन मयं किञ्चि समणस्स गोतमस्स एकंसिकं धम्मं देसितं आजानाम: “सस्सतो लोको”ति वा, “असस्सतो लोको”ति वा, “अन्तवा लोको”ति वा, “अनन्तवा लोको”ति वा, “तं जीवं तं सरीरन्”ति वा, “अञ्ञं जीवं अञ्ञं सरीरन्”ति वा, “होति तथागतो परं मरणा”ति वा, “न होति तथागतो परं मरणा”ति वा, “होति च न च होति तथागतो परं मरणा”ति वा, “नेव होति न न होति तथागतो परं मरणा”ति वाऽति। एवं वुत्ताहं, भन्ते, ते परिब्बाजके एतदवोचं: ‘अहम्पि खो, भो, न किञ्चि समणस्स गोतमस्स एकंसिकं धम्मं देसितं आजानामि: “सस्सतो लोको”ति वा, “असस्सतो लोको”ति वा …पे… “नेव होति न न होति तथागतो परं मरणा”ति वा; अपि च समणो गोतमो भूतं तच्छं तथं पटिपदं पञ्ञपेति धम्मट्ठिततं धम्मनियामतं। भूतं खो पन तच्छं तथं पटिपदं पञ्ञपेन्तस्स धम्मट्ठिततं धम्मनियामतं, कथञ्हि नाम मादिसो विञ्ञू समणस्स गोतमस्स सुभासितं सुभासिततो नाब्भनुमोदेय्याऽ”ति?
Atha kho dvīhatīhassa accayena citto ca hatthisāriputto poṭṭhapādo ca paribbājako yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā citto hatthisāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Poṭṭhapādo pana paribbājako bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho poṭṭhapādo paribbājako bhagavantaṁ etadavoca: “tadā maṁ, bhante, te paribbājakā acirapakkantassa bhagavato samantato vācāsannitodakena sañjhabbharimakaṁsu: ‘evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati: “evametaṁ, bhagavā, evametaṁ, sugatā”ti. Na kho pana mayaṁ kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāma: “sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti. Evaṁ vuttāhaṁ, bhante, te paribbājake etadavocaṁ: ‘ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāmi: “sassato loko”ti vā, “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā; api ca samaṇo gotamo bhūtaṁ tacchaṁ tathaṁ paṭipadaṁ paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ. Bhūtaṁ kho pana tacchaṁ tathaṁ paṭipadaṁ paññapentassa dhammaṭṭhitataṁ dhammaniyāmataṁ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyyā’”ti?
Then after two or three days had passed, Citta Hatthisāriputta and Poṭṭhapāda went to see the Buddha. Citta Hatthisāriputta bowed and sat down to one side. But the wanderer Poṭṭhapāda exchanged greetings with the Buddha, and when the greetings and polite conversation were over, he sat down to one side. Poṭṭhapāda told the Buddha what had happened after he left. The Buddha said:
“सब्बेव खो एते, पोट्ठपाद, परिब्बाजका अन्धा अचक्खुका; त्वंयेव नेसं एको चक्खुमा। एकंसिकापि हि खो, पोट्ठपाद, मया धम्मा देसिता पञ्ञत्ता; अनेकंसिकापि हि खो, पोट्ठपाद, मया धम्मा देसिता पञ्ञत्ता।
“Sabbeva kho ete, poṭṭhapāda, paribbājakā andhā acakkhukā; tvaṁyeva nesaṁ eko cakkhumā. Ekaṁsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā; anekaṁsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā.
“All those wanderers, Poṭṭhapāda, are blind and sightless. You are the only one whose eyes are clear. For I have taught and pointed out teachings that are definitive and also teachings that are not definitive.
कतमे च ते, पोट्ठपाद, मया अनेकंसिका धम्मा देसिता पञ्ञत्ता? ‘सस्सतो लोकोऽति खो, पोट्ठपाद, मया अनेकंसिको धम्मो देसितो पञ्ञत्तो; ‘असस्सतो लोकोऽति खो, पोट्ठपाद, मया अनेकंसिको धम्मो देसितो पञ्ञत्तो; ‘अन्तवा लोकोऽति खो, पोट्ठपाद …पे… ‘अनन्तवा लोकोऽति खो, पोट्ठपाद … ‘तं जीवं तं सरीरन्ऽति खो, पोट्ठपाद … ‘अञ्ञं जीवं अञ्ञं सरीरन्ऽति खो, पोट्ठपाद … ‘होति तथागतो परं मरणाऽति खो, पोट्ठपाद … न होति तथागतो परं मरणाऽति खो, पोट्ठपाद … ‘होति च न च होति तथागतो परं मरणाऽति खो, पोट्ठपाद … ‘नेव होति न न होति तथागतो परं मरणाऽति खो, पोट्ठपाद, मया अनेकंसिको धम्मो देसितो पञ्ञत्तो।
Katame ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā? ‘Sassato loko’ti2 kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto; ‘asassato loko’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto; ‘antavā loko’ti kho, poṭṭhapāda …pe… ‘anantavā loko’ti kho, poṭṭhapāda … ‘taṁ jīvaṁ taṁ sarīran’ti kho, poṭṭhapāda … ‘aññaṁ jīvaṁ aññaṁ sarīran’ti kho, poṭṭhapāda … ‘hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda … na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda … ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda … ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto.
And what teachings have I taught and pointed out as not definitive? ‘The cosmos is eternal’ … ‘The cosmos is not eternal’ … ‘The cosmos is finite’ … ‘The cosmos is infinite’ … ‘The soul is the same thing as the body’ … ‘The soul and the body are different things’ … ‘A Realized One still exists after death’ … ‘A Realized One no longer exists after death’ … ‘A Realized One both still exists and no longer exists after death’ … ‘A Realized One neither still exists nor no longer exists after death.’
कस्मा च ते, पोट्ठपाद, मया अनेकंसिका धम्मा देसिता पञ्ञत्ता? न हेते, पोट्ठपाद, अत्थसंहिता न धम्मसंहिता न आदिब्रह्मचरियका न निब्बिदाय न विरागाय न निरोधाय न उपसमाय न अभिञ्ञाय न सम्बोधाय न निब्बानाय संवत्तन्ति। तस्मा ते मया अनेकंसिका धम्मा देसिता पञ्ञत्ता।
Kasmā ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā? Na hete, poṭṭhapāda, atthasaṁhitā na dhammasaṁhitā na ādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti. Tasmā te mayā anekaṁsikā dhammā desitā paññattā.
And why have I taught and pointed out such teachings as not definitive? Because those things aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and Nibbana. That’s why I have taught and pointed out such teachings as not definitive.
२।१। एकंसिकधम्मा
2.1. Ekaṁsikadhammā
2.1. Teachings That Are Definitive
कतमे च ते, पोट्ठपाद, मया एकंसिका धम्मा देसिता पञ्ञत्ता? इदं दुक्खन्ति खो, पोट्ठपाद, मया एकंसिको धम्मो देसितो पञ्ञत्तो। अयं दुक्खसमुदयोति खो, पोट्ठपाद, मया एकंसिको धम्मो देसितो पञ्ञत्तो। अयं दुक्खनिरोधोति खो, पोट्ठपाद, मया एकंसिको धम्मो देसितो पञ्ञत्तो। अयं दुक्खनिरोधगामिनी पटिपदाति खो, पोट्ठपाद, मया एकंसिको धम्मो देसितो पञ्ञत्तो।
Katame ca te, poṭṭhapāda, mayā ekaṁsikā dhammā desitā paññattā? Idaṁ dukkhanti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto. Ayaṁ dukkhasamudayoti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto. Ayaṁ dukkhanirodhoti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto. Ayaṁ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.
And what teachings have I taught and pointed out as definitive? ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
कस्मा च ते, पोट्ठपाद, मया एकंसिका धम्मा देसिता पञ्ञत्ता? एते हि, पोट्ठपाद, अत्थसंहिता, एते धम्मसंहिता, एते आदिब्रह्मचरियका एते निब्बिदाय विरागाय निरोधाय उपसमाय अभिञ्ञाय सम्बोधाय निब्बानाय संवत्तन्ति। तस्मा ते मया एकंसिका धम्मा देसिता पञ्ञत्ता।
Kasmā ca te, poṭṭhapāda, mayā ekaṁsikā dhammā desitā paññattā? Ete hi, poṭṭhapāda, atthasaṁhitā, ete dhammasaṁhitā, ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti. Tasmā te mayā ekaṁsikā dhammā desitā paññattā.
And why have I taught and pointed out such teachings as definitive? Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and Nibbana. That’s why I have taught and pointed out such teachings as definitive.
सन्ति, पोट्ठपाद, एके समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘एकन्तसुखी अत्ता होति अरोगो परं मरणाऽति। त्याहं उपसङ्कमित्वा एवं वदामि: ‘सच्चं किर तुम्हे आयस्मन्तो एवंवादिनो एवंदिट्ठिनो: “एकन्तसुखी अत्ता होति अरोगो परं मरणा”ऽति? ते चे मे एवं पुट्ठा ‘आमाऽति पटिजानन्ति। त्याहं एवं वदामि: ‘अपि पन तुम्हे आयस्मन्तो एकन्तसुखं लोकं जानं पस्सं विहरथाऽति? इति पुट्ठा ‘नोऽति वदन्ति।
Santi, poṭṭhapāda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino: “ekantasukhī attā hoti arogo paraṁ maraṇā”’ti? Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti? Iti puṭṭhā ‘no’ti vadanti.
There are some ascetics and brahmins who have this doctrine and view: ‘The self is exclusively happy and is well after death.’ I go up to them and say, ‘Is it really true that this is the venerables’ view?’ And they answer, ‘Yes’. I say to them, ‘But do you meditate knowing and seeing an exclusively happy world?’ Asked this, they say, ‘No.’
त्याहं एवं वदामि: ‘अपि पन तुम्हे आयस्मन्तो एकं वा रत्तिं एकं वा दिवसं उपड्ढं वा रत्तिं उपड्ढं वा दिवसं एकन्तसुखिं अत्तानं सञ्जानाथाऽति? इति पुट्ठा ‘नोऽति वदन्ति।
Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti? Iti puṭṭhā ‘no’ti vadanti.
I say to them, ‘But have you perceived an exclusively happy self for a single day or night, or even half a day or night?’ Asked this, they say, ‘No.’
त्याहं एवं वदामि: ‘अपि पन तुम्हे आयस्मन्तो जानाथ: “अयं मग्गो अयं पटिपदा एकन्तसुखस्स लोकस्स सच्छिकिरियाया”ऽति? इति पुट्ठा ‘नोऽति वदन्ति।
Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto jānātha: “ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā”’ti? Iti puṭṭhā ‘no’ti vadanti.
I say to them, ‘But do you know a path and a practice to realize an exclusively happy world?’ Asked this, they say, ‘No.’
त्याहं एवं वदामि: ‘अपि पन तुम्हे आयस्मन्तो या ता देवता एकन्तसुखं लोकं उपपन्ना, तासं भासमानानं सद्दं सुणाथ: “सुप्पटिपन्नात्थ, मारिसा, उजुप्पटिपन्नात्थ, मारिसा, एकन्तसुखस्स लोकस्स सच्छिकिरियाय; मयम्पि हि, मारिसा, एवंपटिपन्ना एकन्तसुखं लोकं उपपन्ना”ऽति? इति पुट्ठा ‘नोऽति वदन्ति।
Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā, tāsaṁ bhāsamānānaṁ saddaṁ suṇātha: “suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṁpaṭipannā ekantasukhaṁ lokaṁ upapannā”’ti? Iti puṭṭhā ‘no’ti vadanti.
I say to them, ‘But have you ever heard the voice of the deities reborn in an exclusively happy world saying, “Practice well, dear sirs, practice directly so as to realize an exclusively happy world. For this is how we practiced, and we were reborn in an exclusively happy world”?’ Asked this, they say, ‘No.’
तं किं मञ्ञसि, पोट्ठपाद, ननु एवं सन्ते तेसं समणब्राह्मणानं अप्पाटिहीरकतं भासितं सम्पज्जती”ति?
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
What do you think, Poṭṭhapāda? This being so, doesn’t what they say turn out to have no demonstrable basis?”
“अद्धा खो, भन्ते, एवं सन्ते तेसं समणब्राह्मणानं अप्पाटिहीरकतं भासितं सम्पज्जती”ति।
“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Clearly that’s the case, sir.”
“सेय्यथापि, पोट्ठपाद, पुरिसो एवं वदेय्य: ‘अहं या इमस्मिं जनपदे जनपदकल्याणी, तं इच्छामि तं कामेमीऽति। तमेनं एवं वदेय्युं: ‘अम्भो पुरिस, यं त्वं जनपदकल्याणिं इच्छसि कामेसि, जानासि तं जनपदकल्याणिं खत्तियी वा ब्राह्मणी वा वेस्सी वा सुद्दी वाऽति? इति पुट्ठो ‘नोऽति वदेय्य। तमेनं एवं वदेय्युं: ‘अम्भो पुरिस, यं त्वं जनपदकल्याणिं इच्छसि कामेसि, जानासि तं जनपदकल्याणिं एवंनामा एवङ्गोत्ताति वा, दीघा वा रस्सा वा मज्झिमा वा काळी वा सामा वा मङ्गुरच्छवी वाति, अमुकस्मिं गामे वा निगमे वा नगरे वाऽति? इति पुट्ठो ‘नोऽति वदेय्य। तमेनं एवं वदेय्युं: ‘अम्भो पुरिस, यं त्वं न जानासि न पस्ससि, तं त्वं इच्छसि कामेसीऽति? इति पुट्ठो ‘आमाऽति वदेय्य।
“Seyyathāpi, poṭṭhapāda, puriso evaṁ vadeyya: ‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi taṁ kāmemī’ti. Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ evaṁnāmā evaṅgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṁ gāme vā nigame vā nagare vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti? Iti puṭṭho ‘āmā’ti vadeyya.
“Suppose, Poṭṭhapāda, a man were to say: ‘Whoever the finest lady in the land is, it is her that I want, her that I desire!’ They’d say to him, ‘Mister, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a peasant, or a menial?’ Asked this, he’d say, ‘No.’ They’d say to him, ‘Mister, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or tawny? What village, town, or city she comes from?’ Asked this, he’d say, ‘No.’ They’d say to him, ‘Mister, do you desire someone who you’ve never even known or seen?’ Asked this, he’d say, ‘Yes.’
तं किं मञ्ञसि, पोट्ठपाद, ननु एवं सन्ते तस्स पुरिसस्स अप्पाटिहीरकतं भासितं सम्पज्जती”ति?
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
What do you think, Poṭṭhapāda? This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”
“अद्धा खो, भन्ते, एवं सन्ते तस्स पुरिसस्स अप्पाटिहीरकतं भासितं सम्पज्जती”ति।
“Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Clearly that’s the case, sir.”
“एवमेव खो, पोट्ठपाद, ये ते समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘एकन्तसुखी अत्ता होति अरोगो परं मरणाऽति। त्याहं उपसङ्कमित्वा एवं वदामि: ‘सच्चं किर तुम्हे आयस्मन्तो एवंवादिनो एवंदिट्ठिनो: “एकन्तसुखी अत्ता होति अरोगो परं मरणा”ऽति? ते चे मे एवं पुट्ठा ‘आमाऽति पटिजानन्ति। त्याहं एवं वदामि: ‘अपि पन तुम्हे आयस्मन्तो एकन्तसुखं लोकं जानं पस्सं विहरथाऽति? इति पुट्ठा ‘नोऽति वदन्ति।
“Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino: “ekantasukhī attā hoti arogo paraṁ maraṇā”’ti? Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti? Iti puṭṭhā ‘no’ti vadanti.
“In the same way, the ascetics and brahmins who have that doctrine and view …
त्याहं एवं वदामि: ‘अपि पन तुम्हे आयस्मन्तो एकं वा रत्तिं एकं वा दिवसं उपड्ढं वा रत्तिं उपड्ढं वा दिवसं एकन्तसुखिं अत्तानं सञ्जानाथाऽति? इति पुट्ठा ‘नोऽति वदन्ति।
Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti? Iti puṭṭhā ‘no’ti vadanti.
त्याहं एवं वदामि: ‘अपि पन तुम्हे आयस्मन्तो जानाथ: “अयं मग्गो अयं पटिपदा एकन्तसुखस्स लोकस्स सच्छिकिरियाया”ऽति? इति पुट्ठा ‘नोऽति वदन्ति।
Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto jānātha: “ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā”’ti? Iti puṭṭhā ‘no’ti vadanti.
त्याहं एवं वदामि: ‘अपि पन तुम्हे आयस्मन्तो या ता देवता एकन्तसुखं लोकं उपपन्ना, तासं भासमानानं सद्दं सुणाथ: “सुप्पटिपन्नात्थ, मारिसा, उजुप्पटिपन्नात्थ, मारिसा, एकन्तसुखस्स लोकस्स सच्छिकिरियाय; मयम्पि हि, मारिसा, एवंपटिपन्ना एकन्तसुखं लोकं उपपन्ना”ऽति? इति पुट्ठा ‘नोऽति वदन्ति।
Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā, tāsaṁ bhāsamānānaṁ saddaṁ suṇātha: “suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṁpaṭipannā ekantasukhaṁ lokaṁ upapannā”’ti? Iti puṭṭhā ‘no’ti vadanti.
तं किं मञ्ञसि, पोट्ठपाद, ननु एवं सन्ते तेसं समणब्राह्मणानं अप्पाटिहीरकतं भासितं सम्पज्जती”ति?
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
Doesn’t what they say turn out to have no demonstrable basis?”
“अद्धा खो, भन्ते, एवं सन्ते तेसं समणब्राह्मणानं अप्पाटिहीरकतं भासितं सम्पज्जती”ति।
“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Clearly that’s the case, sir.”
“सेय्यथापि, पोट्ठपाद, पुरिसो चातुमहापथे निस्सेणिं करेय्य पासादस्स आरोहणाय। तमेनं एवं वदेय्युं: ‘अम्भो पुरिस, यस्स त्वं पासादस्स आरोहणाय निस्सेणिं करोसि, जानासि तं पासादं पुरत्थिमाय वा दिसाय दक्खिणाय वा दिसाय पच्छिमाय वा दिसाय उत्तराय वा दिसाय उच्चो वा नीचो वा मज्झिमो वाऽति? इति पुट्ठो ‘नोऽति वदेय्य। तमेनं एवं वदेय्युं: ‘अम्भो पुरिस, यं त्वं न जानासि न पस्ससि, तस्स त्वं पासादस्स आरोहणाय निस्सेणिं करोसीऽति? इति पुट्ठो ‘आमाऽति वदेय्य।
“Seyyathāpi, poṭṭhapāda, puriso cātumahāpathe nisseṇiṁ kareyya pāsādassa ārohaṇāya. Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, yassa tvaṁ3 pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, tassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosī’ti? Iti puṭṭho ‘āmā’ti vadeyya.
“Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse. They’d say to him, ‘Mister, that stilt longhouse that you’re building a ladder for—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’ Asked this, he’d say, ‘No.’ They’d say to him, ‘Mister, are you building a ladder for a longhouse that you’ve never even known or seen?’ Asked this, he’d say, ‘Yes.’
तं किं मञ्ञसि, पोट्ठपाद, ननु एवं सन्ते तस्स पुरिसस्स अप्पाटिहीरकतं भासितं सम्पज्जती”ति?
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
What do you think, Poṭṭhapāda? This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”
“अद्धा खो, भन्ते, एवं सन्ते तस्स पुरिसस्स अप्पाटिहीरकतं भासितं सम्पज्जती”ति।
“Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Clearly that’s the case, sir.”
“एवमेव खो, पोट्ठपाद, ये ते समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘एकन्तसुखी अत्ता होति अरोगो परं मरणाऽति। त्याहं उपसङ्कमित्वा एवं वदामि: ‘सच्चं किर तुम्हे आयस्मन्तो एवंवादिनो एवंदिट्ठिनो: “एकन्तसुखी अत्ता होति अरोगो परं मरणा”ऽति? ते चे मे एवं पुट्ठा ‘आमाऽति पटिजानन्ति। त्याहं एवं वदामि: ‘अपि पन तुम्हे आयस्मन्तो एकन्तसुखं लोकं जानं पस्सं विहरथाऽति? इति पुट्ठा ‘नोऽति वदन्ति।
“Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino: “ekantasukhī attā hoti arogo paraṁ maraṇā”’ti? Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti? Iti puṭṭhā ‘no’ti vadanti.
“In the same way, the ascetics and brahmins who have those various doctrines and views …
त्याहं एवं वदामि: ‘अपि पन तुम्हे आयस्मन्तो एकं वा रत्तिं एकं वा दिवसं उपड्ढं वा रत्तिं उपड्ढं वा दिवसं एकन्तसुखिं अत्तानं सञ्जानाथाऽति? इति पुट्ठा ‘नोऽति वदन्ति।
Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti? Iti puṭṭhā ‘no’ti vadanti.
त्याहं एवं वदामि: ‘अपि पन तुम्हे आयस्मन्तो जानाथ अयं मग्गो अयं पटिपदा एकन्तसुखस्स लोकस्स सच्छिकिरियायाऽति? इति पुट्ठा ‘नोऽति वदन्ति।
Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto jānātha ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti? Iti puṭṭhā ‘no’ti vadanti.
त्याहं एवं वदामि: ‘अपि पन तुम्हे आयस्मन्तो या ता देवता एकन्तसुखं लोकं उपपन्ना तासं देवतानं भासमानानं सद्दं सुणाथ: “सुप्पटिपन्नात्थ, मारिसा, उजुप्पटिपन्नात्थ, मारिसा, एकन्तसुखस्स लोकस्स सच्छिकिरियाय; मयम्पि हि, मारिसा, एवं पटिपन्ना एकन्तसुखं लोकं उपपन्ना”ऽति? इति पुट्ठा ‘नोऽति वदन्ति।
Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā tāsaṁ devatānaṁ bhāsamānānaṁ saddaṁ suṇātha: “suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṁ paṭipannā ekantasukhaṁ lokaṁ upapannā”’ti? Iti puṭṭhā ‘no’ti vadanti.
तं किं मञ्ञसि, पोट्ठपाद, ननु एवं सन्ते तेसं समणब्राह्मणानं अप्पाटिहीरकतं भासितं सम्पज्जती”ति?
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
Doesn’t what they say turn out to have no demonstrable basis?”
“अद्धा खो, भन्ते, एवं सन्ते तेसं समणब्राह्मणानं अप्पाटिहीरकतं भासितं सम्पज्जती”ति।
“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Clearly that’s the case, sir.”
२।२। तयोअत्तपटिलाभ
2.2. Tayoattapaṭilābha
2.2. Three Kinds of Reincarnation
“तयो खो मे, पोट्ठपाद, अत्तपटिलाभा—ओळारिको अत्तपटिलाभो, मनोमयो अत्तपटिलाभो, अरूपो अत्तपटिलाभो। कतमो च, पोट्ठपाद, ओळारिको अत्तपटिलाभो? रूपी चातुमहाभूतिको कबळीकाराहारभक्खो, अयं ओळारिको अत्तपटिलाभो। कतमो मनोमयो अत्तपटिलाभो? रूपी मनोमयो सब्बङ्गपच्चङ्गी अहीनिन्द्रियो, अयं मनोमयो अत्तपटिलाभो। कतमो अरूपो अत्तपटिलाभो? अरूपी सञ्ञामयो, अयं अरूपो अत्तपटिलाभो।
“Tayo kho me, poṭṭhapāda, attapaṭilābhā—oḷāriko attapaṭilābho, manomayo attapaṭilābho, arūpo attapaṭilābho. Katamo ca, poṭṭhapāda, oḷāriko attapaṭilābho? Rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, ayaṁ oḷāriko attapaṭilābho. Katamo manomayo attapaṭilābho? Rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo, ayaṁ manomayo attapaṭilābho. Katamo arūpo attapaṭilābho? Arūpī saññāmayo, ayaṁ arūpo attapaṭilābho.
“Poṭṭhapāda, there are these three kinds of reincarnation: a substantial reincarnation, a mind-made reincarnation, and a formless reincarnation. And what is a substantial reincarnation? It has form, made up of the four primary elements, and consumes solid food. What is a mind-made reincarnation? It has form, mind-made, complete in all its various parts, not deficient in any faculty. What is a formless reincarnation? It is formless, made of perception.
ओळारिकस्सपि खो अहं, पोट्ठपाद, अत्तपटिलाभस्स पहानाय धम्मं देसेमि: ‘यथापटिपन्नानं वो सङ्किलेसिका धम्मा पहीयिस्सन्ति, वोदानिया धम्मा अभिवड्ढिस्सन्ति, पञ्ञापारिपूरिं वेपुल्लत्तञ्च दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सथाऽति। सिया खो पन ते, पोट्ठपाद, एवमस्स: ‘सङ्किलेसिका धम्मा पहीयिस्सन्ति, वोदानिया धम्मा अभिवड्ढिस्सन्ति, पञ्ञापारिपूरिं वेपुल्लत्तञ्च दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सति, दुक्खो च खो विहारोऽति। न खो पनेतं, पोट्ठपाद, एवं दट्ठब्बं। सङ्किलेसिका चेव धम्मा पहीयिस्सन्ति, वोदानिया च धम्मा अभिवड्ढिस्सन्ति, पञ्ञापारिपूरिं वेपुल्लत्तञ्च दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सति, पामुज्जञ्चेव भविस्सति पीति च पस्सद्धि च सति च सम्पजञ्ञञ्च सुखो च विहारो।
Oḷārikassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi: ‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. Siyā kho pana te, poṭṭhapāda, evamassa: ‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti. Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ. Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
I teach the Dhamma for the giving up of these three kinds of reincarnation: ‘When you practice accordingly, corrupting qualities will be given up in you and cleansing qualities will grow. You’ll enter and remain in the fullness and abundance of wisdom, having realized it with your own insight in this very life.’ Poṭṭhapāda, you might think: ‘Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one’s own insight in this very life. But such a life is suffering.’ But you should not see it like this. Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one’s own insight in this very life. And there will be only joy and happiness, tranquility, mindfulness and awareness. Such a life is blissful.
मनोमयस्सपि खो अहं, पोट्ठपाद, अत्तपटिलाभस्स पहानाय धम्मं देसेमि: ‘यथापटिपन्नानं वो सङ्किलेसिका धम्मा पहीयिस्सन्ति, वोदानिया धम्मा अभिवड्ढिस्सन्ति, पञ्ञापारिपूरिं वेपुल्लत्तञ्च दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सथाऽति। सिया खो पन ते, पोट्ठपाद, एवमस्स: ‘सङ्किलेसिका धम्मा पहीयिस्सन्ति, वोदानिया धम्मा अभिवड्ढिस्सन्ति, पञ्ञापारिपूरिं वेपुल्लत्तञ्च दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सति, दुक्खो च खो विहारोऽति। न खो पनेतं, पोट्ठपाद, एवं दट्ठब्बं। सङ्किलेसिका चेव धम्मा पहीयिस्सन्ति, वोदानिया च धम्मा अभिवड्ढिस्सन्ति, पञ्ञापारिपूरिं वेपुल्लत्तञ्च दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सति, पामुज्जञ्चेव भविस्सति पीति च पस्सद्धि च सति च सम्पजञ्ञञ्च सुखो च विहारो।
Manomayassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi: ‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. Siyā kho pana te, poṭṭhapāda, evamassa: ‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti. Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ. Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
अरूपस्सपि खो अहं, पोट्ठपाद, अत्तपटिलाभस्स पहानाय धम्मं देसेमि: ‘यथापटिपन्नानं वो सङ्किलेसिका धम्मा पहीयिस्सन्ति, वोदानिया धम्मा अभिवड्ढिस्सन्ति, पञ्ञापारिपूरिं वेपुल्लत्तञ्च दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सथाऽति। सिया खो पन ते, पोट्ठपाद, एवमस्स: ‘सङ्किलेसिका धम्मा पहीयिस्सन्ति, वोदानिया धम्मा अभिवड्ढिस्सन्ति, पञ्ञापारिपूरिं वेपुल्लत्तञ्च दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सति, दुक्खो च खो विहारोऽति। न खो पनेतं, पोट्ठपाद, एवं दट्ठब्बं। सङ्किलेसिका चेव धम्मा पहीयिस्सन्ति, वोदानिया च धम्मा अभिवड्ढिस्सन्ति, पञ्ञापारिपूरिं वेपुल्लत्तञ्च दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सति, पामुज्जञ्चेव भविस्सति पीति च पस्सद्धि च सति च सम्पजञ्ञञ्च सुखो च विहारो।
Arūpassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi: ‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. Siyā kho pana te, poṭṭhapāda, evamassa: ‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti. Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ. Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
परे चे, पोट्ठपाद, अम्हे एवं पुच्छेय्युं: ‘कतमो पन सो, आवुसो, ओळारिको अत्तपटिलाभो, यस्स तुम्हे पहानाय धम्मं देसेथ, यथापटिपन्नानं वो सङ्किलेसिका धम्मा पहीयिस्सन्ति, वोदानिया धम्मा अभिवड्ढिस्सन्ति, पञ्ञापारिपूरिं वेपुल्लत्तञ्च दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सथाऽति, तेसं मयं एवं पुट्ठा एवं ब्याकरेय्याम: ‘अयं वा सो, आवुसो, ओळारिको अत्तपटिलाभो, यस्स मयं पहानाय धम्मं देसेम, यथापटिपन्नानं वो सङ्किलेसिका धम्मा पहीयिस्सन्ति, वोदानिया धम्मा अभिवड्ढिस्सन्ति, पञ्ञापारिपूरिं वेपुल्लत्तञ्च दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सथाऽति।
Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ: ‘katamo pana so, āvuso, oḷāriko attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma: ‘ayaṁ vā so, āvuso, oḷāriko attapaṭilābho, yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
Poṭṭhapāda, if others should ask us, ‘But friends, what is that substantial reincarnation for the giving up of which you teach?’ We’d answer like this, ‘This is that substantial reincarnation.’
परे चे, पोट्ठपाद, अम्हे एवं पुच्छेय्युं: ‘कतमो पन सो, आवुसो, मनोमयो अत्तपटिलाभो, यस्स तुम्हे पहानाय धम्मं देसेथ, यथापटिपन्नानं वो सङ्किलेसिका धम्मा पहीयिस्सन्ति, वोदानिया धम्मा अभिवड्ढिस्सन्ति, पञ्ञापारिपूरिं वेपुल्लत्तञ्च दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सथाऽति? तेसं मयं एवं पुट्ठा एवं ब्याकरेय्याम: ‘अयं वा सो, आवुसो, मनोमयो अत्तपटिलाभो यस्स मयं पहानाय धम्मं देसेम, यथापटिपन्नानं वो सङ्किलेसिका धम्मा पहीयिस्सन्ति, वोदानिया धम्मा अभिवड्ढिस्सन्ति, पञ्ञापारिपूरिं वेपुल्लत्तञ्च दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सथाऽति।
Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ: ‘katamo pana so, āvuso, manomayo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti? Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma: ‘ayaṁ vā so, āvuso, manomayo attapaṭilābho yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
If others should ask us, ‘But friends, what is that mind-made reincarnation?’ We’d answer like this, ‘This is that mind-made reincarnation.’
परे चे, पोट्ठपाद, अम्हे एवं पुच्छेय्युं: ‘कतमो पन सो, आवुसो, अरूपो अत्तपटिलाभो, यस्स तुम्हे पहानाय धम्मं देसेथ, यथापटिपन्नानं वो सङ्किलेसिका धम्मा पहीयिस्सन्ति, वोदानिया धम्मा अभिवड्ढिस्सन्ति, पञ्ञापारिपूरिं वेपुल्लत्तञ्च दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सथाऽति? तेसं मयं एवं पुट्ठा एवं ब्याकरेय्याम: ‘अयं वा सो, आवुसो, अरूपो अत्तपटिलाभो यस्स मयं पहानाय धम्मं देसेम, यथापटिपन्नानं वो सङ्किलेसिका धम्मा पहीयिस्सन्ति, वोदानिया धम्मा अभिवड्ढिस्सन्ति, पञ्ञापारिपूरिं वेपुल्लत्तञ्च दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सथाऽति।
Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ: ‘katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti? Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma: ‘ayaṁ vā so, āvuso, arūpo attapaṭilābho yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
If others should ask us, ‘But friends, what is that formless reincarnation?’ We’d answer like this, ‘This is that formless reincarnation.’
तं किं मञ्ञसि, पोट्ठपाद, ननु एवं सन्ते सप्पाटिहीरकतं भासितं सम्पज्जती”ति?
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
What do you think, Poṭṭhapāda? This being so, doesn’t that statement turn out to have a demonstrable basis?”
“अद्धा खो, भन्ते, एवं सन्ते सप्पाटिहीरकतं भासितं सम्पज्जती”ति।
“Addhā kho, bhante, evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Clearly that’s the case, sir.”
“सेय्यथापि, पोट्ठपाद, पुरिसो निस्सेणिं करेय्य पासादस्स आरोहणाय तस्सेव पासादस्स हेट्ठा। तमेनं एवं वदेय्युं: ‘अम्भो पुरिस, यस्स त्वं पासादस्स आरोहणाय निस्सेणिं करोसि, जानासि तं पासादं, पुरत्थिमाय वा दिसाय दक्खिणाय वा दिसाय पच्छिमाय वा दिसाय उत्तराय वा दिसाय उच्चो वा नीचो वा मज्झिमो वाऽति? सो एवं वदेय्य: ‘अयं वा सो, आवुसो, पासादो, यस्साहं आरोहणाय निस्सेणिं करोमि, तस्सेव पासादस्स हेट्ठाऽति।
“Seyyathāpi, poṭṭhapāda, puriso nisseṇiṁ kareyya pāsādassa ārohaṇāya tasseva pāsādassa heṭṭhā. Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ, puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? So evaṁ vadeyya: ‘ayaṁ vā so, āvuso, pāsādo, yassāhaṁ ārohaṇāya nisseṇiṁ karomi, tasseva pāsādassa heṭṭhā’ti.
“Suppose a man were to build a ladder for climbing up to a stilt longhouse right underneath that longhouse. They’d say to him, ‘Mister, that stilt longhouse that you’re building a ladder for—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’ He’d say, ‘This is that stilt longhouse for which I’m building a ladder, right underneath it.’
तं किं मञ्ञसि, पोट्ठपाद, ननु एवं सन्ते तस्स पुरिसस्स सप्पाटिहीरकतं भासितं सम्पज्जती”ति?
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tassa purisassa sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
What do you think, Poṭṭhapāda? This being so, doesn’t that man’s statement turn out to have a demonstrable basis?”
“अद्धा खो, भन्ते, एवं सन्ते तस्स पुरिसस्स सप्पाटिहीरकतं भासितं सम्पज्जती”ति।
“Addhā kho, bhante, evaṁ sante tassa purisassa sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Clearly that’s the case, sir.”
“एवमेव खो, पोट्ठपाद, परे चे अम्हे एवं पुच्छेय्युं: ‘कतमो पन सो, आवुसो, ओळारिको अत्तपटिलाभो …पे… कतमो पन सो, आवुसो, मनोमयो अत्तपटिलाभो …पे… कतमो पन सो, आवुसो, अरूपो अत्तपटिलाभो, यस्स तुम्हे पहानाय धम्मं देसेथ, यथापटिपन्नानं वो सङ्किलेसिका धम्मा पहीयिस्सन्ति, वोदानिया धम्मा अभिवड्ढिस्सन्ति, पञ्ञापारिपूरिं वेपुल्लत्तञ्च दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सथाऽति? तेसं मयं एवं पुट्ठा एवं ब्याकरेय्याम: ‘अयं वा सो, आवुसो, अरूपो अत्तपटिलाभो, यस्स मयं पहानाय धम्मं देसेम, यथापटिपन्नानं वो सङ्किलेसिका धम्मा पहीयिस्सन्ति, वोदानिया धम्मा अभिवड्ढिस्सन्ति, पञ्ञापारिपूरिं वेपुल्लत्तञ्च दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सथाऽति।
“Evameva kho, poṭṭhapāda, pare ce amhe evaṁ puccheyyuṁ: ‘katamo pana so, āvuso, oḷāriko attapaṭilābho …pe… katamo pana so, āvuso, manomayo attapaṭilābho …pe… katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti? Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma: ‘ayaṁ vā so, āvuso, arūpo attapaṭilābho, yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
तं किं मञ्ञसि, पोट्ठपाद, ननु एवं सन्ते सप्पाटिहीरकतं भासितं सम्पज्जती”ति? “अद्धा खो, भन्ते, एवं सन्ते सप्पाटिहीरकतं भासितं सम्पज्जती”ति।
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? “Addhā kho, bhante, evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
एवं वुत्ते, चित्तो हत्थिसारिपुत्तो भगवन्तं एतदवोच: “यस्मिं, भन्ते, समये ओळारिको अत्तपटिलाभो होति, मोघस्स तस्मिं समये मनोमयो अत्तपटिलाभो होति, मोघो अरूपो अत्तपटिलाभो होति; ओळारिको वास्स अत्तपटिलाभो तस्मिं समये सच्चो होति। यस्मिं, भन्ते, समये मनोमयो अत्तपटिलाभो होति, मोघस्स तस्मिं समये ओळारिको अत्तपटिलाभो होति, मोघो अरूपो अत्तपटिलाभो होति; मनोमयो वास्स अत्तपटिलाभो तस्मिं समये सच्चो होति। यस्मिं, भन्ते, समये अरूपो अत्तपटिलाभो होति, मोघस्स तस्मिं समये ओळारिको अत्तपटिलाभो होति, मोघो मनोमयो अत्तपटिलाभो होति; अरूपो वास्स अत्तपटिलाभो तस्मिं समये सच्चो होती”ति।
Evaṁ vutte, citto hatthisāriputto bhagavantaṁ etadavoca: “yasmiṁ, bhante, samaye oḷāriko attapaṭilābho hoti, moghassa tasmiṁ samaye manomayo attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; oḷāriko vāssa attapaṭilābho tasmiṁ samaye sacco hoti. Yasmiṁ, bhante, samaye manomayo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; manomayo vāssa attapaṭilābho tasmiṁ samaye sacco hoti. Yasmiṁ, bhante, samaye arūpo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho manomayo attapaṭilābho hoti; arūpo vāssa attapaṭilābho tasmiṁ samaye sacco hotī”ti.
When the Buddha had spoken, Citta Hatthisāriputta said, “Sir, while in a substantial reincarnation, are the mind-made and formless reincarnations fictitious, and only the substantial reincarnation real? While in a mind-made reincarnation, are the substantial and formless reincarnations fictitious, and only the mind-made reincarnation real? While in a formless reincarnation, are the substantial and mind-made reincarnations fictitious, and only the formless reincarnation real?”
“यस्मिं, चित्त, समये ओळारिको अत्तपटिलाभो होति, नेव तस्मिं समये मनोमयो अत्तपटिलाभोति सङ्खं गच्छति, न अरूपो अत्तपटिलाभोति सङ्खं गच्छति; ओळारिको अत्तपटिलाभोत्वेव तस्मिं समये सङ्खं गच्छति। यस्मिं, चित्त, समये मनोमयो अत्तपटिलाभो होति, नेव तस्मिं समये ओळारिको अत्तपटिलाभोति सङ्खं गच्छति, न अरूपो अत्तपटिलाभोति सङ्खं गच्छति; मनोमयो अत्तपटिलाभोत्वेव तस्मिं समये सङ्खं गच्छति। यस्मिं, चित्त, समये अरूपो अत्तपटिलाभो होति, नेव तस्मिं समये ओळारिको अत्तपटिलाभोति सङ्खं गच्छति, न मनोमयो अत्तपटिलाभोति सङ्खं गच्छति; अरूपो अत्तपटिलाभोत्वेव तस्मिं समये सङ्खं गच्छति।
“Yasmiṁ, citta, samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati; oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati; manomayo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. Yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati; arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
“While in a substantial reincarnation, it’s not referred to as a mind-made or formless reincarnation, only as a substantial reincarnation. While in a mind-made reincarnation, it’s not referred to as a substantial or formless reincarnation, only as a mind-made reincarnation. While in a formless reincarnation, it’s not referred to as a substantial or mind-made reincarnation, only as a formless reincarnation.
सचे तं, चित्त, एवं पुच्छेय्युं: ‘अहोसि त्वं अतीतमद्धानं, न त्वं नाहोसि; भविस्ससि त्वं अनागतमद्धानं, न त्वं न भविस्ससि; अत्थि त्वं एतरहि, न त्वं नत्थीऽति। एवं पुट्ठो त्वं, चित्त, किन्ति ब्याकरेय्यासी”ति?
Sace taṁ, citta, evaṁ puccheyyuṁ: ‘ahosi tvaṁ atītamaddhānaṁ, na tvaṁ nāhosi; bhavissasi tvaṁ anāgatamaddhānaṁ, na tvaṁ na bhavissasi; atthi tvaṁ etarahi, na tvaṁ natthī’ti. Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti?
Citta, suppose they were to ask you, ‘Did you exist in the past? Will you exist in the future? Do you exist now?’ How would you answer?”
“सचे मं, भन्ते, एवं पुच्छेय्युं: ‘अहोसि त्वं अतीतमद्धानं, न त्वं न अहोसि; भविस्ससि त्वं अनागतमद्धानं, न त्वं न भविस्ससि; अत्थि त्वं एतरहि, न त्वं नत्थीऽति। एवं पुट्ठो अहं, भन्ते, एवं ब्याकरेय्यं: ‘अहोसाहं अतीतमद्धानं, नाहं न अहोसिं; भविस्सामहं अनागतमद्धानं, नाहं न भविस्सामि; अत्थाहं एतरहि, नाहं नत्थीऽति। एवं पुट्ठो अहं, भन्ते, एवं ब्याकरेय्यन्”ति।
“Sace maṁ, bhante, evaṁ puccheyyuṁ: ‘ahosi tvaṁ atītamaddhānaṁ, na tvaṁ na ahosi; bhavissasi tvaṁ anāgatamaddhānaṁ, na tvaṁ na bhavissasi; atthi tvaṁ etarahi, na tvaṁ natthī’ti. Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ: ‘ahosāhaṁ atītamaddhānaṁ, nāhaṁ na ahosiṁ; bhavissāmahaṁ anāgatamaddhānaṁ, nāhaṁ na bhavissāmi; atthāhaṁ etarahi, nāhaṁ natthī’ti. Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyan”ti.
“Sir, if they were to ask me this, I’d answer like this, ‘I did exist in the past. I will exist in the future. I do exist now.’ That’s how I’d answer.”
“सचे पन तं, चित्त, एवं पुच्छेय्युं: ‘यो ते अहोसि अतीतो अत्तपटिलाभो, सोव ते अत्तपटिलाभो सच्चो, मोघो अनागतो, मोघो पच्चुप्पन्नो? यो ते भविस्सति अनागतो अत्तपटिलाभो, सोव ते अत्तपटिलाभो सच्चो, मोघो अतीतो, मोघो पच्चुप्पन्नो? यो ते एतरहि पच्चुप्पन्नो अत्तपटिलाभो, सोव ते अत्तपटिलाभो सच्चो, मोघो अतीतो, मोघो अनागतोऽति। एवं पुट्ठो त्वं, चित्त, किन्ति ब्याकरेय्यासी”ति?
“Sace pana taṁ, citta, evaṁ puccheyyuṁ: ‘yo te ahosi atīto attapaṭilābho, sova4 te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno? Yo5 te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno? Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti?
“But Citta, suppose they were to ask you, ‘Is the reincarnation you had in the past your only real one, and those of the future and present fictitious? Is the reincarnation you will have in the future your only real one, and those of the past and present fictitious? Is the reincarnation you have now your only real one, and those of the past and future fictitious?’ How would you answer?”
“सचे पन मं, भन्ते, एवं पुच्छेय्युं: ‘यो ते अहोसि अतीतो अत्तपटिलाभो, सोव ते अत्तपटिलाभो सच्चो, मोघो अनागतो, मोघो पच्चुप्पन्नो। यो ते भविस्सति अनागतो अत्तपटिलाभो, सोव ते अत्तपटिलाभो सच्चो, मोघो अतीतो, मोघो पच्चुप्पन्नो। यो ते एतरहि पच्चुप्पन्नो अत्तपटिलाभो, सोव ते अत्तपटिलाभो सच्चो, मोघो अतीतो, मोघो अनागतोऽति। एवं पुट्ठो अहं, भन्ते, एवं ब्याकरेय्यं: ‘यो मे अहोसि अतीतो अत्तपटिलाभो, सोव मे अत्तपटिलाभो तस्मिं समये सच्चो अहोसि, मोघो अनागतो, मोघो पच्चुप्पन्नो। यो मे भविस्सति अनागतो अत्तपटिलाभो, सोव मे अत्तपटिलाभो तस्मिं समये सच्चो भविस्सति, मोघो अतीतो, मोघो पच्चुप्पन्नो। यो मे एतरहि पच्चुप्पन्नो अत्तपटिलाभो, सोव मे अत्तपटिलाभो सच्चो, मोघो अतीतो, मोघो अनागतोऽति। एवं पुट्ठो अहं, भन्ते, एवं ब्याकरेय्यन्”ति।
“Sace pana maṁ, bhante, evaṁ puccheyyuṁ: ‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno. Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno. Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ: ‘yo me ahosi atīto attapaṭilābho, sova me attapaṭilābho tasmiṁ samaye sacco ahosi, mogho anāgato, mogho paccuppanno. Yo me bhavissati anāgato attapaṭilābho, sova me attapaṭilābho tasmiṁ samaye sacco bhavissati, mogho atīto, mogho paccuppanno. Yo me etarahi paccuppanno attapaṭilābho, sova me attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyan”ti.
“Sir, if they were to ask me this, I’d answer like this, ‘The reincarnation I had in the past was real at that time, and those of the future and present fictitious. The reincarnation I will have in the future will be real at the time, and those of the past and present fictitious. The reincarnation I have now is real at this time, and those of the past and future fictitious.’ That’s how I’d answer.”
“एवमेव खो, चित्त, यस्मिं समये ओळारिको अत्तपटिलाभो होति, नेव तस्मिं समये मनोमयो अत्तपटिलाभोति सङ्खं गच्छति, न अरूपो अत्तपटिलाभोति सङ्खं गच्छति। ओळारिको अत्तपटिलाभोत्वेव तस्मिं समये सङ्खं गच्छति। यस्मिं, चित्त, समये मनोमयो अत्तपटिलाभो होति …पे… यस्मिं, चित्त, समये अरूपो अत्तपटिलाभो होति, नेव तस्मिं समये ओळारिको अत्तपटिलाभोति सङ्खं गच्छति, न मनोमयो अत्तपटिलाभोति सङ्खं गच्छति; अरूपो अत्तपटिलाभोत्वेव तस्मिं समये सङ्खं गच्छति।
“Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati. Oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti …pe… yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati; arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
“In the same way, while in any one of the three reincarnations, it’s not referred to as the other two, only under its own name.
सेय्यथापि, चित्त, गवा खीरं, खीरम्हा दधि, दधिम्हा नवनीतं, नवनीतम्हा सप्पि, सप्पिम्हा सप्पिमण्डो। यस्मिं समये खीरं होति, नेव तस्मिं समये दधीति सङ्खं गच्छति, न नवनीतन्ति सङ्खं गच्छति, न सप्पीति सङ्खं गच्छति, न सप्पिमण्डोति सङ्खं गच्छति; खीरन्त्वेव तस्मिं समये सङ्खं गच्छति। यस्मिं समये दधि होति …पे… नवनीतं होति … सप्पि होति … सप्पिमण्डो होति, नेव तस्मिं समये खीरन्ति सङ्खं गच्छति, न दधीति सङ्खं गच्छति, न नवनीतन्ति सङ्खं गच्छति, न सप्पीति सङ्खं गच्छति; सप्पिमण्डोत्वेव तस्मिं समये सङ्खं गच्छति। एवमेव खो, चित्त, यस्मिं समये ओळारिको अत्तपटिलाभो होति …पे… यस्मिं, चित्त, समये मनोमयो अत्तपटिलाभो होति …पे… यस्मिं, चित्त, समये अरूपो अत्तपटिलाभो होति, नेव तस्मिं समये ओळारिको अत्तपटिलाभोति सङ्खं गच्छति, न मनोमयो अत्तपटिलाभोति सङ्खं गच्छति; अरूपो अत्तपटिलाभोत्वेव तस्मिं समये सङ्खं गच्छति। इमा खो, चित्त, लोकसमञ्ञा लोकनिरुत्तियो लोकवोहारा लोकपञ्ञत्तियो, याहि तथागतो वोहरति अपरामसन्”ति।
Seyyathāpi, citta, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo. Yasmiṁ samaye khīraṁ hoti, neva tasmiṁ samaye dadhīti saṅkhaṁ gacchati, na navanītanti saṅkhaṁ gacchati, na sappīti saṅkhaṁ gacchati, na sappimaṇḍoti saṅkhaṁ gacchati; khīrantveva tasmiṁ samaye saṅkhaṁ gacchati. Yasmiṁ samaye dadhi hoti …pe… navanītaṁ hoti … sappi hoti … sappimaṇḍo hoti, neva tasmiṁ samaye khīranti saṅkhaṁ gacchati, na dadhīti saṅkhaṁ gacchati, na navanītanti saṅkhaṁ gacchati, na sappīti saṅkhaṁ gacchati; sappimaṇḍotveva tasmiṁ samaye saṅkhaṁ gacchati. Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti …pe… yasmiṁ, citta, samaye manomayo attapaṭilābho hoti …pe… yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati; arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. Imā kho, citta, lokasamaññā lokaniruttiyo lokavohārā lokapaññattiyo, yāhi tathāgato voharati aparāmasan”ti.
From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. While it’s milk, it’s not referred to as curds, butter, ghee, or cream of ghee. It’s only referred to as milk. While it’s curd or butter or ghee or cream of ghee, it’s not referred to as anything else, only under its own name. In the same way, while in any one of the three reincarnations, it’s not referred to as the other two, only under its own name. These are the world’s usages, terms, expressions, and descriptions, which the Realized One uses without misapprehending them.”
एवं वुत्ते, पोट्ठपादो परिब्बाजको भगवन्तं एतदवोच: “अभिक्कन्तं, भन्ते, अभिक्कन्तं, भन्ते। सेय्यथापि, भन्ते, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य: ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं भगवता अनेकपरियायेन धम्मो पकासितो। एसाहं, भन्ते, भगवन्तं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च। उपासकं मं भगवा धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
Evaṁ vutte, poṭṭhapādo paribbājako bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
When he had spoken, the wanderer Poṭṭhapāda said to the Buddha, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, so too the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
२।३। चित्तहत्थिसारिपुत्तौपसम्पदा
2.3. Cittahatthisāriputtaupasampadā
2.3. The Ordination of Citta Hatthisāriputta
चित्तो पन हत्थिसारिपुत्तो भगवन्तं एतदवोच: “अभिक्कन्तं, भन्ते, अभिक्कन्तं, भन्ते। सेय्यथापि, भन्ते, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य: ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं भगवता अनेकपरियायेन धम्मो पकासितो। एसाहं, भन्ते, भगवन्तं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च। लभेय्याहं, भन्ते, भगवतो सन्तिके पब्बज्जं, लभेय्यं उपसम्पदन्”ति।
Citto pana hatthisāriputto bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
But Citta Hatthisāriputta said to the Buddha, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, so too the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the bhikkhu Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
अलत्थ खो चित्तो हत्थिसारिपुत्तो भगवतो सन्तिके पब्बज्जं, अलत्थ उपसम्पदं। अचिरूपसम्पन्नो खो पनायस्मा चित्तो हत्थिसारिपुत्तो एको वूपकट्ठो अप्पमत्तो आतापी पहितत्तो विहरन्तो न चिरस्सेव—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहासि। “खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्ताया”ति अब्भञ्ञासि। अञ्ञतरो खो पनायस्मा चित्तो हत्थिसारिपुत्तो अरहतं अहोसीति।
Alattha kho citto hatthisāriputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Acirūpasampanno kho panāyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. “khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthAttāyā”ti abbhaññāsi. Aññataro kho panāyasmā citto hatthisāriputto arahataṁ ahosīti.
And Citta Hatthisāriputta received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Citta Hatthisāriputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Citta Hatthisāriputta became one of the perfected.
पोट्ठपादसुत्तं निट्ठितं नवमं।
Poṭṭhapādasuttaṁ niṭṭhitaṁ navamaṁ.
The authoritative text of the Dīgha 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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