| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ११।७
Aṅguttara Nikāya 11.7
Numbered Discourses 11.7
१। निस्सयवग्ग
1. Nissayavagga
1. Dependence
सञ्ञासुत्त
Saññāsutta
Percipient
अथ खो आयस्मा आनन्दो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा आनन्दो भगवन्तं एतदवोच:
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“सिया नु खो, भन्ते, भिक्खुनो तथारूपो समाधिपटिलाभो यथा नेव पथवियं पथविसञ्ञी अस्स, न आपस्मिं आपोसञ्ञी अस्स, न तेजस्मिं तेजोसञ्ञी अस्स, न वायस्मिं वायोसञ्ञी अस्स, न आकासानञ्चायतने आकासानञ्चायतनसञ्ञी अस्स, न विञ्ञाणञ्चायतने विञ्ञाणञ्चायतनसञ्ञी अस्स, न आकिञ्चञ्ञायतने आकिञ्चञ्ञायतनसञ्ञी अस्स, न नेवसञ्ञानासञ्ञायतने नेवसञ्ञानासञ्ञायतनसञ्ञी अस्स, न इधलोके इधलोकसञ्ञी अस्स, न परलोके परलोकसञ्ञी अस्स, यम्पिदं दिट्ठं सुतं मुतं विञ्ञातं पत्तं परियेसितं अनुविचरितं मनसा, तत्रापि न सञ्ञी अस्स; सञ्ञी च पन अस्सा”ति?
“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa; saññī ca pana assā”ti?
“Could it be, sir, that a bhikkhu might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
“सिया, आनन्द, भिक्खुनो तथारूपो समाधिपटिलाभो यथा नेव पथवियं पथविसञ्ञी अस्स, न आपस्मिं आपोसञ्ञी अस्स, न तेजस्मिं तेजोसञ्ञी अस्स, न वायस्मिं वायोसञ्ञी अस्स, न आकासानञ्चायतने आकासानञ्चायतनसञ्ञी अस्स, न विञ्ञाणञ्चायतने विञ्ञाणञ्चायतनसञ्ञी अस्स, न आकिञ्चञ्ञायतने आकिञ्चञ्ञायतनसञ्ञी अस्स, न नेवसञ्ञानासञ्ञायतने नेवसञ्ञानासञ्ञायतनसञ्ञी अस्स, न इधलोके इधलोकसञ्ञी अस्स, न परलोके परलोकसञ्ञी अस्स, यम्पिदं दिट्ठं सुतं मुतं विञ्ञातं पत्तं परियेसितं अनुविचरितं मनसा, तत्रापि न सञ्ञी अस्स; सञ्ञी च पन अस्सा”ति।
“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa; saññī ca pana assā”ti.
“It could be, Ānanda, that a bhikkhu might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
“यथा कथं पन, भन्ते, सिया भिक्खुनो तथारूपो समाधिपटिलाभो यथा नेव पथवियं पथविसञ्ञी अस्स, न आपस्मिं आपोसञ्ञी अस्स, न तेजस्मिं तेजोसञ्ञी अस्स, न वायस्मिं वायोसञ्ञी अस्स, न आकासानञ्चायतने आकासानञ्चायतनसञ्ञी अस्स, न विञ्ञाणञ्चायतने विञ्ञाणञ्चायतनसञ्ञी अस्स, न आकिञ्चञ्ञायतने आकिञ्चञ्ञायतनसञ्ञी अस्स, न नेवसञ्ञानासञ्ञायतने नेवसञ्ञानासञ्ञायतनसञ्ञी अस्स, न इधलोके इधलोकसञ्ञी अस्स, न परलोके परलोकसञ्ञी अस्स, यम्पिदं दिट्ठं सुतं मुतं विञ्ञातं पत्तं परियेसितं अनुविचरितं मनसा, तत्रापि न सञ्ञी अस्स, सञ्ञी च पन अस्सा”ति।
“Yathā kathaṁ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti.
“But how could this be, sir?”
“इधानन्द, भिक्खु एवंसञ्ञी होति: ‘एतं सन्तं एतं पणीतं, यदिदं सब्बसङ्खारसमथो सब्बूपधिपटिनिस्सग्गो तण्हाक्खयो विरागो निरोधो निब्बानन्ऽति।
“Idhānanda, bhikkhu evaṁsaññī hoti: ‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
“Ānanda, it’s when a bhikkhu perceives: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, Nibbana.’
एवं खो, आनन्द, सिया भिक्खुनो तथारूपो समाधिपटिलाभो यथा नेव पथवियं पथविसञ्ञी अस्स, न आपस्मिं आपोसञ्ञी अस्स, न तेजस्मिं तेजोसञ्ञी अस्स, न वायस्मिं वायोसञ्ञी अस्स, न आकासानञ्चायतने आकासानञ्चायतनसञ्ञी अस्स, न विञ्ञाणञ्चायतने विञ्ञाणञ्चायतनसञ्ञी अस्स, न आकिञ्चञ्ञायतने आकिञ्चञ्ञायतनसञ्ञी अस्स, न नेवसञ्ञानासञ्ञायतने नेवसञ्ञानासञ्ञायतनसञ्ञी अस्स, न इधलोके इधलोकसञ्ञी अस्स, न परलोके परलोकसञ्ञी अस्स, यम्पिदं दिट्ठं सुतं मुतं विञ्ञातं पत्तं परियेसितं अनुविचरितं मनसा, तत्रापि न सञ्ञी अस्स, सञ्ञी च पन अस्सा”ति।
Evaṁ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti.
That’s how a bhikkhu might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
अथ खो आयस्मा आनन्दो भगवतो भासितं अभिनन्दित्वा अनुमोदित्वा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा येनायस्मा सारिपुत्तो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मता सारिपुत्तेन सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा आनन्दो आयस्मन्तं सारिपुत्तं एतदवोच:
Atha kho āyasmā ānando bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando āyasmantaṁ sāriputtaṁ etadavoca:
And then Ānanda approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:
“सिया नु खो, आवुसो सारिपुत्त, भिक्खुनो तथारूपो समाधिपटिलाभो यथा नेव पथवियं पथविसञ्ञी अस्स …पे… यम्पिदं दिट्ठं सुतं मुतं विञ्ञातं पत्तं परियेसितं अनुविचरितं मनसा, तत्रापि न सञ्ञी अस्स, सञ्ञी पन अस्सा”ति।
“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī pana assā”ti.
“Could it be, friend Sāriputta, that a bhikkhu might gain a state of immersion like this? They wouldn’t perceive earth in earth … And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
“सिया, आवुसो आनन्द, भिक्खुनो तथारूपो समाधिपटिलाभो यथा नेव पथवियं पथविसञ्ञी अस्स …पे… यम्पिदं दिट्ठं सुतं मुतं विञ्ञातं पत्तं परियेसितं अनुविचरितं मनसा, तत्रापि न सञ्ञी अस्स, सञ्ञी च पन अस्सा”ति।
“Siyā, āvuso ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti.
“It could be, Friend Ānanda.”
“यथा कथं पनावुसो सारिपुत्त, सिया भिक्खुनो तथारूपो समाधिपटिलाभो यथा नेव पथवियं पथविसञ्ञी अस्स …पे… यम्पिदं दिट्ठं सुतं मुतं विञ्ञातं पत्तं परियेसितं अनुविचरितं मनसा, तत्रापि न सञ्ञी अस्स, सञ्ञी च पन अस्सा”ति?
“Yathā kathaṁ panāvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti?
“But how could this be?”
“इध, आवुसो आनन्द, भिक्खु एवंसञ्ञी होति: ‘एतं सन्तं एतं पणीतं, यदिदं सब्बसङ्खारसमथो सब्बूपधिपटिनिस्सग्गो तण्हाक्खयो विरागो निरोधो निब्बानन्ऽति। एवं खो, आवुसो आनन्द, सिया भिक्खुनो तथारूपो समाधिपटिलाभो यथा नेव पथवियं पथविसञ्ञी अस्स …पे… यम्पिदं दिट्ठं सुतं मुतं विञ्ञातं पत्तं परियेसितं अनुविचरितं मनसा, तत्रापि न सञ्ञी अस्स, सञ्ञी च पन अस्सा”ति।
“Idha, āvuso ānanda, bhikkhu evaṁsaññī hoti: ‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. Evaṁ kho, āvuso ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti.
“Ānanda, it’s when a bhikkhu perceives: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, Nibbana.’ That’s how a bhikkhu might gain a state of immersion like this. They wouldn’t perceive earth in earth … And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
“अच्छरियं, आवुसो, अब्भुतं, आवुसो। यत्र हि नाम सत्थु चेव सावकस्स च अत्थेन अत्थो ब्यञ्जनेन ब्यञ्जनं संसन्दिस्सति समेस्सति न विग्गय्हिस्सति, यदिदं अग्गपदस्मिं। इदानाहं, आवुसो, भगवन्तं उपसङ्कमित्वा एतमत्थं अपुच्छिं। भगवापि मे एतेहि अक्खरेहि एतेहि पदेहि एतेहि ब्यञ्जनेहि एतमत्थं ब्याकासि, सेय्यथापि आयस्मा सारिपुत्तो। अच्छरियं, आवुसो, अब्भुतं, आवुसो। यत्र हि नाम सत्थु चेव सावकस्स च अत्थेन अत्थो ब्यञ्जनेन ब्यञ्जनं संसन्दिस्सति समेस्सति न विग्गय्हिस्सति, यदिदं अग्गपदस्मिन्”ति।
“Acchariyaṁ, āvuso, abbhutaṁ, āvuso. Yatra hi nāma satthu ceva sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na viggayhissati, yadidaṁ aggapadasmiṁ. Idānāhaṁ, āvuso, bhagavantaṁ upasaṅkamitvā etamatthaṁ apucchiṁ. Bhagavāpi me etehi akkharehi etehi padehi etehi byañjanehi etamatthaṁ byākāsi, seyyathāpi āyasmā sāriputto. Acchariyaṁ, āvuso, abbhutaṁ, āvuso. Yatra hi nāma satthu ceva sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na viggayhissati, yadidaṁ aggapadasmin”ti.
“It’s incredible, it’s amazing! How the meaning and the phrasing of the teacher and the disciple fit together and agree without conflict when it comes to the chief matter! Just now I went to the Buddha and asked him about this matter. And the Buddha explained it to me in this manner, with these words and phrases, just like Venerable Sāriputta. It’s incredible, it’s amazing! How the meaning and the phrasing of the teacher and the disciple fit together and agree without conflict when it comes to the chief matter!”
सत्तमं।
Sattamaṁ.
The authoritative text of the Aṅguttara Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
