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अङ्गुत्तर निकाय १०।७
Aṅguttara Nikāya 10.7
Numbered Discourses 10.7
१। आनिसंसवग्ग
1. Ānisaṁsavagga
1. Benefits
सारिपुत्तसुत्त
Sāriputtasutta
Sāriputta
अथ खो आयस्मा आनन्दो 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 yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando āyasmantaṁ sāriputtaṁ etadavoca:
Then Venerable Ānanda 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, 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; सञ्ञी च पन अस्सा”ति?
“Siyā nu kho, āvuso sāriputta, 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; saññī ca 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, 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. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.”
“सिया, आवुसो आनन्द, भिक्खुनो तथारूपो समाधिपटिलाभो यथा नेव पथवियं पथविसञ्ञी अस्स …पे… न परलोके परलोकसञ्ञी अस्स; सञ्ञी च पन अस्सा”ति।
“Siyā, āvuso ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… na paraloke paralokasaññī assa; saññī ca pana assā”ti.
“It could be, Friend Ānanda.”
“यथा कथं पन, आवुसो सारिपुत्त, सिया भिक्खुनो तथारूपो समाधिपटिलाभो यथा नेव पथवियं पथविसञ्ञी अस्स …पे… सञ्ञी च पन अस्सा”ति?
“Yathā kathaṁ pana, āvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… saññī ca pana assā”ti?
“But how could this be?”
“एकमिदाहं, आवुसो आनन्द, समयं इधेव सावत्थियं विहरामि अन्धवनस्मिं। तत्थाहं तथारूपं समाधिं समापज्जिं यथा नेव पथवियं पथविसञ्ञी अहोसिं, न आपस्मिं आपोसञ्ञी अहोसिं, न तेजस्मिं तेजोसञ्ञी अहोसिं, न वायस्मिं वायोसञ्ञी अहोसिं, न आकासानञ्चायतने आकासानञ्चायतनसञ्ञी अहोसिं, न विञ्ञाणञ्चायतने विञ्ञाणञ्चायतनसञ्ञी अहोसिं, न आकिञ्चञ्ञायतने आकिञ्चञ्ञायतनसञ्ञी अहोसिं, न नेवसञ्ञानासञ्ञायतने नेवसञ्ञानासञ्ञायतनसञ्ञी अहोसिं, न इधलोके इधलोकसञ्ञी अहोसिं, न परलोके परलोकसञ्ञी अहोसिं; सञ्ञी च पन अहोसिन्”ति।
“Ekamidāhaṁ, āvuso ānanda, samayaṁ idheva sāvatthiyaṁ viharāmi andhavanasmiṁ. Tatthāhaṁ1 tathārūpaṁ samādhiṁ samāpajjiṁ yathā neva pathaviyaṁ pathavisaññī ahosiṁ, na āpasmiṁ āposaññī ahosiṁ, na tejasmiṁ tejosaññī ahosiṁ, na vāyasmiṁ vāyosaññī ahosiṁ, na ākāsānañcāyatane ākāsānañcāyatanasaññī ahosiṁ, na viññāṇañcāyatane viññāṇañcāyatanasaññī ahosiṁ, na ākiñcaññāyatane ākiñcaññāyatanasaññī ahosiṁ, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī ahosiṁ, na idhaloke idhalokasaññī ahosiṁ, na paraloke paralokasaññī ahosiṁ; saññī ca pana ahosin”ti.
“Friend Ānanda, one time I was staying right here at Sāvatthī in the Dark Forest. There I gained a state of immersion like this. I didn’t perceive earth in earth, water in water, fire in fire, or air in air. And I didn’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. And I didn’t perceive this world in this world, or the other world in the other world. And yet I still perceived.”
“किंसञ्ञी पनायस्मा सारिपुत्तो तस्मिं समये अहोसी”ति?
“Kiṁsaññī panāyasmā sāriputto2 tasmiṁ samaye ahosī”ti?
“But at that time what did Friend Sāriputta perceive?”
“‘भवनिरोधो निब्बानं भवनिरोधो निब्बानन्ऽति खो मे, आवुसो, अञ्ञाव सञ्ञा उप्पज्जति अञ्ञाव सञ्ञा निरुज्झति। सेय्यथापि, आवुसो, सकलिकग्गिस्स झायमानस्स अञ्ञाव अच्चि उप्पज्जति अञ्ञाव अच्चि निरुज्झति; एवमेवं खो, आवुसो, ‘भवनिरोधो निब्बानं भवनिरोधो निब्बानन्ऽति अञ्ञाव सञ्ञा उप्पज्जति अञ्ञाव सञ्ञा निरुज्झति। ‘भवनिरोधो निब्बानन्ऽति सञ्ञी च पनाहं, आवुसो, तस्मिं समये अहोसिन्”ति।
“‘Bhavanirodho nibbānaṁ bhavanirodho nibbānan’ti kho me, āvuso, aññāva saññā uppajjati aññāva saññā nirujjhati. Seyyathāpi, āvuso, sakalikaggissa jhāyamānassa aññāva acci uppajjati aññāva acci nirujjhati; evamevaṁ kho, āvuso, ‘bhavanirodho nibbānaṁ bhavanirodho nibbānan’ti aññāva saññā uppajjati aññāva saññā nirujjhati. ‘Bhavanirodho nibbānan’ti3 saññī ca panāhaṁ, āvuso, tasmiṁ samaye ahosin”ti.
“One perception arose in me and another perception ceased: ‘The cessation of continued existence is Nibbana. The cessation of continued existence is Nibbana.’ Suppose there was a burning pile of twigs. One flame would arise and another would cease. In the same way, one perception arose in me and another perception ceased: ‘The cessation of continued existence is Nibbana. The cessation of continued existence is Nibbana.’ At that time I perceived that the cessation of continued existence is Nibbana.”
सत्तमं।
Sattamaṁ.
The authoritative text of the Aṅguttara Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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