| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय १०।९५
Aṅguttara Nikāya 10.95
Numbered Discourses 10.95
१०। उपालिवग्ग
10. Upālivagga
10. With Upāli
उत्तियसुत्त
Uttiyasutta
With Uttiya
अथ खो उत्तियो परिब्बाजको येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि।
Atha kho uttiyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then the wanderer Uttiya went up to the Buddha, and exchanged greetings with him.
सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो उत्तियो परिब्बाजको भगवन्तं एतदवोच: “किं नु खो, भो गोतम, सस्सतो लोको, इदमेव सच्चं मोघमञ्ञन्”ति?
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uttiyo paribbājako bhagavantaṁ etadavoca: “kiṁ nu kho, bho gotama, sassato loko, idameva saccaṁ moghamaññan”ti?
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Master Gotama, is this right: ‘The cosmos is eternal. This is the only truth, other ideas are silly’?”
“अब्याकतं खो एतं, उत्तिय, मया: ‘सस्सतो लोको, इदमेव सच्चं मोघमञ्ञन्ऽ”ति।
“Abyākataṁ kho etaṁ, uttiya, mayā: ‘sassato loko, idameva saccaṁ moghamaññan’”ti.
“This has not been declared by me, Uttiya.”
“किं पन, भो गोतम, असस्सतो लोको, इदमेव सच्चं मोघमञ्ञन्”ति?
“Kiṁ pana, bho gotama, asassato loko, idameva saccaṁ moghamaññan”ti?
“Then is this right: ‘The cosmos is not eternal. This is the only truth, other ideas are silly’?”
“एतम्पि खो, उत्तिय, अब्याकतं मया: ‘असस्सतो लोको, इदमेव सच्चं मोघमञ्ञन्ऽ”ति।
“Etampi kho, uttiya, abyākataṁ mayā: ‘asassato loko, idameva saccaṁ moghamaññan’”ti.
“This has not been declared by me, Uttiya.”
“किं नु खो, भो गोतम, 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 मोघमञ्ञन्”ति?
“Kiṁ nu kho, bho gotama, 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 is this right: ‘The world is finite …’ … ‘The world 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, other ideas are silly’?”
“एतम्पि खो, उत्तिय, अब्याकतं मया: ‘नेव होति न न होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ऽ”ति।
“Etampi kho, uttiya, abyākataṁ mayā: ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.
“This has not been declared by me, Uttiya.”
“‘किं नु खो, भो गोतम, सस्सतो लोको, इदमेव सच्चं मोघमञ्ञन्ऽति, इति पुट्ठो समानो ‘अब्याकतं खो एतं, उत्तिय, मया—सस्सतो लोको, इदमेव सच्चं मोघमञ्ञन्ऽति वदेसि।
“‘Kiṁ nu kho, bho gotama, sassato loko, idameva saccaṁ moghamaññan’ti, iti puṭṭho samāno ‘abyākataṁ kho etaṁ, uttiya, mayā—sassato loko, idameva saccaṁ moghamaññan’ti vadesi.
“When asked about all these points, Master Gotama says that they have not been declared by him.
‘किं पन, भो गोतम, असस्सतो लोको, इदमेव सच्चं मोघमञ्ञन्ऽति, इति पुट्ठो समानो: ‘एतम्पि खो, उत्तिय, अब्याकतं मया असस्सतो लोको, इदमेव सच्चं मोघमञ्ञन्ऽति वदेसि।
‘Kiṁ pana, bho gotama, asassato loko, idameva saccaṁ moghamaññan’ti, iti puṭṭho samāno: ‘etampi kho, uttiya, abyākataṁ mayā asassato loko, idameva saccaṁ moghamaññan’ti vadesi.
‘किं नु खो, भो गोतम, 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 मोघमञ्ञन्ऽति, इति पुट्ठो समानो: ‘एतम्पि खो, उत्तिय, अब्याकतं मया—नेव होति न न होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ऽति वदेसि। अथ किञ्चरहि भोता गोतमेन ब्याकतन्”ति?
‘Kiṁ nu kho, bho gotama, 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, iti puṭṭho samāno: ‘etampi kho, uttiya, abyākataṁ mayā—neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi. Atha kiñcarahi bhotā gotamena byākatan”ti?
So what exactly has been declared by Master Gotama?”
“अभिञ्ञाय खो अहं, उत्तिय, सावकानं धम्मं देसेमि सत्तानं विसुद्धिया सोकपरिदेवानं समतिक्कमाय दुक्खदोमनस्सानं अत्थङ्गमाय ञायस्स अधिगमाय निब्बानस्स सच्छिकिरियाया”ति।
“Abhiññāya kho ahaṁ, uttiya, sāvakānaṁ dhammaṁ desemi sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.
“Uttiya, I teach my disciples from my own insight in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize Nibbana.”
“यं पनेतं भवं गोतमो अभिञ्ञाय सावकानं धम्मं देसेसि सत्तानं विसुद्धिया सोकपरिदेवानं समतिक्कमाय दुक्खदोमनस्सानं अत्थङ्गमाय ञायस्स अधिगमाय निब्बानस्स सच्छिकिरियाय, सब्बो वा तेन लोको नीयति उपड्ढो वा तिभागो वा”ति? एवं वुत्ते, भगवा तुण्ही अहोसि।
“Yaṁ panetaṁ bhavaṁ gotamo abhiññāya sāvakānaṁ dhammaṁ desesi sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, sabbo vā1 tena loko nīyati2 upaḍḍho vā tibhāgo vā”ti? Evaṁ vutte, bhagavā tuṇhī ahosi.
“But when Master Gotama teaches in this way, is the whole world saved, or half, or a third?” But when he said this, the Buddha kept silent.
अथ खो आयस्मतो आनन्दस्स एतदहोसि: “मा हेवं खो उत्तियो परिब्बाजको पापकं दिट्ठिगतं पटिलभि: ‘सब्बसामुक्कंसिकं वत मे समणो गोतमो पञ्हं पुट्ठो संसादेति, नो विस्सज्जेति, न नून विसहतीऽति। तदस्स उत्तियस्स परिब्बाजकस्स दीघरत्तं अहिताय दुक्खाया”ति।
Atha kho āyasmato ānandassa etadahosi: “mā hevaṁ kho uttiyo paribbājako pāpakaṁ diṭṭhigataṁ paṭilabhi: ‘sabbasāmukkaṁsikaṁ vata me samaṇo gotamo pañhaṁ puṭṭho saṁsādeti, no vissajjeti, na nūna visahatī’ti. Tadassa uttiyassa paribbājakassa dīgharattaṁ ahitāya dukkhāyā”ti.
Then Venerable Ānanda thought, “The wanderer Uttiya must not get the harmful misconception: ‘When the ascetic Gotama was asked this all-important question he falters without answering. He just can’t do it!’ That would be for his lasting harm and suffering.”
अथ खो आयस्मा आनन्दो उत्तियं परिब्बाजकं एतदवोच: “तेनहावुसो उत्तिय, उपमं ते करिस्सामि। उपमाय म्ऽइधेकच्चे विञ्ञू पुरिसा भासितस्स अत्थं आजानन्ति। सेय्यथापि, आवुसो उत्तिय, रञ्ञो पच्चन्तिमं नगरं दळ्हुद्धापं दळ्हपाकारतोरणं एकद्वारं। तत्रस्स दोवारिको पण्डितो ब्यत्तो मेधावी अञ्ञातानं निवारेता ञातानं पवेसेता। सो तस्स नगरस्स समन्ता अनुपरियायपथं अनुक्कमति। अनुपरियायपथं अनुक्कममानो न पस्सेय्य पाकारसन्धिं वा पाकारविवरं वा, अन्तमसो बिळारनिक्खमनमत्तम्पि। नो च ख्वस्स एवं ञाणं होति: ‘एत्तका पाणा इमं नगरं पविसन्ति वा निक्खमन्ति वाऽति। अथ ख्वस्स एवमेत्थ होति: ‘ये खो केचि ओळारिका पाणा इमं नगरं पविसन्ति वा निक्खमन्ति वा, सब्बे ते इमिना द्वारेन पविसन्ति वा निक्खमन्ति वाऽति।
Atha kho āyasmā ānando uttiyaṁ paribbājakaṁ etadavoca: “tenahāvuso uttiya, upamaṁ te karissāmi. Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti. Seyyathāpi, āvuso uttiya, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ3 daḷhapākāratoraṇaṁ ekadvāraṁ. Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā. So tassa nagarassa samantā anupariyāyapathaṁ anukkamati. Anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā, antamaso biḷāranikkhamanamattampi. No ca khvassa evaṁ ñāṇaṁ hoti: ‘ettakā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā’ti. Atha khvassa evamettha hoti: ‘ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te iminā dvārena pavisanti vā nikkhamanti vā’ti.
Then Ānanda said to the wanderer Uttiya, “Well then, Friend Uttiya, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate. And it has a gatekeeper who is astute, competent, and clever. He keeps strangers out and lets known people in. As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out. He doesn’t know how many creatures enter or leave the citadel. But he does know that whatever sizable creatures enter or leave the citadel, all of them do so via this gate.
एवमेवं खो, आवुसो उत्तिय, न तथागतस्स एवं उस्सुक्कं होति: ‘सब्बो वा तेन लोको नीयति, उपड्ढो वा, तिभागो वाऽति। अथ खो एवमेत्थ तथागतस्स होति: ‘ये खो केचि लोकम्हा नीयिंसु वा नीयन्ति वा नीयिस्सन्ति वा, सब्बे ते पञ्च नीवरणे पहाय चेतसो उपक्किलेसे पञ्ञाय दुब्बलीकरणे, चतूसु सतिपट्ठानेसु सुप्पतिट्ठितचित्ता, सत्त बोज्झङ्गे यथाभूतं भावेत्वा। एवमेते लोकम्हा नीयिंसु वा नीयन्ति वा नीयिस्सन्ति वाऽति। यदेव खो त्वं, आवुसो उत्तिय, भगवन्तं पञ्हं अपुच्छि तदेवेतं पञ्हं भगवन्तं अञ्ञेन परियायेन अपुच्छि। तस्मा ते तं भगवा न ब्याकासी”ति।
Evamevaṁ kho, āvuso uttiya, na tathāgatassa evaṁ ussukkaṁ hoti: ‘sabbo vā tena loko nīyati, upaḍḍho vā, tibhāgo vā’ti. Atha kho evamettha tathāgatassa hoti: ‘ye kho keci lokamhā nīyiṁsu vā nīyanti vā nīyissanti vā, sabbe te pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṁ bhāvetvā. Evamete4 lokamhā nīyiṁsu vā nīyanti vā nīyissanti vā’ti. Yadeva kho tvaṁ, āvuso uttiya, bhagavantaṁ pañhaṁ apucchi tadevetaṁ pañhaṁ bhagavantaṁ aññena pariyāyena apucchi. Tasmā te taṁ bhagavā na byākāsī”ti.
In the same way, it’s not the Realized One’s concern whether the whole world is saved by this, or half, or a third. But the Realized One knows that whoever is saved from the world—whether in the past, the future, or the present—all have given up the five hindrances, corruptions of the heart that weaken wisdom. They have firmly established their mind in the four kinds of mindfulness meditation. And they have truly developed the seven awakening factors. That’s how they’re saved from the world, in the past, future, or present. Uttiya, you were just asking the Buddha the same question as before in a different way. That’s why he didn’t answer.”
पञ्चमं।
Pañcamaṁ.
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 »]
Footnotes:
