| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय ३५।११६
Saṁyutta Nikāya 35.116
The Related Suttas Collection 35.116
१२। लोककामगुणवग्ग
12. Lokakāmaguṇavagga
12. The World and the Kinds of Sensual Stimulation
लोकन्तगमनसुत्त
Lokantagamanasutta
Traveling to the End of the World
“नाहं, भिक्खवे, गमनेन लोकस्स अन्तं ञातेय्यं, दट्ठेय्यं, पत्तेय्यन्ति वदामि। न च पनाहं, भिक्खवे, अप्पत्वा लोकस्स अन्तं दुक्खस्स अन्तकिरियं वदामी”ति।
“Nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi. Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī”ti.
“Bhikkhus, I say it’s not possible to know or see or reach the end of the world by traveling. But I also say there’s no making an end of suffering without reaching the end of the world.”
इदं वत्वा भगवा उट्ठायासना विहारं पाविसि।
Idaṁ vatvā bhagavā uṭṭhāyāsanā vihāraṁ pāvisi.
When he had spoken, the Blessed One got up from his seat and entered his dwelling.
अथ खो तेसं भिक्खूनं अचिरपक्कन्तस्स भगवतो एतदहोसि: “इदं खो नो, आवुसो, भगवा सङ्खित्तेन उद्देसं उद्दिसित्वा वित्थारेन अत्थं अविभजित्वा उट्ठायासना विहारं पविट्ठो: ‘“नाहं, भिक्खवे, गमनेन लोकस्स अन्तं ञातेय्यं, दट्ठेय्यं, पत्तेय्यन्”ति वदामि। न च पनाहं, भिक्खवे, अप्पत्वा लोकस्स अन्तं दुक्खस्स अन्तकिरियं वदामीऽति। को नु खो इमस्स भगवता सङ्खित्तेन उद्देसस्स उद्दिट्ठस्स वित्थारेन अत्थं अविभत्तस्स वित्थारेन अत्थं विभजेय्या”ति?
Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato etadahosi: “idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘“nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyan”ti vadāmi. Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī’ti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti?
Soon after the Buddha left, those bhikkhus considered, “The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail. … Who can explain in detail the meaning of this brief passage for recitation given by the Buddha?”
अथ खो तेसं भिक्खूनं एतदहोसि: “अयं खो आयस्मा आनन्दो सत्थु चेव संवण्णितो, सम्भावितो च विञ्ञूनं सब्रह्मचारीनं। पहोति चायस्मा आनन्दो इमस्स भगवता सङ्खित्तेन उद्देसस्स उद्दिट्ठस्स वित्थारेन अत्थं अविभत्तस्स वित्थारेन अत्थं विभजितुं। यन्नून मयं येनायस्मा आनन्दो तेनुपसङ्कमेय्याम; उपसङ्कमित्वा आयस्मन्तं आनन्दं एतमत्थं पटिपुच्छेय्यामा”ति।
Atha kho tesaṁ bhikkhūnaṁ etadahosi: “ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāmā”ti.
Then those bhikkhus thought, “This Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha. Let’s go to him, and ask him about this matter.”
अथ खो ते भिक्खू येनायस्मा आनन्दो तेनुपसङ्कमिंसु; उपसङ्कमित्वा आयस्मता आनन्देन सद्धिं सम्मोदिंसु। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो ते भिक्खू आयस्मन्तं आनन्दं एतदवोचुं: “इदं खो नो, आवुसो आनन्द, भगवा सङ्खित्तेन उद्देसं उद्दिसित्वा वित्थारेन अत्थं अविभजित्वा उट्ठायासना विहारं पविट्ठो: ‘नाहं, भिक्खवे, गमनेन लोकस्स अन्तं ञातेय्यं, दट्ठेय्यं, पत्तेय्यन्ति वदामि। न च पनाहं, भिक्खवे, अप्पत्वा लोकस्स अन्तं दुक्खस्स अन्तकिरियं वदामीऽति। तेसं नो, आवुसो, अम्हाकं अचिरपक्कन्तस्स भगवतो एतदहोसि: ‘इदं खो नो, आवुसो, भगवा सङ्खित्तेन उद्देसं उद्दिसित्वा वित्थारेन अत्थं अविभजित्वा उट्ठायासना विहारं पविट्ठो—नाहं, भिक्खवे, गमनेन लोकस्स अन्तं ञातेय्यं, दट्ठेय्यं, पत्तेय्यन्ति वदामि। न च पनाहं, भिक्खवे, अप्पत्वा लोकस्स अन्तं दुक्खस्स अन्तकिरियं वदामीति। को नु खो इमस्स भगवता सङ्खित्तेन उद्देसस्स उद्दिट्ठस्स वित्थारेन अत्थं अविभत्तस्स वित्थारेन अत्थं विभजेय्याऽति? तेसं नो, आवुसो, अम्हाकं एतदहोसि: ‘अयं खो, आवुसो, आयस्मा आनन्दो सत्थु चेव संवण्णितो, सम्भावितो च विञ्ञूनं सब्रह्मचारीनं। पहोति चायस्मा आनन्दो इमस्स भगवता सङ्खित्तेन उद्देसस्स उद्दिट्ठस्स वित्थारेन अत्थं अविभत्तस्स वित्थारेन अत्थं विभजितुं। यन्नून मयं येनायस्मा आनन्दो तेनुपसङ्कमेय्याम; उपसङ्कमित्वा आयस्मन्तं आनन्दं एतमत्थं पटिपुच्छेय्यामाऽति। विभजतायस्मा आनन्दो”ति।
Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ: “Idaṁ kho no, āvuso ānanda, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi. Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī’ti. Tesaṁ no, āvuso, amhākaṁ acirapakkantassa bhagavato etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho—nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi. Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmīti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? Tesaṁ no, āvuso, amhākaṁ etadahosi: ‘ayaṁ kho, āvuso, āyasmā ānando satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāmā’ti. Vibhajatāyasmā ānando”ti.
Then those bhikkhus went to Ānanda and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said, “May Venerable Ānanda please explain this.”
“सेय्यथापि, आवुसो, पुरिसो सारत्थिको सारगवेसी सारपरियेसनं चरमानो महतो रुक्खस्स तिट्ठतो सारवतो अतिक्कम्मेव, मूलं अतिक्कम्मेव, खन्धं साखापलासे सारं परियेसितब्बं मञ्ञेय्य;
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva, mūlaṁ atikkammeva, khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya;
“Friends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.
एवं सम्पदमिदं आयस्मन्तानं सत्थरि सम्मुखीभूते तं भगवन्तं अतिसित्वा अम्हे एतमत्थं पटिपुच्छितब्बं मञ्ञथ। सो हावुसो, भगवा जानं जानाति, पस्सं पस्सति—चक्खुभूतो, ञाणभूतो, धम्मभूतो, ब्रह्मभूतो, वत्ता, पवत्ता, अत्थस्स निन्नेता, अमतस्स दाता, धम्मस्सामी, तथागतो। सो चेव पनेतस्स कालो अहोसि यं भगवन्तंयेव एतमत्थं पटिपुच्छेय्याथ। यथा वो भगवा ब्याकरेय्य तथा वो धारेय्याथा”ति।
evaṁ sampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati—cakkhubhūto, ñāṇabhūto, dhammabhūto, brahmabhūto, vattā, pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī, tathāgato. So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha. Yathā vo bhagavā byākareyya tathā vo dhāreyyāthā”ti.
Such is the consequence for the venerables. Though you were face to face with the Buddha, you overlooked him, imagining that you should ask me about this matter. For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. You should have remembered it in line with the Buddha’s answer.”
“अद्धावुसो आनन्द, भगवा जानं जानाति, पस्सं पस्सति—चक्खुभूतो, ञाणभूतो, धम्मभूतो, ब्रह्मभूतो, वत्ता, पवत्ता, अत्थस्स निन्नेता, अमतस्स दाता, धम्मस्सामी, तथागतो। सो चेव पनेतस्स कालो अहोसि यं भगवन्तंयेव एतमत्थं पटिपुच्छेय्याम। यथा नो भगवा ब्याकरेय्य तथा नं धारेय्याम।
“Addhāvuso ānanda, bhagavā jānaṁ jānāti, passaṁ passati—cakkhubhūto, ñāṇabhūto, dhammabhūto, brahmabhūto, vattā, pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī, tathāgato. So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma. Yathā no bhagavā byākareyya tathā naṁ dhāreyyāma.
“Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. We should have remembered it in line with the Buddha’s answer.
अपि चायस्मा आनन्दो सत्थु चेव संवण्णितो, सम्भावितो च विञ्ञूनं सब्रह्मचारीनं। पहोति चायस्मा आनन्दो इमस्स भगवता सङ्खित्तेन उद्देसस्स उद्दिट्ठस्स वित्थारेन अत्थं अविभत्तस्स वित्थारेन अत्थं विभजितुं। विभजतायस्मा आनन्दो अगरुं करित्वा”ति।
Api cāyasmā ānando satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Vibhajatāyasmā ānando agaruṁ karitvā”ti.
Still, Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. You are capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha. Please explain this, if it’s no trouble.”
“तेनहावुसो, सुणाथ, साधुकं मनसि करोथ, भासिस्सामी”ति।
“Tenahāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Then listen and apply your mind well, I will speak.”
“एवमावुसो”ति खो ते भिक्खू आयस्मतो आनन्दस्स पच्चस्सोसुं। आयस्मा आनन्दो एतदवोच:
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ. Āyasmā ānando etadavoca:
“Yes, friend,” they replied. Ānanda said this:
“यं खो वो, आवुसो, भगवा सङ्खित्तेन उद्देसं उद्दिसित्वा वित्थारेन अत्थं अविभजित्वा उट्ठायासना विहारं पविट्ठो:
“Yaṁ kho vo, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
“Friends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:
‘नाहं, भिक्खवे, गमनेन लोकस्स अन्तं ञातेय्यं, दट्ठेय्यं, पत्तेय्यन्ति वदामि। न च पनाहं, भिक्खवे, अप्पत्वा लोकस्स अन्तं दुक्खस्स अन्तकिरियं वदामीऽति,
‘nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi. Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī’ti,
‘Bhikkhus, I say it’s not possible to know or see or reach the end of the world by traveling. But I also say there’s no making an end of suffering without reaching the end of the world.’
इमस्स ख्वाहं, आवुसो, भगवता सङ्खित्तेन उद्देसस्स उद्दिट्ठस्स वित्थारेन अत्थं अविभत्तस्स वित्थारेन अत्थं आजानामि।
imassa khvāhaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājānāmi.
This is how I understand the detailed meaning of this passage for recitation.
येन खो, आवुसो, लोकस्मिं लोकसञ्ञी होति लोकमानी—अयं वुच्चति अरियस्स विनये लोको। केन चावुसो, लोकस्मिं लोकसञ्ञी होति लोकमानी?
Yena kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī—ayaṁ vuccati ariyassa vinaye loko. Kena cāvuso, lokasmiṁ lokasaññī hoti lokamānī?
Whatever in the world through which you perceive the world and conceive the world is called the world in the training of the Noble One. And through what in the world do you perceive the world and conceive the world?
चक्खुना खो, आवुसो, लोकस्मिं लोकसञ्ञी होति लोकमानी। सोतेन खो, आवुसो … घानेन खो, आवुसो … जिव्हाय खो, आवुसो, लोकस्मिं लोकसञ्ञी होति लोकमानी। कायेन खो, आवुसो … मनेन खो, आवुसो, लोकस्मिं लोकसञ्ञी होति लोकमानी।
Cakkhunā kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī. Sotena kho, āvuso … ghānena kho, āvuso … jivhāya kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī. Kāyena kho, āvuso … manena kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī.
Through the eye in the world you perceive the world and conceive the world. Through the ear … nose … tongue … body … mind in the world you perceive the world and conceive the world.
येन खो, आवुसो, लोकस्मिं लोकसञ्ञी होति लोकमानी—अयं वुच्चति अरियस्स विनये लोको।
Yena kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī—ayaṁ vuccati ariyassa vinaye loko.
Whatever in the world through which you perceive the world and conceive the world is called the world in the training of the Noble One.
यं खो वो, आवुसो, भगवा सङ्खित्तेन उद्देसं उद्दिसित्वा वित्थारेन अत्थं अविभजित्वा उट्ठायासना विहारं पविट्ठो:
Yaṁ kho vo, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
When the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:
‘नाहं, भिक्खवे, गमनेन लोकस्स अन्तं ञातेय्यं, दट्ठेय्यं, पत्तेय्यन्ति वदामि। न च पनाहं, भिक्खवे, अप्पत्वा लोकस्स अन्तं दुक्खस्स अन्तकिरियं वदामीऽति,
‘nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi. Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī’ti,
‘Bhikkhus, I say it’s not possible to know or see or reach the end of the world by traveling. But I also say there’s no making an end of suffering without reaching the end of the world.’
इमस्स ख्वाहं, आवुसो, भगवता सङ्खित्तेन उद्देसस्स उद्दिट्ठस्स वित्थारेन अत्थं अविभत्तस्स एवं वित्थारेन अत्थं आजानामि।
imassa khvāhaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi.
That is how I understand the detailed meaning of this summary.
आकङ्खमाना च पन तुम्हे आयस्मन्तो भगवन्तंयेव उपसङ्कमित्वा एतमत्थं पटिपुच्छेय्याथ। यथा वो भगवा ब्याकरोति तथा नं धारेय्याथा”ति।
Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha. Yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti.
If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.”
“एवमावुसो”ति खो ते भिक्खू आयस्मतो आनन्दस्स पटिस्सुत्वा उट्ठायासना येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो ते भिक्खू भगवन्तं एतदवोचुं:
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
“Yes, friend,” replied those bhikkhus. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened.
“यं खो नो, भन्ते, भगवा सङ्खित्तेन उद्देसं उद्दिसित्वा वित्थारेन अत्थं अविभजित्वा उट्ठायासना विहारं पविट्ठो: ‘नाहं, भिक्खवे, गमनेन लोकस्स अन्तं ञातेय्यं, दट्ठेय्यं, पत्तेय्यन्ति वदामि। न च पनाहं, भिक्खवे, अप्पत्वा लोकस्स अन्तं दुक्खस्स अन्तकिरियं वदामीऽति। तेसं नो, भन्ते, अम्हाकं अचिरपक्कन्तस्स भगवतो एतदहोसि: ‘इदं खो नो, आवुसो, भगवा सङ्खित्तेन उद्देसं उद्दिसित्वा वित्थारेन अत्थं अविभजित्वा उट्ठायासना विहारं पविट्ठो—नाहं, भिक्खवे, गमनेन लोकस्स अन्तं ञातेय्यं, दट्ठेय्यं, पत्तेय्यन्ति वदामि। न च पनाहं, भिक्खवे, अप्पत्वा लोकस्स अन्तं दुक्खस्स अन्तकिरियं वदामीति। को नु खो इमस्स भगवता सङ्खित्तेन उद्देसस्स उद्दिट्ठस्स वित्थारेन अत्थं अविभत्तस्स वित्थारेन अत्थं विभजेय्याऽति? तेसं नो, भन्ते, अम्हाकं एतदहोसि: ‘अयं खो आयस्मा आनन्दो सत्थु चेव संवण्णितो, सम्भावितो च विञ्ञूनं सब्रह्मचारीनं। पहोति चायस्मा आनन्दो इमस्स भगवता सङ्खित्तेन उद्देसस्स उद्दिट्ठस्स वित्थारेन अत्थं अविभत्तस्स वित्थारेन अत्थं विभजितुं। यन्नून मयं येनायस्मा आनन्दो तेनुपसङ्कमेय्याम; उपसङ्कमित्वा आयस्मन्तं आनन्दं एतमत्थं पटिपुच्छेय्यामाऽति। अथ खो मयं, भन्ते, येनायस्मा आनन्दो तेनुपसङ्कमिम्ह; उपसङ्कमित्वा आयस्मन्तं आनन्दं एतमत्थं पटिपुच्छिम्ह। तेसं नो, भन्ते, आयस्मता आनन्देन इमेहि आकारेहि इमेहि पदेहि इमेहि ब्यञ्जनेहि अत्थो विभत्तो”ति।
“Yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi. Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī’ti. Tesaṁ no, bhante, amhākaṁ acirapakkantassa bhagavato etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho—nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi. Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmīti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? Tesaṁ no, bhante, amhākaṁ etadahosi: ‘ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāmā’ti. Atha kho mayaṁ, bhante, yenāyasmā ānando tenupasaṅkamimha; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipucchimha. Tesaṁ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.
Then they said, “And Ānanda explained the meaning to us in this manner, with these words and phrases.”
“पण्डितो, भिक्खवे, आनन्दो; महापञ्ञो, भिक्खवे, आनन्दो। मञ्चेपि तुम्हे, भिक्खवे, एतमत्थं पटिपुच्छेय्याथ, अहम्पि तं एवमेवं ब्याकरेय्यं यथा तं आनन्देन ब्याकतं। एसो चेवेतस्स अत्थो, एवञ्च नं धारेय्याथा”ति।
“Paṇḍito, bhikkhave, ānando; mahāpañño, bhikkhave, ānando. Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi taṁ evamevaṁ byākareyyaṁ yathā taṁ ānandena byākataṁ. Eso cevetassa attho, evañca naṁ dhāreyyāthā”ti.
“Bhikkhus, Ānanda is astute, he has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as Ānanda. That is what it means, and that’s how you should remember it.”
ततियं।
Tatiyaṁ.
The authoritative text of the Saṁyutta Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
