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From:
Aį¹
guttara NikÄya 9.38 Numbered Discourses 9.38
4. MahÄvagga 4. The Great Chapter
LokÄyatikasutta Brahmin Cosmologists
Atha kho dve lokÄyatikÄ brÄhmaį¹Ä yena bhagavÄ tenupasaį¹
kamiį¹su; upasaį¹
kamitvÄ bhagavatÄ saddhiį¹ sammodiį¹su. Then two brahmin cosmologists went up to the Buddha, and exchanged greetings with him.
SammodanÄ«yaį¹ kathaį¹ sÄraį¹Ä«yaį¹ vÄ«tisÄretvÄ ekamantaį¹ nisÄ«diį¹su. Ekamantaį¹ nisinnÄ kho te brÄhmaį¹Ä bhagavantaį¹ etadavocuį¹: When the greetings and polite conversation were over, they sat down to one side and said to the Buddha:
āPÅ«raį¹o, bho gotama, kassapo sabbaĆ±Ć±Å« sabbadassÄvÄ« aparisesaį¹ ƱÄį¹adassanaį¹ paį¹ijÄnÄti: āWorthy Gotama, PÅ«raį¹a Kassapa claims to be all-knowing and all-seeing, to know and see everything without exception, thus:
ācarato ca me tiį¹į¹hato ca suttassa ca jÄgarassa ca satataį¹ samitaį¹ ƱÄį¹adassanaį¹ paccupaį¹į¹hitanāti. āKnowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.ā
So evamÄha: He says:
āahaį¹ anantena ƱÄį¹ena anantaį¹ lokaį¹ jÄnaį¹ passaį¹ viharÄmÄ«āti. āWith infinite knowledge I know and see that the cosmos is infinite.ā
Ayampi, bho gotama, nigaį¹į¹ho nÄį¹aputto sabbaĆ±Ć±Å« sabbadassÄvÄ« aparisesaį¹ ƱÄį¹adassanaį¹ paį¹ijÄnÄti: And the Jain ascetic of the ĆÄtika clan also claims to be all-knowing and all-seeing, to know and see everything without exception, thus:
ācarato ca me tiį¹į¹hato ca suttassa ca jÄgarassa ca satataį¹ samitaį¹ ƱÄį¹adassanaį¹ paccupaį¹į¹hitanāti. āKnowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.ā
So evamÄha: He says:
āahaį¹ anantena ƱÄį¹ena anantaį¹ lokaį¹ jÄnaį¹ passaį¹ viharÄmÄ«āti. āWith infinite knowledge I know and see that the cosmos is finite.ā
Imesaį¹, bho gotama, ubhinnaį¹ ƱÄį¹avÄdÄnaį¹ ubhinnaį¹ aƱƱamaƱƱaį¹ vipaccanÄ«kavÄdÄnaį¹ ko saccaį¹ Äha ko musÄāti? These two claim to speak from knowledge, but they directly contradict each other. Which one of them speaks the truth, and which falsehood?ā
āAlaį¹, brÄhmaį¹Ä. āEnough, brahmins, let that be.
Tiį¹į¹hatetaį¹:
āimesaį¹ ubhinnaį¹ ƱÄį¹avÄdÄnaį¹ ubhinnaį¹ aƱƱamaƱƱaį¹ vipaccanÄ«kavÄdÄnaį¹ ko saccaį¹ Äha ko musÄāti.
Dhammaį¹ vo, brÄhmaį¹Ä, desessÄmi, I will teach you the Dhamma.
taį¹ suį¹Ätha, sÄdhukaį¹ manasi karotha, bhÄsissÄmÄ«āti. Listen and apply your mind well, I will speak.ā
āEvaį¹, bhoāti kho te brÄhmaį¹Ä bhagavato paccassosuį¹. āYes, worthy sir,ā those brahmins replied.
BhagavÄ etadavoca: The Buddha said this:
āSeyyathÄpi, brÄhmaį¹Ä, cattÄro purisÄ catuddisÄ į¹hitÄ paramena javena ca samannÄgatÄ paramena ca padavÄ«tihÄrena. āSuppose there were four men standing in the four quarters. Each of them was extremely fast, with an extremely mighty stride.
Te evarÅ«pena javena samannÄgatÄ assu, seyyathÄpi nÄma daįø·hadhammÄ dhanuggaho sikkhito katahattho katÅ«pÄsano lahukena asanena appakasirena tiriyaį¹ tÄlacchÄyaį¹ atipÄteyya; Theyāre as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow.
evarÅ«pena ca padavÄ«tihÄrena, seyyathÄpi nÄma puratthimÄ samuddÄ pacchimo samuddo Their stride was such that it spanned from the eastern ocean to the western ocean.
atha puratthimÄya disÄya į¹hito puriso evaį¹ vadeyya: Then the man standing in the east would say:
āahaį¹ gamanena lokassa antaį¹ pÄpuį¹issÄmÄ«āti. āI will reach the end of the world by traveling.ā
So aƱƱatreva asitapÄ«takhÄyitasÄyitÄ aƱƱatra uccÄrapassÄvakammÄ aƱƱatra niddÄkilamathapaį¹ivinodanÄ vassasatÄyuko vassasatajÄ«vÄ« vassasataį¹ gantvÄ appatvÄva lokassa antaį¹ antarÄ kÄlaį¹ kareyya. Though heād travel for his whole lifespan of a hundred yearsāpausing only to eat and drink, go to the toilet, and sleep to dispel wearinessāheād die along the way, never reaching the end of the world.
Atha pacchimÄya disÄya ā¦peā¦ Then the man standing in the west ā¦
atha uttarÄya disÄya ā¦ Then the man standing in the north ā¦
atha dakkhiį¹Äya disÄya į¹hito puriso evaį¹ vadeyya: Then the man standing in the south would say:
āahaį¹ gamanena lokassa antaį¹ pÄpuį¹issÄmÄ«āti. āI will reach the end of the world by traveling.ā
So aƱƱatreva asitapÄ«takhÄyitasÄyitÄ aƱƱatra uccÄrapassÄvakammÄ aƱƱatra niddÄkilamathapaį¹ivinodanÄ vassasatÄyuko vassasatajÄ«vÄ« vassasataį¹ gantvÄ appatvÄva lokassa antaį¹ antarÄ kÄlaį¹ kareyya. Though heād travel for his whole lifespan of a hundred yearsāpausing only to eat and drink, go to the toilet, and sleep to dispel wearinessāheād die along the way, never reaching the end of the world.
Taį¹ kissa hetu? Why is that?
NÄhaį¹, brÄhmaį¹Ä, evarÅ«pÄya sandhÄvanikÄya lokassa antaį¹ ƱÄteyyaį¹ daį¹į¹heyyaį¹ patteyyanti vadÄmi. I say itās not possible to know or see or reach the end of the world by running like this.
Na cÄhaį¹, brÄhmaį¹Ä, appatvÄva lokassa antaį¹ dukkhassa antakiriyaį¹ vadÄmi. But I also say thereās no making an end of suffering without reaching the end of the world.
PaƱcime, brÄhmaį¹Ä, kÄmaguį¹Ä ariyassa vinaye lokoti vuccati. These five kinds of sensual stimulation are called the world in the training of the Noble One.
Katame paƱca? What five?
CakkhuviƱƱeyyÄ rÅ«pÄ iį¹į¹hÄ kantÄ manÄpÄ piyarÅ«pÄ kÄmÅ«pasaį¹hitÄ rajanÄ«yÄ; Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviƱƱeyyÄ saddÄ ā¦peā¦ Sounds known by the ear ā¦
ghÄnaviƱƱeyyÄ gandhÄ ā¦ Smells known by the nose ā¦
jivhÄviƱƱeyyÄ rasÄ ā¦ Tastes known by the tongue ā¦
kÄyaviƱƱeyyÄ phoį¹į¹habbÄ iį¹į¹hÄ kantÄ manÄpÄ piyarÅ«pÄ kÄmÅ«pasaį¹hitÄ rajanÄ«yÄ; Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
ime kho, brÄhmaį¹Ä, paƱca kÄmaguį¹Ä ariyassa vinaye lokoti vuccati. These five kinds of sensual stimulation are called the world in the training of the Noble One.
Idha, brÄhmaį¹Ä, bhikkhu vivicceva kÄmehi vivicca akusalehi dhammehi savitakkaį¹ savicÄraį¹ vivekajaį¹ pÄ«tisukhaį¹ paį¹hamaį¹ jhÄnaį¹ upasampajja viharati. Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Ayaį¹ vuccati, brÄhmaį¹Ä, ābhikkhu lokassa antamÄgamma, lokassa ante viharatiā. This is called a mendicant who, having gone to the end of the world, meditates at the end of the world.
TamaƱƱe evamÄhaį¹su: Others say of them:
āayampi lokapariyÄpanno, ayampi anissaį¹o lokamhÄāti. āTheyāre included in the world, and havenāt yet left the world.ā
Ahampi hi, brÄhmaį¹Ä, evaį¹ vadÄmi: And I also say this:
āayampi lokapariyÄpanno, ayampi anissaį¹o lokamhÄāti. āTheyāre included in the world, and havenāt yet left the world.ā
Puna caparaį¹, brÄhmaį¹Ä, bhikkhu vitakkavicÄrÄnaį¹ vÅ«pasamÄ ā¦peā¦ dutiyaį¹ jhÄnaį¹ ā¦ Furthermore, take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption ā¦
tatiyaį¹ jhÄnaį¹ ā¦ third absorption ā¦
catutthaį¹ jhÄnaį¹ upasampajja viharati. fourth absorption.
Ayaį¹ vuccati, brÄhmaį¹Ä, ābhikkhu lokassa antamÄgamma lokassa ante viharatiā. This is called a mendicant who, having gone to the end of the world, meditates at the end of the world.
TamaƱƱe evamÄhaį¹su: Others say of them:
āayampi lokapariyÄpanno, ayampi anissaį¹o lokamhÄāti. āTheyāre included in the world, and havenāt yet left the world.ā
Ahampi hi, brÄhmaį¹Ä, evaį¹ vadÄmi: And I also say this:
āayampi lokapariyÄpanno, ayampi anissaį¹o lokamhÄāti. āTheyāre included in the world, and havenāt yet left the world.ā
Puna caparaį¹, brÄhmaį¹Ä, bhikkhu sabbaso rÅ«pasaƱƱÄnaį¹ samatikkamÄ paį¹ighasaƱƱÄnaį¹ atthaį¹
gamÄ nÄnattasaƱƱÄnaį¹ amanasikÄrÄ āananto ÄkÄsoāti ÄkÄsÄnaƱcÄyatanaį¹ upasampajja viharati. Furthermore, take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that āspace is infiniteā, enters and remains in the dimension of infinite space.
Ayaį¹ vuccati, brÄhmaį¹Ä, ābhikkhu lokassa antamÄgamma lokassa ante viharatiā. This is called a mendicant who, having gone to the end of the world, meditates at the end of the world.
TamaƱƱe evamÄhaį¹su: Others say of them:
āayampi lokapariyÄpanno, ayampi anissaį¹o lokamhÄāti. āTheyāre included in the world, and havenāt yet left the world.ā
Ahampi hi, brÄhmaį¹Ä, evaį¹ vadÄmi: And I also say this:
āayampi lokapariyÄpanno, ayampi anissaį¹o lokamhÄāti. āTheyāre included in the world, and havenāt yet left the world.ā
Puna caparaį¹, brÄhmaį¹Ä, bhikkhu sabbaso ÄkÄsÄnaƱcÄyatanaį¹ samatikkamma āanantaį¹ viƱƱÄį¹anāti viƱƱÄį¹aƱcÄyatanaį¹ upasampajja viharati ā¦peā¦ Furthermore, take a mendicant who enters and remains in the dimension of infinite consciousness. ā¦
sabbaso viƱƱÄį¹aƱcÄyatanaį¹ samatikkamma ānatthi kiƱcÄ«āti ÄkiƱcaƱƱÄyatanaį¹ upasampajja viharati ā¦peā¦ the dimension of nothingness ā¦
sabbaso ÄkiƱcaƱƱÄyatanaį¹ samatikkamma nevasaƱƱÄnÄsaƱƱÄyatanaį¹ upasampajja viharati. the dimension of neither perception nor non-perception.
Ayaį¹ vuccati, brÄhmaį¹Ä, ābhikkhu lokassa antamÄgamma lokassa ante viharatiā. This is called a mendicant who, having gone to the end of the world, meditates at the end of the world.
TamaƱƱe evamÄhaį¹su: Others say of them:
āayampi lokapariyÄpanno, ayampi anissaį¹o lokamhÄāti. āTheyāre included in the world, and havenāt yet left the world.ā
Ahampi hi, brÄhmaį¹Ä, evaį¹ vadÄmi: And I also say this:
āayampi lokapariyÄpanno, ayampi anissaį¹o lokamhÄāti. āTheyāre included in the world, and havenāt yet left the world.ā
Puna caparaį¹, brÄhmaį¹Ä, bhikkhu sabbaso nevasaƱƱÄnÄsaƱƱÄyatanaį¹ samatikkamma saƱƱÄvedayitanirodhaį¹ upasampajja viharati, paƱƱÄya cassa disvÄ ÄsavÄ parikkhÄ«į¹Ä honti. Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Ayaį¹ vuccati, brÄhmaį¹Ä, ābhikkhu lokassa antamÄgamma lokassa ante viharati tiį¹į¹o loke visattikanāāti. This is called a mendicant who, having gone to the end of the world, meditates at the end of the world. And theyāve crossed over clinging to the world.ā
Sattamaį¹.