Other Translations: Deutsch
From:
Saį¹yutta NikÄya 22.86 Linked Discourses 22.86
9. Theravagga 9. Senior Mendicants
AnurÄdhasutta With AnurÄdha
Ekaį¹ samayaį¹ bhagavÄ vesÄliyaį¹ viharati mahÄvane kÅ«į¹ÄgÄrasÄlÄyaį¹. At one time the Buddha was staying near VesÄlÄ«, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena ÄyasmÄ anurÄdho bhagavato avidÅ«re araƱƱakuį¹ikÄyaį¹ viharati. Now at that time Venerable AnurÄdha was staying not far from the Buddha in a wilderness hut.
Atha kho sambahulÄ aƱƱatitthiyÄ paribbÄjakÄ yenÄyasmÄ anurÄdho tenupasaį¹
kamiį¹su; upasaį¹
kamitvÄ ÄyasmatÄ anurÄdhena saddhiį¹ sammodiį¹su. Then several wanderers of other religions went up to Venerable AnurÄdha and exchanged greetings with him.
SammodanÄ«yaį¹ kathaį¹ sÄraį¹Ä«yaį¹ vÄ«tisÄretvÄ ekamantaį¹ nisÄ«diį¹su. Ekamantaį¹ nisinnÄ kho te aƱƱatitthiyÄ paribbÄjakÄ Äyasmantaį¹ anurÄdhaį¹ etadavocuį¹: When the greetings and polite conversation were over, they sat down to one side and said to him:
āyo so, Ävuso anurÄdha, tathÄgato uttamapuriso paramapuriso paramapattipatto, taį¹ tathÄgato imesu catÅ«su į¹hÄnesu paƱƱÄpayamÄno paƱƱÄpeti: āReverend AnurÄdha, when a realized one is describing a realized oneāa supreme person, highest of people, who has reached the highest pointāthey describe them in these four ways:
āhoti tathÄgato paraį¹ maraį¹Äāti vÄ, āna hoti tathÄgato paraį¹ maraį¹Äāti vÄ, āhoti ca na ca hoti tathÄgato paraį¹ maraį¹Äāti vÄ, āneva hoti na na hoti tathÄgato paraį¹ maraį¹Äāti vÄāti? After death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.ā
Evaį¹ vutte, ÄyasmÄ anurÄdho te aƱƱatitthiye paribbÄjake etadavoca: When they said this, Venerable AnurÄdha said to those wanderers:
āyo so Ävuso tathÄgato uttamapuriso paramapuriso paramapattipatto taį¹ tathÄgato aƱƱatra imehi catÅ«hi į¹hÄnehi paƱƱÄpayamÄno paƱƱÄpeti: āReverends, when a realized one is describing a realized oneāa supreme person, highest of people, who has reached the highest pointāthey describe them other than these four ways:
āhoti tathÄgato paraį¹ maraį¹Äāti vÄ, āna hoti tathÄgato paraį¹ maraį¹Äāti vÄ, āhoti ca na ca hoti tathÄgato paraį¹ maraį¹Äāti vÄ, āneva hoti na na hoti tathÄgato paraį¹ maraį¹Äāti vÄāti. After death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.ā
Evaį¹ vutte, aƱƱatitthiyÄ paribbÄjakÄ Äyasmantaį¹ anurÄdhaį¹ etadavocuį¹: When he said this, the wanderers said to him:
āso cÄyaį¹ bhikkhu navo bhavissati acirapabbajito, thero vÄ pana bÄlo abyattoāti. āThis mendicant must be junior, recently gone forth, or else a foolish, incompetent senior mendicant.ā
Atha kho aƱƱatitthiyÄ paribbÄjakÄ Äyasmantaį¹ anurÄdhaį¹ navavÄdena ca bÄlavÄdena ca apasÄdetvÄ uį¹į¹hÄyÄsanÄ pakkamiį¹su. Then, after rebuking Venerable AnurÄdha by calling him ājuniorā and āfoolishā, the wanderers got up from their seats and left.
Atha kho Äyasmato anurÄdhassa acirapakkantesu tesu aƱƱatitthiyesu paribbÄjakesu etadahosi: Soon after they had left, AnurÄdha thought:
āsace kho maį¹ te aƱƱatitthiyÄ paribbÄjakÄ uttariį¹ paƱhaį¹ puccheyyuį¹. āIf those wanderers were to inquire further,
Kathaį¹ byÄkaramÄno nu khvÄhaį¹ tesaį¹ aƱƱatitthiyÄnaį¹ paribbÄjakÄnaį¹ vuttavÄdÄ« ceva bhagavato assaį¹, na ca bhagavantaį¹ abhÅ«tena abbhÄcikkheyyaį¹, dhammassa cÄnudhammaį¹ byÄkareyyaį¹, na ca koci sahadhammiko vÄdÄnuvÄdo gÄrayhaį¹ į¹hÄnaį¹ ÄgaccheyyÄāti? how should I answer them so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should I explain in line with his teaching, so that there would be no legitimate grounds for rebuttal and criticism?ā
Atha kho ÄyasmÄ anurÄdho yena bhagavÄ tenupasaį¹
kami; upasaį¹
kamitvÄ ā¦peā¦ ekamantaį¹ nisinno kho ÄyasmÄ anurÄdho bhagavantaį¹ etadavoca: Then Venerable AnurÄdha went up to the Buddha, bowed, sat down to one side, and told him all that had happened.
āidhÄhaį¹, bhante, bhagavato avidÅ«re araƱƱakuį¹ikÄyaį¹ viharÄmi.
Atha kho, bhante, sambahulÄ aƱƱatitthiyÄ paribbÄjakÄ yenÄhaį¹ tenupasaį¹
kamiį¹su ā¦peā¦ maį¹ etadavocuį¹:
āyo so, Ävuso anurÄdha, tathÄgato uttamapuriso paramapuriso paramapattipatto taį¹ tathÄgato imesu catÅ«su į¹hÄnesu paƱƱÄpayamÄno paƱƱÄpetiā
hoti tathÄgato paraį¹ maraį¹Äti vÄ, na hoti ā¦
hoti ca na ca hoti, neva hoti na na hoti tathÄgato paraį¹ maraį¹Äti vÄāāti?
Evaį¹ vuttÄhaį¹, bhante, te aƱƱatitthiye paribbÄjake etadavocaį¹:
āyo so, Ävuso, tathÄgato uttamapuriso paramapuriso paramapattipatto, taį¹ tathÄgato aƱƱatra imehi catÅ«hi į¹hÄnehi paƱƱÄpayamÄno paƱƱÄpeti:
āhoti tathÄgato paraį¹ maraį¹Äāti vÄ ā¦peā¦
āneva hoti na na hoti tathÄgato paraį¹ maraį¹Äāti vÄti.
Evaį¹ vutte, bhante, te aƱƱatitthiyÄ paribbÄjakÄ maį¹ etadavocuį¹:
āso cÄyaį¹ bhikkhu na vo bhavissati acirapabbajito thero vÄ pana bÄlo abyattoāti.
Atha kho maį¹, bhante, te aƱƱatitthiyÄ paribbÄjakÄ navavÄdena ca bÄlavÄdena ca apasÄdetvÄ uį¹į¹hÄyÄsanÄ pakkamiį¹su.
Tassa mayhaį¹, bhante, acirapakkantesu tesu aƱƱatitthiyesu paribbÄjakesu etadahosi:
āsace kho maį¹ te aƱƱatitthiyÄ paribbÄjakÄ uttariį¹ paƱhaį¹ puccheyyuį¹.
Kathaį¹ byÄkaramÄno nu khvÄhaį¹ tesaį¹ aƱƱatitthiyÄnaį¹ paribbÄjakÄnaį¹ vuttavÄdÄ« ceva bhagavato assaį¹, na ca bhagavantaį¹ abhÅ«tena abbhÄcikkheyyaį¹, dhammassa cÄnudhammaį¹ byÄkareyyaį¹, na ca koci sahadhammiko vÄdÄnuvÄdo gÄrayhaį¹ į¹hÄnaį¹ ÄgaccheyyÄāāti?
āTaį¹ kiį¹ maƱƱasi, anurÄdha, āWhat do you think, AnurÄdha?
rÅ«paį¹ niccaį¹ vÄ aniccaį¹ vÄāti? Is form permanent or impermanent?ā
āAniccaį¹, bhanteā. āImpermanent, sir.ā
āYaį¹ panÄniccaį¹ dukkhaį¹ vÄ taį¹ sukhaį¹ vÄāti? āBut if itās impermanent, is it suffering or happiness?ā
āDukkhaį¹, bhanteā. āSuffering, sir.ā
āYaį¹ panÄniccaį¹ dukkhaį¹ vipariį¹Ämadhammaį¹ kallaį¹ nu taį¹ samanupassituį¹: āBut if itās impermanent, suffering, and perishable, is it fit to be regarded thus:
āetaį¹ mama, esohamasmi, eso me attÄāāti? āThis is mine, I am this, this is my selfā?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āVedanÄ ā¦ āIs feeling ā¦
saĆ±Ć±Ä ā¦ perception ā¦
saį¹
khÄrÄ ā¦ choices ā¦
viƱƱÄį¹aį¹ niccaį¹ vÄ aniccaį¹ vÄāti? consciousness permanent or impermanent?ā
āAniccaį¹, bhanteā ā¦peā¦ āImpermanent, sir.ā ā¦
tasmÄtiha ā¦peā¦ āSo you should truly see ā¦
evaį¹ passaį¹ ā¦peā¦ Seeing this ā¦
nÄparaį¹ itthattÄyÄti pajÄnÄtiā. They understand: āā¦ there is nothing further for this place.ā
āTaį¹ kiį¹ maƱƱasi, anurÄdha, What do you think, AnurÄdha?
rÅ«paį¹ tathÄgatoti samanupassasÄ«āti? Do you regard a realized one as form?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āVedanaį¹ ā¦ āDo you regard a realized one as feeling ā¦
saƱƱaį¹ ā¦ perception ā¦
saį¹
khÄre ā¦ choices ā¦
viƱƱÄį¹aį¹ tathÄgatoti samanupassasÄ«āti? consciousness?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āTaį¹ kiį¹ maƱƱasi, anurÄdha, āWhat do you think, AnurÄdha?
rÅ«pasmiį¹ tathÄgatoti samanupassasÄ«āti? Do you regard a realized one as in form?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āAƱƱatra rÅ«pÄ tathÄgatoti samanupassasÄ«āti? āOr do you regard a realized one as distinct from form?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āVedanÄya ā¦peā¦ āDo you regard a realized one as in feeling ā¦
aƱƱatra vedanÄya ā¦peā¦ or distinct from feeling ā¦
saƱƱÄya ā¦ as in perception ā¦
aƱƱatra saƱƱÄya ā¦ or distinct from perception ā¦
saį¹
khÄresu ā¦ as in choices ā¦
aƱƱatra saį¹
khÄrehi ā¦ or distinct from choices ā¦
viƱƱÄį¹asmiį¹ ā¦ as in consciousness ā¦
aƱƱatra viƱƱÄį¹Ä tathÄgatoti samanupassasÄ«āti? or as distinct from consciousness?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āTaį¹ kiį¹ maƱƱasi, anurÄdha, āWhat do you think, AnurÄdha?
rÅ«paį¹ ā¦ vedanÄ ā¦ saĆ±Ć±Ä ā¦ saį¹
khÄrÄ ā¦ viƱƱÄį¹aį¹ tathÄgatoti samanupassasÄ«āti? Do you regard a realized one as possessing form, feeling, perception, choices, and consciousness?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āTaį¹ kiį¹ maƱƱasi, anurÄdha, āWhat do you think, AnurÄdha?
ayaį¹ so arÅ«pÄ« ā¦ avedano ā¦ asaƱƱī ā¦ asaį¹
khÄro ā¦ aviƱƱÄį¹o tathÄgatoti samanupassasÄ«āti? Do you regard a realized one as one who is without form, feeling, perception, choices, and consciousness?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āEttha ca te, anurÄdha, diį¹į¹heva dhamme saccato thetato tathÄgate anupalabbhiyamÄne kallaį¹ nu te taį¹ veyyÄkaraį¹aį¹: āIn that case, AnurÄdha, since you donāt actually find a realized one in this very life, is it appropriate to declare:
āyo so, Ävuso, tathÄgato uttamapuriso paramapuriso paramapattipatto taį¹ tathÄgato aƱƱatra imehi catÅ«hi į¹hÄnehi paƱƱÄpayamÄno paƱƱÄpetiāāReverends, when a realized one is describing a realized oneāa supreme person, highest of people, who has reached the highest pointāthey describe them other than these four ways:
hoti tathÄgato paraį¹ maraį¹Äti vÄ ā¦ na hoti ā¦ hoti ca na ca hoti ā¦ neva hoti na na hoti tathÄgato paraį¹ maraį¹Äti vÄāāti? After death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer existsā?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āSÄdhu sÄdhu, anurÄdha. āGood, good, AnurÄdha!
Pubbe cÄhaį¹, anurÄdha, etarahi ca dukkhaƱceva paƱƱapemi, dukkhassa ca nirodhanāti. In the past, as today, what I describe is suffering and the cessation of suffering.ā
Catutthaį¹.