Other Translations: Deutsch
From:
Aį¹
guttara NikÄya 9.37 Numbered Discourses 9.37
4. MahÄvagga 4. The Great Chapter
Änandasutta By Änanda
Ekaį¹ samayaį¹ ÄyasmÄ Änando kosambiyaį¹ viharati ghositÄrÄme. At one time Venerable Änanda was staying near KosambÄ«, in Ghositaās Monastery.
Tatra kho ÄyasmÄ Änando bhikkhÅ« Ämantesi: There Änanda addressed the mendicants:
āÄvuso bhikkhaveāti. āReverends, mendicants!ā
āÄvusoāti kho te bhikkhÅ« Äyasmato Änandassa paccassosuį¹. āReverend,ā they replied.
ÄyasmÄ Änando etadavoca: Änanda said this:
āAcchariyaį¹, Ävuso, abbhutaį¹, Ävuso. āItās incredible, reverends, itās amazing!
YÄvaƱcidaį¹ tena bhagavatÄ jÄnatÄ passatÄ arahatÄ sammÄsambuddhena sambÄdhe okÄsÄdhigamo anubuddho sattÄnaį¹ visuddhiyÄ sokaparidevÄnaį¹ samatikkamÄya dukkhadomanassÄnaį¹ atthaį¹
gamÄya ƱÄyassa adhigamÄya nibbÄnassa sacchikiriyÄya. How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening amid confinement. Itās in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.
Tadeva nÄma cakkhuį¹ bhavissati te rÅ«pÄ taƱcÄyatanaį¹ no paį¹isaį¹vedissati. The eye itself is actually present, and so are those sights. Yet one will not experience that sense-field.
Tadeva nÄma sotaį¹ bhavissati te saddÄ taƱcÄyatanaį¹ no paį¹isaį¹vedissati. The ear itself is actually present, and so are those sounds. Yet one will not experience that sense-field.
Tadeva nÄma ghÄnaį¹ bhavissati te gandhÄ taƱcÄyatanaį¹ no paį¹isaį¹vedissati. The nose itself is actually present, and so are those smells. Yet one will not experience that sense-field.
SÄva nÄma jivhÄ bhavissati te rasÄ taƱcÄyatanaį¹ no paį¹isaį¹vedissati. The tongue itself is actually present, and so are those tastes. Yet one will not experience that sense-field.
Sova nÄma kÄyo bhavissati te phoį¹į¹habbÄ taƱcÄyatanaį¹ no paį¹isaį¹vedissatÄ«āti. The body itself is actually present, and so are those touches. Yet one will not experience that sense-field.ā
Evaį¹ vutte, ÄyasmÄ udÄyÄ« Äyasmantaį¹ Änandaį¹ etadavoca: When he said this, Venerable UdÄyÄ« said to Venerable Änanda:
āsaƱƱīmeva nu kho, Ävuso Änanda, tadÄyatanaį¹ no paį¹isaį¹vedeti udÄhu asaƱƱīāti? āReverend Änanda, is one who doesnāt experience that sense-field actually percipient or not?ā
āSaƱƱīmeva kho, Ävuso, tadÄyatanaį¹ no paį¹isaį¹vedeti, no asaƱƱīāti. āReverend, one who doesnāt experience that sense-field is actually percipient, not non-percipient.ā
āKiį¹saƱƱī panÄvuso, tadÄyatanaį¹ no paį¹isaį¹vedetÄ«āti? āBut what does one who doesnāt experience that sense-field perceive?ā
āIdhÄvuso, bhikkhu, sabbaso rÅ«pasaƱƱÄnaį¹ samatikkamÄ paį¹ighasaƱƱÄnaį¹ atthaį¹
gamÄ nÄnattasaƱƱÄnaį¹ amanasikÄrÄ āananto ÄkÄsoāti ÄkÄsÄnaƱcÄyatanaį¹ upasampajja viharati. āItās when a mendicant, 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.
Evaį¹saƱƱīpi kho, Ävuso, tadÄyatanaį¹ no paį¹isaį¹vedeti. One who doesnāt experience that sense-field perceives in this way.
Puna caparaį¹, Ävuso, bhikkhu sabbaso ÄkÄsÄnaƱcÄyatanaį¹ samatikkamma āanantaį¹ viƱƱÄį¹anāti viƱƱÄį¹aƱcÄyatanaį¹ upasampajja viharati. Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that āconsciousness is infiniteā, enters and remains in the dimension of infinite consciousness.
Evaį¹saƱƱīpi kho, Ävuso, tadÄyatanaį¹ no paį¹isaį¹vedeti. One who doesnāt experience that sense-field perceives in this way.
Puna caparaį¹, Ävuso, bhikkhu sabbaso viƱƱÄį¹aƱcÄyatanaį¹ samatikkamma ānatthi kiƱcÄ«āti ÄkiƱcaƱƱÄyatanaį¹ upasampajja viharati. Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that āthere is nothing at allā, enters and remains in the dimension of nothingness.
Evaį¹saƱƱīpi kho, Ävuso, tadÄyatanaį¹ no paį¹isaį¹vedetÄ«ti. One who doesnāt experience that sense-field perceives in this way.
EkamidÄhaį¹, Ävuso, samayaį¹ sÄkete viharÄmi aƱjanavane migadÄye. Reverend, this one time I was staying near SÄketa in the deer park in AƱjana Wood.
Atha kho, Ävuso, jaį¹ilavÄsikÄ bhikkhunÄ« yenÄhaį¹ tenupasaį¹
kami; upasaį¹
kamitvÄ maį¹ abhivÄdetvÄ ekamantaį¹ aį¹į¹hÄsi. Ekamantaį¹ į¹hitÄ kho, Ävuso, jaį¹ilavÄsikÄ bhikkhunÄ« maį¹ etadavoca: Then the nun Jaį¹ilagÄhikÄ came up to me, bowed, stood to one side, and said to me:
āyÄyaį¹, bhante Änanda, samÄdhi na cÄbhinato na cÄpanato na ca sasaį¹
khÄraniggayhavÄritagato, āHonorable Änanda, regarding the immersion that does not lean forward or pull back, and is not held in place by forceful suppression.
vimuttattÄ į¹hito, į¹hitattÄ santusito, santusitattÄ no paritassati. Being free, itās stable. Being stable, itās content. Being content, one is not anxious.
Ayaį¹, bhante Änanda, samÄdhi kiį¹phalo vutto bhagavatÄāti? What did the Buddha say was the fruit of this immersion?ā
Evaį¹ vutte, sohaį¹, Ävuso, jaį¹ilavÄsikaį¹ bhikkhuniį¹ etadavocaį¹: When she said this, I said to her:
āyÄyaį¹, bhagini, samÄdhi na cÄbhinato na cÄpanato na ca sasaį¹
khÄraniggayhavÄritagato, āSister, regarding the immersion that does not lean forward or pull back, and is not held in place by forceful suppression.
vimuttattÄ į¹hito, į¹hitattÄ santusito, santusitattÄ no paritassati. Being free, itās stable. Being stable, itās content. Being content, one is not anxious.
Ayaį¹, bhagini, samÄdhi aƱƱÄphalo vutto bhagavatÄāti. The Buddha said that the fruit of this immersion is enlightenment.ā
Evaį¹saƱƱīpi kho, Ävuso, tadÄyatanaį¹ no paį¹isaį¹vedetÄ«āti. One who doesnāt experience that sense-field perceives in this way, too.ā
Chaį¹į¹haį¹.