Theravadan

Other Translations: Deutsch , Italiano , ру́сский язы́к

From: Pali, Bhikkhu Bodhi , Bhikkhu Sujato

Majjhima Nikāya 127 Middle Discourses 127

Anuruddhasutta With Anuruddha Anuruddha

Evaṁ me sutaṁ—So I have heard. Thus have I heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.

Atha kho pañcakaṅgo thapati aññataraṁ purisaṁ āmantesi: And then the chamberlain Pañcakaṅga addressed a man, Then the carpenter Pañcakanga addressed a certain man thus:

“ehi tvaṁ, ambho purisa, yenāyasmā anuruddho tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato anuruddhassa pāde sirasā vandāhi: “Please, my man, go to Venerable Anuruddha, and in my name bow with your head to his feet. Say to him, “Come, good man, go to the venerable Anuruddha, pay homage in my name with your head at his feet, and say:

‘pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandatī’ti; ‘Sir, the chamberlain Pañcakaṅga bows with his head to your feet.’ ‘Venerable sir, the carpenter Pañcakanga pays homage with his head at the venerable Anuruddha’s feet’;

evañca vadehi: And then ask him whether he and say this:

‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṁ; would please accept tomorrow’s meal from Pañcakaṅga together with the mendicant Saṅgha. ‘Venerable sir, let the venerable Anuruddha with three others consent to accept tomorrow’s meal from the carpenter Pañcakanga;

yena ca kira, bhante, āyasmā anuruddho pagevataraṁ āgaccheyya; And ask whether he might please come earlier than usual, and let the venerable Anuruddha arrive punctually,

pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’”ti. for Pañcakaṅga has many duties, and much work to do for the king.” as the carpenter Pañcakanga is very busy and has much work to do for the king.’”

“Evaṁ, bhante”ti kho so puriso pañcakaṅgassa thapatissa paṭissutvā yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ anuruddhaṁ etadavoca: “Yes, sir,” that man replied. He did as Pañcakaṅga asked, and “Yes, sir,” that man replied, and he went to the venerable Anuruddha. After paying homage to the venerable Anuruddha, he sat down at one side. As he was sitting there, that man said to the venerable Anuruddha:

“pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandati, evañca vadeti: “Venerable sir, the carpenter Pañcakanga pays homage with his head at the venerable Anuruddha’s feet, and says this:

‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṁ; ‘Venerable sir, let the venerable Anuruddha with three others consent to accept tomorrow’s meal from the carpenter Pañcakanga;

yena ca kira, bhante, āyasmā anuruddho pagevataraṁ āgaccheyya; and let the venerable Anuruddha arrive punctually,

pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’”ti. as the carpenter Pañcakanga is very busy and has much work to do for the king.’”

Adhivāsesi kho āyasmā anuruddho tuṇhībhāvena. Venerable Anuruddha consented with silence. The venerable Anuruddha consented in silence.

Atha kho āyasmā anuruddho tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena pañcakaṅgassa thapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then when the night had passed, Anuruddha robed up in the morning and, taking his bowl and robe, went to Pañcakaṅga’s home, where he sat down on the seat spread out. Then, when the night had ended, it being morning, the venerable Anuruddha dressed, and taking his bowl and outer robe, he went to the carpenter Pañcakanga’s house and sat down on a seat made ready.

Atha kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Then Pañcakaṅga served and satisfied Anuruddha with his own hands with delicious fresh and cooked foods. Then, with his own hands, the carpenter Pañcakanga served and satisfied the venerable Anuruddha with the various kinds of good food.

Atha kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. When Anuruddha had eaten and washed his hands and bowl, Pañcakaṅga took a low seat, sat to one side, Then, when the venerable Anuruddha had eaten and had put his bowl aside, the carpenter Pañcakanga took a low seat and sat down at one side.

Ekamantaṁ nisinno kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ etadavoca: and said to him: As he was sitting there, the carpenter Pañcakanga said to the venerable Anuruddha:

“Idha maṁ, bhante, therā bhikkhū upasaṅkamitvā evamāhaṁsu: “Sir, some senior mendicants have come to me and said, “Here, venerable sir, elder bhikkhus have come to me and said:

‘appamāṇaṁ, gahapati, cetovimuttiṁ bhāvehī’ti. ‘Householder, develop the limitless release of the heart.’ ‘Householder, develop the immeasurable deliverance of mind’;

Ekacce therā evamāhaṁsu: Others have said, some elders have said:

‘mahaggataṁ, gahapati, cetovimuttiṁ bhāvehī’ti. ‘Householder, develop the expansive release of the heart.’ ‘Householder, develop the exalted deliverance of mind.’

Yā cāyaṁ, bhante, appamāṇā cetovimutti yā ca mahaggatā cetovimutti—Now, the limitless release of the heart and the expansive release of the heart: Venerable sir, the immeasurable deliverance of mind and the exalted deliverance of mind—

ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nānan”ti? do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?” are these states different in meaning and different in name, or are they one in meaning and different only in name?”

“Tena hi, gahapati, taṁyevettha paṭibhātu, apaṇṇakante ito bhavissatī”ti. “Well then, householder, let me know what you think about this. Afterwards, it’s a sure bet that you’ll get it.” “Explain it as you see it, householder. Afterwards it will be cleared up for you.”

“Mayhaṁ kho, bhante, evaṁ hoti: “Sir, this is what I think. “Venerable sir, I think thus:

‘yā cāyaṁ appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā ekatthā byañjanameva nānan’”ti. The limitless release of the heart and the expansive release of the heart mean the same thing, and differ only in the phrasing.” ‘the immeasurable deliverance of mind and the exalted deliverance of mind—these states are one in meaning and different only in name.’”

“Yā cāyaṁ, gahapati, appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā nānatthā ceva nānābyañjanā ca. “The limitless release of the heart and the expansive release of the heart differ in both meaning and phrasing. “Householder, the immeasurable deliverance of mind and the exalted deliverance of mind—these states are different in meaning and different in name.

Tadamināpetaṁ, gahapati, pariyāyena veditabbaṁ yathā ime dhammā nānatthā ceva nānābyañjanā ca. This is a way to understand how these things differ in both meaning and phrasing. And it should be understood as follows how these states are different in meaning and different in name.

Katamā ca, gahapati, appamāṇā cetovimutti? And what is the limitless release of the heart? “What, householder, is the immeasurable deliverance of mind?

Idha, gahapati, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. It’s when a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. Here a bhikkhu abides pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.

Karuṇāsahagatena cetasā … They meditate spreading a heart full of compassion … He abides pervading one quarter with a mind imbued with compassion…

muditāsahagatena cetasā … They meditate spreading a heart full of rejoicing … with a mind imbued with altruistic joy…

upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. he abides pervading one quarter with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will.

Ayaṁ vuccati, gahapati, appamāṇā cetovimutti. This is called the limitless release of the heart. This is called the immeasurable deliverance of mind.

Katamā ca, gahapati, mahaggatā cetovimutti? And what is the expansive release of the heart? “And what, householder, is the exalted deliverance of mind?

Idha, gahapati, bhikkhu yāvatā ekaṁ rukkhamūlaṁ mahaggatanti pharitvā adhimuccitvā viharati. It’s when a mendicant meditates focused on pervading the extent of a single tree root as expansive. Here a bhikkhu abides resolved upon an area the size of the root of one tree, pervading it as exalted:

Ayaṁ vuccati, gahapati, mahaggatā cetovimutti. This is called the expansive release of the heart. this is called the exalted deliverance of mind.

Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni mahaggatanti pharitvā adhimuccitvā viharati. Also, a mendicant meditates focused on pervading the extent of two or three tree roots … Here a bhikkhu abides resolved upon an area the size of the roots of two or three trees, pervading it as exalted:

Ayampi vuccati, gahapati, mahaggatā cetovimutti. this too is called the exalted deliverance of mind.

Idha pana, gahapati, bhikkhu yāvatā ekaṁ gāmakkhettaṁ mahaggatanti pharitvā adhimuccitvā viharati. a single village district … Here a bhikkhu abides resolved upon an area the size of one village, pervading it as exalted:

Ayampi vuccati, gahapati, mahaggatā cetovimutti. this too is called the exalted deliverance of mind.

Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni mahaggatanti pharitvā adhimuccitvā viharati. two or three village districts … Here a bhikkhu abides resolved upon an area the size of two or three villages, pervading it as exalted:

Ayampi vuccati, gahapati, mahaggatā cetovimutti. this too is called the exalted deliverance of mind.

Idha pana, gahapati, bhikkhu yāvatā ekaṁ mahārajjaṁ mahaggatanti pharitvā adhimuccitvā viharati. a single kingdom … Here a bhikkhu abides resolved upon an area the size of one major kingdom, pervading it as exalted:

Ayampi vuccati, gahapati, mahaggatā cetovimutti. this too is called the exalted deliverance of mind.

Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni mahaggatanti pharitvā adhimuccitvā viharati. two or three kingdoms … Here a bhikkhu abides resolved upon an area the size of two or three major kingdoms, pervading it as exalted:

Ayampi vuccati, gahapati, mahaggatā cetovimutti. this too is called the exalted deliverance of mind.

Idha pana, gahapati, bhikkhu yāvatā samuddapariyantaṁ pathaviṁ mahaggatanti pharitvā adhimuccitvā viharati. this land surrounded by ocean. Here a bhikkhu abides resolved upon an area the size of the earth bounded by the ocean, pervading it as exalted:

Ayampi vuccati, gahapati, mahaggatā cetovimutti. This too is called the expansive release of the heart. this too is called the exalted deliverance of mind.

Iminā kho etaṁ, gahapati, pariyāyena veditabbaṁ yathā ime dhammā nānatthā ceva nānābyañjanā ca. This is a way to understand how these things differ in both meaning and phrasing. It is in this way, householder, that it can be understood how these states are different in meaning and different in name.

Catasso kho imā gahapati, bhavūpapattiyo. Householder, there are these four kinds of rebirth in a future life. “There are, householder, these four kinds of reappearance [in a future state of] being.

Katamā catasso? What four? What four?

Idha, gahapati, ekacco ‘parittābhā’ti pharitvā adhimuccitvā viharati. Take someone who meditates focused on pervading ‘limited luminosity’. Here someone abides resolved upon and pervading ‘limited radiance’;

So kāyassa bhedā paraṁ maraṇā parittābhānaṁ devānaṁ sahabyataṁ upapajjati. When their body breaks up, after death, they’re reborn in the company of the gods of limited luminosity. on the dissolution of the body, after death, he reappears in the company of the gods of Limited Radiance.

Idha pana, gahapati, ekacco ‘appamāṇābhā’ti pharitvā adhimuccitvā viharati. Next, take someone who meditates focused on pervading ‘limitless luminosity’. Here someone abides resolved upon and pervading ‘immeasurable radiance’;

So kāyassa bhedā paraṁ maraṇā appamāṇābhānaṁ devānaṁ sahabyataṁ upapajjati. When their body breaks up, after death, they’re reborn in the company of the gods of limitless luminosity. on the dissolution of the body, after death, he reappears in the company of the gods of Immeasurable Radiance.

Idha pana, gahapati, ekacco ‘saṅkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati. Next, take someone who meditates focused on pervading ‘corrupted radiance’. Here someone abides resolved upon and pervading ‘defiled radiance’;

So kāyassa bhedā paraṁ maraṇā saṅkiliṭṭhābhānaṁ devānaṁ sahabyataṁ upapajjati. When their body breaks up, after death, they’re reborn in the company of the gods of corrupted luminosity. on the dissolution of the body, after death, he reappears in the company of the gods of Defiled Radiance.

Idha pana, gahapati, ekacco ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati. Next, take someone who meditates focused on pervading ‘pure radiance’. Here someone abides resolved upon and pervading ‘pure radiance’;

So kāyassa bhedā paraṁ maraṇā parisuddhābhānaṁ devānaṁ sahabyataṁ upapajjati. When their body breaks up, after death, they’re reborn in the company of the gods of pure luminosity. on the dissolution of the body, after death, he reappears in the company of the gods of Pure Radiance.

Imā kho, gahapati, catasso bhavūpapattiyo. These are the four kinds of rebirth in a future life. These are the four kinds of reappearance [in a future state of] being.

Hoti kho so, gahapati, samayo, yā tā devatā ekajjhaṁ sannipatanti, tāsaṁ ekajjhaṁ sannipatitānaṁ vaṇṇanānattañhi kho paññāyati no ca ābhānānattaṁ. There comes a time, householder, when the deities gather together as one. When they do so, a difference in their color is evident, but not in their luminosity. “There is an occasion, householder, when those deities assemble in one place. When they have assembled in one place, a difference in their colour can be discerned but no difference in their radiance.

Seyyathāpi, gahapati, puriso sambahulāni telappadīpāni ekaṁ gharaṁ paveseyya. It’s like when a person brings several oil lamps into one house. Just as, if a man were to bring several oil-lamps into a house,

Tesaṁ ekaṁ gharaṁ pavesitānaṁ accinānattañhi kho paññāyetha, no ca ābhānānattaṁ; You can detect a difference in their flames, but not in their radiance. a difference in the flames of the lamps might be discerned but no difference in their radiance;

evameva kho, gahapati, hoti kho so samayo, yā tā devatā ekajjhaṁ sannipatanti tāsaṁ ekajjhaṁ sannipatitānaṁ vaṇṇanānattañhi kho paññāyati, no ca ābhānānattaṁ. In the same way, when the deities gather together as one, a difference in their color is evident, but not in their luminosity. so too, there is an occasion when those deities assemble in one place…but no difference in their radiance.

Hoti kho so, gahapati, samayo, yā tā devatā tato vipakkamanti, tāsaṁ tato vipakkamantīnaṁ vaṇṇanānattañceva paññāyati ābhānānattañca. There comes a time when those deities go their separate ways. When they do so, a difference both in their color and also in their luminosity is evident. “There is an occasion, householder, when those deities disperse from there. When they have dispersed, a difference in their colours can be discerned and also a difference in their radiance.

Seyyathāpi, gahapati, puriso tāni sambahulāni telappadīpāni tamhā gharā nīhareyya. It’s like when a person takes those several oil lamps out of that house. Just as, if the man were to remove those several oil-lamps from that house,

Tesaṁ tato nīhatānaṁ accinānattañceva paññāyetha ābhānānattañca; You can detect a difference both in their flames and also in their radiance. a difference might be discerned in the flames of the lamps and also a difference in their radiance;

evameva kho, gahapati, hoti kho so samayo, yā tā devatā tato vipakkamanti, tāsaṁ tato vipakkamantīnaṁ vaṇṇanānattañceva paññāyati ābhānānattañca. In the same way, when the deities go their separate ways, a difference both in their color and also in their luminosity is evident. so too, there is an occasion when those deities disperse from there…and also a difference in their radiance.

Na kho, gahapati, tāsaṁ devatānaṁ evaṁ hoti: It’s not that those deities think, “It does not occur to those deities:

‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramanti. ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those deities cling, that’s where they take pleasure. ‘This [life] of ours is permanent, everlasting, and eternal,’ yet wherever those deities settle down, there they find delight.

Seyyathāpi, gahapati, makkhikānaṁ kājena vā piṭakena vā harīyamānānaṁ na evaṁ hoti: It’s like when flies are being carried along on a carrying-pole or basket. It’s not that they think, Just as, when flies are being carried along on a carrying-pole or on a basket, it does not occur to them:

‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā makkhikā abhinivisanti tattha tattheva tā makkhikā abhiramanti; ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those flies cling, that’s where they take pleasure. ‘This [life] of ours is permanent, everlasting, or eternal,’ yet wherever those flies settle down, there they find delight;

evameva kho, gahapati, tāsaṁ devatānaṁ na evaṁ hoti: In the same way, it’s not that those deities think, so too, it does not occur to those deities:

‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramantī”ti. ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those deities cling, that’s where they take pleasure.” ‘This [life] of ours is permanent, everlasting, or eternal,’ yet wherever they settle down, there they find delight.”

Evaṁ vutte, āyasmā sabhiyo kaccāno āyasmantaṁ anuruddhaṁ etadavoca: When he had spoken, Venerable Sabhiya Kaccāna said to Venerable Anuruddha: When this was said, the venerable Abhiya Kaccāna said to the venerable Anuruddha:

“sādhu, bhante anuruddha. “Good, Honorable Anuruddha! “Good, venerable Anuruddha,

Atthi ca me ettha uttariṁ paṭipucchitabbaṁ. I have a further question about this. yet I have something further to ask:

Yā tā, bhante, devatā ābhā sabbā tā parittābhā udāhu santettha ekaccā devatā appamāṇābhā”ti? Do all the radiant deities have limited luminosity, or do some there have limitless luminosity?” Are all those radiant ones deities of Limited Radiance, or are some of them deities of Immeasurable Radiance?”

“Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti. “In that respect, Reverend Kaccāna, some deities there have limited luminosity, while some have limitless luminosity.” “By reason of the factor [responsible for rebirth], friend Kaccāna, some are deities of Limited Radiance, some deities of Immeasurable Radiance.”

“Ko nu kho, bhante anuruddha, hetu ko paccayo yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti? “What is the cause, Honorable Anuruddha, what is the reason why, when those deities have been reborn in a single order of gods, some deities there have limited luminosity, while some have limitless luminosity?” “Venerable Anuruddha, what is the cause and reason why among those deities that have reappeared in a single order of gods, some are deities of Limited Radiance, some deities of Immeasurable Radiance?”

“Tena hāvuso kaccāna, taṁyevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. “Well then, Reverend Kaccāna, I’ll ask you about this in return, and you can answer as you like. “As to that, friend Kaccāna, I shall ask you a question in return. Answer it as you choose.

Taṁ kiṁ maññasi, āvuso kaccāna, What do you think, Reverend Kaccāna? What do you think, friend Kaccāna?

yvāyaṁ bhikkhu yāvatā ekaṁ rukkhamūlaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati—Which of these two kinds of mental development is more expansive: when a mendicant meditates focused on pervading as expansive the extent of a single tree root, or two or three tree roots?” When one bhikkhu abides resolved upon an area the size of the root of one tree, pervading it as exalted, and another bhikkhu abides resolved upon the area the size of the roots of two or three trees, pervading it as exalted—

imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? which of these types of mental development is more exalted?”

“Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati—“When a mendicant meditates on two or three tree roots.” “The bhikkhu who abides resolved upon an area the size of the roots of two or three trees, pervading it as exalted—