Saṁyutta Nikāya 44.2
Translators: sujato
Linked Discourses 44.2
1. Abyākatavagga
1. The Undeclared Points
Anurādhasutta
With Anurādha
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena āyasmā anurādho bhagavato avidūre araññakuṭikāyaṁ viharati.
Now at that time Venerable Anurādha was staying not far from the Buddha in a wilderness hut.
Atha kho sambahulā aññatitthiyā paribbājakā yenāyasmā anurādho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā anurādhena saddhiṁ sammodiṁsu.
Then several wanderers of other religions went up to Venerable Anurādha and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ etadavocuṁ:
When the greetings and polite conversation were over, they sat down to one side and said to him:
“yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti:
“Reverend Anurādha, when a realized one is describing a realized one—a supreme person, highest of people, who has reached the highest point—they describe them in these four ways:
‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti?
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.”
“Yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti:
“Reverends, when a realized one is describing a realized one—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways:
‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti.
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.”
Evaṁ vutte, te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ etadavocuṁ:
When he said this, the wanderers said to him,
“so cāyaṁ bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto”ti.
“This mendicant must be junior, recently gone forth, or else a foolish, incompetent senior mendicant.”
Atha kho te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṁsu.
Then, after rebuking Venerable Anurādha by calling him “junior” and “foolish”, the wanderers got up from their seat and left.
Atha kho āyasmato anurādhassa acirapakkantesu aññatitthiyesu paribbājakesu etadahosi:
Soon after they had left, Anurādha thought,
“sace kho maṁ te aññatitthiyā paribbājakā uttariṁ puccheyyuṁ,
“If those wanderers were to inquire further,
kathaṁ byākaramāno nu khvāhaṁ tesaṁ aññatitthiyānaṁ paribbājakānaṁ vuttavādī ceva bhagavato assaṁ, na ca bhagavantaṁ abhūtena abbhācikkheyyaṁ, dhammassa cānudhammaṁ byākareyyaṁ, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti?
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 rebuke and criticism?”
Atha kho āyasmā anurādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā anurādho bhagavantaṁ etadavoca:
Then Venerable Anurādha went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“idhāhaṁ, bhante, bhagavato avidūre araññakuṭikāyaṁ viharāmi.
Atha kho, bhante, sambahulā aññatitthiyā paribbājakā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā mayā saddhiṁ sammodiṁsu.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho, bhante, te aññatitthiyā paribbājakā maṁ etadavocuṁ:
‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti:
“hoti tathāgato paraṁ maraṇā”ti vā …pe…
“neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti?
Evaṁ vuttāhaṁ, bhante, te aññatitthiye paribbājake etadavocaṁ:
‘yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti:
“hoti tathāgato paraṁ maraṇā”ti vā …pe…
“neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti.
Evaṁ vutte, bhante, te aññatitthiyā paribbājakā maṁ etadavocuṁ:
‘so cāyaṁ bhikkhu navo bhavissati acirapabbajito thero vā pana bālo abyatto’ti.
Atha kho maṁ, bhante, te aññatitthiyā paribbājakā navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṁsu.
Tassa mayhaṁ, bhante, acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi:
‘sace kho maṁ te aññatitthiyā paribbājakā uttariṁ puccheyyuṁ, kathaṁ byākaramāno nu khvāhaṁ tesaṁ aññatitthiyānaṁ paribbājakānaṁ vuttavādī ceva bhagavato assaṁ, na ca bhagavantaṁ abhūtena abbhācikkheyyaṁ, dhammassa cānudhammaṁ byākareyyaṁ, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā’”ti?
“Taṁ kiṁ maññasi, anurādha,
“What do you think, Anurādha?
rūpaṁ niccaṁ vā aniccaṁ vā”ti?
Is form permanent or impermanent?”
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”.
“No, sir.”
“Vedanā niccā vā aniccā vā”ti?
“Is feeling …
…pe…
Saññā …pe…
perception …
saṅkhārā …pe…
choices …
“viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”.
“No, sir.”
“Tasmātiha, anurādha, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
“So, Anurādha, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā atītānāgatapaccuppannā …pe…
Any kind of feeling …
yā kāci saññā …pe…
perception …
ye keci saṅkhārā …pe…
choices …
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṁ passaṁ, anurādha, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.
Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Taṁ kiṁ maññasi, anurādha,
What do you think, Anurādha?
rūpaṁ tathāgatoti samanupassasī”ti?
Do you regard a realized one as form?”
“No hetaṁ, bhante”.
“No, sir.”
“Vedanaṁ tathāgatoti samanupassasī”ti?
“Do you regard a realized one as feeling …
“No hetaṁ, bhante”.
“Saññaṁ tathāgatoti samanupassasī”ti?
perception …
“No hetaṁ, bhante”.
“Saṅkhāre tathāgatoti samanupassasī”ti?
choices …
“No hetaṁ, bhante”.
“Viññāṇaṁ tathāgatoti samanupassasī”ti?
consciousness?”
“No hetaṁ, bhante”.
“No, sir.”
“Taṁ kiṁ maññasi, anurādha,
“What do you think, Anurādha?
rūpasmiṁ tathāgatoti samanupassasī”ti?
Do you regard a realized one as in form?”
“No hetaṁ, bhante”.
“No, sir.”
“Aññatra rūpā tathāgatoti samanupassasī”ti?
“Or do you regard a realized one as distinct from form?”
“No hetaṁ, bhante”.
“No, sir.”
“Vedanāya …pe…
“Do you regard a realized one as in feeling …
aññatra vedanāya …pe…
or distinct from feeling …
saññāya …pe…
as in perception …
aññatra saññāya …pe…
or distinct from perception …
saṅkhāresu …pe…
as in choices …
aññatra saṅkhārehi …pe…
or distinct from choices …
viññāṇasmiṁ tathāgatoti samanupassasī”ti?
as in consciousness …
“No hetaṁ, bhante”.
“Aññatra viññāṇā tathāgatoti samanupassasī”ti?
or as distinct from consciousness?”
“No hetaṁ, bhante”.
“No, sir.”
“Taṁ kiṁ maññasi, anurādha,
“What do you think, Anurādha?
rūpaṁ, vedanaṁ, saññaṁ, saṅkhāre, viññāṇaṁ tathāgatoti samanupassasī”ti?
Do you regard a realized one as possessing form, feeling, perception, choices, and consciousness?”
“No hetaṁ, bhante”.
“No, sir.”
“Taṁ kiṁ maññasi, anurādha,
“What do you think, Anurādha?
ayaṁ so arūpī avedano asaññī asaṅkhāro aviññāṇo tathāgatoti samanupassasī”ti?
Do you regard a realized one as one who is without form, feeling, perception, choices, and consciousness?”
“No hetaṁ, bhante”.
“No, sir.”
“Ettha ca te, anurādha, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne kallaṁ nu te taṁ veyyākaraṇaṁ—
“In that case, Anurādha, since you don’t actually find a realized one in the present life, is it appropriate to declare:
yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti:
‘Reverends, when a realized one is describing a realized one—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways:
‘hoti tathāgato paraṁ maraṇā’ti vā …pe…
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’?”
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti?
“No hetaṁ, bhante”.
“No, sir.”
“Sādhu sādhu, anurādha.
“Good, good, Anurādha!
Pubbe cāhaṁ, anurādha, etarahi ca dukkhañceva paññāpemi dukkhassa ca nirodhan”ti.
In the past, as today, what I describe is suffering and the cessation of suffering.”
Dutiyaṁ.