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Saį¹yutta NikÄya 6.13 Linked Discourses 6.13
2. Dutiyavagga Chapter Two
Andhakavindasutta At Andhakavinda Andhakavinda
Ekaį¹ samayaį¹ bhagavÄ mÄgadhesu viharati andhakavinde. At one time the Buddha was staying in the land of the Magadhans at Andhakavinda. The Buddha taught Änanda there (AN 5.114). It lay to the west of RÄjagaha on the road from Varanasi. Once, arriving there from Varanasi, the Buddha allowed porridge (Kd 6:24.1.1, cf. AN 5.207). At Kd 2:12.1.1, MahÄkassapa was swept away in a river while returning from Andhakavinda. That river is identified by the commentary as the Serpentine, but that is usually said to be the Panchane, which lies to the east of RÄjagaha. Perhaps the river near Andhakavinda was, rather, the Paimar, which lies about three hours walk to the west of RÄjagaha.On one occasion the Blessed One was dwelling among the Magadhans at Andhakavinda.
Tena kho pana samayena bhagavÄ rattandhakÄratimisÄyaį¹ abbhokÄse nisinno hoti, devo ca ekamekaį¹ phusÄyati. Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down. Now on that occasion the Blessed One was sitting out in the open in the thick darkness of the night while it was drizzling.
Atha kho brahmÄ sahampati abhikkantÄya rattiyÄ abhikkantavaį¹į¹o kevalakappaį¹ andhakavindaį¹ obhÄsetvÄ yena bhagavÄ tenupasaį¹
kami; upasaį¹
kamitvÄ bhagavantaį¹ abhivÄdetvÄ ekamantaį¹ aį¹į¹hÄsi. Then, late at night, the glorious divinity Sahampati, lighting up the entirety of Andhakavinda, went up to the Buddha, bowed, stood to one side, Then, when the night had advanced, BrahmÄ Sahampati ā¦ approached the Blessed One, paid homage to him, and stood to one side.
Ekamantaį¹ į¹hito kho brahmÄ sahampati bhagavato santike imÄ gÄthÄyo abhÄsi: and recited these verses in the Buddhaās presence: Standing to one side, he recited these verses in the presence of the Blessed One:
āSevetha pantÄni senÄsanÄni, āOne should frequent secluded lodgings, This verse was spoken by MahÄcunda at Thag 2.11:2.1.āOne should resort to remote lodgings,
Careyya saį¹yojanavippamokkhÄ; and practice to be released from fetters. Practise for release from the fetters.
Sace ratiį¹ nÄdhigaccheyya tattha, If you donāt find enjoyment there, But if one does not find delight there,
Saį¹
ghe vase rakkhitatto satÄ«mÄ. live in the Saį¹
gha, self-protected and mindful. Guarded and mindful, dwell in the Saį¹
gha.
KulÄkulaį¹ piį¹įøikÄya caranto, Walking for alms from family to family, āWalking for alms from family to family,
Indriyagutto nipako satimÄ; with senses guarded, alert and mindful. Nipaka (āalertā) is explained in the Pali tradition as āwiseā. The root pÄl, rather, suggests the sense āon guard, alertā, which is supported by such phrases as āmindfully alert and on guardā (Ärakkhasatino nipakkasatino, AN 5.114:3.1), where nipaka parallels Ärakkha (āguardingā). Here it is close to gutta, another word for āguardedā. Likewise, the Vedic sense is āone who keeps watch, a protectorā (Rig Veda 4.45.6, 10.44.4).Faculties guarded, discreet, mindful,
Sevetha pantÄni senÄsanÄni, One should frequent secluded lodgings, One should resort to remote lodgings,
BhayÄ pamutto abhaye vimutto. free of fear, freed in the fearless. Freed from fear, liberated in the fearless.
Yattha bheravÄ sarÄ«sapÄ, Where dreadful reptiles slither, āWhere terrible serpents glide,
Vijju saƱcarati thanayati devo; where the lightning flashes and the heavens thunder Where lightning flashes and the sky thunders,
AndhakÄratimisÄya rattiyÄ, in the dark of the night; In the thick darkness of the night
NisÄ«di tattha bhikkhu vigatalomahaį¹so. there meditates a mendicant, free of goosebumps. There sits a bhikkhu devoid of terror.
IdaƱhi jÄtu me diį¹į¹haį¹, For this is ever seen by me, āFor this has actually been seen by me,
nayidaį¹ itihÄ«tihaį¹; it isnāt just the testament of hearsay. It is not merely hearsay:
Ekasmiį¹ brahmacariyasmiį¹, Within a single spiritual dispensation Within a single holy life
sahassaį¹ maccuhÄyinaį¹. there are a thousand conquerors of Death. MaccuhÄyi is glossed by the commentaries as either āabandonerā (maccuhÄyinanti maraį¹apariccÄginaį¹) or āconquerorā (maraį¹ÄbhibhÅ« maccuhÄyÄ«). The phrase seems to be used in martial contexts where it carries a similar force to jetvÄ mÄraį¹ just below.A thousand have left Death behind.
Bhiyyo paƱcasatÄ sekkhÄ, And of trainees, more than five hundred, āMore than five hundredā is the count of stream-enterers also at SN 55.10:3.3 = DN 18:1.7 = DN 16:2.7.15; see too MN 73:7.3ff. and MN 76:53.2.āThere are five hundred more trainees,
dasÄ ca dasadhÄ dasa; and ten times ten tens, The ca here indicates the numbers should be added, totaling 1,500.And ten times a tenfold ten:
Sabbe sotasamÄpannÄ, are all stream-enterers, All have entered the stream,
atiracchÄnagÄmino. freed from rebirth in the animal realm. Never returning to the animal realm.
AthÄyaį¹ itarÄ pajÄ, And as for the rest of folk āAs for the other people who remainā
puƱƱabhÄgÄti me mano; who I think have shared in meritāWho, to my mind, partake of meritā
Saį¹
khÄtuį¹ nopi sakkomi, I couldnāt even number them, I cannot even number them
musÄvÄdassa ottapanāti. for fear of speaking falsely.ā From dread of speaking falsely. ā