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Saį¹yutta NikÄya 22.83 Linked Discourses 22.83
9. Theravagga 9. Senior Mendicants
Änandasutta With Änanda
SÄvatthinidÄnaį¹. At SÄvatthÄ«.
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:
āPuį¹į¹o nÄma, Ävuso, ÄyasmÄ mantÄį¹iputto amhÄkaį¹ navakÄnaį¹ sataį¹ bahÅ«pakÄro hoti. āReverends, the venerable named Puį¹į¹a son of MantÄį¹Ä« was very helpful to me when I was just ordained. Puį¹į¹a son of MantÄį¹Ä« was most famous for his conversation with SÄriputta in MN 24, on the strength of which he was said to be the best Dhamma speaker (AN 1.196). His verse is at Thag 1.4:1.7. For his motherās name, see note on MN 86:12.12.
So amhe iminÄ ovÄdena ovadati: He gave me this advice:
āupÄdÄya, Ävuso Änanda, asmÄ«ti hoti, no anupÄdÄya. āReverend Änanda, the thought āI amā occurs because of grasping, not without grasping. āBecause of graspingā (upÄdÄya) rather than the commentaryās āderived fromā, which takes an object in genitive.
KiƱca upÄdÄya asmÄ«ti hoti, no anupÄdÄya? Grasping what?
RÅ«paį¹ upÄdÄya asmÄ«ti hoti, no anupÄdÄya. The thought āI amā occurs because of grasping form,
Vedanaį¹ ā¦ feeling,
saƱƱaį¹ ā¦ perception,
saį¹
khÄre ā¦ choices,
viƱƱÄį¹aį¹ upÄdÄya asmÄ«ti hoti, no anupÄdÄya. and consciousness, not without grasping.
SeyyathÄpi, Ävuso Änanda, itthÄ« vÄ puriso vÄ daharo yuvÄ maį¹įøanakajÄtiko ÄdÄse vÄ parisuddhe pariyodÄte acche vÄ udakapatte sakaį¹ mukhanimittaį¹ paccavekkhamÄno upÄdÄya passeyya, no anupÄdÄya; Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. Theyād look because of grasping, not without grasping.
evameva kho, Ävuso Änanda, rÅ«paį¹ upÄdÄya asmÄ«ti hoti, no anupÄdÄya. In the same way, the thought āI amā occurs because of grasping form,
Vedanaį¹ ā¦ feeling,
saƱƱaį¹ ā¦ perception,
saį¹
khÄre ā¦ choices,
viƱƱÄį¹aį¹ upÄdÄya asmÄ«ti hoti, no anupÄdÄya. and consciousness, not without grasping.
Taį¹ kiį¹ maƱƱasi, Ävuso Änanda, What do you think, Reverend Änanda?
rÅ«paį¹ niccaį¹ vÄ aniccaį¹ vÄāti? Is form permanent or impermanent?ā
āAniccaį¹, Ävusoā. āImpermanent, reverend.ā Note the equality in terms of address: a newly ordained monk and their teacher refer to each other as āreverendā (Ävuso; see DN 16:6.2.1).
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, Ävusoā ā¦peā¦. āImpermanent, reverend.ā ā¦
TasmÄtiha ā¦peā¦ āSo you should truly see ā¦
evaį¹ passaį¹ ā¦peā¦ Seeing this ā¦
nÄparaį¹ itthattÄyÄti pajÄnÄtÄ«ti. They understand: āā¦ there is nothing further for this place.āā
Puį¹į¹o nÄma, Ävuso, ÄyasmÄ mantÄį¹iputto amhÄkaį¹ navakÄnaį¹ sataį¹ bahÅ«pakÄro hoti. Reverends, the venerable named Puį¹į¹a son of MantÄį¹Ä« was very helpful to me when I was just ordained.
So amhe iminÄ ovÄdena ovadati. He gave me this advice.
IdaƱca pana me Äyasmato puį¹į¹assa mantÄį¹iputtassa dhammadesanaį¹ sutvÄ dhammo abhisamitoāti. And when I heard this teaching from Venerable Puį¹į¹a son of MantÄį¹Ä«, I comprehended the teaching.ā
Paį¹hamaį¹.