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Saį¹yutta NikÄya 22.86 Linked Discourses 22.86
9. Theravagga 9. Senior Mendicants
AnurÄdhasutta With AnurÄdha
Ekaį¹ samayaį¹ bhagavÄ vesÄliyaį¹ viharati mahÄvane kÅ«į¹ÄgÄrasÄlÄyaį¹. At one time the Buddha was staying near VesÄlÄ«, at the Great Wood, in the hall with the peaked roof. This discourse is also found at SN 44.2.
Tena kho pana samayena ÄyasmÄ anurÄdho bhagavato avidÅ«re araƱƱakuį¹ikÄyaį¹ viharati. Now at that time Venerable AnurÄdha was staying not far from the Buddha in a wilderness hut.
Atha kho sambahulÄ aƱƱatitthiyÄ paribbÄjakÄ yenÄyasmÄ anurÄdho tenupasaį¹
kamiį¹su; upasaį¹
kamitvÄ ÄyasmatÄ anurÄdhena saddhiį¹ sammodiį¹su. Then several wanderers of other religions went up to Venerable AnurÄdha and exchanged greetings with him.
SammodanÄ«yaį¹ kathaį¹ sÄraį¹Ä«yaį¹ vÄ«tisÄretvÄ ekamantaį¹ nisÄ«diį¹su. Ekamantaį¹ nisinnÄ kho te aƱƱatitthiyÄ paribbÄjakÄ Äyasmantaį¹ anurÄdhaį¹ etadavocuį¹: When the greetings and polite conversation were over, they sat down to one side and said to him:
āyo so, Ävuso anurÄdha, tathÄgato uttamapuriso paramapuriso paramapattipatto, taį¹ tathÄgato imesu catÅ«su į¹hÄnesu paƱƱÄpayamÄno paƱƱÄpeti: āReverend AnurÄdha, when a Realized One is describing a realized oneāa supreme person, highest of people, who has reached the highest pointāthey describe them in these four ways: This makes it clear that in this context, ārealized oneā cannot be just any sentient being. See note on SN 16.12:1.4.
āhoti tathÄgato paraį¹ maraį¹Äāti vÄ, āna hoti tathÄgato paraį¹ maraį¹Äāti vÄ, āhoti ca na ca hoti tathÄgato paraį¹ maraį¹Äāti vÄ, āneva hoti na na hoti tathÄgato paraį¹ maraį¹Äāti vÄāti? 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.ā
Evaį¹ vutte, ÄyasmÄ anurÄdho te aƱƱatitthiye paribbÄjake etadavoca: When they said this, Venerable AnurÄdha said to those wanderers:
āyo so Ävuso tathÄgato uttamapuriso paramapuriso paramapattipatto taį¹ tathÄgato aƱƱatra imehi catÅ«hi į¹hÄnehi paƱƱÄpayamÄno paƱƱÄpeti: āReverends, when a Realized One is describing a realized oneāa supreme person, highest of people, who has reached the highest pointāthey describe them other than these four ways:
āhoti tathÄgato paraį¹ maraį¹Äāti vÄ, āna hoti tathÄgato paraį¹ maraį¹Äāti vÄ, āhoti ca na ca hoti tathÄgato paraį¹ maraį¹Äāti vÄ, āneva hoti na na hoti tathÄgato paraį¹ maraį¹Äāti vÄāti. 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.ā
Evaį¹ vutte, aƱƱatitthiyÄ paribbÄjakÄ Äyasmantaį¹ anurÄdhaį¹ etadavocuį¹: When he said this, the wanderers said to him:
āso cÄyaį¹ bhikkhu navo bhavissati acirapabbajito, thero vÄ pana bÄlo abyattoāti. āThis mendicant must be junior, recently gone forth, or else a foolish, incompetent senior mendicant.ā
Atha kho aƱƱatitthiyÄ paribbÄjakÄ Äyasmantaį¹ anurÄdhaį¹ navavÄdena ca bÄlavÄdena ca apasÄdetvÄ uį¹į¹hÄyÄsanÄ pakkamiį¹su. Then, after rebuking Venerable AnurÄdha by calling him ājuniorā and āfoolishā, the wanderers rose from their seats and left.
Atha kho Äyasmato anurÄdhassa acirapakkantesu tesu aƱƱatitthiyesu paribbÄjakesu etadahosi: Soon after they had left, AnurÄdha thought:
āsace kho maį¹ te aƱƱatitthiyÄ paribbÄjakÄ uttariį¹ paƱhaį¹ puccheyyuį¹. āIf those wanderers were to inquire further,
Kathaį¹ byÄkaramÄno nu khvÄhaį¹ tesaį¹ aƱƱatitthiyÄnaį¹ paribbÄjakÄnaį¹ vuttavÄdÄ« ceva bhagavato assaį¹, na ca bhagavantaį¹ abhÅ«tena abbhÄcikkheyyaį¹, dhammassa cÄnudhammaį¹ byÄkareyyaį¹, na ca koci sahadhammiko vÄdÄnuvÄdo gÄrayhaį¹ į¹hÄnaį¹ ÄgaccheyyÄāti? 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 rebuttal and criticism?ā
Atha kho ÄyasmÄ anurÄdho yena bhagavÄ tenupasaį¹
kami; upasaį¹
kamitvÄ ā¦peā¦ ekamantaį¹ nisinno kho ÄyasmÄ anurÄdho bhagavantaį¹ etadavoca: Then Venerable AnurÄdha went up to the Buddha, bowed, sat down to one side, and told him all that had happened.
āidhÄhaį¹, bhante, bhagavato avidÅ«re araƱƱakuį¹ikÄyaį¹ viharÄmi.
Atha kho, bhante, sambahulÄ aƱƱatitthiyÄ paribbÄjakÄ yenÄhaį¹ tenupasaį¹
kamiį¹su ā¦peā¦ maį¹ etadavocuį¹:
āyo so, Ävuso anurÄdha, tathÄgato uttamapuriso paramapuriso paramapattipatto taį¹ tathÄgato imesu catÅ«su į¹hÄnesu paƱƱÄpayamÄno paƱƱÄpetiā
hoti tathÄgato paraį¹ maraį¹Äti vÄ, na hoti ā¦
hoti ca na ca hoti, neva hoti na na hoti tathÄgato paraį¹ maraį¹Äti vÄāāti?
Evaį¹ vuttÄhaį¹, bhante, te aƱƱatitthiye paribbÄjake etadavocaį¹:
āyo so, Ävuso, tathÄgato uttamapuriso paramapuriso paramapattipatto, taį¹ tathÄgato aƱƱatra imehi catÅ«hi į¹hÄnehi paƱƱÄpayamÄno paƱƱÄpeti:
āhoti tathÄgato paraį¹ maraį¹Äāti vÄ ā¦peā¦
āneva hoti na na hoti tathÄgato paraį¹ maraį¹Äāti vÄti.
Evaį¹ vutte, bhante, te aƱƱatitthiyÄ paribbÄjakÄ maį¹ etadavocuį¹:
āso cÄyaį¹ bhikkhu na vo bhavissati acirapabbajito thero vÄ pana bÄlo abyattoāti.
Atha kho maį¹, bhante, te aƱƱatitthiyÄ paribbÄjakÄ navavÄdena ca bÄlavÄdena ca apasÄdetvÄ uį¹į¹hÄyÄsanÄ pakkamiį¹su.
Tassa mayhaį¹, bhante, acirapakkantesu tesu aƱƱatitthiyesu paribbÄjakesu etadahosi:
āsace kho maį¹ te aƱƱatitthiyÄ paribbÄjakÄ uttariį¹ paƱhaį¹ puccheyyuį¹.
Kathaį¹ byÄkaramÄno nu khvÄhaį¹ tesaį¹ aƱƱatitthiyÄnaį¹ paribbÄjakÄnaį¹ vuttavÄdÄ« ceva bhagavato assaį¹, na ca bhagavantaį¹ abhÅ«tena abbhÄcikkheyyaį¹, dhammassa cÄnudhammaį¹ byÄkareyyaį¹, na ca koci sahadhammiko vÄdÄnuvÄdo gÄrayhaį¹ į¹hÄnaį¹ ÄgaccheyyÄāāti?
āTaį¹ kiį¹ maƱƱasi, anurÄdha, āWhat do you think, AnurÄdha?
rÅ«paį¹ niccaį¹ vÄ aniccaį¹ vÄāti? Is form permanent or impermanent?ā
āAniccaį¹, bhanteā. āImpermanent, sir.ā
āYaį¹ panÄniccaį¹ dukkhaį¹ vÄ taį¹ sukhaį¹ vÄāti? āBut if itās impermanent, is it suffering or happiness?ā
āDukkhaį¹, bhanteā. āSuffering, sir.ā
āYaį¹ panÄniccaį¹ dukkhaį¹ vipariį¹Ämadhammaį¹ kallaį¹ nu taį¹ samanupassituį¹: āBut if itās impermanent, suffering, and perishable, is it fit to be regarded thus:
āetaį¹ mama, esohamasmi, eso me attÄāāti? āThis is mine, I am this, this is my selfā?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āVedanÄ ā¦ āIs feeling ā¦ā ā¦
saĆ±Ć±Ä ā¦ āā¦ perception ā¦ā ā¦
saį¹
khÄrÄ ā¦ āā¦ choices ā¦ā ā¦
viƱƱÄį¹aį¹ niccaį¹ vÄ aniccaį¹ vÄāti? āIs consciousness permanent or impermanent?ā
āAniccaį¹, bhanteā ā¦peā¦ āImpermanent, sir.ā ā¦
tasmÄtiha ā¦peā¦ āSo you should truly see ā¦
evaį¹ passaį¹ ā¦peā¦ Seeing this ā¦
nÄparaį¹ itthattÄyÄti pajÄnÄtiā. They understand: āā¦ there is nothing further for this place.ā
āTaį¹ kiį¹ maƱƱasi, anurÄdha, What do you think, AnurÄdha?
rÅ«paį¹ tathÄgatoti samanupassasÄ«āti? Do you consider that the label ārealized oneā applies to form?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āVedanaį¹ ā¦ āDo you consider that the label ārealized oneā applies to feeling?ā ā¦
saƱƱaį¹ ā¦ āā¦ perception?ā ā¦
saį¹
khÄre ā¦ āā¦ choices?ā ā¦
viƱƱÄį¹aį¹ tathÄgatoti samanupassasÄ«āti? āā¦ consciousness?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āTaį¹ kiį¹ maƱƱasi, anurÄdha, āWhat do you think, AnurÄdha?
rÅ«pasmiį¹ tathÄgatoti samanupassasÄ«āti? Do you consider that the label ārealized oneā applies in relation to form?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āAƱƱatra rÅ«pÄ tathÄgatoti samanupassasÄ«āti? āDo you consider that the label ārealized oneā applies apart from form?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āVedanÄya ā¦peā¦ āDo you consider that the label ārealized oneā applies in relation to feeling?ā ā¦
aƱƱatra vedanÄya ā¦peā¦ āā¦ apart from feeling?ā ā¦
saƱƱÄya ā¦ āā¦ in relation to perception?ā ā¦
aƱƱatra saƱƱÄya ā¦ āā¦ apart from perception?ā ā¦
saį¹
khÄresu ā¦ āā¦ in relation to choices?ā ā¦
aƱƱatra saį¹
khÄrehi ā¦ āā¦ apart from choices?ā ā¦
viƱƱÄį¹asmiį¹ ā¦ āā¦ in relation to consciousness?ā ā¦
aƱƱatra viƱƱÄį¹Ä tathÄgatoti samanupassasÄ«āti? āā¦ apart from consciousness?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āTaį¹ kiį¹ maƱƱasi, anurÄdha, āWhat do you think, AnurÄdha?
rÅ«paį¹ ā¦ vedanÄ ā¦ saĆ±Ć±Ä ā¦ saį¹
khÄrÄ ā¦ viƱƱÄį¹aį¹ tathÄgatoti samanupassasÄ«āti? Do you consider that the label ārealized oneā applies to one who has form?ā ā¦ āā¦ feeling?ā ā¦ āā¦ perception?ā ā¦ āā¦ choices?ā ā¦ āā¦ consciousness?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āTaį¹ kiį¹ maƱƱasi, anurÄdha, āWhat do you think, AnurÄdha?
ayaį¹ so arÅ«pÄ« ā¦ avedano ā¦ asaƱƱī ā¦ asaį¹
khÄro ā¦ aviƱƱÄį¹o tathÄgatoti samanupassasÄ«āti? Do you consider that the label ārealized oneā applies to that one who is without form?ā ā¦ āā¦ feeling?ā ā¦ āā¦ perception?ā ā¦ āā¦ choices?ā ā¦ āā¦ consciousness?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āEttha ca te, anurÄdha, diį¹į¹heva dhamme saccato thetato tathÄgate anupalabbhiyamÄne kallaį¹ nu te taį¹ veyyÄkaraį¹aį¹: āIn that case, AnurÄdha, since a realized one is not found by you as a genuine fact in this very life, is it cogent for you to declare:
āyo so, Ävuso, tathÄgato uttamapuriso paramapuriso paramapattipatto taį¹ tathÄgato aƱƱatra imehi catÅ«hi į¹hÄnehi paƱƱÄpayamÄno paƱƱÄpetiāāReverends, when a Realized One is describing a realized oneāa supreme person, highest of people, who has reached the highest pointāthey describe them other than these four ways:
hoti tathÄgato paraį¹ maraį¹Äti vÄ ā¦ na hoti ā¦ hoti ca na ca hoti ā¦ neva hoti na na hoti tathÄgato paraį¹ maraį¹Äti vÄāāti? 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 existsā?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āSÄdhu sÄdhu, anurÄdha. āGood, good, AnurÄdha!
Pubbe cÄhaį¹, anurÄdha, etarahi ca dukkhaƱceva paƱƱapemi, dukkhassa ca nirodhanāti. In the past, as today, what I describe is suffering and the cessation of suffering.ā The particle cāeva here has its normal role of slight emphasis in conjunctions, and so this phrase does not mean, āI only teach suffering and the end of sufferingā. The point, rather, is that when he speaks of cessation, it is the cessation of suffering, not the cessation of an āexisting beingā. This saying is also at MN 75:16.1 and SN 44.2:17.13.
Catutthaį¹.