Other Translations: Deutsch
From: ,
Saį¹yutta NikÄya 46.56 Linked Discourses 46.56
6. SÄkacchavagga 6. Discussion
Abhayasutta With Prince Abhaya
Evaį¹ me sutaį¹āSo I have heard.
ekaį¹ samayaį¹ bhagavÄ rÄjagahe viharati gijjhakÅ«į¹e pabbate. At one time the Buddha was staying near RÄjagaha, on the Vultureās Peak Mountain.
Atha kho abhayo rÄjakumÄro yena bhagavÄ tenupasaį¹
kami; upasaį¹
kamitvÄ bhagavantaį¹ abhivÄdetvÄ ekamantaį¹ nisÄ«di. Ekamantaį¹ nisinno kho abhayo rÄjakumÄro bhagavantaį¹ etadavoca: Then Prince Abhaya went up to the Buddha, bowed, sat down to one side, and said to him: Prince Abhaya (āfearlessā) raised JÄ«vaka after discovering him abandoned Kd 8:1.4.5. In this sutta he asks the Buddha about PÅ«raį¹a Kassapa, whereas in MN 58 he appears as an acolyte of MahÄvÄ«ra. Apart from these details he is unknown in the early texts. Commentaries say he was the son of King BimbisÄra by one of his queens, PadumavatÄ« of UjjenÄ«, making him half-brother to AjÄtasattu. They also say that following BimbisÄraās death, Abhaya went forth and spoke the verse at Thag 1.26. | Not to be confused with Abhaya the LicchavÄ« of AN 3.74 and AN 4.196; nor with the author of Thag 1.98; nor is Thig 2.8 addressed to his mother, but that of the nun AbhayÄ (Thig 2.9).
āpÅ«raį¹o, bhante, kassapo evamÄha: āSir, PÅ«raį¹a Kassapa says this:
ānatthi hetu, natthi paccayo aƱƱÄį¹Äya adassanÄya. āThere is no cause or reason for not knowing and not seeing. In DN 2, PÅ«raį¹a Kassapa posits the view that there are no results of deeds. There, Makkhali argues that there is no cause for the purification of beings, but the same view is attributed to PÅ«raį¹a as well (SN 22.60:2.1). The exact view stated here does not appear elsewhere in the Pali canon, but does not contradict PÅ«raį¹aās other views. If action has no consequence, then there is nothing we can do to gain wisdom. This view also explains why his own students did not respect his understanding (MN 77:6.22). Nonetheless, he claimed to be omniscient (AN 9.38:2.1). His doctrine of āsix classesā (AN 6.57) is shared with Makkhali (DN 2:20.6). This suggests that, like Makkhali, he believed in a predestined course of rebirths, culminating in the highest rebirth as an omniscient one, per the ārolling out of a ball of stringā (DN 2:20.10).
Ahetu, appaccayo aƱƱÄį¹aį¹ adassanaį¹ hoti. Not knowing and not seeing have no cause or reason.
Natthi hetu, natthi paccayo ƱÄį¹Äya dassanÄya. There is no cause or reason for knowing and seeing.
Ahetu, appaccayo ƱÄį¹aį¹ dassanaį¹ hotÄ«āti. Knowing and seeing have no cause or reason.ā
Idha bhagavÄ kimÄhÄāti? What does the Buddha say about this?ā
āAtthi, rÄjakumÄra, hetu, atthi paccayo aƱƱÄį¹Äya adassanÄya. āPrince, there are causes and reasons for not knowing and not seeing.
Sahetu, sappaccayo aƱƱÄį¹aį¹ adassanaį¹ hoti. Not knowing and not seeing have causes and reasons.
Atthi, rÄjakumÄra, hetu, atthi paccayo ƱÄį¹Äya dassanÄya. There are causes and reasons for knowing and seeing.
Sahetu, sappaccayo ƱÄį¹aį¹ dassanaį¹ hotÄ«āti. Knowing and seeing have causes and reasons.ā
āKatamo pana, bhante, hetu, katamo paccayo aƱƱÄį¹Äya adassanÄya? āBut sir, what is the cause and reason for not knowing and not seeing?
Kathaį¹ sahetu, sappaccayo aƱƱÄį¹aį¹ adassanaį¹ hotÄ«āti? How do not knowing and not seeing have causes and reasons?ā
āYasmiį¹ kho, rÄjakumÄra, samaye kÄmarÄgapariyuį¹į¹hitena cetasÄ viharati kÄmarÄgaparetena, uppannassa ca kÄmarÄgassa nissaraį¹aį¹ yathÄbhÅ«taį¹ na jÄnÄti na passatiāāThereās a time when the heart is overcome and mired in sensual desire, without truly knowing and seeing the escape from sensual desire that has arisen.
ayampi kho, rÄjakumÄra, hetu, ayaį¹ paccayo aƱƱÄį¹Äya adassanÄya. This is a cause and reason for not knowing and not seeing.
Evampi sahetu sappaccayo aƱƱÄį¹aį¹ adassanaį¹ hoti. And this is how not knowing and not seeing have causes and reasons.
Puna caparaį¹, rÄjakumÄra, yasmiį¹ samaye byÄpÄdapariyuį¹į¹hitena cetasÄ viharati byÄpÄdaparetena ā¦peā¦ Furthermore, thereās a time when the heart is overcome and mired in ill will ā¦
thinamiddhapariyuį¹į¹hitena ā¦peā¦ dullness and drowsiness ā¦
uddhaccakukkuccapariyuį¹į¹hitena ā¦peā¦ restlessness and remorse ā¦
vicikicchÄpariyuį¹į¹hitena cetasÄ viharati vicikicchÄparetena, uppannÄya ca vicikicchÄya nissaraį¹aį¹ yathÄbhÅ«taį¹ na jÄnÄti na passatiādoubt, without truly knowing and seeing the escape from doubt that has arisen.
ayampi kho, rÄjakumÄra, hetu, ayaį¹ paccayo aƱƱÄį¹Äya adassanÄya. This is a cause and reason for not knowing and not seeing.
Evampi sahetu sappaccayo aƱƱÄį¹aį¹ adassanaį¹ hotÄ«āti. And this is how not knowing and not seeing have causes and reasons.ā
āKo nÄmÄyaį¹, bhante, dhammapariyÄyoāti? āSir, what is the name of this exposition of the teaching?ā
āNÄ«varaį¹Ä nÄmete, rÄjakumÄrÄāti. āThese are called the āhindrancesā, prince.ā
āTaggha, bhagavÄ, nÄ«varaį¹Ä; āIndeed, Blessed One, these are hindrances!
taggha, sugata, nÄ«varaį¹Ä. Indeed, Holy One, these are hindrances!
Ekamekenapi kho, bhante, nÄ«varaį¹ena abhibhÅ«to yathÄbhÅ«taį¹ na jÄneyya na passeyya, ko pana vÄdo paƱcahi nÄ«varaį¹ehi? Overcome by even a single hindrance you wouldnāt truly know or see, let alone all five hindrances.
Katamo pana, bhante, hetu, katamo paccayo ƱÄį¹Äya dassanÄya? But sir, what is the cause and reason for knowing and seeing?
Kathaį¹ sahetu, sappaccayo ƱÄį¹aį¹ dassanaį¹ hotÄ«āti? How do knowing and seeing have causes and reasons?ā
āIdha, rÄjakumÄra, bhikkhu satisambojjhaį¹
gaį¹ bhÄveti vivekanissitaį¹ virÄganissitaį¹ nirodhanissitaį¹ vossaggapariį¹Ämiį¹. āItās when a mendicant develops the awakening factor of mindfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go.
So satisambojjhaį¹
gaį¹ bhÄvitena cittena yathÄbhÅ«taį¹ jÄnÄti passatiāThey truly know and see with a mind that has developed the awakening factor of mindfulness.
ayampi kho, rÄjakumÄra, hetu, ayaį¹ paccayo ƱÄį¹Äya dassanÄya. This is a cause and reason for knowing and seeing.
Evampi sahetu, sappaccayo ƱÄį¹aį¹ dassanaį¹ hoti. And this is how knowing and seeing have causes and reasons.
Puna caparaį¹, rÄjakumÄra, bhikkhu ā¦peā¦ Furthermore, a mendicant develops the awakening factor of investigation of principles ā¦ energy ā¦ rapture ā¦ tranquility ā¦ immersion ā¦
upekkhÄsambojjhaį¹
gaį¹ bhÄveti vivekanissitaį¹ virÄganissitaį¹ nirodhanissitaį¹ vossaggapariį¹Ämiį¹. equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
So upekkhÄsambojjhaį¹
gaį¹ bhÄvitena cittena yathÄbhÅ«taį¹ jÄnÄti passatiāThey truly know and see with a mind that has developed the awakening factor of equanimity.
ayampi kho, rÄjakumÄra, hetu, ayaį¹ paccayo ƱÄį¹Äya dassanÄya. This is a cause and reason for knowing and seeing.
Evaį¹ sahetu, sappaccayo ƱÄį¹aį¹ dassanaį¹ hotÄ«āti. And this is how knowing and seeing have causes and reasons.ā
āKo nÄmÄyaį¹, bhante, dhammapariyÄyoāti? āSir, what is the name of this exposition of the teaching?ā
āBojjhaį¹
gÄ nÄmete, rÄjakumÄrÄāti. āThese are called the āawakening factorsā, prince.ā
āTaggha, bhagavÄ, bojjhaį¹
gÄ; āIndeed, Blessed One, these are awakening factors!
taggha, sugata, bojjhaį¹
gÄ. Indeed, Holy One, these are awakening factors!
Ekamekenapi kho, bhante, bojjhaį¹
gena samannÄgato yathÄbhÅ«taį¹ jÄneyya passeyya, ko pana vÄdo sattahi bojjhaį¹
gehi? Endowed with even a single awakening factor you would truly know and see, let alone all seven awakening factors.
Yopi me, bhante, gijjhakÅ«į¹aį¹ pabbataį¹ Ärohantassa kÄyakilamatho cittakilamatho, sopi me paį¹ippassaddho, dhammo ca me abhisamitoāti. When climbing Mount Vultureās Peak I became fatigued in body and mind. But this has now faded away. And Iāve comprehended the teaching.ā With this he declares stream-entry.
Chaį¹į¹haį¹.
SÄkacchavaggo chaį¹į¹ho.
TassuddÄnaį¹
ÄhÄrÄ pariyÄyamaggi,
mettaį¹ saį¹
gÄravena ca;
Abhayo pucchito paƱhaį¹,
gijjhakÅ«į¹amhi pabbateti.