0.3AnurādhasuttaWith Anurādha
1.1Ekaṁ 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.1
1.2Tena 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.1.3Atha 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.
1.4Sammodanīyaṁ 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:
1.5“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:1.6‘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.”
1.7“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:1.8‘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.”
1.9Evaṁ vutte, te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ etadavocuṁ:When he said this, the wanderers said to him,1.10“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.”1.11Atha 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 rose from their seats and left.
2.1PTS 4.381Atha kho āyasmato anurādhassa acirapakkantesu aññatitthiyesu paribbājakesu etadahosi:Soon after they had left, Anurādha thought,2.2“sace kho maṁ te aññatitthiyā paribbājakā uttariṁ puccheyyuṁ,“If those wanderers were to inquire further,2.3kathaṁ 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 rebuttal and criticism?”
2.4Atha 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.2.5“idhāhaṁ, bhante, bhagavato avidūre araññakuṭikāyaṁ viharāmi.2.6Atha kho, bhante, sambahulā aññatitthiyā paribbājakā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā mayā saddhiṁ sammodiṁsu.2.7Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho, bhante, te aññatitthiyā paribbājakā maṁ etadavocuṁ:2.8‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti:2.9“hoti tathāgato paraṁ maraṇā”ti vā …pe…2.10“neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti?2.11Evaṁ vuttāhaṁ, bhante, te aññatitthiye paribbājake etadavocaṁ:2.12‘yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti:2.13“hoti tathāgato paraṁ maraṇā”ti vā …pe…2.14“neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti.2.15Evaṁ vutte, bhante, te aññatitthiyā paribbājakā maṁ etadavocuṁ:2.16‘so cāyaṁ bhikkhu navo bhavissati acirapabbajito thero vā pana bālo abyatto’ti.2.17Atha kho maṁ, bhante, te aññatitthiyā paribbājakā navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṁsu.2.18Tassa mayhaṁ, bhante, acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi:2.19‘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?
3.1“Taṁ kiṁ maññasi, anurādha,“What do you think, Anurādha?3.2rūpaṁ niccaṁ vā aniccaṁ vā”ti?Is form permanent or impermanent?”
4.1“Aniccaṁ, bhante”.“Impermanent, sir.”
5.1“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“But if it’s impermanent, is it suffering or happiness?”
6.1“Dukkhaṁ, bhante”.“Suffering, sir.”
7.1“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:7.2‘etaṁ mama, esohamasmi, eso me attā’”ti?‘This is mine, I am this, this is my self’?”
8.1“No hetaṁ, bhante”.“No, sir.”
9.1“Vedanā niccā vā aniccā vā”ti?“Is feeling …9.2…pe…9.3Saññā …pe…perception …9.4saṅkhārā …pe…choices …9.5“viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?consciousness permanent or impermanent?”
10.1“Aniccaṁ, bhante”.“Impermanent, sir.”
11.1“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“But if it’s impermanent, is it suffering or happiness?”
12.1“Dukkhaṁ, bhante”.“Suffering, sir.”
13.1“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:13.2‘etaṁ mama, esohamasmi, eso me attā’”ti?‘This is mine, I am this, this is my self’?”
14.1“No hetaṁ, bhante”.“No, sir.”
15.1PTS 4.383“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; solid or subtle; 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.’15.2Yā kāci vedanā atītānāgatapaccuppannā …pe…Any kind of feeling …15.3yā kāci saññā …pe…perception …15.4ye keci saṅkhārā …pe…choices …15.5yaṁ 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; solid or subtle; 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.’
15.6Evaṁ 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.15.7Nibbindaṁ 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.
15.8‘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 nothing further for this place.’
16.1Taṁ kiṁ maññasi, anurādha,What do you think, Anurādha?16.2rūpaṁ tathāgatoti samanupassasī”ti?Do you consider that the label ‘realized one’ applies to form?”2
16.3“No hetaṁ, bhante”.“No, sir.”
16.4“Vedanaṁ tathāgatoti samanupassasī”ti?“Do you consider that the label ‘realized one’ applies to feeling?” …16.5“No hetaṁ, bhante”.16.6“Saññaṁ tathāgatoti samanupassasī”ti?“… perception?” …16.7“No hetaṁ, bhante”.16.8“Saṅkhāre tathāgatoti samanupassasī”ti?“… choices?” …16.9“No hetaṁ, bhante”.16.10“Viññāṇaṁ tathāgatoti samanupassasī”ti?“… consciousness?”
16.11“No hetaṁ, bhante”.“No, sir.”
16.12“Taṁ kiṁ maññasi, anurādha,“What do you think, Anurādha?16.13rūpasmiṁ tathāgatoti samanupassasī”ti?Do you consider that the label ‘realized one’ applies in relation to form?”
16.14“No hetaṁ, bhante”.“No, sir.”
16.15“Aññatra rūpā tathāgatoti samanupassasī”ti?“Do you consider that the label ‘realized one’ applies apart from form?”
16.16“No hetaṁ, bhante”.“No, sir.”
16.17“Vedanāya …pe…“Do you consider that the label ‘realized one’ applies in relation to feeling?”16.18aññatra vedanāya …pe…“… apart from feeling?” …16.19saññāya …pe…“… in relation to perception?” …16.20aññatra saññāya …pe…“… apart from perception?” …16.21saṅkhāresu …pe…“… in relation to choices?” …16.22aññatra saṅkhārehi …pe…“… apart from choices?” …16.23viññāṇasmiṁ tathāgatoti samanupassasī”ti?“… in relation to consciousness?” …16.24“No hetaṁ, bhante”.16.25“Aññatra viññāṇā tathāgatoti samanupassasī”ti?“… apart from consciousness?”
16.26“No hetaṁ, bhante”.“No, sir.”
17.1PTS 4.384“Taṁ kiṁ maññasi, anurādha,“What do you think, Anurādha?17.2rūpaṁ, vedanaṁ, saññaṁ, saṅkhāre, viññāṇaṁ tathāgatoti samanupassasī”ti?Do you consider that the label ‘realized one’ applies to one who has form?” … “… feeling?” … “… perception?” … “… choices?” … “… consciousness?”3
17.3“No hetaṁ, bhante”.“No, sir.”
17.4“Taṁ kiṁ maññasi, anurādha,“What do you think, Anurādha?17.5ayaṁ so arūpī avedano asaññī asaṅkhāro aviññāṇo tathāgatoti samanupassasī”ti?Do you consider that the label ‘realized one’ applies to that one who is without form?” … “… feeling?” … “… perception?” … “… choices?” … “… consciousness?”
17.6“No hetaṁ, bhante”.“No, sir.”
17.7“Ettha ca te, anurādha, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne kallaṁ nu te taṁ veyyākaraṇaṁ—“In that case, Anurādha, since a realized one is not found by you as a genuine fact in this very life, is it cogent for you to declare:17.8yo 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:17.9‘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’?”17.10‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti?
17.11“No hetaṁ, bhante”.“No, sir.”
17.12“Sādhu sādhu, anurādha.“Good, good, Anurādha!17.13Pubbe 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.”
17.14Dutiyaṁ.