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Anuruddhasutta |
With Anuruddha |
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Atha kho pañcakaṅgo thapati aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, yenāyasmā anuruddho tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato anuruddhassa pāde sirasā vandāhi: ‘pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandatī’ti; evañca vadehi: ‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṁ; yena ca kira, bhante, āyasmā anuruddho pagevataraṁ āgaccheyya; pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’”ti. |
And then the master builder Pañcakaṅga addressed a man, “Please, mister, go to Venerable Anuruddha, and in my name bow with your head to his feet. Say to him, ‘Sir, the master builder Pañcakaṅga bows with his head to your feet.’ And then ask him whether he might please accept tomorrow’s meal from Pañcakaṅga together with the monk Saṅgha. And ask whether he might please come earlier than usual, for Pañcakaṅga has many duties, and much work to do for the king.” |
“Evaṁ, bhante”ti kho so puriso pañcakaṅgassa thapatissa paṭissutvā yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ anuruddhaṁ etadavoca: “pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandati, evañca vadeti: ‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṁ; yena ca kira, bhante, āyasmā anuruddho pagevataraṁ āgaccheyya; pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’”ti. Adhivāsesi kho āyasmā anuruddho tuṇhībhāvena. |
“Yes, sir,” that man replied. He did as Pañcakaṅga asked, and Venerable Anuruddha consented in silence. |
Atha kho āyasmā anuruddho tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena pañcakaṅgassa thapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ etadavoca: |
Then when the night had passed, Anuruddha robed up in the morning and, taking his bowl and robe, went to Pañcakaṅga’s home, where he sat on the seat spread out. Then Pañcakaṅga served and satisfied Anuruddha with his own hands with a variety of delicious foods. When Anuruddha had eaten and washed his hands and bowl, Pañcakaṅga took a low seat, sat to one side, and said to him: |
“Idha maṁ, bhante, therā bhikkhū upasaṅkamitvā evamāhaṁsu: ‘appamāṇaṁ, gahapati, cetovimuttiṁ bhāvehī’ti. Variant: appamāṇaṁ, gahapati, cetovimuttiṁ bhāvehī’ti → appamāṇā gahapati cetovimutti bhāvetabbāti (mr)Ekacce therā evamāhaṁsu: ‘mahaggataṁ, gahapati, cetovimuttiṁ bhāvehī’ti. Yā cāyaṁ, bhante, appamāṇā cetovimutti yā ca mahaggatā cetovimutti— ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nānan”ti? |
“Sir, some senior monks have come to me and said, ‘Householder, develop the limitless release of heart.’ Others have said, ‘Householder, develop the expansive release of heart.’ Now, the limitless release of the heart and the expansive release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?” |
“Tena hi, gahapati, taṁyevettha paṭibhātu, apaṇṇakante ito bhavissatī”ti. |
“Well then, householder, let me know what you think about this. Afterwards you’ll get it for sure.” |
“Mayhaṁ kho, bhante, evaṁ hoti: ‘yā cāyaṁ appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā ekatthā byañjanameva nānan’”ti. |
“Sir, this is what I think. The limitless release of the heart and the expansive release of the heart mean the same thing, and differ only in the phrasing.” |
“Yā cāyaṁ, gahapati, appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā nānatthā ceva nānābyañjanā ca. Tadamināpetaṁ, gahapati, pariyāyena veditabbaṁ yathā ime dhammā nānatthā ceva nānābyañjanā ca. |
“The limitless release of the heart and the expansive release of the heart differ in both meaning and phrasing. This is a way to understand how these things differ in both meaning and phrasing. |
Katamā ca, gahapati, appamāṇā cetovimutti? Idha, gahapati, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā … muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṁ vuccati, gahapati, appamāṇā cetovimutti. |
And what is the limitless release of the heart? It’s when a monk meditates spreading a heart full of friendly-kindness to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of friendly-kindness to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimous-observation to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimous-observation to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is called the limitless release of the heart. |
And what is the limitless release of the heart? It’s when a monk meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimous-observation to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimous-observation to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is called the limitless release of the heart. |
And what is the expansive release of the heart? It’s when a monk meditates determined on pervading the extent of a single tree root as expansive. This is called the expansive release of the heart. Also, a monk meditates determined on pervading the extent of two or three tree roots … a single village district … two or three village districts … a single kingdom … two or three kingdoms … this land surrounded by ocean. This too is called the expansive release of the heart. This is a way to understand how these things differ in both meaning and phrasing. |
Catasso kho imā gahapati, bhavūpapattiyo. Katamā catasso? Idha, gahapati, ekacco ‘parittābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṁ maraṇā parittābhānaṁ devānaṁ sahabyataṁ upapajjati. Idha pana, gahapati, ekacco ‘appamāṇābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṁ maraṇā appamāṇābhānaṁ devānaṁ sahabyataṁ upapajjati. Idha pana, gahapati, ekacco ‘saṅkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṁ maraṇā saṅkiliṭṭhābhānaṁ devānaṁ sahabyataṁ upapajjati. Idha pana, gahapati, ekacco ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṁ maraṇā parisuddhābhānaṁ devānaṁ sahabyataṁ upapajjati. Imā kho, gahapati, catasso bhavūpapattiyo. |
Householder, there are these four kinds of rebirth in a future life. What four? Take someone who meditates determined on pervading ‘limited radiance’. When their body breaks up, after death, they’re reborn in the company of the gods of limited radiance. Next, take someone who meditates determined on pervading ‘limitless radiance’. When their body breaks up, after death, they’re reborn in the company of the gods of limitless radiance. Next, take someone who meditates determined on pervading ‘corrupted radiance’. When their body breaks up, after death, they’re reborn in the company of the gods of corrupted radiance. Next, take someone who meditates determined on pervading ‘pure radiance’. When their body breaks up, after death, they’re reborn in the company of the gods of pure radiance. These are the four kinds of rebirth in a future life. |
Hoti kho so, gahapati, samayo, yā tā devatā ekajjhaṁ sannipatanti, tāsaṁ ekajjhaṁ sannipatitānaṁ vaṇṇanānattañhi kho paññāyati no ca ābhānānattaṁ. Seyyathāpi, gahapati, puriso sambahulāni telappadīpāni ekaṁ gharaṁ paveseyya. Tesaṁ ekaṁ gharaṁ pavesitānaṁ accinānattañhi kho paññāyetha, no ca ābhānānattaṁ; evameva kho, gahapati, hoti kho so samayo, yā tā devatā ekajjhaṁ sannipatanti tāsaṁ ekajjhaṁ sannipatitānaṁ vaṇṇanānattañhi kho paññāyati, no ca ābhānānattaṁ. |
There comes a time, householder, when the deities gather together as one. When they do so, a difference in their color is evident, but not in their radiance. It’s like when a person brings several oil lamps into one house. You can detect a difference in their flames, but not in their radiance. In the same way, when the deities gather together as one, a difference in their color is evident, but not in their radiance. |
Hoti kho so, gahapati, samayo, yā tā devatā tato vipakkamanti, tāsaṁ tato vipakkamantīnaṁ vaṇṇanānattañceva paññāyati ābhānānattañca. Seyyathāpi, gahapati, puriso tāni sambahulāni telappadīpāni tamhā gharā nīhareyya. Tesaṁ tato nīhatānaṁ accinānattañceva paññāyetha ābhānānattañca; Variant: nīhatānaṁ → nīharantānaṁ (bj, sya-all, km, pts1ed)evameva kho, gahapati, hoti kho so samayo, yā tā devatā tato vipakkamanti, tāsaṁ tato vipakkamantīnaṁ vaṇṇanānattañceva paññāyati ābhānānattañca. |
There comes a time when those deities go their separate ways. When they do so, a difference both in their color and also in their radiance is evident. It’s like when a person takes those several oil lamps out of that house. You can detect a difference both in their flames and also in their radiance. In the same way, when the deities go their separate ways, a difference both in their color and also in their radiance is evident. |
Na kho, gahapati, tāsaṁ devatānaṁ evaṁ hoti: Variant: tā → yā (mr)‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramanti. Seyyathāpi, gahapati, makkhikānaṁ kājena vā piṭakena vā harīyamānānaṁ na evaṁ hoti: ‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā makkhikā abhinivisanti tattha tattheva tā makkhikā abhiramanti; evameva kho, gahapati, tāsaṁ devatānaṁ na evaṁ hoti: ‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramantī”ti. |
It’s not that those deities think, ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those deities cling, that’s where they take pleasure. It’s like when flies are being carried along on a carrying-pole or basket. It’s not that they think, ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those flies cling, that’s where they take pleasure. In the same way, it’s not that those deities think, ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those deities cling, that’s where they take pleasure.” |
Evaṁ vutte, āyasmā sabhiyo kaccāno āyasmantaṁ anuruddhaṁ etadavoca: Variant: sabhiyo kaccāno → abhiyo kaccāno (sya-all, pts1ed) |
When he had spoken, Venerable Abhiya Kaccāna said to Venerable Anuruddha: |
“sādhu, bhante anuruddha. Atthi ca me ettha uttariṁ paṭipucchitabbaṁ. Yā tā, bhante, devatā ābhā sabbā tā parittābhā udāhu santettha ekaccā devatā appamāṇābhā”ti? |
“Good, Venerable Anuruddha! I have a further question about this. Do all the radiant deities have limited radiance, or do some there have limitless radiance?” |
“Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti. |
“In that respect, Reverend Kaccāna, some deities there have limited radiance, while some have limitless radiance.” |
“Ko nu kho, bhante anuruddha, hetu ko paccayo yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti? |
“What is the cause, Venerable Anuruddha, what is the reason why, when those deities have been reborn in a single order of gods, some deities there have limited radiance, while some have limitless radiance?” |
“Tena hāvuso kaccāna, taṁyevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ rukkhamūlaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— Variant: cāyaṁ → yopāyaṁ (mr)imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? |
“Well then, Reverend Kaccāna, I’ll ask you about this in return, and you can answer as you like. What do you think, Reverend Kaccāna? Which of these two kinds of mental development is more expansive: when a monk meditates determined on pervading as expansive the extent of a single tree root, or two or three tree roots?” |
“Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. |
“When a monk meditates on two or three tree roots.” |
“Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṁ, bhante, bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṁ, bhante, bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā samuddapariyantaṁ pathaviṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? |
“What do you think, Reverend Kaccāna? Which of these two kinds of mental development is more expansive: when a monk meditates determined on pervading as expansive the extent of two or three tree roots, or a single village district … two or three village districts … a single kingdom … two or three kingdoms … this land surrounded by ocean?” |
“Yvāyaṁ, bhante, bhikkhu yāvatā samuddapariyantaṁ pathaviṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti? |
“When a monk meditates on this land surrounded by ocean.” |
“Ayaṁ kho, āvuso kaccāna, hetu ayaṁ paccayo, yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti. |
“This is the cause, Reverend Kaccāna, this is the reason why, when those deities have been reborn in a single order of gods, some deities there have limited radiance, while some have limitless radiance.” |
“Sādhu, bhante anuruddha. Atthi ca me ettha uttariṁ paṭipucchitabbaṁ. Yāvatā, bhante, devatā ābhā sabbā tā saṅkiliṭṭhābhā udāhu santettha ekaccā devatā parisuddhābhā”ti? Variant: Yāvatā → yā tā (mr) |
“Good, Venerable Anuruddha! I have a further question about this. Do all the radiant deities have corrupted radiance, or do some there have pure radiance?” |
“Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā saṅkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti. |
“In that respect, Reverend Kaccāna, some deities there have corrupted radiance, while some have pure radiance.” |
“Ko nu kho, bhante, anuruddha, hetu ko paccayo, yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā saṅkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti? |
“What is the cause, Venerable Anuruddha, what is the reason why, when those deities have been reborn in a single order of gods, some deities there have corrupted radiance, while some have pure radiance?” |
“Tena hāvuso kaccāna, upamaṁ te karissāmi. Upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti. Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi aparisuddhaṁ vaṭṭipi aparisuddhā. So telassapi aparisuddhattā vaṭṭiyāpi aparisuddhattā andhandhaṁ viya jhāyati; |
“Well then, Reverend Kaccāna, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose an oil lamp was burning with impure oil and impure wick. Because of the impurity of the oil and the wick it burns dimly, as it were. |
evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘saṅkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati, tassa kāyaduṭṭhullampi na suppaṭippassaddhaṁ hoti, thinamiddhampi na susamūhataṁ hoti, uddhaccakukkuccampi na suppaṭivinītaṁ hoti. So kāyaduṭṭhullassapi na suppaṭippassaddhattā thinamiddhassapi na susamūhatattā uddhaccakukkuccassapi na suppaṭivinītattā andhandhaṁ viya jhāyati. So kāyassa bhedā paraṁ maraṇā saṅkiliṭṭhābhānaṁ devānaṁ sahabyataṁ upapajjati. |
In the same way, take some monk who meditates determined on pervading ‘corrupted radiance’. Their physical discomfort is not completely settled, their dullness and drowsiness is not completely eradicated, and their restlessness and remorse is not completely eliminated. Because of this they practice jhāna dimly, as it were. When their body breaks up, after death, they’re reborn in the company of the gods of corrupted radiance. |
Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi parisuddhaṁ vaṭṭipi parisuddhā. So telassapi parisuddhattā vaṭṭiyāpi parisuddhattā na andhandhaṁ viya jhāyati; |
Suppose an oil lamp was burning with pure oil and pure wick. Because of the purity of the oil and the wick it doesn’t burn dimly, as it were. |
evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati. Tassa kāyaduṭṭhullampi suppaṭippassaddhaṁ hoti, thinamiddhampi susamūhataṁ hoti, uddhaccakukkuccampi suppaṭivinītaṁ hoti. So kāyaduṭṭhullassapi suppaṭippassaddhattā thinamiddhassapi susamūhatattā uddhaccakukkuccassapi suppaṭivinītattā na andhandhaṁ viya jhāyati. So kāyassa bhedā paraṁ maraṇā parisuddhābhānaṁ devānaṁ sahabyataṁ upapajjati. |
In the same way, take some monk who meditates determined on pervading ‘pure radiance’. Their physical discomfort is completely settled, their dullness and drowsiness is completely eradicated, and their restlessness and remorse is completely eliminated. Because of this they don’t practice jhāna dimly, as it were. When their body breaks up, after death, they’re reborn in the company of the gods of pure radiance. |
Ayaṁ kho, āvuso kaccāna, hetu ayaṁ paccayo yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā saṅkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti. |
“This is the cause, Reverend Kaccāna, this is the reason why, when those deities have been reborn in a single order of gods, some deities there have corrupted radiance, while some have pure radiance.” |
Evaṁ vutte, āyasmā sabhiyo kaccāno āyasmantaṁ anuruddhaṁ etadavoca: “sādhu, bhante anuruddha. |
When he had spoken, Venerable Abhiya Kaccāna said to Venerable Anuruddha, “Good, Venerable Anuruddha! |
Na, bhante, āyasmā anuruddho evamāha: ‘evaṁ me sutan’ti vā ‘evaṁ arahati bhavitun’ti vā; atha ca pana, bhante, āyasmā anuruddho ‘evampi tā devatā, itipi tā devatā’tveva bhāsati. Tassa mayhaṁ, bhante, evaṁ hoti: ‘addhā āyasmatā anuruddhena tāhi devatāhi saddhiṁ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’”ti. |
Venerable Anuruddha, you don’t say, ‘So I have heard’ or ‘It ought to be like this.’ Rather, you say: ‘These deities are like this, those deities are like that.’ Sir, it occurs to me, ‘Clearly, Venerable Anuruddha has previously lived together with those deities, conversed, and engaged in discussion.’” |
“Addhā kho ayaṁ, āvuso kaccāna, āsajja upanīya vācā bhāsitā, api ca te ahaṁ byākarissāmi: ‘dīgharattaṁ kho me, āvuso kaccāna, tāhi devatāhi saddhiṁ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’”ti. |
“Your words are clearly invasive and intrusive, Reverend Kaccāna. Nevertheless, I will answer you. For a long time I have previously lived together with those deities, conversed, and engaged in discussion.” |
Evaṁ vutte, āyasmā sabhiyo kaccāno pañcakaṅgaṁ thapatiṁ etadavoca: “lābhā te, gahapati, suladdhaṁ te, gahapati, yaṁ tvañceva taṁ kaṅkhādhammaṁ pahāsi, mayañcimaṁ dhammapariyāyaṁ alatthamhā savanāyā”ti. Variant: mayañcimaṁ → yampimaṁ (sya-all, km, pts1ed) | pahāsi → pajahasi (mr) |
When he had spoken, Venerable Abhiya Kaccāna said to Pañcakaṅga the master builder, “You’re fortunate, householder, so very fortunate, to have given up your state of uncertainty, and to have got the chance to listen to this exposition of The Dharma.” |
Anuruddhasuttaṁ niṭṭhitaṁ sattamaṁ. |
(end of sutta⏹️) |