Synopsis |
paṭhamakosalasuttaṃ (AN 10.29) |
AN 10.29 Kosala (name of city) |
(cst4) |
(b.bodhi trans.) |
1. ♦ 29. “yāvatā, bhikkhave, kāsikosalā, yāvatā rañño pasenadissa kosalassa vijitaṃ VAR, rājā tattha pasenadi kosalo aggamakkhāyati. raññopi kho, bhikkhave, pasenadissa kosalassa attheva aññathattaṃ atthi vipariṇāmo. evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. |
245(1) “Bhikkhus, as far as Kāsi and Kosala extend, as far as the realm of King Pasenadi of Kosala extends, there King Pasenadi of Kosala ranks as the foremost. But even for King Pasenadi there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior. |
2. ♦ “yāvatā, bhikkhave, candima-sūriyā pariharanti disā bhanti virocamānā, tāva sahassadhā loko. tasmiṃ sahassadhā loke sahassaṃ candānaṃ sahassaṃ sūriyānaṃ VAR sahassaṃ sinerupabbatarājānaṃ sahassaṃ jambudīpānaṃ sahassaṃ aparagoyānānaṃ sahassaṃ uttarakurūnaṃ sahassaṃ pubbavidehānaṃ cattāri mahāsamuddasahassāni cattāri mahārājasahassāni sahassaṃ cātumahārājikānaṃ sahassaṃ tāvatiṃsānaṃ sahassaṃ yāmānaṃ sahassaṃ tusitānaṃ sahassaṃ nimmānaratīnaṃ sahassaṃ paranimmitavasavattīnaṃ sahassaṃ brahmalokānaṃ. yāvatā, bhikkhave, sahassī lokadhātu, mahābrahmā tattha aggamakkhāyati. mahābrahmunopi kho, bhikkhave, attheva aññathattaṃ atthi vipariṇāmo. evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. |
246(2) “Bhikkhus, as far as sun and moon revolve and light up the quarters with their brightness, so far the thousandfold world system extends.2016"" In that thousandfold world system there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Jambudīpas, a thousand Aparagoyānas, a thousand Uttarakurus, a thousand Pubbavidehas, and a thousand four great oceans; a thousand four great kings, a thousand [heavens ruled by] the four great kings, a thousand Tāvatiṃsa [heavens], a thousand Yāma [heavens], a thousand Tusita [heavens], a thousand [heavens] of devas who delight in creation, a thousand [heavens] of devas who control what is created by others, a thousand brahmā worlds. As far, bhikkhus, as this thousandfold world system extends, Mahābrahmā [60] there ranks as the foremost. But even for Mahābrahmā there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior. |
3. ♦ “hoti so, bhikkhave, samayo yaṃ ayaṃ loko saṃvaṭṭati. saṃvaṭṭamāne, bhikkhave, loke yebhuyyena sattā ābhassarasaṃvattanikā VAR bhavanti. te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhecarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti. saṃvaṭṭamāne, bhikkhave, loke ābhassarā devā aggamakkhāyanti. ābhassarānampi kho, bhikkhave, devānaṃ attheva aññathattaṃ atthi vipariṇāmo. evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. |
247(3) “There comes a time, bhikkhus, when this world dissolves. When the world is dissolving, beings for the most part migrate to the devas of streaming radiance.2017"" There they exist mind-made, feeding on rapture, self-luminous, moving through the skies, living in glory, and they remain thus for a very long time. When the world is dissolving, the devas of streaming radiance rank as the foremost. But even for these devas there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior. |
4. ♦ VAR “dasayimāni, bhikkhave, kasiṇāyatanāni. katamāni dasa? pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ; āpokasiṇameko sañjānāti ... pe ... tejokasiṇameko sañjānāti... vāyokasiṇameko sañjānāti... nīlakasiṇameko sañjānāti... pītakasiṇameko sañjānāti... lohitakasiṇameko sañjānāti... odātakasiṇameko sañjānāti... ākāsakasiṇameko sañjānāti... viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. imāni kho, bhikkhave, dasa kasiṇāyatanāni. |
248(4) “Bhikkhus, there are these ten kasiṇa bases.2018"" What ten? One person perceives the earth kasiṇa above, below, across, undivided, measureless. One person perceives the water kasiṇa … the fire kasiṇa … the air kasiṇa … the blue kasiṇa … the yellow kasiṇa … the red kasiṇa … the white kasiṇa … the space kasiṇa … the consciousness kasiṇa above, below, across, undivided, measureless. These are the ten kasiṇa bases. |
♦ “etadaggaṃ, bhikkhave, imesaṃ dasannaṃ kasiṇāyatanānaṃ yadidaṃ viññāṇakasiṇaṃ eko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. evaṃsaññinopi kho, bhikkhave, santi sattā. evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. |
Of these ten kasiṇa bases, this is the foremost, namely, when one perceives the consciousness kasiṇa above, below, across, undivided, measureless. There are beings who are percipient in such a way. But even for beings who are percipient in such a way there is alteration; there is change. Seeing this thus, [61] bhikkhus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior. |
5. ♦ VAR “aṭṭhimāni, bhikkhave, abhibhāyatanāni. katamāni aṭṭha? |
249(5) “Bhikkhus, there are these eight bases of overcoming.2019"" What eight? |
1] ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. idaṃ paṭhamaṃ abhibhāyatanaṃ. |
250(i) “One percipient of forms internally sees forms externally, limited, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the first basis of overcoming. |
2] ♦ “ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. idaṃ dutiyaṃ abhibhāyatanaṃ. |
251(ii) “One percipient of forms internally sees forms externally, measureless, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the second basis of overcoming. |
3] ♦ “ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. idaṃ tatiyaṃ abhibhāyatanaṃ. |
252(iii) “One not percipient of forms internally sees forms externally, limited, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the third basis of overcoming. |
4] ♦ “ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. idaṃ catutthaṃ abhibhāyatanaṃ. |
253(iv) “One not percipient of forms internally sees forms externally, measureless, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the fourth basis of overcoming. |
5] ♦ “ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ; evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. idaṃ pañcamaṃ abhibhāyatanaṃ. |
254(v) “One not percipient of forms internally sees forms externally, blue ones, blue in color, with a blue hue, with a blue tint. Just as the flax flower is blue, blue in color, with a blue hue, with a blue tint, or just as Bārāṇasī cloth, smoothened on both sides, might be blue, blue in color, with a blue hue, with a blue tint, so too, one not percipient of forms internally sees forms externally, blue ones…. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the fifth basis of overcoming. |
6] ♦ “ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ; evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. idaṃ chaṭṭhaṃ abhibhāyatanaṃ. |
255(vi) “One not percipient of forms internally sees forms externally, yellow ones, with a yellow hue, with a yellow tint. Just as the kaṇikāra flower is yellow, yellow in color, with a yellow hue, with a yellow tint, or just as Bārāṇasī cloth, [62] smoothened on both sides, might be yellow, yellow in color, with a yellow hue, with a yellow tint, so too, one not percipient of forms internally sees forms externally, yellow ones…. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the sixth basis of overcoming. |
7] ♦ “ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ; evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. idaṃ sattamaṃ abhibhāyatanaṃ. |
256(vii) “One not percipient of forms internally sees forms externally, red ones, with a red hue, with a red tint. Just as the bandhujīvaka flower is red, red in color, with a red hue, with a red tint, or just as Bārāṇasī cloth, smoothened on both sides, might be red, red in color with a red hue, with a red tint, so too, one not percipient of forms internally sees forms externally, red ones…. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the seventh basis of overcoming. |
8] ♦ “ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ; evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. idaṃ aṭṭhamaṃ abhibhāyatanaṃ. imāni kho, bhikkhave, aṭṭha abhibhāyatanāni. |
257(viii) “One not percipient of forms internally sees forms externally, white ones, white in color, with a white hue, with a white tint. Just as the morning star is white, white in color, with a white hue, with a white tint, or just as Bārāṇasī cloth, smoothened on both sides, might be white, white in color, with a white hue, with a white tint, so too, one not percipient of forms internally sees forms externally, white ones…. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the eighth basis of overcoming. |
♦ “etadaggaṃ, bhikkhave, imesaṃ aṭṭhannaṃ abhibhāyatanānaṃ yadidaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. evaṃsaññinopi kho, bhikkhave, santi sattā. evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. |
258“These are the eight bases of overcoming. Of these eight bases of overcoming, this is the foremost, namely, that one not percipient of forms internally sees forms externally, white ones, white in color with a white hue, with a white tint, and having overcome them, he is percipient thus: ‘I know, I see.’ There are beings who are percipient in such a way. But even for beings who are percipient in such a way there is [63] alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior. |
6. ♦ “catasso imā, bhikkhave, paṭipadā. katamā catasso? dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā — imā kho, bhikkhave, catasso paṭipadā. |
259(6) “Bhikkhus, there are these four modes of practice.2020"" What four? Practice that is painful with sluggish direct knowledge; practice that is painful with quick direct knowledge; practice that is pleasant with sluggish direct knowledge; and practice that is pleasant with quick direct knowledge. These are the four modes of practice. |
♦ “etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ paṭipadānaṃ yadidaṃ sukhā paṭipadā khippābhiññā. evaṃpaṭipannāpi kho, bhikkhave, santi sattā. evaṃpaṭipannānampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. |
Of these four modes of practice, this is the foremost, namely, practice that is pleasant with quick direct knowledge. There are beings who practice in such a way. But even for beings who practice in such a way there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior. |
7. ♦ “catasso imā, bhikkhave, saññā. katamā catasso? parittameko sañjānāti, mahaggatameko sañjānāti, appamāṇameko sañjānāti, ‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti — imā kho, bhikkhave, catasso saññā. |
260(7) “Bhikkhus, there are these four modes of perception. What four? One person perceives what is limited; another perceives what is exalted; another perceives what is measureless; and still another, [perceiving] ‘There is nothing,’ perceives the base of nothingness.2021"" These are the four modes of perception. |
♦ “etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ saññānaṃ yadidaṃ ‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti. evaṃsaññinopi kho, bhikkhave, santi sattā. evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. |
Of these four modes of perception, this is the foremost, namely, when, [perceiving] ‘There is nothing,’ one perceives the base of nothingness. There are beings who perceive in such a way. But even for beings who perceive in such a way there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior. |
8. ♦ “etadaggaṃ, bhikkhave, bāhirakānaṃ diṭṭhigatānaṃ yadidaṃ ‘no cassaṃ, no ca me siyā, na bhavissāmi, na me bhavissatī’ti. evaṃdiṭṭhino, bhikkhave, etaṃ pāṭikaṅkhaṃ — ‘yā cāyaṃ bhave appaṭikulyatā, sā cassa na bhavissati; yā cāyaṃ bhavanirodhe pāṭikulyatā, sā cassa na bhavissatī’ti. evaṃdiṭṭhinopi kho, bhikkhave, santi sattā. evaṃdiṭṭhīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. |
261(8) “Bhikkhus, of the speculative views held by outsiders, this is the foremost, namely: ‘I might not be and it might not be mine; I shall not be, [and] it will not be mine.’2022"" For it can be expected that one who holds such a view will not be unrepelled by existence [64] and will not be repelled by the cessation of existence.2023"" There are beings who hold such a view. But even for beings who hold such a view there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior. |
9. ♦ “santi, bhikkhave, eke samaṇabrāhmaṇā paramatthavisuddhiṃ paññāpenti. etadaggaṃ, bhikkhave, paramatthavisuddhiṃ paññāpentānaṃ yadidaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. te tadabhiññāya tassa sacchikiriyāya dhammaṃ desenti. evaṃvādinopi kho, bhikkhave, santi sattā. evaṃvādīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. |
262(9) “Bhikkhus, there are some ascetics and brahmins who proclaim supreme purification.2024"" Of those who proclaim supreme purification, this is the foremost, namely, by completely surmounting the base of nothingness, one enters and dwells in the base of neither-perception-nor-non-perception. They teach their Dhamma for the direct knowledge and realization of this. There are beings who assert thus. But even for those who assert thus, there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior. |
10. ♦ “santi, bhikkhave, eke samaṇabrāhmaṇā paramadiṭṭhadhammanibbānaṃ paññāpenti. etadaggaṃ, bhikkhave, paramadiṭṭhadhammanibbānaṃ paññāpentānaṃ yadidaṃ channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimokkho. |
263(10) “Bhikkhus, there are some ascetics and brahmins who proclaim supreme nibbāna in this very life.2025"" Of those who proclaim supreme nibbāna in this very life, this is the foremost, namely, emancipation through non-clinging after one has seen as they really are the origin and passing away, the gratification, danger, and escape in regard to the six bases for contact. |
evaṃvādiṃ kho maṃ, bhikkhave, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti — ‘samaṇo gotamo na kāmānaṃ pariññaṃ paññāpeti, na rūpānaṃ pariññaṃ paññāpeti, na vedanānaṃ pariññaṃ paññāpetī’ti. kāmānañcāhaṃ, bhikkhave, pariññaṃ paññāpemi, rūpānañca pariññaṃ paññāpemi, vedanānañca pariññaṃ paññāpemi, diṭṭheva dhamme nicchāto nibbuto sītibhūto anupādā parinibbānaṃ paññāpemī”ti. |
264“Bhikkhus, though I assert and declare [my teaching] in such a way, some ascetics and brahmins untruthfully, baselessly, falsely, and wrongly misrepresent me, [by saying]: ‘The ascetic Gotama does not proclaim the full understanding of sensual pleasures, the full understanding of forms, or the full understanding of feelings.’ [65] But, bhikkhus, I do proclaim the full understanding of sensual pleasures, the full understanding of forms, and the full understanding of feelings. In this very life, hungerless, quenched, and cooled, I proclaim final nibbāna through non-clinging.”2026 |
navamaṃ. |
(end of sutta) |