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Numbered Discourses 10 7 अङ्गुत्तर 10 7
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Sāriputtasutta
Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.
Verse: 12345678910111213141516 · Hide pronunciation
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Numbered Discourses 10.7
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1। आनिसंसवग्गā·ni·saṃ·sa·vag·ga
1. Ānisaṁsavagga
1. Benefits
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सारिपुत्तसुत्तsā·ri·put·ta·sut·ta
Sāriputtasutta
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अथa·tha खोkho आयस्माā·yas·mā आनन्दोā·nan·do येनायस्माye·nā·yas·mā सारिपुत्तोsā·ri·put·to तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आयस्मताā·yas·ma·tā सारिपुत्तेनsā·ri·put·te·na सद्धिंsad·dhiṃ सम्मोदि।sam·mo·di
Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi.
Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him.
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सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho आयस्माā·yas·mā आनन्दोā·nan·do आयस्मन्तंā·yas·man·taṃ सारिपुत्तंsā·ri·put·taṃ एतदवोच:e·ta·da·vo·ca
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando āyasmantaṁ sāriputtaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:
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“सियाsi·yā नुnu खो,kho आवुसोā·vu·so सारिपुत्त,sā·ri·put·ta भिक्खुनोbhik·khu·no तथारूपोta·thā·rū·po समाधिपटिलाभोsa·mā·dhi·pa·ṭi·lā·bho यथाya·thā नेवne·va पथवियंpa·tha·vi·yaṃ पथविसञ्ञीpa·tha·vi·sañ·ñī अस्स,as·sa नna आपस्मिंā·pas·miṃ आपोसञ्ञीā·po·sañ·ñī अस्स,as·sa नna तेजस्मिंte·jas·miṃ तेजोसञ्ञीte·jo·sañ·ñī अस्स,as·sa नna वायस्मिंvā·yas·miṃ वायोसञ्ञीvā·yo·sañ·ñī अस्स,as·sa नna आकासानञ्चायतनेā·kā·sā·nañ·cā·ya·ta·ne आकासानञ्चायतनसञ्ञीā·kā·sā·nañ·cā·ya·ta·na·sañ·ñī अस्स,as·sa नna विञ्ञाणञ्चायतनेviñ·ñā·ṇañ·cā·ya·ta·ne विञ्ञाणञ्चायतनसञ्ञीviñ·ñā·ṇañ·cā·ya·ta·na·sañ·ñī अस्स,as·sa नna आकिञ्चञ्ञायतनेā·kiñ·cañ·ñā·ya·ta·ne आकिञ्चञ्ञायतनसञ्ञीā·kiñ·cañ·ñā·ya·ta·na·sañ·ñī अस्स,as·sa नna नेवसञ्ञानासञ्ञायतनेne·va·sañ·ñā·nā·sañ·ñā·ya·ta·ne नेवसञ्ञानासञ्ञायतनसञ्ञीne·va·sañ·ñā·nā·sañ·ñā·ya·ta·na·sañ·ñī अस्स,as·sa नna इधलोकेi·dha·lo·ke इधलोकसञ्ञीi·dha·lo·ka·sañ·ñī अस्स,as·sa नna परलोकेpa·ra·lo·ke परलोकसञ्ञीpa·ra·lo·ka·sañ·ñī अस्स;as·sa सञ्ञीsañ·ñī चca पनpa·na अस्सा”ति?as·sā
“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti?
“Could it be, reverend Sāriputta, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.”
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“सिया,si·yā आवुसोā·vu·so आनन्द,ā·nan·da भिक्खुनोbhik·khu·no तथारूपोta·thā·rū·po समाधिपटिलाभोsa·mā·dhi·pa·ṭi·lā·bho यथाya·thā नेवne·va पथवियंpa·tha·vi·yaṃ पथविसञ्ञीpa·tha·vi·sañ·ñī अस्सas·sa …पे…pe नna परलोकेpa·ra·lo·ke परलोकसञ्ञीpa·ra·lo·ka·sañ·ñī अस्स;as·sa सञ्ञीsañ·ñī चca पनpa·na अस्सा”ति।as·sā
“Siyā, āvuso ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… na paraloke paralokasaññī assa; saññī ca pana assā”ti.
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“यथाya·thā कथंka·thaṃ पन,pa·na आवुसोā·vu·so सारिपुत्त,sā·ri·put·ta सियाsi·yā भिक्खुनोbhik·khu·no तथारूपोta·thā·rū·po समाधिपटिलाभोsa·mā·dhi·pa·ṭi·lā·bho यथाya·thā नेवne·va पथवियंpa·tha·vi·yaṃ पथविसञ्ञीpa·tha·vi·sañ·ñī अस्सas·sa …पे…pe सञ्ञीsañ·ñī चca पनpa·na अस्सा”ति?as·sā
“Yathā kathaṁ pana, āvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… saññī ca pana assā”ti?
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“एकमिदाहं,e·ka·mi·dā·haṃ आवुसोā·vu·so आनन्द,ā·nan·da समयंsa·ma·yaṃ इधेवi·dhe·va सावत्थियंsā·vat·thi·yaṃ विहरामिvi·ha·rā·mi अन्धवनस्मिं।an·dha·va·nas·miṃ
“Ekamidāhaṁ, āvuso ānanda, samayaṁ idheva sāvatthiyaṁ viharāmi andhavanasmiṁ.
“Reverend Ānanda, this one time I was staying right here at Sāvatthī in the Dark Forest.
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तत्थाहंtat·thā·haṃ तथारूपंta·thā·rū·paṃ समाधिंsa·mā·dhiṃ समापज्जिंsa·mā·paj·jiṃ यथाya·thā नेवne·va पथवियंpa·tha·vi·yaṃ पथविसञ्ञीpa·tha·vi·sañ·ñī अहोसिं,a·ho·siṃ नna आपस्मिंā·pas·miṃ आपोसञ्ञीā·po·sañ·ñī अहोसिं,a·ho·siṃ नna तेजस्मिंte·jas·miṃ तेजोसञ्ञीte·jo·sañ·ñī अहोसिं,a·ho·siṃ नna वायस्मिंvā·yas·miṃ वायोसञ्ञीvā·yo·sañ·ñī अहोसिं,a·ho·siṃ नna आकासानञ्चायतनेā·kā·sā·nañ·cā·ya·ta·ne आकासानञ्चायतनसञ्ञीā·kā·sā·nañ·cā·ya·ta·na·sañ·ñī अहोसिं,a·ho·siṃ नna विञ्ञाणञ्चायतनेviñ·ñā·ṇañ·cā·ya·ta·ne विञ्ञाणञ्चायतनसञ्ञीviñ·ñā·ṇañ·cā·ya·ta·na·sañ·ñī अहोसिं,a·ho·siṃ नna आकिञ्चञ्ञायतनेā·kiñ·cañ·ñā·ya·ta·ne आकिञ्चञ्ञायतनसञ्ञीā·kiñ·cañ·ñā·ya·ta·na·sañ·ñī अहोसिं,a·ho·siṃ नna नेवसञ्ञानासञ्ञायतनेne·va·sañ·ñā·nā·sañ·ñā·ya·ta·ne नेवसञ्ञानासञ्ञायतनसञ्ञीne·va·sañ·ñā·nā·sañ·ñā·ya·ta·na·sañ·ñī अहोसिं,a·ho·siṃ नna इधलोकेi·dha·lo·ke इधलोकसञ्ञीi·dha·lo·ka·sañ·ñī अहोसिं,a·ho·siṃ नna परलोकेpa·ra·lo·ke परलोकसञ्ञीpa·ra·lo·ka·sañ·ñī अहोसिं;a·ho·siṃ सञ्ञीsañ·ñī चca पनpa·na अहोसिन्”ति।a·ho·sin
Tatthāhaṁ tathārūpaṁ samādhiṁ samāpajjiṁ yathā neva pathaviyaṁ pathavisaññī ahosiṁ, na āpasmiṁ āposaññī ahosiṁ, na tejasmiṁ tejosaññī ahosiṁ, na vāyasmiṁ vāyosaññī ahosiṁ, na ākāsānañcāyatane ākāsānañcāyatanasaññī ahosiṁ, na viññāṇañcāyatane viññāṇañcāyatanasaññī ahosiṁ, na ākiñcaññāyatane ākiñcaññāyatanasaññī ahosiṁ, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī ahosiṁ, na idhaloke idhalokasaññī ahosiṁ, na paraloke paralokasaññī ahosiṁ; saññī ca pana ahosin”ti.
There I gained a state of immersion like this. I didn’t perceive earth in earth, water in water, fire in fire, or air in air. And I didn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And I didn’t perceive this world in this world, or the other world in the other world. And yet I still perceived.”
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“‘भवनिरोधोbha·va·ni·ro·dho निब्बानंnib·bā·naṃ भवनिरोधोbha·va·ni·ro·dho निब्बानन्’तिnib·bā·nan खोkho मे,me आवुसो,ā·vu·so अञ्ञावañ·ñā·va सञ्ञाsañ·ñā उप्पज्जतिup·paj·ja·ti अञ्ञावañ·ñā·va सञ्ञाsañ·ñā निरुज्झति।ni·ruj·jha·ti
“‘Bhavanirodho nibbānaṁ bhavanirodho nibbānan’ti kho me, āvuso, aññāva saññā uppajjati aññāva saññā nirujjhati.
“One perception arose in me and another perception ceased: ‘The cessation of continued existence is extinguishment. The cessation of continued existence is extinguishment.’
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सेय्यथापि,sey·ya·thā·pi आवुसो,ā·vu·so सकलिकग्गिस्सsa·ka·li·kag·gis·sa झायमानस्सjhā·ya·mā·nas·sa अञ्ञावañ·ñā·va अच्चिac·ci उप्पज्जतिup·paj·ja·ti अञ्ञावañ·ñā·va अच्चिac·ci निरुज्झति;ni·ruj·jha·ti
Seyyathāpi, āvuso, sakalikaggissa jhāyamānassa aññāva acci uppajjati aññāva acci nirujjhati;
Suppose there was a burning pile of twigs. One flame would arise and another would cease.
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एवमेवंe·va·me·vaṃ खो,kho आवुसो,ā·vu·so ‘भवनिरोधोbha·va·ni·ro·dho निब्बानंnib·bā·naṃ भवनिरोधोbha·va·ni·ro·dho निब्बानन्’तिnib·bā·nan अञ्ञावañ·ñā·va सञ्ञाsañ·ñā उप्पज्जतिup·paj·ja·ti अञ्ञावañ·ñā·va सञ्ञाsañ·ñā निरुज्झति।ni·ruj·jha·ti
evamevaṁ kho, āvuso, ‘bhavanirodho nibbānaṁ bhavanirodho nibbānan’ti aññāva saññā uppajjati aññāva saññā nirujjhati.
In the same way, one perception arose in me and another perception ceased: ‘The cessation of continued existence is extinguishment. The cessation of continued existence is extinguishment.’
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‘भवनिरोधोbha·va·ni·ro·dho निब्बानन्’तिnib·bā·nan सञ्ञीsañ·ñī चca पनाहं,pa·nā·haṃ आवुसो,ā·vu·so तस्मिंtas·miṃ समयेsa·ma·ye अहोसिन्”ति।a·ho·sin
‘Bhavanirodho nibbānan’ti saññī ca panāhaṁ, āvuso, tasmiṁ samaye ahosin”ti.
At that time I perceived that the cessation of continued existence is extinguishment.”
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सत्तमं।sat·ta·maṃ
Sattamaṁ.
(Pāli only)
Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.