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Numbered Discourses 9 38 अङ्गुत्तर 9 38
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Lokāyatikasutta
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: 1234567891011121314151617181920212223242526272829303132333435363738394041424344454647484950515253545556575859606162636465666768697071727374 · Hide pronunciation
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Numbered Discourses 9.38
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लोकायतिकसुत्तlo·kā·ya·ti·ka·sut·ta
Lokāyatikasutta
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अथa·tha खोkho द्वेdve लोकायतिकाlo·kā·ya·ti·kā ब्राह्मणाbrāh·ma·ṇā येनye·na भगवाbha·ga·vā तेनुपसङ्कमिंसु;te·nu·pa·saṅ·ka·miṃ·su उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवताbha·ga·va·tā सद्धिंsad·dhiṃ सम्मोदिंसु।sam·mo·diṃ·su
Atha kho dve lokāyatikā brāhmaṇā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu.
Then two brahmin cosmologists went up to the Buddha, 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 निसीदिंसु।ni·sī·diṃ·su एकमन्तंe·ka·man·taṃ निसिन्नाni·sin·nā खोkho तेte ब्राह्मणाbrāh·ma·ṇā भगवन्तंbha·ga·van·taṃ एतदवोचुं:e·ta·da·vo·cuṃ
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te brāhmaṇā bhagavantaṁ etadavocuṁ:
When the greetings and polite conversation were over, they sat down to one side and said to the Buddha:
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“पूरणो,pū·ra·ṇo भोbho गोतम,go·ta·ma कस्सपोkas·sa·po सब्बञ्ञूsab·bañ·ñū सब्बदस्सावीsab·ba·das·sā·vī अपरिसेसंa·pa·ri·se·saṃ ञाणदस्सनंñā·ṇa·das·sa·naṃ पटिजानाति:pa·ṭi·jā·nā·ti
“Pūraṇo, bho gotama, kassapo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti:
“Worthy Gotama, Pūraṇa Kassapa claims to be all-knowing and all-seeing, to know and see everything without exception, thus:
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‘चरतोca·ra·to चca मेme तिट्ठतोtiṭ·ṭha·to चca सुत्तस्सsut·tas·sa चca जागरस्सjā·ga·ras·sa चca सततंsa·ta·taṃ समितंsa·mi·taṃ ञाणदस्सनंñā·ṇa·das·sa·naṃ पच्चुपट्ठितन्’ति।pac·cu·paṭ·ṭhi·tan
‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti.
‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’
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अयम्पि,a·yam·pi भोbho गोतम,go·ta·ma निगण्ठोni·gaṇ·ṭho नाटपुत्तोnā·ṭa·put·to सब्बञ्ञूsab·bañ·ñū सब्बदस्सावीsab·ba·das·sā·vī अपरिसेसंa·pa·ri·se·saṃ ञाणदस्सनंñā·ṇa·das·sa·naṃ पटिजानाति:pa·ṭi·jā·nā·ti
Ayampi, bho gotama, nigaṇṭho nāṭaputto sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti:
And the Jain ascetic of the Ñātika clan also claims to be all-knowing and all-seeing, to know and see everything without exception, thus:
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‘चरतोca·ra·to चca मेme तिट्ठतोtiṭ·ṭha·to चca सुत्तस्सsut·tas·sa चca जागरस्सjā·ga·ras·sa चca सततंsa·ta·taṃ समितंsa·mi·taṃ ञाणदस्सनंñā·ṇa·das·sa·naṃ पच्चुपट्ठितन्’ति।pac·cu·paṭ·ṭhi·tan
‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti.
‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’
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इमेसं,i·me·saṃ भोbho गोतम,go·ta·ma उभिन्नंu·bhin·naṃ ञाणवादानंñā·ṇa·vā·dā·naṃ उभिन्नंu·bhin·naṃ अञ्ञमञ्ञंañ·ña·mañ·ñaṃ विपच्चनीकवादानंvi·pac·ca·nī·ka·vā·dā·naṃ कोko सच्चंsac·caṃ आहā·ha कोko मुसा”ति?mu·sā
Imesaṁ, bho gotama, ubhinnaṁ ñāṇavādānaṁ ubhinnaṁ aññamaññaṁ vipaccanīkavādānaṁ ko saccaṁ āha ko musā”ti?
These two claim to speak from knowledge, but they directly contradict each other. Which one of them speaks the truth, and which falsehood?”
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तिट्ठतेतं:tiṭ·ṭha·te·taṃ
Tiṭṭhatetaṁ:
(Pāli only)
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धम्मंdham·maṃ वो,vo ब्राह्मणा,brāh·ma·ṇā देसेस्सामि,de·ses·sā·mi
Dhammaṁ vo, brāhmaṇā, desessāmi,
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“सेय्यथापि,sey·ya·thā·pi ब्राह्मणा,brāh·ma·ṇā चत्तारोcat·tā·ro पुरिसाpu·ri·sā चतुद्दिसाca·tud·di·sā ठिताṭhi·tā परमेनpa·ra·me·na जवेनja·ve·na चca समन्नागताsa·man·nā·ga·tā परमेनpa·ra·me·na चca पदवीतिहारेन।pa·da·vī·ti·hā·re·na
“Seyyathāpi, brāhmaṇā, cattāro purisā catuddisā ṭhitā paramena javena ca samannāgatā paramena ca padavītihārena.
“Suppose there were four men standing in the four quarters. Each of them was extremely fast, with an extremely mighty stride.
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तेte एवरूपेनe·va·rū·pe·na जवेनja·ve·na समन्नागताsa·man·nā·ga·tā अस्सु,as·su सेय्यथापिsey·ya·thā·pi नामnā·ma दळ्हधम्माda·ḷha·dham·mā धनुग्गहोdha·nug·ga·ho सिक्खितोsik·khi·to कतहत्थोka·ta·hat·tho कतूपासनोka·tū·pā·sa·no लहुकेनla·hu·ke·na असनेनa·sa·ne·na अप्पकसिरेनap·pa·ka·si·re·na तिरियंti·ri·yaṃ तालच्छायंtā·lac·chā·yaṃ अतिपातेय्य;a·ti·pā·tey·ya
Te evarūpena javena samannāgatā assu, seyyathāpi nāma daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṁ tālacchāyaṁ atipāteyya;
They’re as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow.
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एवरूपेनe·va·rū·pe·na चca पदवीतिहारेन,pa·da·vī·ti·hā·re·na सेय्यथापिsey·ya·thā·pi नामnā·ma पुरत्थिमाpu·rat·thi·mā समुद्दाsa·mud·dā पच्छिमोpac·chi·mo समुद्दोsa·mud·do
evarūpena ca padavītihārena, seyyathāpi nāma puratthimā samuddā pacchimo samuddo
Their stride was such that it spanned from the eastern ocean to the western ocean.
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सोso अञ्ञत्रेवañ·ñat·re·va असितपीतखायितसायिताa·si·ta·pī·ta·khā·yi·ta·sā·yi·tā अञ्ञत्रañ·ñat·ra उच्चारपस्सावकम्माuc·cā·ra·pas·sā·va·kam·mā अञ्ञत्रañ·ñat·ra निद्दाकिलमथपटिविनोदनाnid·dā·ki·la·ma·tha·pa·ṭi·vi·no·da·nā वस्ससतायुकोvas·sa·sa·tā·yu·ko वस्ससतजीवीvas·sa·sa·ta·jī·vī वस्ससतंvas·sa·sa·taṃ गन्त्वाgan·tvā अप्पत्वावap·pat·vā·va लोकस्सlo·kas·sa अन्तंan·taṃ अन्तराan·ta·rā कालंkā·laṃ करेय्य।ka·rey·ya
So aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarā kālaṁ kareyya.
Though he’d travel for his whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—he’d die along the way, never reaching the end of the world.
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सोso अञ्ञत्रेवañ·ñat·re·va असितपीतखायितसायिताa·si·ta·pī·ta·khā·yi·ta·sā·yi·tā अञ्ञत्रañ·ñat·ra उच्चारपस्सावकम्माuc·cā·ra·pas·sā·va·kam·mā अञ्ञत्रañ·ñat·ra निद्दाकिलमथपटिविनोदनाnid·dā·ki·la·ma·tha·pa·ṭi·vi·no·da·nā वस्ससतायुकोvas·sa·sa·tā·yu·ko वस्ससतजीवीvas·sa·sa·ta·jī·vī वस्ससतंvas·sa·sa·taṃ गन्त्वाgan·tvā अप्पत्वावap·pat·vā·va लोकस्सlo·kas·sa अन्तंan·taṃ अन्तराan·ta·rā कालंkā·laṃ करेय्य।ka·rey·ya
So aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarā kālaṁ kareyya.
Though he’d travel for his whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—he’d die along the way, never reaching the end of the world.
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नाहं,nā·haṃ ब्राह्मणा,brāh·ma·ṇā एवरूपायe·va·rū·pā·ya सन्धावनिकायsan·dhā·va·ni·kā·ya लोकस्सlo·kas·sa अन्तंan·taṃ ञातेय्यंñā·tey·yaṃ दट्ठेय्यंdaṭ·ṭhey·yaṃ पत्तेय्यन्तिpat·tey·yan·ti वदामि।va·dā·mi
Nāhaṁ, brāhmaṇā, evarūpāya sandhāvanikāya lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmi.
I say it’s not possible to know or see or reach the end of the world by running like this.
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नna चाहं,cā·haṃ ब्राह्मणा,brāh·ma·ṇā अप्पत्वावap·pat·vā·va लोकस्सlo·kas·sa अन्तंan·taṃ दुक्खस्सduk·khas·sa अन्तकिरियंan·ta·ki·ri·yaṃ वदामि।va·dā·mi
Na cāhaṁ, brāhmaṇā, appatvāva lokassa antaṁ dukkhassa antakiriyaṁ vadāmi.
But I also say there’s no making an end of suffering without reaching the end of the world.
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चक्खुविञ्ञेय्याcak·khu·viñ·ñey·yā रूपाrū·pā इट्ठाiṭ·ṭhā कन्ताkan·tā मनापाma·nā·pā पियरूपाpi·ya·rū·pā कामूपसंहिताkā·mū·pa·saṃ·hi·tā रजनीया;ra·ja·nī·yā
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā;
Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
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कायविञ्ञेय्याkā·ya·viñ·ñey·yā फोट्ठब्बाphoṭ·ṭhab·bā इट्ठाiṭ·ṭhā कन्ताkan·tā मनापाma·nā·pā पियरूपाpi·ya·rū·pā कामूपसंहिताkā·mū·pa·saṃ·hi·tā रजनीया;ra·ja·nī·yā
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā;
Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
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इध,i·dha ब्राह्मणा,brāh·ma·ṇā भिक्खुbhik·khu विविच्चेवvi·vic·ce·va कामेहिkā·me·hi विविच्चvi·vic·ca अकुसलेहिa·ku·sa·le·hi धम्मेहिdham·me·hi सवितक्कंsa·vi·tak·kaṃ सविचारंsa·vi·cā·raṃ विवेकजंvi·ve·ka·jaṃ पीतिसुखंpī·ti·su·khaṃ पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
Idha, brāhmaṇā, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
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अयंa·yaṃ वुच्चति,vuc·ca·ti ब्राह्मणा,brāh·ma·ṇā ‘भिक्खुbhik·khu लोकस्सlo·kas·sa अन्तमागम्म,an·ta·mā·gam·ma लोकस्सlo·kas·sa अन्तेan·te विहरति’।vi·ha·ra·ti
Ayaṁ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma, lokassa ante viharati’.
This is called a mendicant who, having gone to the end of the world, meditates at the end of the world.
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पुनpu·na चपरं,ca·pa·raṃ ब्राह्मणा,brāh·ma·ṇā भिक्खुbhik·khu वितक्कविचारानंvi·tak·ka·vi·cā·rā·naṃ वूपसमाvū·pa·sa·mā …पे…pe दुतियंdu·ti·yaṃ झानंjhā·naṃ …
Puna caparaṁ, brāhmaṇā, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …
Furthermore, take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption …
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अयंa·yaṃ वुच्चति,vuc·ca·ti ब्राह्मणा,brāh·ma·ṇā ‘भिक्खुbhik·khu लोकस्सlo·kas·sa अन्तमागम्मan·ta·mā·gam·ma लोकस्सlo·kas·sa अन्तेan·te विहरति’।vi·ha·ra·ti
Ayaṁ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati’.
This is called a mendicant who, having gone to the end of the world, meditates at the end of the world.
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पुनpu·na चपरं,ca·pa·raṃ ब्राह्मणा,brāh·ma·ṇā भिक्खुbhik·khu सब्बसोsab·ba·so रूपसञ्ञानंrū·pa·sañ·ñā·naṃ समतिक्कमाsa·ma·tik·ka·mā पटिघसञ्ञानंpa·ṭi·gha·sañ·ñā·naṃ अत्थङ्गमाat·thaṅ·ga·mā नानत्तसञ्ञानंnā·nat·ta·sañ·ñā·naṃ अमनसिकाराa·ma·na·si·kā·rā ‘अनन्तोa·nan·to आकासो’तिā·kā·so आकासानञ्चायतनंā·kā·sā·nañ·cā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
Puna caparaṁ, brāhmaṇā, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
Furthermore, take a mendicant who, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
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अयंa·yaṃ वुच्चति,vuc·ca·ti ब्राह्मणा,brāh·ma·ṇā ‘भिक्खुbhik·khu लोकस्सlo·kas·sa अन्तमागम्मan·ta·mā·gam·ma लोकस्सlo·kas·sa अन्तेan·te विहरति’।vi·ha·ra·ti
Ayaṁ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati’.
This is called a mendicant who, having gone to the end of the world, meditates at the end of the world.
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पुनpu·na चपरं,ca·pa·raṃ ब्राह्मणा,brāh·ma·ṇā भिक्खुbhik·khu सब्बसोsab·ba·so आकासानञ्चायतनंā·kā·sā·nañ·cā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma ‘अनन्तंa·nan·taṃ विञ्ञाणन्’तिviñ·ñā·ṇan विञ्ञाणञ्चायतनंviñ·ñā·ṇañ·cā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरतिvi·ha·ra·ti …पे…pe
Puna caparaṁ, brāhmaṇā, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati …pe…
Furthermore, take a mendicant who enters and remains in the dimension of infinite consciousness. …
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सब्बसोsab·ba·so विञ्ञाणञ्चायतनंviñ·ñā·ṇañ·cā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma ‘नत्थिnat·thi किञ्ची’तिkiñ·cī आकिञ्चञ्ञायतनंā·kiñ·cañ·ñā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरतिvi·ha·ra·ti …पे…pe
sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati …pe…
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सब्बसोsab·ba·so आकिञ्चञ्ञायतनंā·kiñ·cañ·ñā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma नेवसञ्ञानासञ्ञायतनंne·va·sañ·ñā·nā·sañ·ñā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
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अयंa·yaṃ वुच्चति,vuc·ca·ti ब्राह्मणा,brāh·ma·ṇā ‘भिक्खुbhik·khu लोकस्सlo·kas·sa अन्तमागम्मan·ta·mā·gam·ma लोकस्सlo·kas·sa अन्तेan·te विहरति’।vi·ha·ra·ti
Ayaṁ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati’.
This is called a mendicant who, having gone to the end of the world, meditates at the end of the world.
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72
पुनpu·na चपरं,ca·pa·raṃ ब्राह्मणा,brāh·ma·ṇā भिक्खुbhik·khu सब्बसोsab·ba·so नेवसञ्ञानासञ्ञायतनंne·va·sañ·ñā·nā·sañ·ñā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma सञ्ञावेदयितनिरोधंsañ·ñā·ve·da·yi·ta·ni·ro·dhaṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti पञ्ञायpañ·ñā·ya चस्सcas·sa दिस्वाdis·vā आसवाā·sa·vā परिक्खीणाpa·rik·khī·ṇā होन्ति।hon·ti
Puna caparaṁ, brāhmaṇā, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
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73
अयंa·yaṃ वुच्चति,vuc·ca·ti ब्राह्मणा,brāh·ma·ṇā ‘भिक्खुbhik·khu लोकस्सlo·kas·sa अन्तमागम्मan·ta·mā·gam·ma लोकस्सlo·kas·sa अन्तेan·te विहरतिvi·ha·ra·ti तिण्णोtiṇ·ṇo लोकेlo·ke विसत्तिकन्’”ति।vi·sat·ti·kan
Ayaṁ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati tiṇṇo loke visattikan’”ti.
This is called a mendicant who, having gone to the end of the world, meditates at the end of the world. And they’ve crossed over clinging to the world.”
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74
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.