Scripture · Sanskrit Bible with the King James Version · the Pāli Canon
Middle Discourses 106 मज्झिमनिकाय 106
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Āneñjasappāyasutta
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: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127 · Hide pronunciation
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Middle Discourses 106
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आनेञ्जसप्पायसुत्तā·neñ·ja·sap·pā·ya·sut·ta
Āneñjasappāyasutta
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एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā कुरूसुku·rū·su विहरतिvi·ha·ra·ti कम्मासधम्मंkam·mā·sa·dham·maṃ नामnā·ma कुरूनंku·rū·naṃ निगमो।ni·ga·mo
ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.
At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.
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“भिक्खवो”ति।bhik·kha·vo
“bhikkhavo”ti.
“Mendicants!”
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“भदन्ते”तिbha·dan·te तेte भिक्खूbhik·khū भगवतोbha·ga·va·to पच्चस्सोसुं।pac·cas·so·suṃ
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
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उभयमेतंu·bha·ya·me·taṃ मारधेय्यं,mā·ra·dhey·yaṃ मारस्सेसmā·ras·se·sa विसयो,vi·sa·yo मारस्सेसmā·ras·se·sa निवापो,ni·vā·po मारस्सेसmā·ras·se·sa गोचरो।go·ca·ro
ubhayametaṁ māradheyyaṁ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro.
both of these are Māra’s dominion, Māra’s domain, Māra’s lair, and Māra’s range.
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एत्थेतेet·the·te पापकाpā·pa·kā अकुसलाa·ku·sa·lā मानसाmā·na·sā अभिज्झापिa·bhij·jhā·pi ब्यापादापिbyā·pā·dā·pi सारम्भापिsā·ram·bhā·pi संवत्तन्ति।saṃ·vat·tan·ti
Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṁvattanti.
They conduce to bad, unskillful notions such as desire, ill will, and aggression.
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उभयमेतंu·bha·ya·me·taṃ मारधेय्यं,mā·ra·dhey·yaṃ मारस्सेसmā·ras·se·sa विसयो,vi·sa·yo मारस्सेसmā·ras·se·sa निवापो,ni·vā·po मारस्सेसmā·ras·se·sa गोचरो।go·ca·ro
ubhayametaṁ māradheyyaṁ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro.
both of these are Māra’s dominion, Māra’s domain, Māra’s lair, and Māra’s range.
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एत्थेतेet·the·te पापकाpā·pa·kā अकुसलाa·ku·sa·lā मानसाmā·na·sā अभिज्झापिa·bhij·jhā·pi ब्यापादापिbyā·pā·dā·pi सारम्भापिsā·ram·bhā·pi संवत्तन्ति,saṃ·vat·tan·ti
Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṁvattanti,
They conduce to bad, unskillful notions such as desire, ill will, and aggression.
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यन्नूनाहंyan·nū·nā·haṃ विपुलेनvi·pu·le·na महग्गतेनma·hag·ga·te·na चेतसाce·ta·sā विहरेय्यंvi·ha·rey·yaṃ अभिभुय्यa·bhi·bhuy·ya लोकंlo·kaṃ अधिट्ठायa·dhiṭ·ṭhā·ya मनसा।ma·na·sā
Yannūnāhaṁ vipulena mahaggatena cetasā vihareyyaṁ abhibhuyya lokaṁ adhiṭṭhāya manasā.
Why don’t I meditate with an abundant, expansive heart, having mastered the world and stabilized the mind?
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विपुलेनvi·pu·le·na हिhi मेme महग्गतेनma·hag·ga·te·na चेतसाce·ta·sā विहरतोvi·ha·ra·to अभिभुय्यa·bhi·bhuy·ya लोकंlo·kaṃ अधिट्ठायa·dhiṭ·ṭhā·ya मनसाma·na·sā येye पापकाpā·pa·kā अकुसलाa·ku·sa·lā मानसाmā·na·sā अभिज्झापिa·bhij·jhā·pi ब्यापादापिbyā·pā·dā·pi सारम्भापिsā·ram·bhā·pi तेte नna भविस्सन्ति।bha·vis·san·ti
Vipulena hi me mahaggatena cetasā viharato abhibhuyya lokaṁ adhiṭṭhāya manasā ye pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi te na bhavissanti.
Then I will have no more bad, unskillful notions such as desire, ill will, and aggression.
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तेसंte·saṃ पहानाpa·hā·nā अपरित्तञ्चa·pa·rit·tañ·ca मेme चित्तंcit·taṃ भविस्सतिbha·vis·sa·ti अप्पमाणंap·pa·mā·ṇaṃ सुभावितन्’ति।su·bhā·vi·tan
Tesaṁ pahānā aparittañca me cittaṁ bhavissati appamāṇaṁ subhāvitan’ti.
And by giving them up my mind, no longer limited, will become limitless and well developed.’
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कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणा,ma·ra·ṇā ठानमेतंṭhā·na·me·taṃ विज्जतिvij·ja·ti यंyaṃ तंसंवत्तनिकंtaṃ·saṃ·vat·ta·ni·kaṃ विञ्ञाणंviñ·ñā·ṇaṃ अस्सas·sa आनेञ्जूपगं।ā·neñ·jū·pa·gaṃ
Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa āneñjūpagaṁ.
When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the imperturbable.
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यंyaṃ किञ्चिkiñ·ci रूपंrū·paṃ सब्बंsab·baṃ रूपंrū·paṃ चत्तारिcat·tā·ri चca महाभूतानि,ma·hā·bhū·tā·ni चतुन्नञ्चca·tun·nañ·ca महाभूतानंma·hā·bhū·tā·naṃ उपादायरूपन्’ति।u·pā·dā·ya·rū·pan
yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti.
whatever form there is, all form is the four principal states, or form derived from the four principal states.’
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कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणा,ma·ra·ṇā ठानमेतंṭhā·na·me·taṃ विज्जतिvij·ja·ti यंyaṃ तंसंवत्तनिकंtaṃ·saṃ·vat·ta·ni·kaṃ विञ्ञाणंviñ·ñā·ṇaṃ अस्सas·sa आनेञ्जूपगं।ā·neñ·jū·pa·gaṃ
Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa āneñjūpagaṁ.
When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the imperturbable.
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यदनिच्चंya·da·nic·caṃ तंtaṃ नालंnā·laṃ अभिनन्दितुं,a·bhi·nan·di·tuṃ नालंnā·laṃ अभिवदितुं,a·bhi·va·di·tuṃ नालंnā·laṃ अज्झोसितुन्’ति।aj·jho·si·tun
Yadaniccaṁ taṁ nālaṁ abhinandituṁ, nālaṁ abhivadituṁ, nālaṁ ajjhositun’ti.
And what’s impermanent is not worth approving, welcoming, or clinging to.’
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कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणा,ma·ra·ṇā ठानमेतंṭhā·na·me·taṃ विज्जतिvij·ja·ti यंyaṃ तंसंवत्तनिकंtaṃ·saṃ·vat·ta·ni·kaṃ विञ्ञाणंviñ·ñā·ṇaṃ अस्सas·sa आनेञ्जूपगं।ā·neñ·jū·pa·gaṃ
Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa āneñjūpagaṁ.
When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the imperturbable.
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याyā चca आनेञ्जसञ्ञा—ā·neñ·ja·sañ·ñā
yā ca āneñjasaññā—
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यदिदंya·di·daṃ आकिञ्चञ्ञायतनन्’ति।ā·kiñ·cañ·ñā·ya·ta·nan
yadidaṁ ākiñcaññāyatanan’ti.
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सम्पसादेsam·pa·sā·de सतिsa·ti एतरहिe·ta·ra·hi वाvā आकिञ्चञ्ञायतनंā·kiñ·cañ·ñā·ya·ta·naṃ समापज्जतिsa·mā·paj·ja·ti पञ्ञायpañ·ñā·ya वाvā अधिमुच्चति।a·dhi·muc·ca·ti
Sampasāde sati etarahi vā ākiñcaññāyatanaṁ samāpajjati paññāya vā adhimuccati.
Being confident, they either attain the dimension of nothingness now, or are freed by wisdom.
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कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणा,ma·ra·ṇā ठानमेतंṭhā·na·me·taṃ विज्जतिvij·ja·ti यंyaṃ तंसंवत्तनिकंtaṃ·saṃ·vat·ta·ni·kaṃ विञ्ञाणंviñ·ñā·ṇaṃ अस्सas·sa आकिञ्चञ्ञायतनूपगं।ā·kiñ·cañ·ñā·ya·ta·nū·pa·gaṃ
Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa ākiñcaññāyatanūpagaṁ.
When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the dimension of nothingness.
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अयं,a·yaṃ भिक्खवे,bhik·kha·ve पठमाpa·ṭha·mā आकिञ्चञ्ञायतनसप्पायाā·kiñ·cañ·ñā·ya·ta·na·sap·pā·yā पटिपदाpa·ṭi·pa·dā अक्खायति।ak·khā·ya·ti
Ayaṁ, bhikkhave, paṭhamā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.
This is said to be the first way of practice suitable for attaining the dimension of nothingness.
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पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve अरियसावकोa·ri·ya·sā·va·ko अरञ्ञगतोa·rañ·ña·ga·to वाvā रुक्खमूलगतोruk·kha·mū·la·ga·to वाvā सुञ्ञागारगतोsuñ·ñā·gā·ra·ga·to वाvā इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti
Puna caparaṁ, bhikkhave, ariyasāvako araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
Furthermore, a noble disciple has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
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सम्पसादेsam·pa·sā·de सतिsa·ti एतरहिe·ta·ra·hi वाvā आकिञ्चञ्ञायतनंā·kiñ·cañ·ñā·ya·ta·naṃ समापज्जतिsa·mā·paj·ja·ti पञ्ञायpañ·ñā·ya वाvā अधिमुच्चति।a·dhi·muc·ca·ti
Sampasāde sati etarahi vā ākiñcaññāyatanaṁ samāpajjati paññāya vā adhimuccati.
Being confident, they either attain the dimension of nothingness now, or are freed by wisdom.
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कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणा,ma·ra·ṇā ठानमेतंṭhā·na·me·taṃ विज्जतिvij·ja·ti यंyaṃ तंसंवत्तनिकंtaṃ·saṃ·vat·ta·ni·kaṃ विञ्ञाणंviñ·ñā·ṇaṃ अस्सas·sa आकिञ्चञ्ञायतनूपगं।ā·kiñ·cañ·ñā·ya·ta·nū·pa·gaṃ
Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa ākiñcaññāyatanūpagaṁ.
When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the dimension of nothingness.
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अयं,a·yaṃ भिक्खवे,bhik·kha·ve दुतियाdu·ti·yā आकिञ्चञ्ञायतनसप्पायाā·kiñ·cañ·ñā·ya·ta·na·sap·pā·yā पटिपदाpa·ṭi·pa·dā अक्खायति।ak·khā·ya·ti
Ayaṁ, bhikkhave, dutiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.
This is said to be the second way of practice suitable for attaining the dimension of nothingness.
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‘नाहंnā·haṃ क्वचनिkva·ca·ni कस्सचिkas·sa·ci किञ्चनतस्मिं,kiñ·ca·na·tas·miṃ नna चca ममma·ma क्वचनिkva·ca·ni किस्मिञ्चिkis·miñ·ci किञ्चनंkiñ·ca·naṃ नत्थी’ति।nat·thī
‘nāhaṁ kvacani kassaci kiñcanatasmiṁ, na ca mama kvacani kismiñci kiñcanaṁ natthī’ti.
‘I don’t belong to anyone anywhere! And nothing belongs to me anywhere!’
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सम्पसादेsam·pa·sā·de सतिsa·ti एतरहिe·ta·ra·hi वाvā आकिञ्चञ्ञायतनंā·kiñ·cañ·ñā·ya·ta·naṃ समापज्जतिsa·mā·paj·ja·ti पञ्ञायpañ·ñā·ya वाvā अधिमुच्चति।a·dhi·muc·ca·ti
Sampasāde sati etarahi vā ākiñcaññāyatanaṁ samāpajjati paññāya vā adhimuccati.
Being confident, they either attain the dimension of nothingness now, or are freed by wisdom.
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कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणा,ma·ra·ṇā ठानमेतंṭhā·na·me·taṃ विज्जतिvij·ja·ti यंyaṃ तंसंवत्तनिकंtaṃ·saṃ·vat·ta·ni·kaṃ विञ्ञाणंviñ·ñā·ṇaṃ अस्सas·sa आकिञ्चञ्ञायतनूपगं।ā·kiñ·cañ·ñā·ya·ta·nū·pa·gaṃ
Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa ākiñcaññāyatanūpagaṁ.
When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the dimension of nothingness.
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अयं,a·yaṃ भिक्खवे,bhik·kha·ve ततियाta·ti·yā आकिञ्चञ्ञायतनसप्पायाā·kiñ·cañ·ñā·ya·ta·na·sap·pā·yā पटिपदाpa·ṭi·pa·dā अक्खायति।ak·khā·ya·ti
Ayaṁ, bhikkhave, tatiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.
This is said to be the third way of practice suitable for attaining the dimension of nothingness.
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याyā चca आनेञ्जसञ्ञा,ā·neñ·ja·sañ·ñā याyā चca आकिञ्चञ्ञायतनसञ्ञा—ā·kiñ·cañ·ñā·ya·ta·na·sañ·ñā
yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā—
perceptions of the imperturbable, and perceptions of the dimension of nothingness;
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यदिदंya·di·daṃ नेवसञ्ञानासञ्ञायतनन्’ति।ne·va·sañ·ñā·nā·sañ·ñā·ya·ta·nan
yadidaṁ nevasaññānāsaññāyatanan’ti.
namely the dimension of neither perception nor non-perception.’
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सम्पसादेsam·pa·sā·de सतिsa·ti एतरहिe·ta·ra·hi वाvā नेवसञ्ञानासञ्ञायतनंne·va·sañ·ñā·nā·sañ·ñā·ya·ta·naṃ समापज्जतिsa·mā·paj·ja·ti पञ्ञायpañ·ñā·ya वाvā अधिमुच्चति।a·dhi·muc·ca·ti
Sampasāde sati etarahi vā nevasaññānāsaññāyatanaṁ samāpajjati paññāya vā adhimuccati.
Being confident, they either attain the dimension of neither perception nor non-perception now, or are freed by wisdom.
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कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणा,ma·ra·ṇā ठानमेतंṭhā·na·me·taṃ विज्जतिvij·ja·ti यंyaṃ तंसंवत्तनिकंtaṃ·saṃ·vat·ta·ni·kaṃ विञ्ञाणंviñ·ñā·ṇaṃ अस्सas·sa नेवसञ्ञानासञ्ञायतनूपगं।ne·va·sañ·ñā·nā·sañ·ñā·ya·ta·nū·pa·gaṃ
Kāyassa bhedā paraṁ maraṇā, ṭhānametaṁ vijjati yaṁ taṁsaṁvattanikaṁ viññāṇaṁ assa nevasaññānāsaññāyatanūpagaṁ.
When their body breaks up, after death, it’s possible that that conducive consciousness will be reborn in the dimension of neither perception nor non-perception.
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अयं,a·yaṃ भिक्खवे,bhik·kha·ve नेवसञ्ञानासञ्ञायतनसप्पायाne·va·sañ·ñā·nā·sañ·ñā·ya·ta·na·sap·pā·yā पटिपदाpa·ṭi·pa·dā अक्खायती”ति।ak·khā·ya·tī
Ayaṁ, bhikkhave, nevasaññānāsaññāyatanasappāyā paṭipadā akkhāyatī”ti.
This is said to be the way of practice suitable for attaining the dimension of neither perception nor non-perception.”
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‘नोno चस्स,cas·sa नोno चca मेme सिया;si·yā नna भविस्सति,bha·vis·sa·ti नna मेme भविस्सति;bha·vis·sa·ti यदत्थिya·dat·thi यं,yaṃ भूतं—तंbhū·taṃ पजहामी’ति।pa·ja·hā·mī
‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi yaṁ, bhūtaṁ—taṁ pajahāmī’ti.
‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’
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“अपेत्थेकच्चो,a·pet·the·kac·co आनन्द,ā·nan·da भिक्खुbhik·khu परिनिब्बायेय्य,pa·ri·nib·bā·yey·ya अपेत्थेकच्चोa·pet·the·kac·co भिक्खुbhik·khu नna परिनिब्बायेय्या”ति।pa·ri·nib·bā·yey·yā
“Apetthekacco, ānanda, bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā”ti.
“One such mendicant might become extinguished, Ānanda, while another might not.”
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“कोko नुnu खो,kho भन्ते,bhan·te हेतुhe·tu कोko पच्चयोpac·ca·yo येनपेत्थेकच्चोye·na·pet·the·kac·co भिक्खुbhik·khu परिनिब्बायेय्य,pa·ri·nib·bā·yey·ya अपेत्थेकच्चोa·pet·the·kac·co भिक्खुbhik·khu नna परिनिब्बायेय्या”ति?pa·ri·nib·bā·yey·yā
“Ko nu kho, bhante, hetu ko paccayo yenapetthekacco bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā”ti?
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‘नोno चस्स,cas·sa नोno चca मेme सिया;si·yā नna भविस्सति,bha·vis·sa·ti नna मेme भविस्सति;bha·vis·sa·ti यदत्थि,ya·dat·thi यंyaṃ भूतं—तंbhū·taṃ पजहामी’ति।pa·ja·hā·mī
‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṁ bhūtaṁ—taṁ pajahāmī’ti.
‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’
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तस्सtas·sa तंtaṃ उपेक्खंu·pek·khaṃ अभिनन्दतोa·bhi·nan·da·to अभिवदतोa·bhi·va·da·to अज्झोसायaj·jho·sā·ya तिट्ठतोtiṭ·ṭha·to तन्निस्सितंtan·nis·si·taṃ होतिho·ti विञ्ञाणंviñ·ñā·ṇaṃ तदुपादानं।ta·du·pā·dā·naṃ
Tassa taṁ upekkhaṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ hoti viññāṇaṁ tadupādānaṁ.
Their consciousness has that as support and fuel for grasping.
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“नेवसञ्ञानासञ्ञायतनं,ne·va·sañ·ñā·nā·sañ·ñā·ya·ta·naṃ आनन्दा”ति।ā·nan·dā
“Nevasaññānāsaññāyatanaṁ, ānandā”ti.
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102
“उपादानसेट्ठञ्हिu·pā·dā·na·seṭ·ṭhañ·hi सो,so आनन्द,ā·nan·da भिक्खुbhik·khu उपादियमानोu·pā·di·ya·mā·no उपादियति।u·pā·di·ya·ti
“Upādānaseṭṭhañhi so, ānanda, bhikkhu upādiyamāno upādiyati.
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104
नेवसञ्ञानासञ्ञायतनं।ne·va·sañ·ñā·nā·sañ·ñā·ya·ta·naṃ
nevasaññānāsaññāyatanaṁ.
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106
‘नोno चस्स,cas·sa नोno चca मेme सिया;si·yā नna भविस्सति,bha·vis·sa·ti नna मेme भविस्सति;bha·vis·sa·ti यदत्थि,ya·dat·thi यंyaṃ भूतं—तंbhū·taṃ पजहामी’ति।pa·ja·hā·mī
‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṁ bhūtaṁ—taṁ pajahāmī’ti.
‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’
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109
तस्सtas·sa तंtaṃ उपेक्खंu·pek·khaṃ अनभिनन्दतोa·na·bhi·nan·da·to अनभिवदतोa·na·bhi·va·da·to अनज्झोसायa·naj·jho·sā·ya तिट्ठतोtiṭ·ṭha·to नna तन्निस्सितंtan·nis·si·taṃ होतिho·ti विञ्ञाणंviñ·ñā·ṇaṃ नna तदुपादानं।ta·du·pā·dā·naṃ
Tassa taṁ upekkhaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ hoti viññāṇaṁ na tadupādānaṁ.
So their consciousness doesn’t have that as support and fuel for grasping.
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110
अनुपादानो,a·nu·pā·dā·no आनन्द,ā·nan·da भिक्खुbhik·khu परिनिब्बायती”ति।pa·ri·nib·bā·ya·tī
Anupādāno, ānanda, bhikkhu parinibbāyatī”ti.
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111
“अच्छरियं,ac·cha·ri·yaṃ भन्ते,bhan·te अब्भुतं,ab·bhu·taṃ भन्ते।bhan·te
“Acchariyaṁ, bhante, abbhutaṁ, bhante.
“It’s incredible, sir, it’s amazing!
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112
निस्सायnis·sā·ya निस्सायnis·sā·ya किरki·ra नो,no भन्ते,bhan·te भगवताbha·ga·va·tā ओघस्सo·ghas·sa नित्थरणाnit·tha·ra·ṇā अक्खाता।ak·khā·tā
Nissāya nissāya kira no, bhante, bhagavatā oghassa nittharaṇā akkhātā.
It seems the Buddha has explained to us how to cross over the flood by relying on one support or another.
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119
याyā चca आनेञ्जसञ्ञा,ā·neñ·ja·sañ·ñā याyā चca आकिञ्चञ्ञायतनसञ्ञा,ā·kiñ·cañ·ñā·ya·ta·na·sañ·ñā याyā चca नेवसञ्ञानासञ्ञायतनसञ्ञा—ne·va·sañ·ñā·nā·sañ·ñā·ya·ta·na·sañ·ñā
yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā, yā ca nevasaññānāsaññāyatanasaññā—
perceptions of the imperturbable, perceptions of the dimension of nothingness, perceptions of the dimension of neither perception nor non-perception;
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122
इति,i·ti खो,kho आनन्द,ā·nan·da देसिताde·si·tā मयाma·yā आनेञ्जसप्पायाā·neñ·ja·sap·pā·yā पटिपदा,pa·ṭi·pa·dā देसिताde·si·tā आकिञ्चञ्ञायतनसप्पायाā·kiñ·cañ·ñā·ya·ta·na·sap·pā·yā पटिपदा,pa·ṭi·pa·dā देसिताde·si·tā नेवसञ्ञानासञ्ञायतनसप्पायाne·va·sañ·ñā·nā·sañ·ñā·ya·ta·na·sap·pā·yā पटिपदा,pa·ṭi·pa·dā देसिताde·si·tā निस्सायnis·sā·ya निस्सायnis·sā·ya ओघस्सo·ghas·sa नित्थरणा,nit·tha·ra·ṇā देसितोde·si·to अरियोa·ri·yo विमोक्खो।vi·mok·kho
Iti, kho, ānanda, desitā mayā āneñjasappāyā paṭipadā, desitā ākiñcaññāyatanasappāyā paṭipadā, desitā nevasaññānāsaññāyatanasappāyā paṭipadā, desitā nissāya nissāya oghassa nittharaṇā, desito ariyo vimokkho.
So, Ānanda, I have taught the ways of practice suitable for attaining the imperturbable, the dimension of nothingness, and the dimension of neither perception nor non-perception. I have taught how to cross the flood by relying on one support or another, and I have taught noble liberation.
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123
यंyaṃ खो,kho आनन्द,ā·nan·da सत्थाराsat·thā·rā करणीयंka·ra·ṇī·yaṃ सावकानंsā·va·kā·naṃ हितेसिनाhi·te·si·nā अनुकम्पकेनa·nu·kam·pa·ke·na अनुकम्पंa·nu·kam·paṃ उपादाय,u·pā·dā·ya कतंka·taṃ वोvo तंtaṃ मया।ma·yā
Yaṁ kho, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā.
Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples.
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124
एतानि,e·tā·ni आनन्द,ā·nan·da रुक्खमूलानि,ruk·kha·mū·lā·ni एतानिe·tā·ni सुञ्ञागारानि।suñ·ñā·gā·rā·ni झायथानन्द,jhā·ya·thā·nan·da माmā पमादत्थ,pa·mā·dat·tha माmā पच्छाpac·chā विप्पटिसारिनोvip·pa·ṭi·sā·ri·no अहुवत्थ।a·hu·vat·tha अयंa·yaṃ वोvo अम्हाकंam·hā·kaṃ अनुसासनी’”ति।a·nu·sā·sa·nī
Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni. Jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī’”ti.
Here are these roots of trees, and here are these empty huts. Practice absorption, Ānanda! Don’t be negligent! Don’t regret it later! This is my instruction to you.”
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आनेञ्जसप्पायसुत्तंā·neñ·ja·sap·pā·ya·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ छट्ठं।chaṭ·ṭhaṃ
Āneñjasappāyasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.
(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.