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Linked Discourses 41 7 संयुत्त निकाय 41।1 7
Godattasutta
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.
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Linked Discourses 41.7
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गोदत्तसुत्तgo·dat·ta·sut·ta
Godattasutta
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अथa·tha खोkho चित्तोcit·to गहपतिga·ha·pa·ti येनायस्माye·nā·yas·mā गोदत्तोgo·dat·to तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आयस्मन्तंā·yas·man·taṃ गोदत्तंgo·dat·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di एकमन्तंe·ka·man·taṃ निसिन्नंni·sin·naṃ खोkho चित्तंcit·taṃ गहपतिंga·ha·pa·tiṃ आयस्माā·yas·mā गोदत्तोgo·dat·to एतदवोच:e·ta·da·vo·ca
Atha kho citto gahapati yenāyasmā godatto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ godattaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cittaṁ gahapatiṁ āyasmā godatto etadavoca:
Then Citta the householder went up to Venerable Godatta, bowed, and sat down to one side. Godatta said to him:
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“याyā चायं,cā·yaṃ गहपति,ga·ha·pa·ti अप्पमाणाap·pa·mā·ṇā चेतोविमुत्ति,ce·to·vi·mut·ti याyā चca आकिञ्चञ्ञाā·kiñ·cañ·ñā चेतोविमुत्ति,ce·to·vi·mut·ti याyā चca सुञ्ञताsuñ·ña·tā चेतोविमुत्ति,ce·to·vi·mut·ti याyā चca अनिमित्ताa·ni·mit·tā चेतोविमुत्ति,ce·to·vi·mut·ti इमेi·me धम्माdham·mā नानत्थाnā·nat·thā नानाब्यञ्जनाnā·nāb·yañ·ja·nā उदाहुu·dā·hu एकत्थाe·kat·thā ब्यञ्जनमेवbyañ·ja·na·me·va नानन्”ति?nā·nan
“yā cāyaṁ, gahapati, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti, ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti?
“Householder, the limitless release of the heart, and the release of the heart through nothingness, and the release of the heart through emptiness, and the signless 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?”
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“अत्थि,at·thi भन्ते,bhan·te परियायोpa·ri·yā·yo यंyaṃ परियायंpa·ri·yā·yaṃ आगम्मā·gam·ma इमेi·me धम्माdham·mā नानत्थाnā·nat·thā चेवce·va नानाब्यञ्जनाnā·nāb·yañ·ja·nā च।ca
“Atthi, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānatthā ceva nānābyañjanā ca.
“Sir, there is a way in which these things differ in both meaning and phrasing.
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अत्थिat·thi पन,pa·na भन्ते,bhan·te परियायोpa·ri·yā·yo यंyaṃ परियायंpa·ri·yā·yaṃ आगम्मā·gam·ma इमेi·me धम्माdham·mā एकत्थाe·kat·thā ब्यञ्जनमेवbyañ·ja·na·me·va नानन्”ति।nā·nan
Atthi pana, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan”ti.
But there’s also a way in which they mean the same thing, and differ only in the phrasing.
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“कतमोka·ta·mo च,ca भन्ते,bhan·te परियायोpa·ri·yā·yo यंyaṃ परियायंpa·ri·yā·yaṃ आगम्मā·gam·ma इमेi·me धम्माdham·mā नानत्थाnā·nat·thā चेवce·va नानाब्यञ्जनाnā·nāb·yañ·ja·nā च?ca
“Katamo ca, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānatthā ceva nānābyañjanā ca?
And what’s the way in which these things differ in both meaning and phrasing?
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इध,i·dha भन्ते,bhan·te भिक्खुbhik·khu मेत्तासहगतेनmet·tā·sa·ha·ga·te·na चेतसाce·ta·sā एकंe·kaṃ दिसंdi·saṃ फरित्वाpha·rit·vā विहरति,vi·ha·ra·ti तथाta·thā दुतियं,du·ti·yaṃ तथाta·thā ततियं,ta·ti·yaṃ तथाta·thā चतुत्थं।ca·tut·thaṃ इतिi·ti उद्धमधोud·dha·ma·dho तिरियंti·ri·yaṃ सब्बधिsab·ba·dhi सब्बत्ततायsab·bat·ta·tā·ya सब्बावन्तंsab·bā·van·taṃ लोकंlo·kaṃ मेत्तासहगतेनmet·tā·sa·ha·ga·te·na चेतसाce·ta·sā विपुलेनvi·pu·le·na महग्गतेनma·hag·ga·te·na अप्पमाणेनap·pa·mā·ṇe·na अवेरेनa·ve·re·na अब्यापज्जेनab·yā·paj·je·na फरित्वाpha·rit·vā विहरति।vi·ha·ra·ti
Idha, bhante, 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 abyāpajjena pharitvā viharati.
It’s when a mendicant 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.
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उपेक्खासहगतेनu·pek·khā·sa·ha·ga·te·na चेतसाce·ta·sā एकंe·kaṃ दिसंdi·saṃ फरित्वाpha·rit·vā विहरति,vi·ha·ra·ti तथाta·thā दुतियं,du·ti·yaṃ तथाta·thā ततियं,ta·ti·yaṃ तथाta·thā चतुत्थं।ca·tut·thaṃ इतिi·ti उद्धमधोud·dha·ma·dho तिरियंti·ri·yaṃ सब्बधिsab·ba·dhi सब्बत्ततायsab·bat·ta·tā·ya सब्बावन्तंsab·bā·van·taṃ लोकंlo·kaṃ उपेक्खासहगतेनu·pek·khā·sa·ha·ga·te·na चेतसाce·ta·sā विपुलेनvi·pu·le·na महग्गतेनma·hag·ga·te·na अप्पमाणेनap·pa·mā·ṇe·na अवेरेनa·ve·re·na अब्यापज्जेनab·yā·paj·je·na फरित्वाpha·rit·vā विहरति।vi·ha·ra·ti
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 abyāpajjena pharitvā viharati.
They meditate spreading a heart full of equanimity 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 equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
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कतमाka·ta·mā च,ca भन्ते,bhan·te आकिञ्चञ्ञाā·kiñ·cañ·ñā चेतोविमुत्ति?ce·to·vi·mut·ti
Katamā ca, bhante, ākiñcaññā cetovimutti?
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इध,i·dha भन्ते,bhan·te भिक्खुbhik·khu सब्बसोsab·ba·so विञ्ञाणञ्चायतनंviñ·ñā·ṇañ·cā·ya·ta·naṃ समतिक्कम्म,sa·ma·tik·kam·ma ‘नत्थिnat·thi किञ्ची’तिkiñ·cī आकिञ्चञ्ञायतनंā·kiñ·cañ·ñā·ya·ta·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
Idha, bhante, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
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अयंa·yaṃ वुच्चति,vuc·ca·ti भन्ते,bhan·te आकिञ्चञ्ञाā·kiñ·cañ·ñā चेतोविमुत्ति।ce·to·vi·mut·ti
Ayaṁ vuccati, bhante, ākiñcaññā cetovimutti.
This is called the release of the heart through nothingness.
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इध,i·dha भन्ते,bhan·te भिक्खुbhik·khu 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
Idha, bhante, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
It’s when a mendicant 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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इध,i·dha भन्ते,bhan·te भिक्खुbhik·khu सब्बनिमित्तानंsab·ba·ni·mit·tā·naṃ अमनसिकाराa·ma·na·si·kā·rā अनिमित्तंa·ni·mit·taṃ चेतोसमाधिंce·to·sa·mā·dhiṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
Idha, bhante, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.
It’s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart.
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अयंa·yaṃ खो,kho भन्ते,bhan·te परियायोpa·ri·yā·yo यंyaṃ परियायंpa·ri·yā·yaṃ आगम्मā·gam·ma इमेi·me धम्माdham·mā नानत्थाnā·nat·thā चेवce·va नानाब्यञ्जनाnā·nāb·yañ·ja·nā च।ca
Ayaṁ kho, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānatthā ceva nānābyañjanā ca.
This is the way in which these things differ in both meaning and phrasing.
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कतमोka·ta·mo च,ca भन्ते,bhan·te परियायोpa·ri·yā·yo यंyaṃ परियायंpa·ri·yā·yaṃ आगम्मā·gam·ma इमेi·me धम्माdham·mā एकत्थाe·kat·thā ब्यञ्जनमेवbyañ·ja·na·me·va नानं?nā·naṃ
Katamo ca, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānaṁ?
And what’s the way in which they mean the same thing, and differ only in the phrasing?
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तेte खीणासवस्सkhī·ṇā·sa·vas·sa भिक्खुनोbhik·khu·no पहीनाpa·hī·nā उच्छिन्नमूलाuc·chin·na·mū·lā तालावत्थुकताtā·lā·vat·thu·ka·tā अनभावङ्कताa·na·bhā·vaṅ·ka·tā आयतिंā·ya·tiṃ अनुप्पादधम्मा।a·nup·pā·da·dham·mā
Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future.
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यावताyā·va·tā खो,kho भन्ते,bhan·te अप्पमाणाap·pa·mā·ṇā चेतोविमुत्तियो,ce·to·vi·mut·ti·yo अकुप्पाa·kup·pā तासंtā·saṃ चेतोविमुत्तिce·to·vi·mut·ti अग्गमक्खायति।ag·ga·mak·khā·ya·ti
Yāvatā kho, bhante, appamāṇā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.
The unshakable release of the heart is said to be the best kind of limitless release of the heart.
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तेte खीणासवस्सkhī·ṇā·sa·vas·sa भिक्खुनोbhik·khu·no पहीनाpa·hī·nā उच्छिन्नमूलाuc·chin·na·mū·lā तालावत्थुकताtā·lā·vat·thu·ka·tā अनभावङ्कताa·na·bhā·vaṅ·ka·tā आयतिंā·ya·tiṃ अनुप्पादधम्मा।a·nup·pā·da·dham·mā
Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future.
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यावताyā·va·tā खो,kho भन्ते,bhan·te आकिञ्चञ्ञाā·kiñ·cañ·ñā चेतोविमुत्तियो,ce·to·vi·mut·ti·yo अकुप्पाa·kup·pā तासंtā·saṃ चेतोविमुत्तिce·to·vi·mut·ti अग्गमक्खायति।ag·ga·mak·khā·ya·ti
Yāvatā kho, bhante, ākiñcaññā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.
The unshakable release of the heart is said to be the best kind of release of the heart through nothingness.
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तेte खीणासवस्सkhī·ṇā·sa·vas·sa भिक्खुनोbhik·khu·no पहीनाpa·hī·nā उच्छिन्नमूलाuc·chin·na·mū·lā तालावत्थुकताtā·lā·vat·thu·ka·tā अनभावङ्कताa·na·bhā·vaṅ·ka·tā आयतिंā·ya·tiṃ अनुप्पादधम्मा।a·nup·pā·da·dham·mā
Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future.
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यावताyā·va·tā खो,kho भन्ते,bhan·te अनिमित्ताa·ni·mit·tā चेतोविमुत्तियो,ce·to·vi·mut·ti·yo अकुप्पाa·kup·pā तासंtā·saṃ चेतोविमुत्तिce·to·vi·mut·ti अग्गमक्खायति।ag·ga·mak·khā·ya·ti
Yāvatā kho, bhante, animittā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.
The unshakable release of the heart is said to be the best kind of signless release of the heart.
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अयंa·yaṃ खो,kho भन्ते,bhan·te परियायोpa·ri·yā·yo यंyaṃ परियायंpa·ri·yā·yaṃ आगम्मā·gam·ma इमेi·me धम्माdham·mā एकत्थाe·kat·thā ब्यञ्जनमेवbyañ·ja·na·me·va नानन्”ति।nā·nan
Ayaṁ kho, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan”ti.
This is the way in which they mean the same thing, and differ only in the phrasing.”
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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.