|
<< Click to Display Table of Contents >> Navigation: AN 10 The Book of the Tens – Dasakanipāta > AN 10.95 With Uttiya – Uttiyasutta |
Numbered Discourses 10.95 – Aṅguttara Nikāya 10.95
10. With Upāli – 10. Upālivagga
AN 10.95 With Uttiya – Uttiyasutta
1.1
Then the wanderer Uttiya went up to the Buddha, and exchanged greetings with him.
Atha kho uttiyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
1.2
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha,
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uttiyo paribbājako bhagavantaṁ etadavoca:
1.3
“Master Gotama, is this right: ‘The cosmos is eternal. This is the only truth, other ideas are silly’?”
“kiṁ nu kho, bho gotama, sassato loko, idameva saccaṁ moghamaññan”ti?
1.4
“This has not been declared by me, Uttiya.”
“Abyākataṁ kho etaṁ, uttiya, mayā:
1.5
‘sassato loko, idameva saccaṁ moghamaññan’”ti.
2.1
“Then is this right: ‘The cosmos is not eternal. This is the only truth, other ideas are silly’?”
“Kiṁ pana, bho gotama, asassato loko, idameva saccaṁ moghamaññan”ti?
2.2
“This has not been declared by me, Uttiya.”
“Etampi kho, uttiya, abyākataṁ mayā:
2.3
‘asassato loko, idameva saccaṁ moghamaññan’”ti.
3.1
“Then is this right: ‘The world is finite …’ …
“Kiṁ nu kho, bho gotama, antavā loko …pe…
3.2
‘The world is infinite …’ …
anantavā loko …
3.3
‘The soul and the body are the same thing …’ …
taṁ jīvaṁ taṁ sarīraṁ …
3.4
‘The soul and the body are different things …’ …
aññaṁ jīvaṁ aññaṁ sarīraṁ …
3.5
‘A Realized One exists after death …’ …
hoti tathāgato paraṁ maraṇā …
3.6
‘A Realized One doesn’t exist after death …’ …
na hoti tathāgato paraṁ maraṇā …
3.7
‘A Realized One both exists and doesn’t exist after death …’ …
hoti ca na ca hoti tathāgato paraṁ maraṇā …
3.8
‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are silly’?”
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti?
3.9
“This has not been declared by me, Uttiya.”
“Etampi kho, uttiya, abyākataṁ mayā:
3.10
‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.
4.1
“When asked about all these points, Master Gotama says that they have not been declared by him.
“‘Kiṁ nu kho, bho gotama, sassato loko, idameva saccaṁ moghamaññan’ti, iti puṭṭho samāno ‘abyākataṁ kho etaṁ, uttiya, mayā—
4.2
sassato loko, idameva saccaṁ moghamaññan’ti vadesi.
5.1
‘Kiṁ pana, bho gotama, asassato loko, idameva saccaṁ moghamaññan’ti, iti puṭṭho samāno:
5.2
‘etampi kho, uttiya, abyākataṁ mayā asassato loko, idameva saccaṁ moghamaññan’ti vadesi.
6.1
‘Kiṁ nu kho, bho gotama, antavā loko …pe…
6.2
anantavā loko …
6.3
taṁ jīvaṁ taṁ sarīraṁ …
6.4
aññaṁ jīvaṁ aññaṁ sarīraṁ …
6.5
hoti tathāgato paraṁ maraṇā …
6.6
na hoti tathāgato paraṁ maraṇā …
6.7
hoti ca na ca hoti tathāgato paraṁ maraṇā …
6.8
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti, iti puṭṭho samāno:
6.9
‘etampi kho, uttiya, abyākataṁ mayā—
6.10
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi.
6.11
So what exactly has been declared by Master Gotama?”
Atha kiñcarahi bhotā gotamena byākatan”ti?
7.1
“Uttiya, I teach my disciples from my own insight in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment.”
“Abhiññāya kho ahaṁ, uttiya, sāvakānaṁ dhammaṁ desemi sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.
8.1
“But when Master Gotama teaches in this way, is the whole world saved, or half, or a third?”
“Yaṁ panetaṁ bhavaṁ gotamo abhiññāya sāvakānaṁ dhammaṁ desesi sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, sabbo vā tena loko nīyati upaḍḍho vā tibhāgo vā”ti?
8.2
But when he said this, the Buddha kept silent.
Evaṁ vutte, bhagavā tuṇhī ahosi.
9.1
Then Venerable Ānanda thought,
Atha kho āyasmato ānandassa etadahosi:
9.2
“The wanderer Uttiya must not get the harmful misconception:
“mā hevaṁ kho uttiyo paribbājako pāpakaṁ diṭṭhigataṁ paṭilabhi:
9.3
‘When the ascetic Gotama was asked this all-important question he falters without answering. He just can’t do it!’
‘sabbasāmukkaṁsikaṁ vata me samaṇo gotamo pañhaṁ puṭṭho saṁsādeti, no vissajjeti, na nūna visahatī’ti.
9.4
That would be for his lasting harm and suffering.”
Tadassa uttiyassa paribbājakassa dīgharattaṁ ahitāya dukkhāyā”ti.
10.1
Then Ānanda said to the wanderer Uttiya,
Atha kho āyasmā ānando uttiyaṁ paribbājakaṁ etadavoca:
10.2
“Well then, Reverend Uttiya, I shall give you a simile.
“tenahāvuso uttiya, upamaṁ te karissāmi.
10.3
For by means of a simile some sensible people understand the meaning of what is said.
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
10.4
Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate.
Seyyathāpi, āvuso uttiya, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ ekadvāraṁ.
10.5
And it has a gatekeeper who is astute, competent, and clever. He keeps strangers out and lets known people in.
Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā.
10.6
As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out.
So tassa nagarassa samantā anupariyāyapathaṁ anukkamati. Anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā, antamaso biḷāranikkhamanamattampi.
10.7
He doesn’t know how many creatures enter or leave the citadel.
No ca khvassa evaṁ ñāṇaṁ hoti: ‘ettakā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā’ti.
10.8
But he does know that whatever sizable creatures enter or leave the citadel, all of them do so via this gate.
Atha khvassa evamettha hoti: ‘ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te iminā dvārena pavisanti vā nikkhamanti vā’ti.
11.1
In the same way, it’s not the Realized One’s concern whether the whole world is saved by this, or half, or a third.
Evamevaṁ kho, āvuso uttiya, na tathāgatassa evaṁ ussukkaṁ hoti: ‘sabbo vā tena loko nīyati, upaḍḍho vā, tibhāgo vā’ti.
11.2
But the Realized One knows that whoever is saved from the world—whether in the past, the future, or the present—all have given up the five hindrances, corruptions of the heart that weaken wisdom. They have firmly established their mind in the four kinds of mindfulness meditation. And they have truly developed the seven awakening factors.
Atha kho evamettha tathāgatassa hoti: ‘ye kho keci lokamhā nīyiṁsu vā nīyanti vā nīyissanti vā, sabbe te pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṁ bhāvetvā.
11.3
That’s how they’re saved from the world, in the past, future, or present.
Evamete lokamhā nīyiṁsu vā nīyanti vā nīyissanti vā’ti.
11.4
Uttiya, you were just asking the Buddha the same question as before in a different way.
Yadeva kho tvaṁ, āvuso uttiya, bhagavantaṁ pañhaṁ apucchi tadevetaṁ pañhaṁ bhagavantaṁ aññena pariyāyena apucchi.
11.5
That’s why he didn’t answer.”
Tasmā te taṁ bhagavā na byākāsī”ti.
11.6
Pañcamaṁ.