SN 35-44 The Group of Connected Discourses Beginning With the Six Sense Fields – Saḷāyatanavaggasaṁyutta > SN 35 Connected Discourses on the Six Sense Fields – Saḷāyatanasaṁyutta > SN 35.116 Traveling to the End of the World

Linked Discourses 35.116 – Saṁyutta Nikāya 35.116

12. The World and the Kinds of Sensual Stimulation – 12. Lokakāmaguṇavagga

SN 35.116 Traveling to the End of the World – Lokantagamanasutta

“Bhikkhū, I say it’s not possible to know or see or reach the end of the world by traveling.

“Nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi.

But I also say there’s no making an end of suffering without reaching the end of the world.”

Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī”ti.

When he had spoken, the Holy One got up from his seat and entered his dwelling.

Idaṁ vatvā bhagavā uṭṭhāyāsanā vihāraṁ pāvisi.

Soon after the Buddha left, those bhikkhū considered,

Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato etadahosi:

“The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail. …

“idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

‘“nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyan”ti vadāmi.

Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī’ti.

Who can explain in detail the meaning of this brief passage for recitation given by the Buddha?”

Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti?

Then those bhikkhū thought,

Atha kho tesaṁ bhikkhūnaṁ etadahosi:

“This Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions.

“ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.

He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.

Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.

Let’s go to him, and ask him about this matter.”

Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāmā”ti.

Then those bhikkhū went to Ānanda and exchanged greetings with him.

Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodiṁsu.

When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said,

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ:

“Idaṁ kho no, āvuso ānanda, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

‘nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi.

Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī’ti.

Tesaṁ no, āvuso, amhākaṁ acirapakkantassa bhagavato etadahosi:

‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho—

nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi.

Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmīti.

Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti?

Tesaṁ no, āvuso, amhākaṁ etadahosi:

‘ayaṁ kho, āvuso, āyasmā ānando satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.

Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.

Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāmā’ti.

“May Venerable Ānanda please explain this.”

Vibhajatāyasmā ānando”ti.

“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.

“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva, mūlaṁ atikkammeva, khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya;

Such is the consequence for the venerables. Though you were face to face with the Buddha, you overlooked him, imagining that you should ask me about this matter.

evaṁ sampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha.

For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.

So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati—

cakkhubhūto, ñāṇabhūto, dhammabhūto, brahmabhūto, vattā, pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī, tathāgato.

That was the time to approach the Buddha and ask about this matter.

So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha.

You should have remembered it in line with the Buddha’s answer.”

Yathā vo bhagavā byākareyya tathā vo dhāreyyāthā”ti.

“Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.

“Addhāvuso ānanda, bhagavā jānaṁ jānāti, passaṁ passati—

cakkhubhūto, ñāṇabhūto, dhammabhūto, brahmabhūto, vattā, pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī, tathāgato.

That was the time to approach the Buddha and ask about this matter.

So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma.

We should have remembered it in line with the Buddha’s answer.

Yathā no bhagavā byākareyya tathā naṁ dhāreyyāma.

Still, Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions.

Api cāyasmā ānando satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.

You are capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.

Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.

Please explain this, if it’s no trouble.”

Vibhajatāyasmā ānando agaruṁ karitvā”ti.

“Then listen and pay close attention, I will speak.”

“Tenahāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Yes, reverend,” they replied.

“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ.

Ānanda said this:

Āyasmā ānando etadavoca:

“Reverends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:

“Yaṁ kho vo, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

‘Bhikkhū, I say it’s not possible to know or see or reach the end of the world by traveling.

‘nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi.

But I also say there’s no making an end of suffering without reaching the end of the world.’

Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī’ti,

This is how I understand the detailed meaning of this passage for recitation.

imassa khvāhaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājānāmi.

Whatever in the world through which you perceive the world and conceive the world

Yena kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī—

is called the world in the training of the Noble One.

ayaṁ vuccati ariyassa vinaye loko.

And through what in the world do you perceive the world and conceive the world?

Kena cāvuso, lokasmiṁ lokasaññī hoti lokamānī?

Through the eye in the world you perceive the world and conceive the world.

Cakkhunā kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī.

Through the ear …

Sotena kho, āvuso …

nose …

ghānena kho, āvuso …

tongue …

jivhāya kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī.

body …

Kāyena kho, āvuso …

mind in the world you perceive the world and conceive the world.

manena kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī.

Whatever in the world through which you perceive the world and conceive the world

Yena kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī—

is called the world in the training of the Noble One.

ayaṁ vuccati ariyassa vinaye loko.

When the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:

Yaṁ kho vo, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

‘Bhikkhū, I say it’s not possible to know or see or reach the end of the world by traveling.

‘nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi.

But I also say there’s no making an end of suffering without reaching the end of the world.’

Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī’ti,

That is how I understand the detailed meaning of this summary.

imassa khvāhaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi.

If you wish, you may go to the Buddha and ask him about this.

Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha.

You should remember it in line with the Buddha’s answer.”

Yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti.

“Yes, reverend,” replied those bhikkhū. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened.

“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

“Yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

‘nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi.

Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī’ti.

Tesaṁ no, bhante, amhākaṁ acirapakkantassa bhagavato etadahosi:

‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho—

nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi.

Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmīti.

Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti?

Tesaṁ no, bhante, amhākaṁ etadahosi:

‘ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.

Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.

Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāmā’ti.

Atha kho mayaṁ, bhante, yenāyasmā ānando tenupasaṅkamimha; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipucchimha.

Then they said, “And Ānanda explained the meaning to us in this manner, with these words and phrases.”

Tesaṁ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.

“Bhikkhū, Ānanda is astute, he has great wisdom.

“Paṇḍito, bhikkhave, ānando; mahāpañño, bhikkhave, ānando.

If you came to me and asked this question, I would answer it in exactly the same way as Ānanda.

Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi taṁ evamevaṁ byākareyyaṁ yathā taṁ ānandena byākataṁ.

That is what it means, and that’s how you should remember it.”

Eso cevetassa attho, evañca naṁ dhāreyyāthā”ti.