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Linked Discourses 44.2 – Saṁyutta Nikāya 44.2
1. The Undeclared Points – 1. Abyākatavagga
SN 44.2 With Anurādha – Anurādhasutta
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
Now at that time Venerable Anurādha was staying not far from the Buddha in a wilderness hut.
Tena kho pana samayena āyasmā anurādho bhagavato avidūre araññakuṭikāyaṁ viharati.
Then several wanderers who follow other paths went up to Venerable Anurādha and exchanged greetings with him.
Atha kho sambahulā aññatitthiyā paribbājakā yenāyasmā anurādho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā anurādhena saddhiṁ sammodiṁsu.
When the greetings and polite conversation were over, they sat down to one side and said to him:
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ etadavocuṁ:
“Reverend Anurādha, when a Realized One is describing a Realized One—a supreme person, highest of people, who has reached the highest point—they describe them in these four ways:
“yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti:
After death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.”
‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti?
“Reverends, when a Realized One is describing a Realized One—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways:
“Yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti:
After death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.”
‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti.
When he said this, the wanderers said to him,
Evaṁ vutte, te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ etadavocuṁ:
“This bhikkhu must be junior, recently gone forth, or else a foolish, incompetent senior bhikkhu.”
“so cāyaṁ bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto”ti.
Then, after rebuking Venerable Anurādha by calling him “junior” and “foolish”, the wanderers got up from their seat and left.
Atha kho te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṁsu.
Soon after they had left, Anurādha thought,
Atha kho āyasmato anurādhassa acirapakkantesu aññatitthiyesu paribbājakesu etadahosi:
“If those wanderers were to inquire further,
“sace kho maṁ te aññatitthiyā paribbājakā uttariṁ puccheyyuṁ,
how should I answer them so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should I explain in line with his teaching, so that there would be no legitimate grounds for rebuke and criticism?”
kathaṁ byākaramāno nu khvāhaṁ tesaṁ aññatitthiyānaṁ paribbājakānaṁ vuttavādī ceva bhagavato assaṁ, na ca bhagavantaṁ abhūtena abbhācikkheyyaṁ, dhammassa cānudhammaṁ byākareyyaṁ, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti?
Then Venerable Anurādha went up to the Buddha, bowed, sat down to one side, and told him what had happened.
Atha kho āyasmā anurādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā anurādho bhagavantaṁ etadavoca:
“idhāhaṁ, bhante, bhagavato avidūre araññakuṭikāyaṁ viharāmi.
Atha kho, bhante, sambahulā aññatitthiyā paribbājakā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā mayā saddhiṁ sammodiṁsu.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho, bhante, te aññatitthiyā paribbājakā maṁ etadavocuṁ:
‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti:
“hoti tathāgato paraṁ maraṇā”ti vā …pe…
“neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti?
Evaṁ vuttāhaṁ, bhante, te aññatitthiye paribbājake etadavocaṁ:
‘yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti:
“hoti tathāgato paraṁ maraṇā”ti vā …pe…
“neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti.
Evaṁ vutte, bhante, te aññatitthiyā paribbājakā maṁ etadavocuṁ:
‘so cāyaṁ bhikkhu navo bhavissati acirapabbajito thero vā pana bālo abyatto’ti.
Atha kho maṁ, bhante, te aññatitthiyā paribbājakā navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṁsu.
Tassa mayhaṁ, bhante, acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi:
‘sace kho maṁ te aññatitthiyā paribbājakā uttariṁ puccheyyuṁ, kathaṁ byākaramāno nu khvāhaṁ tesaṁ aññatitthiyānaṁ paribbājakānaṁ vuttavādī ceva bhagavato assaṁ, na ca bhagavantaṁ abhūtena abbhācikkheyyaṁ, dhammassa cānudhammaṁ byākareyyaṁ, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā’”ti?
“What do you think, Anurādha?
“Taṁ kiṁ maññasi, anurādha,
Is form permanent or anicca?”
rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“Anicca, sir.”
“Aniccaṁ, bhante”.
“But if it’s anicca, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But if it’s anicca, suffering, and liable to fall apart, is it fit to be regarded thus:
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
‘This is mine, I am this, this is my self’?”
‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Is feeling …
“Vedanā niccā vā aniccā vā”ti?
…pe…
perception …
Saññā …pe…
saṅkhāra …
saṅkhārā …pe…
consciousness permanent or anicca?”
“viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Anicca, sir.”
“Aniccaṁ, bhante”.
“But if it’s anicca, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But if it’s anicca, suffering, and liable to fall apart, is it fit to be regarded thus:
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
‘This is mine, I am this, this is my self’?”
‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“So, Anurādha, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
“Tasmātiha, anurādha, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Any kind of feeling …
Yā kāci vedanā atītānāgatapaccuppannā …pe…
perception …
yā kāci saññā …pe…
saṅkhāra …
ye keci saṅkhārā …pe…
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, saṅkhāra, and consciousness.
Evaṁ passaṁ, anurādha, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
What do you think, Anurādha?
Taṁ kiṁ maññasi, anurādha,
Do you regard the Realized One as form?”
rūpaṁ tathāgatoti samanupassasī”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Do you regard the Realized One as feeling …
“Vedanaṁ tathāgatoti samanupassasī”ti?
“No hetaṁ, bhante”.
perception …
“Saññaṁ tathāgatoti samanupassasī”ti?
“No hetaṁ, bhante”.
saṅkhāra …
“Saṅkhāre tathāgatoti samanupassasī”ti?
“No hetaṁ, bhante”.
consciousness?”
“Viññāṇaṁ tathāgatoti samanupassasī”ti?
“No, sir.”
“No hetaṁ, bhante”.
“What do you think, Anurādha?
“Taṁ kiṁ maññasi, anurādha,
Do you regard the Realized One as in form?”
rūpasmiṁ tathāgatoti samanupassasī”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Or do you regard the Realized One as distinct from form?”
“Aññatra rūpā tathāgatoti samanupassasī”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Do you regard the Realized One as in feeling …
“Vedanāya …pe…
or distinct from feeling …
aññatra vedanāya …pe…
as in perception …
saññāya …pe…
or distinct from perception …
aññatra saññāya …pe…
as in saṅkhāra …
saṅkhāresu …pe…
or distinct from saṅkhāra …
aññatra saṅkhārehi …pe…
as in consciousness …
viññāṇasmiṁ tathāgatoti samanupassasī”ti?
“No hetaṁ, bhante”.
or as distinct from consciousness?”
“Aññatra viññāṇā tathāgatoti samanupassasī”ti?
“No, sir.”
“No hetaṁ, bhante”.
“What do you think, Anurādha?
“Taṁ kiṁ maññasi, anurādha,
Do you regard the Realized One as possessing form, feeling, perception, saṅkhāra, and consciousness?”
rūpaṁ, vedanaṁ, saññaṁ, saṅkhāre, viññāṇaṁ tathāgatoti samanupassasī”ti?
“No, sir.”
“No hetaṁ, bhante”.
“What do you think, Anurādha?
“Taṁ kiṁ maññasi, anurādha,
Do you regard the Realized One as one who is without form, feeling, perception, saṅkhāra, and consciousness?”
ayaṁ so arūpī avedano asaññī asaṅkhāro aviññāṇo tathāgatoti samanupassasī”ti?
“No, sir.”
“No hetaṁ, bhante”.
“In that case, Anurādha, since you don’t acknowledge the Realized One as a genuine fact in the present life, is it appropriate to declare:
“Ettha ca te, anurādha, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne kallaṁ nu te taṁ veyyākaraṇaṁ—
‘Reverends, when a Realized One is describing a Realized One—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways:
yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti:
After death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist’?”
‘hoti tathāgato paraṁ maraṇā’ti vā …pe…
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Good, good, Anurādha!
“Sādhu sādhu, anurādha.
In the past, as today, what I describe is suffering and the cessation of suffering.”
Pubbe cāhaṁ, anurādha, etarahi ca dukkhañceva paññāpemi dukkhassa ca nirodhan”ti.