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Majjhima Nikāya 127

Anuruddhasutta

With Anuruddha · Translation: Bhikkhu Sujato, SuttaCentral

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hereIdha butpana, householdergahapati, a monkbhikkhu as far asyāvatā twodve orvā threetīṇi orvā great kingdomsmahārajjāni as expansivemahaggatanti having pervadedpharitvā having resolved uponadhimuccitvā he dwellsviharati.
this tooAyampi is calledvuccati, householdergahapati, expansivemahaggatā release of the heartcetovimutti.
hereIdha butpana, householdergahapati, a monkbhikkhu as far asyāvatā bounded by the oceansamuddapariyantaṁ earthpathaviṁ as expansivemahaggatanti having pervadedpharitvā having resolved uponadhimuccitvā he dwellsviharati.
this tooAyampi is calledvuccati, householdergahapati, expansivemahaggatā release of the heartcetovimutti.
by thisIminā indeedkho thisetaṁ, householdergahapati, by meanspariyāyena to be understoodveditabbaṁ howyathā theseime thingsdhammā different in meaningnānatthā andceva different in phrasingnānābyañjanā andca.

two or three kingdoms … this land surrounded by ocean. This too is called the expansive release of the heart. This is a way to understand how these things differ in both meaning and phrasing.

fourCatasso indeedkho theseimā householdergahapati, rebirths in a future lifebhavūpapattiyo.
whatKatamā fourcatasso?
hereIdha, householdergahapati, someoneekacco limited luminosity‘parittābhā’ti having pervadedpharitvā having resolvedadhimuccitvā dwellsviharati.
heSo of the bodykāyassa from breaking upbhedā afterparaṁ deathmaraṇā of limited luminosityparittābhānaṁ of the godsdevānaṁ to companionshipsahabyataṁ is rebornupapajjati.
hereIdha furtherpana, householdergahapati, someoneekacco limitless luminosity‘appamāṇābhā’ti having pervadedpharitvā having resolvedadhimuccitvā dwellsviharati.
heSo of the bodykāyassa from breaking upbhedā afterparaṁ deathmaraṇā of limitless luminosityappamāṇābhānaṁ of the godsdevānaṁ to companionshipsahabyataṁ is rebornupapajjati.
hereIdha furtherpana, householdergahapati, someoneekacco corrupted radiance‘saṅkiliṭṭhābhā’ti having pervadedpharitvā having resolvedadhimuccitvā dwellsviharati.
heSo of the bodykāyassa from breaking upbhedā afterparaṁ deathmaraṇā of corrupted luminositysaṅkiliṭṭhābhānaṁ of the godsdevānaṁ to companionshipsahabyataṁ is rebornupapajjati.
hereIdha furtherpana, householdergahapati, someoneekacco pure radiance‘parisuddhābhā’ti having pervadedpharitvā having resolvedadhimuccitvā dwellsviharati.
heSo of the bodykāyassa from breaking upbhedā afterparaṁ deathmaraṇā of pure luminosityparisuddhābhānaṁ of the godsdevānaṁ to companionshipsahabyataṁ is rebornupapajjati.
theseImā indeedkho, householdergahapati, fourcatasso rebirths in a future lifebhavūpapattiyo.

Householder, there are these four kinds of rebirth in a future life. What four? Take someone who meditates focused on pervading ‘limited luminosity’. When their body breaks up, after death, they’re reborn in the company of the gods of limited luminosity. Next, take someone who meditates focused on pervading ‘limitless luminosity’. When their body breaks up, after death, they’re reborn in the company of the gods of limitless luminosity. Next, take someone who meditates focused on pervading ‘corrupted radiance’. When their body breaks up, after death, they’re reborn in the company of the gods of corrupted luminosity. Next, take someone who meditates focused on pervading ‘pure radiance’. When their body breaks up, after death, they’re reborn in the company of the gods of pure luminosity. These are the four kinds of rebirth in a future life.

there isHoti indeedkho thatso, householdergahapati, timesamayo, whenyā thosetā deitiesdevatā together as oneekajjhaṁ gathersannipatanti, theirtāsaṁ together as oneekajjhaṁ having gatheredsannipatitānaṁ difference in colorvaṇṇanānattañhi indeedkho is evidentpaññāyati notno andca in luminosityābhānānattaṁ.
just asSeyyathāpi, householdergahapati, a personpuriso severalsambahulāni oil lampstelappadīpāni oneekaṁ housegharaṁ should bringpaveseyya.
theirTesaṁ oneekaṁ housegharaṁ having been broughtpavesitānaṁ difference in flamesaccinānattañhi indeedkho would be evidentpaññāyetha, notno andca in radianceābhānānattaṁ;
in the same wayevameva indeedkho, householdergahapati, there ishoti indeedkho thatso timesamayo, whenyā thosetā deitiesdevatā together as oneekajjhaṁ gathersannipatanti theirtāsaṁ together as oneekajjhaṁ having gatheredsannipatitānaṁ difference in colorvaṇṇanānattañhi indeedkho is evidentpaññāyati, notno andca in luminosityābhānānattaṁ.

There comes a time, householder, when the deities gather together as one. When they do so, a difference in their color is evident, but not in their luminosity. It’s like when a person brings several oil lamps into one house. You can detect a difference in their flames, but not in their radiance. In the same way, when the deities gather together as one, a difference in their color is evident, but not in their luminosity.

there isHoti indeedkho thatso, householdergahapati, timesamayo, whichyā thosetā deitiesdevatā from theretato go their separate waysvipakkamanti, of thosetāsaṁ from theretato while going their separate waysvipakkamantīnaṁ a difference in their color indeedvaṇṇanānattañceva is evidentpaññāyati and a difference in their luminosityābhānānattañca.
just asSeyyathāpi, householdergahapati, a personpuriso thosetāni severalsambahulāni oil lampstelappadīpāni out of thattamhā housegharā would takenīhareyya.
of thoseTesaṁ from theretato taken outnīhatānaṁ a difference in their flames indeedaccinānattañceva would be evidentpaññāyetha and a difference in their radianceābhānānattañca;
in the same wayevameva indeedkho, householdergahapati, there ishoti indeedkho thatso timesamayo, whichyā thosetā deitiesdevatā from theretato go their separate waysvipakkamanti, of thosetāsaṁ from theretato while going their separate waysvipakkamantīnaṁ a difference in their color indeedvaṇṇanānattañceva is evidentpaññāyati and a difference in their luminosityābhānānattañca.

There comes a time when those deities go their separate ways. When they do so, a difference both in their color and also in their luminosity is evident. It’s like when a person takes those several oil lamps out of that house. You can detect a difference both in their flames and also in their radiance. In the same way, when the deities go their separate ways, a difference both in their color and also in their luminosity is evident.

notNa indeedkho, householdergahapati, of thosetāsaṁ of deitiesdevatānaṁ thusevaṁ it ishoti:
this‘idaṁ of usamhākaṁ permanentniccanti orvā lastingdhuvanti orvā eternalsassatanti orvā’, butapi andca whereveryattha wherever indeedyattheva thosetā deitiesdevatā clingabhinivisanti theretattha there indeedtattheva thosetā deitiesdevatā take pleasureabhiramanti.
just asSeyyathāpi, householdergahapati, of fliesmakkhikānaṁ by a carrying-polekājena orvā by a basketpiṭakena orvā being carriedharīyamānānaṁ notna thusevaṁ it ishoti:
this‘idaṁ of usamhākaṁ permanentniccanti orvā lastingdhuvanti orvā eternalsassatanti orvā’, butapi andca whereveryattha wherever indeedyattheva thosetā fliesmakkhikā clingabhinivisanti theretattha there indeedtattheva thosetā fliesmakkhikā take pleasureabhiramanti;
just soevameva indeedkho, householdergahapati, of thosetāsaṁ of deitiesdevatānaṁ notna thusevaṁ it ishoti:
this‘idaṁ of usamhākaṁ permanentniccanti orvā lastingdhuvanti orvā eternalsassatanti orvā’, butapi andca whereveryattha wherever indeedyattheva thosetā deitiesdevatā clingabhinivisanti theretattha there indeedtattheva thosetā deitiesdevatā take pleasureabhiramantī”ti.

It’s not that those deities think, ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those deities cling, that’s where they take pleasure. It’s like when flies are being carried along on a carrying-pole or basket. It’s not that they think, ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those flies cling, that’s where they take pleasure. In the same way, it’s not that those deities think, ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those deities cling, that’s where they take pleasure.”

thusEvaṁ when saidvutte, venerableāyasmā Sabhiyasabhiyo Kaccānakaccāno venerableāyasmantaṁ Anuruddhaanuruddhaṁ said thisetadavoca:
good“sādhu, honorablebhante Anuruddhaanuruddha.
there isAtthi andca for meme hereettha furtheruttariṁ to be askedpaṭipucchitabbaṁ.
those whichYā thosetā, honorablebhante, deitiesdevatā radiantābhā allsabbā thosetā of limited luminosityparittābhā orudāhu there are heresantettha someekaccā deitiesdevatā of limitless luminosityappamāṇābhā”ti?
in that respect“Tadaṅgena indeedkho, reverendāvuso Kaccānakaccāna, there are heresantettha someekaccā deitiesdevatā of limited luminosityparittābhā, there aresanti but herepanettha someekaccā deitiesdevatā of limitless luminosityappamāṇābhā”ti.

When he had spoken, Venerable Sabhiya Kaccāna said to Venerable Anuruddha: “Good, Honorable Anuruddha! I have a further question about this. Do all the radiant deities have limited luminosity, or do some there have limitless luminosity?” “In that respect, Reverend Kaccāna, some deities there have limited luminosity, while some have limitless luminosity.”

what“Ko indeednu indeedkho, honorablebhante Anuruddhaanuruddha, causehetu whatko reasonpaccayo by whichyena of thosetāsaṁ deitiesdevatānaṁ a singleekaṁ order of godsdevanikāyaṁ having been rebornupapannānaṁ there are theresantettha someekaccā deitiesdevatā of limited luminosityparittābhā, there aresanti but therepanettha someekaccā deitiesdevatā of limitless luminosityappamāṇābhā”ti?
well then“Tena indeed reverendhāvuso Kaccānakaccāna, about this in returntaṁyevettha I will askpaṭipucchissāmi. asYathā to youte it may be suitablekhameyya sotathā itnaṁ you should answerbyākareyyāsi.
thatTaṁ whatkiṁ do you thinkmaññasi, reverendāvuso Kaccānakaccāna,
this whichyvāyaṁ mendicantbhikkhu as far asyāvatā oneekaṁ tree rootrukkhamūlaṁ as expansive‘mahaggatan’ti having pervadedpharitvā having resolvedadhimuccitvā meditatesviharati, whichyo and thiscāyaṁ mendicantbhikkhu as far asyāvatā twodve orvā threetīṇi orvā tree rootsrukkhamūlāni as expansive‘mahaggatan’ti having pervadedpharitvā having resolvedadhimuccitvā meditatesviharati—
of theseimāsaṁ of bothubhinnaṁ mental developmentscittabhāvanānaṁ whichkatamā mental developmentcittabhāvanā more expansivemahaggatatarā”ti?
this which“Yvāyaṁ, honorablebhante, mendicantbhikkhu as far asyāvatā twodve orvā threetīṇi orvā tree rootsrukkhamūlāni as expansive‘mahaggatan’ti having pervadedpharitvā having resolvedadhimuccitvā meditatesviharati—
thisayaṁ of theseimāsaṁ of bothubhinnaṁ mental developmentscittabhāvanānaṁ more expansivemahaggatatarā”ti.
that“Taṁ whatkiṁ do you thinkmaññasi, reverendāvuso Kaccānakaccāna,

“What is the cause, Honorable Anuruddha, what is the reason why, when those deities have been reborn in a single order of gods, some deities there have limited luminosity, while some have limitless luminosity?” “Well then, Reverend Kaccāna, I’ll ask you about this in return, and you can answer as you like. What do you think, Reverend Kaccāna? Which of these two kinds of mental development is more expansive: when a mendicant meditates focused on pervading as expansive the extent of a single tree root, or two or three tree roots?” “When a mendicant meditates on two or three tree roots.” “What do you think, Reverend Kaccāna?

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