Ocean 114 texts and 433 matches in 4 Nikayas TBW
| Sutta | St | Title | Words | Ct | Mr | Links | Quote |
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| an1.575 | ocean | 2 | 0 | Eng ไทย සිං Рус |
1Bhikkhus, even as one who encompasses with his mind the great ocean includes thereby all the streams that run into the ocean, just so, whoever develops and cultivates mindfulness directed to the body includes all wholesome qualities that pertain to true knowledge."[n.205] Mp: "Wholesome qualities that pertain to true knowledge (kusalā dhammā ye keci vijjābhāgiyā): There are eight kinds of true knowledge: insight knowledge, the mind-made body, and the six kinds of direct knowledge (see, e.g., AN3.101, AN6.2). The qualities associated with these eight are the things that pertain to true knowledge. Or, if one of the eight is taken to be true knowledge, the others are ‘qualities that pertain to true knowledge.’" At AN2.31, samatha and vipassanā are said to be the two things that pertain to true knowledge.
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| an3.80 | Cūḷanikāsutta | oceans | 1 | 0 | Eng ไทย සිං Рус |
4(1) A thousand times the world in which the sun and moon revolve and light up the quarters with their brightness is called a thousandfold minor world system.[n.512] Cūḷanikā lokadhātu. Mp: "This is the domain of a disciple" (ayaṁ sāvakassa visayo). In that thousandfold world system there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Jambudīpas, a thousand Aparagoyānas, a thousand Uttarakurus, a thousand Pubbavidehas,[n.513] These are the four continents, located respectively to the south, west, north, and east. and a thousand four great oceans; a thousand four great kings, a thousand heavens of devas ruled by the four great kings, a thousand Tāvatiṁsa heavens, a thousand Yāma heavens, a thousand Tusita heavens, a thousand heavens of devas who delight in creation, a thousand heavens of devas who control what is created by others, a thousand brahmā worlds.
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| an3.95 | Parisāsutta | ocean | 1 | 1 | Eng ไทย සිං Рус |
6Just as, when it is raining and the rain pours down in thick droplets on a mountain top, the water flows down along the slope and fills the clefts, gullies, and creeks; these, becoming full, fill up the pools; these, becoming full, fill up the lakes; these, becoming full, fill up the streams; these, becoming full, fill up the rivers; and these, becoming full, fill up the ocean;
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| an4.45 | Rohitassasutta | ocean ocean | 2 | 2 | Eng ไทย සිං Рус |
4In the past, Bhante, I was a seer named Rohitassa, son of Bhoja, one possessing psychic potency, able to travel through the sky. My speed was like that of a light arrow easily shot by a firm-bowed[n.724] Daḷhadhammā. The suffix -dhamma here is a Pāli formation of Skt dhanvan, "having a bow." Hence the gloss by Mp: "Firm-bowed means possessing a bow of the maximum size" (daḷhadhanu uttamappamāṇena dhanunā samannāgato). archer—one trained, skillful, and experienced[n.725] Dhanuggaho sikkhito katahattho katūpāsano. Mp explains dhanuggaho as a teacher of archery, sikkhito as one who has trained in archery for twelve years, katahattho as one skillful enough to split the tip of a hair even at the distance of an usabha, and katūpasāno as one experienced in shooting arrows who has exhibited his craft. See too AN9.38, n. 1935; also see CDB 393, note 181, and CDB 819, note 365.—across the shadow of a palmyra tree. My stride was such that it could reach from the eastern ocean to the western ocean. Then, while I possessed such speed and such a stride, the wish arose in me: ‘I will reach the end of the world by traveling.’ Having a life span of a hundred years, living for a hundred years, I traveled for a hundred years without pausing except to eat, drink, chew, and taste, to defecate and urinate, and to dispel fatigue with sleep; yet I died along the way without having reached the end of the world.
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| an4.47 | Suvidūrasutta | ocean | 2 | 0 | Eng ไทย සිං Рус |
1Bhikkhus, there are these four pairs of things extremely far apart. What four? (1) The sky and the earth. (2) The near and the far shores of the ocean. (3) The place where the sun rises and the place where it sets. (4) The teaching of the good and the teaching of the bad. These are the four pairs of things extremely far apart."
the ocean's far shore is said to be far, |
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| an4.51 | Paṭhamapuññābhisandasutta | ocean | 2 | 1 | Eng ไทย සිං Рус |
6Bhikkhus, just as it is not easy to measure the water in the great ocean thus: ‘There are so many gallons of water,’ or ‘There are so many hundreds of gallons of water,’ or ‘There are so many thousands of gallons of water,’ or ‘There are so many hundreds of thousands of gallons of water,’ but rather it is reckoned simply as an incalculable, immeasurable, great mass of water; so too, when a noble disciple possesses these four streams of merit … it is reckoned simply as an incalculable, immeasurable, great mass of merit."
flowing downstream, reach the ocean, |
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| an4.77 | Acinteyyasutta | ocean | 1 | 0 | Eng ไทย සිං Рус |
1Bhikkhus, there are these four inconceivable matters[n.771] Acinteyyāni. Mp says only "unsuitable to think about" (cintetuṁ ayuttāni). that one should not try to conceive; one who tries to conceive them would reap either madness or frustration. What four? (1) The domain of the Buddhas is an inconceivable matter that one should not try to conceive; one who tries to conceive it would reap either madness or frustration. (2) The domain of one in jhāna is an inconceivable matter … (3) The result of kamma is an inconceivable matter … (4) Speculation about the world is an inconceivable matter that one should not try to conceive; one who tries to conceive it would reap either madness or frustration.[n.772] Mp explains the four as follows: "The domain of the Buddhas (buddhavisaya) is the procedure and spiritual might (pavatti ca ānubhāvo ca) of the Buddha’s qualities such as the omniscient knowledge and so forth. The domain of one in jhāna (jhānavisaya) is the direct knowledges and jhānas. The result of kamma (kammavipāka) is the result of kamma to be experienced in the present life and so forth. Speculation about the world (lokacintā) is such worldly speculations as: ‘Who made the sun and moon? Who made the earth and the ocean? Who created sentient beings? Who made the mountains, mangoes, palmyras, and coconuts?’" These are the four inconceivable matters that one should not try to conceive; one who tries to conceive them would reap either madness or frustration."
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| an4.147 | Dutiyakālasutta | ocean | 1 | 1 | Eng ไทย සිං Рус |
2Just as, when it is raining and the rain pours down in thick droplets on a mountain top, the water flows down along the slope and fills the clefts, gullies, and creeks; these, becoming full, fill up the pools; these, becoming full, fill up the lakes; these, becoming full, fill up the streams; these, becoming full, fill up the rivers; and these, becoming full, fill up the great ocean; so too, these four times, rightly developed and coordinated, gradually culminate in the destruction of the taints."
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| an5.45 | Puññābhisandasutta | ocean | 2 | 2 | Eng ไทย සිං Рус |
6Bhikkhus, just as it is not easy to measure the water in the great ocean thus: ‘There are so many gallons of water,’ or ‘There are so many hundreds of gallons of water,’ or ‘There are so many thousands of gallons of water,’[n.1036] As in Be and Ee. The omission from Ce must be an editorial oversight, as the thousands of gallons are in the Ce version of AN4.51. or ‘There are so many hundreds of thousands of gallons of water,’ but rather it is reckoned simply as an incalculable, immeasurable, great mass of water; so too, when a noble disciple possesses these five streams of merit … it is reckoned simply as an incalculable, immeasurable, great mass of merit."
flowing downstream, reach the ocean, |
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| an5.197 | Vassasutta | ocean | 1 | 0 | Eng ไทย සිං Рус |
3(3) Again, Rāhu the asura king receives the water with his hand and discards it into the ocean. This is the third obstacle to rain ….
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| an6.37 | Chaḷaṅgadānasutta | ocean | 1 | 2 | Eng ไทย සිං Рус |
5Bhikkhus, just as it is not easy to measure the water in the great ocean thus: ‘There are so many gallons of water,’ or ‘There are so many hundreds of gallons of water,’ or ‘There are so many thousands of gallons of water,’ or ‘There are so many hundreds of thousands of gallons of water,’ but rather it is reckoned simply as an incalculable, immeasurable, great mass of water; so too, it is not easy to measure the merit of such an offering … rather, it is reckoned simply as an incalculable, immeasurable, great mass of merit.
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| an7.62 | Mettasutta | ocean | 1 | 1 | Eng ไทย සිං Рус |
2There I was Brahmā,[n.1552] Ce has in brackets sattakkhattuṁ, seven times," not in Be or Ee. The addition may have been intended to make the prose match the verse. the Great Brahmā, the vanquisher, the unvanquished, the universal seer, the wielder of mastery. I was Sakka, ruler of the devas, thirty-six times. Many hundreds of times I was a wheel-turning monarch, a righteous king who ruled by the Dhamma, a conqueror whose rule extended to the four boundaries, one who had attained stability in his country, who possessed the seven gems. I had these seven gems, that is: the wheel-gem, the elephant-gem, the horse-gem, the jewel-gem, the woman-gem, the treasurer-gem, and the adviser-gem as the seventh. I had over a thousand sons who were heroes, vigorous, able to crush the armies of their enemies. I reigned after conquering this earth as far as its ocean boundaries, not by force and weapons but by the Dhamma.[n.1553] This is a stock description of a wheel-turning monarch. On the seven gems, see MN 129.26–36, III 172–76.
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| an7.66 | Sattasūriyasutta | ocean ocean.[n.1573] oceans | 9 | 3 | Eng ไทย සිං Рус |
3Bhikkhus, Sineru, the king of mountains, is 84,000 yojanas in length and 84,000 yojanas in width; it is submerged 84,000 yojanas in the great ocean and rises up 84,000 yojanas above the great ocean.[n.1573] The yojana is between seven and nine miles in length.
7(5) There comes a time when, after a long time, a fifth sun appears. With the appearance of the fifth sun, the waters in the great ocean sink by a hundred yojanas, two hundred yojanas … three hundred yojanas … seven hundred yojanas. The water left in the great ocean stands at the height of seven palm trees, at the height of six palm trees … five palm trees … four palm trees … three palm trees … two palm trees … a mere palm tree. The water left in the great ocean stands at the height of seven fathoms … six fathoms … five fathoms … four fathoms … three fathoms … two fathoms … a fathom … half a fathom … up to the waist … up to the knees … up to the ankles. Just as, in the autumn, when thick drops of rain are pouring down, the waters stand in the hoof prints of cattle here and there, so the waters left in the great ocean will stand here and there (in pools) the size of the hoof prints of cattle. With the appearance of the fifth sun, the water left in the great ocean is not enough even to reach the joints of one's fingers. So impermanent are conditioned phenomena …. It is enough to be liberated from them. 10Bhikkhus, who except those who have seen the truth[n.1574] Aññatra diṭṭhapadehi. Mp: "Who will believe this, except the noble disciples, stream-enterers who have seen the truth?" The truth, or state (pada), seen by the stream-enterer is nibbāna, the cessation of suffering. would think or believe:[n.1575] Ko mantā ko saddhātā. Mp Ce glosses: "Who is able to discuss this for the sake of generating faith in this, or who has faith in this?" (ko tassa saddhāpanatthāya mantetuṁ samattho, ko vā tassa saddhātā). Saddhātā is nominative singular of the agent noun saddhātar. So mantā, which is parallel to it, must be an agent noun from mantar, "a thinker." The Chinese parallel, MĀ 8, has nothing corresponding to Pāli mantā. I translate from T I 429b7–11: "I now tell you, Sineru, the king of mountains, will collapse and be destroyed. Who can believe this, but those who have seen the truth? I now tell you, the waters of the great oceans will dry up and evaporate. Who can believe this, but those who have seen the truth? I now tell you, the great earth will entirely burn up and be destroyed by fire. Who can believe this, but those who have seen the truth?" ‘This great earth and Sineru, the king of mountains, will burn up, be destroyed, and will no longer exist’? There he was Brahmā, the Great Brahmā, the vanquisher, the unvanquished, the universal seer, the wielder of mastery. He was Sakka, ruler of the devas, thirty-six times. Many hundreds of times he was a wheel-turning monarch, a righteous king who ruled by the Dhamma, a conqueror whose rule extended to the four boundaries, one who had attained stability in his country, who possessed the seven gems. He had over a thousand sons who were heroes, vigorous, able to crush the armies of their enemies. He reigned after he had conquered this earth as far as its ocean boundaries, not by force and weapons but by the Dhamma. |
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| an7.67 | Nagaropamasutta | ocean | 1 | 12 | Eng ไทย සිං Рус |
6(5) Again, in the king's frontier fortress many kinds of troops reside, that is, elephant troops, cavalry, charioteers, archers, standard bearers, camp marshals, food servers, ugga-caste warriors, front-line commandoes, great-bull warriors, attack soldiers, shield-bearing soldiers, domestic-slave soldiers.[n.1581] My renderings of these terms, sometimes obscure in the original, are partly based on the explanations given in Mp. Here are the explanations I follow for the terms that are not self-evident: Celakā ("standard-bearers"): those who, in the fighting, go in front carrying the standards of victory. Calakā ("camp marshals"): those who organize the military array thus: "Let this be the king's place, this is the place for the chief minister," etc. Piṇḍadāyikā ("food servers," lit., "lump-givers"): forceful great warriors. It is said that they enter the opponents’ army and fly about cutting them up as if into lumps (piṇḍapiṇḍamiva); having risen up, they come out; or else it is those who take food and drink to the warriors in the midst of the battle. (I have translated based on this second derivation, which seems more plausible.) Pakkhandhino ("front-line commandoes") are those who ask: "Whose head or weapon shall we bring?" and when told, "His!" they leap (pakkhandanti) into the midst of battle and bring it. Mahānāgā ("great-bull warriors") are warriors who cannot be turned back even when elephants, etc., are coming straight at them. Sūrā ("attack-soldiers") are one type of hero, who can cross the ocean even while wearing a coat of mail or carrying armor. Cammayodhino ("shield-bearing soldiers") are those who wear a coat of leather mail, or who carry a leather shield as protection against arrows. Dāsakaputtā ("domestic-slave soldiers"): deeply affectionate domestic-slave soldiers. Mp explains uggā rājaputtā as "royal sons experienced in battle who have risen higher and higher" (uggatuggatā saṅgāmāvacarā rājaputtā). Mp thus derives the word from uggata, but SED says the ugra were "a mixed tribe (from a Kshatriya father and a Śūdra mother)." The word, according to SED, means "powerful, violent, mighty … cruel, fierce." A king's frontier fortress is well provided with this fifth appurtenance for protecting its inhabitants and for warding off outsiders.
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| an8.19 | Pahārādasutta | ocean ocean | 35 | 8 | Eng ไทย සිං Рус |
2Pahārāda, do the asuras take delight in the great ocean?"
Bhante, the asuras do take delight in the great ocean." But, Pahārāda, how many astounding and amazing qualities do the asuras see in the great ocean because of which they take delight in it?" The asuras see eight astounding and amazing qualities in the great ocean because of which they take delight in it. What eight? (1) The great ocean, Bhante, slants, slopes, and inclines gradually, not dropping off abruptly.[n.1671] This last phrase is commonly rendered "with a sudden drop-off only after a long stretch." But the Pāli na āyataken’eva papāto, with the negative particle na, actually means the opposite: that there is no sudden drop-off. See DOP sv āyataka, instr. āyatakena, "suddenly, abruptly; of a sudden." Mp explains: "It doesn’t drop off at once like a steep precipice or deep pit. Beginning at the shore, it grows deeper by inches, feet, yards, (and successively longer measures) until it is 84,000 yojanas deep at the base of Mount Sineru." This is the first astounding and amazing quality that the asuras see in the great ocean because of which they take delight in it. 3(2) Again, the great ocean is stable and does not overflow its boundaries. This is the second astounding and amazing quality that the asuras see in the great ocean …. 4(3) Again, the great ocean does not associate with a corpse, but quickly carries it to the coast and washes it ashore. This is the third astounding and amazing quality that the asuras see in the great ocean …. 5(4) Again, when the great rivers—the Ganges, the Yamunā, the Aciravatī, the Sarabhū, and the Mahī—reach the great ocean, they give up their former names and designations and are simply called the great ocean. This is the fourth astounding and amazing quality that the asuras see in the great ocean …. 6(5) Again, whatever streams in the world flow into the great ocean and however much rain falls into it from the sky, neither a decrease nor a filling up can be seen in the great ocean. This is the fifth astounding and amazing quality that the asuras see in the great ocean …. 7(6) Again, the great ocean has but one taste, the taste of salt. This is the sixth astounding and amazing quality that the asuras see in the great ocean …. 8(7) Again, the great ocean contains many precious substances, numerous precious substances such as pearls, gems, lapis lazuli, conch, quartz, coral, silver, gold, rubies, and cats-eye. This is the seventh astounding and amazing quality that the asuras see in the great ocean …. 9(8) Again, the great ocean is the abode of great beings such as timis, timingalas, timirapingalas, asuras, nāgas, and gandhabbas.[n.1672] The first three are legendary fish of gigantic size. There are in the great ocean beings with bodies one hundred yojanas long, two hundred, three hundred, four hundred, and five hundred yojanas long. This is the eighth astounding and amazing quality that the asuras see in the great ocean because of which they take delight in it. These, Bhante, are the eight astounding and amazing qualities that the asuras see in the great ocean because of which they take delight in it. But do the bhikkhus take delight in this Dhamma and discipline?" (1) Just as, Pahārāda, the great ocean slants, slopes, and inclines gradually, not dropping off abruptly, so too, in this Dhamma and discipline penetration to final knowledge occurs by gradual training, gradual activity, and gradual practice, not abruptly.[n.1673] Anupubbasikkhā, anupubbakiriyā, anupubbapaṭipadā. I take these to be truncated instrumentals relative to aññāpaṭivedho. Mp glosses them with anupubbasikkhāya, etc. Mp correlates each term with a set of training factors: "By gradual training the three trainings are included (see AN3.89); by gradual activity, the thirteen ascetic practices (see Vism chap. 2); and by gradual practice, the seven contemplations, the eighteen great insights (see Vism 694,3–27, Ppn 22.113), the thirty-eight meditation objects, and the thirty-seven aids to enlightenment. Penetration to final knowledge occurs … not abruptly (na āyataken’eva aññāpaṭivedho): there is no penetration to arahantship all at once (ādito va) like the hopping of a frog, without having fulfilled virtuous behavior and so forth. One is able to attain arahantship only after having fulfilled in due order (paṭipātiyā) virtuous behavior, concentration, and wisdom." See too MN I 479. This is the first astounding and amazing quality that the bhikkhus see in this Dhamma and discipline because of which they take delight in it. 11(2) Just as the great ocean is stable and does not overflow its boundaries, so too, when I have prescribed a training rule for my disciples, they will not transgress it even for life's sake. This is the second astounding and amazing quality that the bhikkhus see in this Dhamma and discipline …. 12(3) Just as the great ocean does not associate with a corpse, but quickly carries it to the coast and washes it ashore, so too, the Saṅgha does not associate with a person who is immoral, of bad character, impure, of suspect behavior, secretive in his actions, not an ascetic though claiming to be one, not a celibate though claiming to be one, inwardly rotten, corrupt, depraved; rather, it quickly assembles and expels him. 14(4) Just as, when the great rivers … reach the great ocean, they give up their former names and designations and are simply called the great ocean, so too, when members of the four social classes—khattiyas, brahmins, vessas, and suddas—go forth from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata, they give up their former names and clans and are simply called ascetics following the Sakyan son. This is the fourth astounding and amazing quality that the bhikkhus see in this Dhamma and discipline …. 15(5) Just as, whatever streams in the world flow into the great ocean and however much rain falls into it from the sky, neither a decrease nor a filling up can be seen in the great ocean, so too, even if many bhikkhus attain final nibbāna by way of the nibbāna element without residue remaining, neither a decrease nor a filling up can be seen in the nibbāna element.[n.1674] Na tena nibbānadhātuyā ūnattaṁ vā purattaṁ vā paññāyati. Mp: "When no Buddhas have arisen in countless eons, it is not possible for even one being to attain nibbāna. Yet one cannot say, ‘The nibbāna element is empty.’ And during the time of a Buddha, when countless beings attain the deathless at a single assembly, one cannot say, ‘The nibbāna element has become full.’" This is the fifth astounding and amazing quality that the bhikkhus see in this Dhamma and discipline …. 16(6) Just as the great ocean has but one taste, the taste of salt, so too, this Dhamma and discipline has but one taste, the taste of liberation. This is the sixth astounding and amazing quality that the bhikkhus see in this Dhamma and discipline …. 17(7) Just as the great ocean contains many precious substances, numerous precious substances such as pearls … cats-eye, so too, this Dhamma and discipline contains many precious substances, numerous precious substances: the four establishments of mindfulness, the four right strivings, the four bases for psychic potency, the five spiritual faculties, the five powers, the seven factors of enlightenment, the noble eightfold path. This is the seventh astounding and amazing quality that the bhikkhus see in this Dhamma and discipline …. 18(8) Just as the great ocean is the abode of great beings such as timis … … gandhabbas; and as there are in the great ocean beings with bodies one hundred yojanas long … five hundred yojanas long, so too this Dhamma and discipline is the abode of great beings: the stream-enterer, the one practicing for realization of the fruit of stream-entry; the once-returner, the one practicing for realization of the fruit of once-returning; the non-returner, the one practicing for realization of the fruit of non-returning; the arahant, the one practicing for arahantship. This is the eighth astounding and amazing quality that the bhikkhus see in this Dhamma and discipline because of which they take delight in it. |
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| an8.20 | Uposathasutta | ocean | 8 | 2 | Eng ไทย සිං Рус |
7The asuras, bhikkhus, see these eight astounding and amazing qualities in the great ocean because of which they take delight in it. What eight?
(1) The great ocean, bhikkhus, slants, slopes, and inclines gradually, not dropping off abruptly. This is the first astounding and amazing quality that the asuras see in the great ocean because of which they take delight in it …. 8(8) Again, the great ocean is the abode of great beings … … five hundred yojanas long. This is the eighth astounding and amazing quality that the asuras see in the great ocean because of which they take delight in it. These, bhikkhus, are the eight astounding and amazing qualities that the asuras see in the great ocean because of which they take delight in it. (1) Just as, bhikkhus, the great ocean slants, slopes, and inclines gradually, not dropping off abruptly, so too, in this Dhamma and discipline penetration to final knowledge occurs by gradual training, gradual activity, and gradual practice, not abruptly. This is the first astounding and amazing quality that the bhikkhus see in this Dhamma and discipline because of which they take delight in it …. (8) Just as the great ocean is the abode of great beings … five hundred yojanas long, so too, this Dhamma and discipline is the abode of great beings: the stream-enterer, the one practicing for the realization of the fruit of stream-entry … the arahant, the one practicing for arahantship. This is the eighth astounding and amazing quality that the bhikkhus see in this Dhamma and discipline because of which they take delight in it. |
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| an9.38 | Lokāyatikasutta | ocean ocean | 2 | 3 | Eng ไทย සිං Рус |
4Suppose, brahmins, there were four men standing in the four quarters possessing supreme movement[n.1934] Be lacks paramāya gatiyā, found in Ce and Ee. and speed and a supreme stride. Their speed was like that of a light arrow easily shot by a firm-bowed archer—one trained, skillful, and experienced[n.1935] Daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano. Mp's comments on these terms differs slightly from its comments at AN4.45 (see p. 1690, notes 724 and 725). Here Mp says: "Firm-bowed archer (daḷhadhammā dhanuggaho): an archer who has taken up a firm bow. A ‘firm bow’ (daḷhadhanu) is called the ‘strength of two thousand’ (dvisahassathāmaṁ): a bow to which one can attach an arrow with a head made of some metal such as bronze or lead, etc., fit the arrow notch to the string, grasp the bow handle and draw back the string the full length of the arrow shaft, and shoot the arrow up from the ground. Trained (sikkhito): they have studied the craft in their teacher's clan for ten or twelve years. Skillful (katahattho): one who has simply studied a craft is not yet skillful; they are skillful when they have achieved mastery over it. Experienced (katūpāsano): one who has exhibited his craft in the king's court, etc."—across the shadow of a palmyra tree. Their stride was such that it could reach from the eastern ocean to the western ocean. Then the person standing in the eastern quarter would say thus: ‘I will reach the end of the world by traveling.’ Having a life span of a hundred years, living for a hundred years, he might travel for a hundred years without pausing except to eat, drink, chew, and taste, to defecate and urinate, and to dispel fatigue with sleep; yet he would die along the way without having reached the end of the world.[n.1936] As at 4:45 (and SN 2:26, I 61–62). Then the person standing in the western quarter would say thus … the person standing in the northern quarter would say thus … the person standing in the southern quarter would say thus: ‘I will reach the end of the world by traveling.’ Having a life span of a hundred years, living for a hundred years, he might travel for a hundred years without pausing except to eat, drink, chew, and taste, to defecate and urinate, and to dispel fatigue with sleep; yet he would die along the way without having reached the end of the world. For what reason? I say, brahmins, that by this kind of running[n.1937] Text has evarūpāya sandhāvanikāya here, whereas AN4.45 has gamanena. Mp glosses padasā dhāvanena, "running on foot." one cannot know, see, or reach the end of the world. And yet I say that without having reached the end of the world there is no making an end of suffering.
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| an10.15 | Appamādasutta | ocean | 3 | 9 | Eng ไทย සිං Рус |
10(10) Just as, whatever great rivers there are—that is, the Ganges, the Yamunā, the Aciravatī, the Sarabhū, and the Mahī—all head toward the ocean, slant, slope, and incline toward the ocean, and the ocean is declared foremost among them, so too, all wholesome qualities are rooted in heedfulness and converge upon heedfulness and heedfulness is declared foremost among them."
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| an10.29 | Paṭhamakosalasutta | oceans | 1 | 4 | Eng ไทย සිං Рус |
2(2) Bhikkhus, as far as sun and moon revolve and light up the quarters with their brightness, so far the thousandfold world system extends.[n.2016] This cosmology is also at AN3.80. In that thousandfold world system there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Jambudīpas, a thousand Aparagoyānas, a thousand Uttarakurus, a thousand Pubbavidehas, and a thousand four great oceans; a thousand four great kings, a thousand heavens ruled by the four great kings, a thousand Tāvatiṁsa heavens, a thousand Yāma heavens, a thousand Tusita heavens, a thousand heavens of devas who delight in creation, a thousand heavens of devas who control what is created by others, a thousand brahmā worlds. As far, bhikkhus, as this thousandfold world system extends, Mahābrahmā there ranks as the foremost. But even for Mahābrahmā there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.
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| an10.61 | Avijjāsutta | ocean | 4 | 2 | Eng ไทย සිං Рус |
4Just as, when it is raining and the rain pours down in thick droplets on a mountaintop, the water flows down along the slope and fills the clefts, gullies, and creeks; these, becoming full, fill up the pools; these, becoming full, fill up the lakes; these, becoming full, fill up the streams; these, becoming full, fill up the rivers; and these, becoming full, fill up the great ocean; thus there is nutriment for the great ocean, and in this way it becomes full.
8Just as, when it is raining and the rain pours down in thick droplets on a mountaintop, the water flows down along the slope and fills the clefts, gullies, and creeks; these, becoming full, fill up the pools; these, becoming full, fill up the lakes; these, becoming full, fill up the streams; these, becoming full, fill up the rivers; and these, becoming full, fill up the great ocean; thus there is nutriment for the great ocean, and in this way it becomes full. |
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| an10.62 | Taṇhāsutta | ocean | 4 | 2 | Eng ไทย සිං Рус |
4-5Just as, when it is raining and the rain pours down in thick droplets on a mountaintop, the water flows down along the slope … … and the rivers, becoming full, fill up the great ocean; thus there is nutriment for the great ocean, and in this way it becomes full. So too, not associating with good persons, becoming full, fills up not hearing the good Dhamma … and ignorance, becoming full, fills up craving for existence. Thus there is nutriment for craving for existence, and in this way it becomes full. 8Just as, when it is raining and the rain pours down in thick droplets on a mountain top, the water flows down along the slope … and the rivers, becoming full, fill up the great ocean; thus there is nutriment for the great ocean, and in this way it becomes full. So too, associating with good persons, becoming full, fills up hearing the good Dhamma …. The seven factors of enlightenment, becoming full, fill up true knowledge and liberation. Thus there is nutriment for true knowledge and liberation, and in this way they become full." |
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| dhp116-128 | mid-ocean | 2 | 0 | Eng ไทย සිං Рус |
127Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one may escape from the results of evil deeds.
128Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one will not be overcome by death. |
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| dn11 | Kevaṭṭasutta | ocean | 1 | 9 | Eng ไทย සිං Рус Вар. 2 |
31'I replied: Monk, once upon a time seafaring merchants, when they set sail on the ocean, took in their ship a land-sighting bird. When they could not see the land themselves, they released this bird. The bird flew to the east, to the south, to the west, to the north, it flew to the zenith and to the intermediate points of the compass. If it saw land anywhere, it flew there. But if it saw no land, it returned to the ship. In the same way, monk, you have been as far as the Brahma world searching for an answer to your question and not finding it, and now you come back to me. But, monk, you should not ask your question in this way: 'Where do the four great elements — the earth element, the water element, the fire element, the air element — cease without remainder?'
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| dn13 | Tevijjasutta | ocean | 1 | 11 | Eng ไทย සිං Рус Вар. 2 |
61'Just as if a mighty trumpeter were with little difficulty to make a proclamation to the four quarters, so by this meditation, Vasettha, by this liberation of the heart through loving-kindness he leaves nothing untouched, nothing unaffected in the sensuous sphere.[n.257] Pamāṇa kataṁ according to DA denotes the sensuous sphere (kāmaloka). Cf. SN 42.8 (= KS iv, p. 227). DA says: 'Like the mighty ocean, flooding a little creek, he even reaches up to Brahmā' (tr. Woodward, loc. cit.).
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| dn20 | Mahāsamayasutta | ocean | 1 | 3 | Eng ไทย සිං Рус |
the asuras live in the ocean,
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| dn26 | Cakkavattisutta | ocean-bounded | 1 | 4 | Eng ไทย සිං Рус |
5'And, after many hundreds and thousands of years, King Daḷhanemi said to a certain man: My good man, whenever you see that the sacred Wheel-Treasure has slipped from its position, report it to me." "Yes, sire", the man replied. And after many hundreds and thousands of years the man saw that the sacred Wheel-Treasure had slipped from its position. Seeing this, he reported the fact to the King. Then King Daḷhanemi sent for his eldest son, the crown prince, and said: "My son, the sacred Wheel-Treasure has slipped from its position. And I have heard say that when this happens to a wheel-turning monarch, he has not much longer to live. I have had my fill of human pleasures, now is the time to seek heavenly pleasures. You, my son, take over control of this ocean-bounded land. I will shave off my hair and beard, don yellow robes, and go forth from the household life into homelessness."
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| dn30 | Lakkhaṇasutta | ocean-boundaries | 1 | 0 | Eng ไทย සිං Рус |
11'Being endowed with this mark, if he keeps to the household life, he will become a wheel-turning monarch…Conquering without stick or sword, but by justice, he rules over this earth as far as its ocean-boundaries, a land open, uninfested by brigands, free from jungle, powerful, prosperous, happy and free from perils. As a ruler, how does he benefit? He cannot be impeded by any human foe with ill-intent. That is his benefit as a ruler. And if he goes forth into homelessness, he will become a fully-enlightened Buddha … As such, how does he benefit? He has a large retinue: he is surrounded by monks, nuns, male and female lay-followers, devas and humans, asuras, nāgas and gandhabbas. That is his benefit as a Buddha.’ This was what the Lord declared.
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| dn32 | Āṭānāṭiyasutta | ocean | 8 | 2 | Eng ไทย සිං Рус |
an ocean where the waters have flowed,
an ocean where the waters have flowed, an ocean where the waters have flowed, an ocean where the waters have flowed, an ocean where the waters have flowed, an ocean where the waters have flowed, an ocean where the waters have flowed, an ocean where the waters have flowed, |
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| dpd_ebts.js | ocean ocean-like oceans ocean-going | 52 | 17 | Eng ไทย සිං Рус |
aṇṇava masc. sea; ocean; body of water [√ar + na + vant + a]
udakaṇṇava masc. sea; ocean; body of water [udaka + aṇṇava] udakapariyantaṃ katvā idiom. as far as the edge of ocean udadhi masc. river; sea; ocean; (comm) water deposit; lit. water container [uda + dhi] karuṇāmahaṇṇava adj. with great ocean-like compassion; deeply compassionate [karuṇā + mahaṇṇava] cakkhusamudda masc. the ocean of the eye; ocean (of forms perceived by) the eye [cakkhu + samudda] caturodadhi masc. four oceans; four bodies of water [caturo + udadhi] catusamuddanta adj. enclosed by the four oceans; lit. ending with four seas [catu + samudda + anta] jaladhi masc. ocean jalanidhi masc. ocean jivhāsamudda masc. ocean of the tongue [jivhā + samudda] parasamudda masc. overseas; across the ocean [para + samudda] pātālakhitta nt. mythological chasm inside the earth containing an ocean; lit. thrown in the abyss [pātāla + khitta] pubbasamudda masc. eastern sea; eastern ocean [pubba + samudda] manosamudda masc. ocean of mind; mental sea [mano + samudda] mahaṇṇava masc. great sea; large ocean; immense body of water [mahā + aṇṇava] mahāudakaṇṇava masc. great sea; great ocean; great body of water [mahā + udaka + aṇṇava] mahāsamudda masc. great sea; vast ocean [mahā + samudda] mahāsamuddapiṭṭha nt. surface of the great ocean [mahāsamudda + piṭṭha] mahāsamuddavega masc. tide of the great ocean; current in the mighty sea [mahāsamudda + vega] mahāsamuddasahassāni nt. one thousand great oceans [] mahāsamuddasāgara masc. great sea; vast ocean [mahāsamudda + sāgara] mahāsara nt. great ocean; great body of water [mahā + sara] mahodadhi masc. great river; sea; ocean; lit. great water container [mahā + udadhi] vega 2 masc. (of the ocean) current; tide; lit. causing to move [√vij + *e + a] samudda masc. sea; ocean [saṃ + √ud + ra] samuddaka adj. regarding the sea; about the ocean [saṃ + √ud + ra + ka] samuddakkhāyikā fem. tales about the sea; legends of the ocean [samudda + akkhāyikā] samuddaghosa masc. sound of the sea; noise of the ocean [samudda + ghosa] samuddaṭṭhaka adj. situated in the ocean samuddatīra nt. sea shore; beach; coast; ocean shore [samudda + tīra] samuddadatta masc. name of a monk; lit. given to the ocean samuddaninna adj. slanting towards the sea; sloping to the ocean [samudda + ninna] samuddapatti fem. reaching the sea; arriving at the ocean [samudda + patti] samuddapabbhāra adj. sloping towards the sea; inclining towards the ocean [samudda + pabbhāra] samuddaparama masc. the sea is the greatest; the ocean is the best [samudda + parama] samuddapariyanta adj. surrounded by the ocean samuddapoṇa adj. sloping towards the sea; inclining towards the ocean [samudda + poṇa] samuddamajjhe ind. in the middle of the sea; amidst the ocean [samudda + majjha + e] samuddasāgara masc. sea and ocean [samudda + sāgara] samuddāyati pr. is ocean-like [saṃ + √ud + āya + ti] saras masc. water; river; lake; ocean [√sar + as] sasāgaranta adj. extending to the ocean; stretching as far as the sea [sa + sāgara + anta] saṃsāgara masc. ocean of rebirth sāgara masc. ocean; lit. swallower sāgaranta adj. surrounded by the sea; encircled by the ocean; lit. ending with the ocean [sāgara + anta] sāgarapariyanta adj. bounded by the ocean; surrounded by the sea [sāgara + pariyanta] sāgarūpama adj. like the ocean [sāgara + upama] sāmuddika adj. seafaring; ocean-going; marine [saṃ + √ud + ra + *ika] sundarasamudda masc. name of an arahant monk; lit. beautiful ocean [sundara + samudda] |
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| fa-brands-400.svg | glyph-name=digital-ocean | 1 | 0 | Eng ไทย සිං Рус |
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| fa-brands-400.ttf | 0 | 0 | Eng ไทย සිං Рус | ||||
| fontawesome.css | .fa-digital-ocean:before | 1 | 0 | Eng ไทย සිං Рус |
.fa-digital-ocean:before {
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| guide | ocean | 1 | 0 | Eng ไทย සිං Рус |
(f) The Fire and the Ocean (MN 72)
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| guide7 | oceans | 2 | 0 | Eng ไทย සිං Рус |
The two suttas that constitute the final section of this chapter again take up the unsatisfactoriness and insecurity of conditioned existence, reinforcing their message with dramatic imagery. In Text 6.9(1), the Buddha declares that the amount of tears we have shed while wandering through the round of rebirths is greater than the water in the four great oceans. In Text 6.9(2), he tells a group of thirty monks that the amount of blood they have shed when they were slaughtered and executed in the round of rebirths is greater than the water in the four great oceans. According to the compilers of the sutta, the impact of this discourse upon the thirty monks was so powerful that all attained full liberation on the spot. |
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| guide10 | ocean | 3 | 1 | Eng ไทย සිං Рус |
In Text 9.5(6), the wanderer Vacchagotta asks the Buddha whether the Tathāgata—here signifying one who has attained the supreme goal—is reborn (upapajjati) or not after death. The Buddha refuses to concede any of the four alternatives. To say that the Tathāgata is reborn, is not reborn, both is and is not reborn, neither is nor is not reborn— none of these is acceptable, for all accept the term Tathāgata as indicative of a real being, while from an internal point of view a Tathāgata has given up all clinging to notions of a real being. The Buddha illustrates this point with the simile of an extinguished fire. Just as a fire that has been extinguished cannot be said to have gone anywhere but must simply be said to have “gone out,” so with the breakup of the body the Tathāgata does not go anywhere but has simply “gone out.” The past participle nibbuta, used to describe a fire that has been extinguished, is related to the noun nibbāna, which literally means “extinguishing.” Yet, if this simile suggests a Buddhist version of the “annihilationist” view of the arahant’s fate after his demise, this impression would rest on a misunderstanding, on a wrong perception of the arahant as a “self” or “person” that is annihilated. Our problem in understanding the state of the Tathāgata after death is compounded by our difficulty in understanding the state of the Tathāgata even while alive. The simile of the great ocean underscores this difficulty. Since the Tathāgata no longer identifies with the five aggregates that constitute individual identity, he cannot be reckoned in terms of them, whether individually or collectively. Freed from reckoning in terms of the five aggregates, the Tathāgata transcends our understanding. Like the great ocean, he is “deep, immeasurable, [and] hard to fathom.” (f) The Fire and the Ocean (MN 72) |
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| it | ocean | 4 | 1 | Eng ไทย සිං Рус |
2Anyone — monk or nun — in whom passion is unabandoned, aversion is unabandoned, and delusion is unabandoned, is said not to have crossed the ocean with its waves, breakers, and whirlpools, its monsters and demons. Anyone — monk or nun — in whom passion is abandoned, aversion is abandoned, and delusion is abandoned, is said to have crossed the ocean with its waves, breakers, and whirlpools, its monsters and demons. Having crossed over, having reached the far shore, he/she stands on high ground, a brahman."
3One whose passion, aversion, and ignorance are washed away, has crossed over this ocean with its sharks, demons, dangerous waves, so hard to cross. 7Whoever might think of polluting the ocean with a pot of poison, couldn't succeed, for the mass of water is great. |
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| kd2 | ocean | 3 | 0 | Eng ไทย සිං Рус |
40“There are monks who live supported by inhabited areas where no monastery zone has been established. In these cases, the zone of the inhabited area defines who belongs to the same community and who should do the observance-day ceremony together. If it is an uninhabited area in the wilderness, a distance of 80 meters on all sides defines who belongs to the same community and who should do the observance-day ceremony together. A whole river, a whole ocean, or a whole lake cannot be a monastery zone in its own right. In a river, in the ocean, and in a lake, the zone that defines who belongs to the same community and who should do the observance-day ceremony together is the distance an average man can splash water in all directions.”
In a river, in the ocean, in a lake; |
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| kd6 | ocean | 1 | 1 | Eng ไทย සිං Рус |
The ocean the chief of rivers.
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| kd17 | ocean | 2 | 0 | Eng ไทย සිං Рус |
The ocean with a pot of poison,
For the ocean is frightfully large. |
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| kd19 | ocean ocean. ocean. | 38 | 0 | Eng ไทย සිං Рус |
6Then the Lord addressed the monks, saying: Monks, there are these eight strange and wonderful things about the great ocean, from constantly having seen which asuras delight in the great ocean. What are the eight?
7The great ocean, monks, deepens gradually, slopes gradually, shelves gradually, with no abruptness like a precipice. And monks, that the great ocean deepens gradually, slopes gradually, shelves gradually with no abruptness like a precipice—this, monks, is the first strange and wonderful thing about the great ocean from constantly having seen which asuras delight in the great ocean. 8And again, monks, the great ocean is stable, it does not overflow its margins. And, monks, that the great ocean is stable, that it does not overflow its margins—this, monks, is the second strange and wonderful thing … 9And again, monks, the great ocean does not associate with a dead body, a corpse. Whatever dead body, corpse there may be in the great ocean, that it just quickly forces ashore and pushes on to the dry land. That the great ocean, monks, does not associate with a dead body, a corpse … this, monks, is the third strange and wonderful thing … 10And again, monks, all the great rivers, that is to say the Ganges, the Jumna, the Aciravatī, the Sarabhū, the Mahī—these, on reaching the great ocean lose their former names and identities and are reckoned simply as the great ocean. That all the great rivers … this, monks, is the fourth strange and wonderful thing … 11And again, monks, those streams which in the world flow into the great ocean, and those showers from the sky which fall into it, yet is neither the emptiness nor the fullness of the great ocean affected by that. That those streams which in the world … this, monks, is the fifth strange and wonderful thing … 12And again, monks, the great ocean has one taste, the taste of salt. That the great ocean, monks, has one taste … this, monks, is the sixth strange and wonderful thing … 13And again, monks, the great ocean has many treasures, divers treasures; these treasures are there, that is to say: pearl, crystal, lapis lazuli, shell, quartz, coral, silver, gold, ruby, cat’s-eye. That the great ocean, monks, has many treasures … this, monks, is the seventh strange and wonderful thing … 14And again, monks, the great ocean is the abode of great beings; these beings are there: the timis, the timingalas, the timitimingalas, asuras, nāgas, gandhabbas. There are in the great ocean individualities a hundred yojanas (long), individualities two hundred … three hundred … four hundred … five hundred yojanas (long). That the great ocean, monks, is the abode of great beings; that these beings are there: the timis … individualities five hundred yojanas (long)—this, monks, is the eighth strange and wonderful thing about the great ocean from constantly having seen which asuras delight in the great ocean. These, monks, are the eight strange and wonderful things about the great ocean from constantly having seen which asuras delight in the great ocean. 16Even, monks, as the great ocean deepens gradually, slopes gradually, shelves gradually with no abruptness like a precipice, even so, monks, in this dhamma and discipline there is a gradual training, a gradual doing, a gradual course, with no abruptness such as penetration of profound knowledge. And, monks, that in this dhamma and discipline there is a … gradual course with no abruptness such as penetration of profound knowledge, this, monks, is the first strange and wonderful thing from constantly having seen which monks delight in this dhamma and discipline. 17And even, monks, as the great ocean is stable and does not overflow its margins, even so, monks, whatever rule of training has been laid down by me for disciples, my disciples will not transgress it even for life’s sake. And that, monks, my disciples will not transgress even for life’s sake a rule of training laid down by me for disciples, this, monks, is the second strange and wonderful thing … 18And even, monks, as the great ocean does not associate with a dead body, a corpse, but whatever dead body, corpse there may be in the great ocean, that it just quickly forces ashore and pushes on to the dry land, even so, monks, whatever individual is of bad moral habit, of depraved character, of impure and suspicious behaviour, of concealed actions, not a (true) recluse (although) pretending to be a (true) recluse, not a farer of the Brahma-faring (although) pretending to be a farer of the Brahma-faring, rotten within, filled with desire, filthy by nature—the Order does not live in communion with him, but having assembled quickly, suspends him; and although he is sitting in the midst of an Order of monks, yet he is far from the Order and the Order is far from him … this, monks, is the third strange and wonderful thing … 19And even, monks, as those great rivers, that is to say the Ganges, the Jumna, the Aciravatī, the Sarabhū, the Mahī which, on reaching the great ocean, lose their former names and identities and are reckoned simply as the great ocean, even so, monks, (members of) these four castes: noble, brahman, merchant and low, having gone forth from home into homelessness in this dhamma and discipline proclaimed by the Truth-finder, lose their former names and clans and are reckoned simply as recluses, sons of the Sakyans … this, monks, is the fourth strange and wonderful thing … 20And even, monks, as those streams which in the world flow into the great ocean and those showers which fall into it from the sky, yet not by that is either the emptiness or the fullness of the great ocean affected—even so, monks, even if many monks attain nibbāna in the nibbāna-condition in which no more groups are remaining, not by that is either the emptiness or the fullness of the nibbāna-condition affected … this, monks, is the fifth strange and wonderful thing … 21And even, monks, as the great ocean has one taste, the taste of salt, even so, monks, does this dhamma and discipline have one taste, the taste of freedom … this, monks, is the sixth strange and wonderful thing … 22And even, monks, as the great ocean has many treasures, divers treasures—these treasures are there, that is to say: pearl, crystal, lapis lazuli, shell, quartz, coral, silver, gold, ruby, cat’s-eye—even so, monks, does this dhamma and discipline have many treasures, divers treasures—these treasures are there, that is to say: the four arousings of mindfulness, the four right efforts, the four bases of pyschic power, the five faculties, the seven links in awakening, the noble eightfold Way … this, monks, is the seventh strange and wonderful thing … 23And even, monks, as the great ocean is the abode of great beings—these beings are there: timis, timingalas, timitimingalas, asuras, nāgas, gandhabbas, individualities a hundred yojanas (long) … two hundred … three hundred … four hundred … five hundred yojanas (long)—even so, monks, this dhamma and discipline is the abode of great beings—these beings are there: the stream-attainer, the one going along to the realisation of the fruit of stream-attainment, the once-returner, the one going along to the realisation of the fruit of once-returning, the non-returner, the one going along to the realisation of the fruit of non-returning, the perfected one, the one going along to perfection. And that, monks, this dhamma and discipline is the abode of great beings—these beings are there: the stream-attainer … the one going along to perfection, this, monks, is the eighth strange and wonderful thing in this dhamma and discipline from constantly having seen which monks delight in this dhamma and discipline. These, monks, are the eight strange and wonderful things in this dhamma and discipline from constantly having seen which monks delight in this dhamma and discipline." 94Having made it like the ocean, he tells of excellence in the teaching. |
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| kp7 | Tirokuṭṭasutta | ocean | 1 | 0 | Eng ไทย සිං Рус |
flow and fill up the ocean,
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| mn28 | Mahāhatthipadopamasutta | ocean | 5 | 6 | Eng ไทย සිං Рус |
12Now there comes a time when the external water element is disturbed. It carries away villages, towns, cities, districts, and countries. There comes a time when the waters in the great ocean sink down a hundred leagues, two hundred leagues, three hundred leagues, four hundred leagues, five hundred leagues, six hundred leagues, seven hundred leagues. There comes a time when the waters in the great ocean stand seven palms deep, six palms deep … two palms deep, only a palm deep. There comes a time when the waters in the great ocean stand seven fathoms deep, six fathoms deep … two fathoms deep, only a fathom deep. There comes a time when the waters in the great ocean stand half a fathom deep, only waist deep, only knee deep, only ankle deep. There comes a time when the waters in the great ocean are not enough to wet even the joint of a finger. When even this external water element, great as it is, is seen to be impermanent, subject to destruction, disappearance, and change, what of this body, which is clung to by craving and lasts but a while? There can be no considering that as ‘I’ or ‘mine’ or ‘I am.’
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| mn50 | Māratajjanīyasutta | ocean | 1 | 6 | Eng ไทย සිං Рус |
24In the middle of the ocean
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| mn72 | Aggivacchasutta | ocean. ocean | 5 | 6 | Eng ไทย සිං Рус |
24So too, Vaccha, the Tathāgata has abandoned that material form by which one describing the Tathāgata might describe him;[n.722] MA says this is the material form by which one would describe the Tathāgata as a being (or self) possessing material form. MṬ adds that the material form has been abandoned by the abandonment of the fetters connected with it, and it has thus become incapable of arising again in the future. he has cut it off at the root, made it like a palm stump, done away with it so that it is no longer subject to future arising. The Tathāgata is liberated from reckoning in terms of material form, Vaccha, he is profound, immeasurable, hard to fathom like the ocean. ‘He reappears’ does not apply; ‘he does not reappear’ does not apply; ‘he both reappears and does not reappear’ does not apply; ‘he neither reappears nor does not reappear’ does not apply.[n.723] This passage should be connected with the simile of the extinguished fire. Just as the extinguished fire cannot be described as having gone to any direction, so the Tathāgata who has attained to final Nibbāna cannot be described in terms of the four alternatives. The simile concerns solely the legitimacy of conceptual and linguistic usage and is not intended to suggest, as some scholars have held, that the Tathāgata attains to some mystical absorption in the Absolute. The words "profound, immeasurable, hard to fathom" point to the transcendental dimension of the liberation attained by the Accomplished One, its inaccessibility to discursive thought.
It seems that at this point in the dialogue, the Buddha resorts to imagery to suggest what concepts cannot convey. The two images — of the extinguished fire and the deep ocean — establish between themselves a dialectical tension, and thus both must be taken into account to avoid falling into one-sided views. The image of the extinguished fire, taken alone, veers in the direction of total extinction, and thus must be balanced by the image of the ocean; the image of the ocean, taken alone, suggests some eternal mode of being, and thus must be balanced by the image of the extinguished fire. Again, the truth lies in the middle that transcends untenable extremes. 28… has abandoned that consciousness by which one describing the Tathāgata might describe him; he has cut it off at the root, made it like a palm stump, done away with it so that it is no longer subject to future arising. The Tathāgata is liberated from reckoning in terms of consciousness, Vaccha; he is profound, immeasurable, hard to fathom like the ocean. ‘He reappears’ does not apply; ‘he does not reappear’ does not apply; ‘he both reappears and does not reappear’ does not apply; ‘he neither reappears nor does not reappear’ does not apply. |
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| mn82 | Raṭṭhapālasutta | ocean | 1 | 0 | Eng ไทย සිං Рус |
And rules over the land the ocean bounds
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| mn91 | Brahmāyusutta | ocean | 2 | 2 | Eng ไทย සිං Рус |
My dear Uttarā, the thirty-two marks of a Great Man have been handed down in our hymns, and the Great Man who is endowed with them has only two possible destinies, no other.[n.851] The thirty-two marks, enumerated in ¶5 below, are the subject of an entire sutta in the Dīgha Nikāya, DN 30, Lakkhaṇa Sutta. There each of the marks is explained as the kammic consequence of a particular virtue perfected by the Buddha during his earlier existences as a bodhisatta. If he lives the home life, he becomes a Wheel-turning Monarch, a righteous king who rules by the Dhamma, master of the four quarters, all-victorious, who has stabilised his country and possesses the seven treasures. He has these seven treasures: the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the steward-treasure, and the counsellor-treasure as the seventh.[n.852] The seven treasures are discussed in MN 129.34–41. The acquisition of the wheel-treasure explains why he is called a "Wheel-turning Monarch." His children, who exceed a thousand, are brave and heroic, and crush the armies of others; over this earth bounded by the ocean, he rules without a rod, without a weapon, by means of the Dhamma. But if he goes forth from the home life into homelessness, he becomes an Accomplished One, a Fully Enlightened One, who draws aside the veil in the world.[n.853] Loke vivattacchaddo. For hypotheses about the original form and meaning of this expression, see Norman, Group of Discourses II, n. to 372, pp. 217–18. MA: The world, enveloped in the darkness of the defilements, is covered by seven veils: lust, hate, delusion, conceit, views, ignorance, and immoral conduct. Having removed these veils, the Buddha abides generating light all around. Thus he is one who draws aside the veil in the world. Or else vivattacchado can be resolved into vivatto and vicchaddo; that is, he is devoid of the round (vaṭṭarahito) and devoid of veils (chadanarahito). By the absence of the round (i.e., saṁsāra) he is an arahant; by the absence of veils, a Fully Enlightened One. But I, my dear Uttarā, am the giver of the hymns; you are the receiver of them." 40We have seen Master Gotama walking, sir, we have seen him standing, we have seen him entering indoors, we have seen him indoors seated in silence, we have seen him eating indoors, we have seen him seated in silence after eating, we have seen him giving the blessing after eating, we have seen him going to the monastery, we have seen him in the monastery seated in silence, we have seen him in the monastery teaching the Dhamma to an audience. Such is the Master Gotama; such he is, and more than that."[n.860] I here follow BBS, which is fuller than SBJ and PTS. MA: This is the intention: "The excellent qualities I have not described are far more numerous than those I have described. The excellent qualities of Master Gotama are like the great earth and the great ocean; expounded in detail they are infinite and immeasurable, like space." |
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| mn92 | Selasutta | ocean | 1 | 0 | Eng ไทย සිං Рус |
13Then it occurred to the brahmin Sela: Even this sound ‘Buddha’ is hard to come across in this world. Now the thirty-two marks of a Great Man have been handed down in our hymns, and the Great Man who is endowed with them has only two possible destinies, no other. If he lives the home life he becomes a Wheel-turning Monarch, a righteous king who rules by the Dhamma, master of the four quarters, all-victorious, who has stabilised his country and possesses the seven treasures. He has these seven treasures: the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the steward-treasure, and the counsellor-treasure as the seventh. His children, who exceed a thousand, are brave and heroic and crush the armies of others; over this earth bounded by the ocean he rules without a rod, without a weapon, by means of the Dhamma. But if he goes forth from the home life into homelessness, he becomes an Accomplished One, a Fully Enlightened One, who draws aside the veil in the world."
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| mn119 | Kāyagatāsatisutta | ocean | 2 | 20 | Eng ไทย සිං Рус |
17Bhikkhus, anyone who has developed and cultivated mindfulness of the body has included within himself whatever wholesome states there are that partake of true knowledge.[n.1131] Vijjābhāgiyā dhammā. MA explains these states as the eight types of knowledge expounded at MN 77.29–36. Just as anyone who has extended his mind over the great ocean has included within it whatever streams there are that flow into the ocean; so too, anyone who has developed and cultivated mindfulness of the body has included within himself whatever wholesome states there are that partake of true knowledge.
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| mn127 | Anuruddhasutta | ocean | 2 | 5 | Eng ไทย සිං Рус |
5And what, householder, is the exalted deliverance of mind? Here a bhikkhu abides resolved upon an area the size of the root of one tree, pervading it as exalted: this is called the exalted deliverance of mind.[n.1181] MA: He covers an area the size of one tree root with his kasiṇa sign, and he abides resolved upon that kasiṇa sign, pervading it with the exalted jhāna. The same method of explanation applies to the following cases. Here a bhikkhu abides resolved upon an area the size of the roots of two or three trees, pervading it as exalted: this too is called the exalted deliverance of mind. Here a bhikkhu abides resolved upon an area the size of one village, pervading it as exalted … … an area the size of two or three villages … an area the size of one major kingdom … an area the size of two or three major kingdoms … an area the size of the earth bounded by the ocean, pervading it as exalted: this too is called the exalted deliverance of mind. It is in this way, householder, that it can be understood how these states are different in meaning and different in name.
16… an area the size of two or three major kingdoms and an area the size of the earth bounded by the ocean, pervading it as exalted — which of these two types of mental development is more exalted? — "The second, venerable sir." |
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| mn129 | Bālapaṇḍitasutta | ocean | 6 | 13 | Eng ไทย සිං Рус |
28Then the wheel-treasure plunges into the eastern ocean and emerges again. And then it turns forward rolling in the southern direction … And the opposing kings in the southern direction submit to the Wheel-turning Monarch. Then the wheel-treasure plunges into the southern ocean and emerges again. And then it turns forward rolling in the western direction … And the opposing kings in the western direction submit to the Wheel-turning Monarch. Then the wheel-treasure plunges into the western ocean and emerges again. …
30Now when the wheel-treasure has triumphed over the earth to the ocean's edge, it returns to the royal capital and remains as if fixed on its axle at the gate of the Wheel-turning Monarch's inner palace, as an adornment to the gate of his inner palace. Such is the wheel-treasure that appears to a Wheel-turning Monarch. 31Again, the elephant-treasure appears to the Wheel-turning Monarch, all white, with sevenfold stance, with supernormal power, flying through the air, the king of elephants named ‘Uposatha.’ On seeing him, the Wheel-turning Monarch's mind has confidence in him thus: ‘It would be wonderful to ride the elephant, if he would undergo taming!’ Then the elephant-treasure undergoes taming just like a fine thoroughbred elephant well tamed for a long time. And it so happens that the Wheel-turning Monarch, when testing the elephant-treasure, mounts him in the morning, and after traversing the whole earth to the edge of the ocean, he returns to the royal capital to take his morning meal. Such is the elephant-treasure that appears to a Wheel-turning Monarch. 32Again, the horse-treasure appears to the Wheel-turning Monarch, all white, with raven-black head, with mane like muñja grass, with supernormal power, flying through the air, the king of horses named ‘Valāhaka’ ‘Thundercloud’. On seeing him, the Wheel-turning Monarch's mind has confidence in him thus: ‘It would be wonderful to ride the horse, if he would undergo taming!’ Then the horse-treasure undergoes taming just like a fine thoroughbred horse well tamed for a long time. And it so happens that the Wheel-turning Monarch, when testing the horse-treasure, mounts him in the morning, and after traversing the whole earth to the edge of the ocean, he returns to the royal capital to take his morning meal. Such is the horse-treasure that appears to a Wheel-turning Monarch. |
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| mn142 | Dakkhiṇāvibhaṅgasutta | ocean | 1 | 0 | Eng ไทย සිං Рус |
By giving a gift to one who has entered upon the way to the realisation of the fruit of stream-entry, the offering may be expected to repay incalculably, immeasurably. What, then, should be said about giving a gift to a stream-enterer? What should be said about giving a gift to one who has entered upon the way to the realisation of the fruit of once-return … to a once-returner … to one who has entered upon the way to the realisation of the fruit of non-return … to a non-returner … to one who has entered upon the way to the realisation of the fruit of arahantship … to an arahant … to a paccekabuddha? What should be said about giving a gift to a Tathāgata, accomplished and fully enlightened?[n.1298] MA says that although the results of giving in each of these cases is incalculable, there is still an ascending gradation in their incalculability, similar to the ascending incalculability of the waters in a great river, etc., up to that of the waters in the ocean. Perhaps the "incalculable, immeasurable" value of these gifts consists in their becoming a supporting condition for attainment of the paths, fruits, and Nibbāna. |
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| sn1.13 | Natthiputtasamasutta Devatāsaṁyuttaṁ | ocean | 2 | 0 | Eng ไทย සිං Рус |
Among the waters the ocean is supreme.[n.22] Spk: There is no affection like that for oneself because people, even if they discard their parents and neglect to care for their children, still care for themselves (cf. sn3.8 p4). There is no wealth equal to grain because people, when famished, will give away gold and silver and other assets in order to obtain grain. There is no light like wisdom because wisdom can illumine the ten-thousandfold world system and dispel the darkness concealing the three periods of time, which even the sun cannot do. Among the waters the rain is supreme because if the rainfall were to be cut off even the great ocean would dry up, but when the rain continues to pour down the world becomes one mass of water even up to the Abhassara deva world.
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| sn1.44 | Ekamūlasutta Devatāsaṁyuttaṁ | ocean | 4 | 0 | Eng ไทย සිං Рус |
An ocean with twelve eddies.[n.98] Spk explains the riddle thus: The ocean or abyss (patala) is craving, called an ocean because it is unfillable and an abyss because it gives no foothold. Its one root (ekamūla) is ignorance; the two whirlpools (dviravaṭṭa) are the views of eternalism and annihilationism. (Spk-pṭ: Craving for existence revolves by way of the eternalist view; craving for extermination by way of the annihilationist view.) The three stains (timala) are lust, hatred, and delusion; the five extensions (pañcapatthara), the five cords of sensual pleasure; and the twelve eddies (dvadāsavāṭṭa), the six internal and external sense bases. ñāṇananda proposes an alternative interpretation of some of these terms: with reference to SN36.4, he takes the abyss to be painful feeling, and with reference to SN35.228, the ocean to be the six sense faculties. The two whirlpools are pleasant and painful feeling; the one root, contact. For details see SN-Anth 2:63–66. sn.i.33
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| sn1.60 | Kavisutta Devatāsaṁyuttaṁ | ocean | 1 | 0 | Eng ไทย සිං Рус |
The poet is the abode of verses.[n.120] Spk: Metre is the scaffolding of verses (chando nidanaṁ gathanaṁ): Metres, beginning with the gayatti, are the scaffolding of verses; for one beginning the preliminary verses first considers, "In which metre should it be?" Syllables constitute their phrasing (akkhara tasaṁ viyañjanaṁ): For syllables make up words, and words make up a verse, and a verse reveals the meaning. Verses rest on a base of names: One composing a verse composes it by relying on some name such as "the ocean" or "the earth." The poet is the abode where verses dwell: The abode (asaya) of verses is their support (patiṭṭha); verses come forth from the poet, and thus he is their support.
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| sn2.26 | Rohitassasutta Devaputtasaṁyuttaṁ | ocean ocean | 2 | 2 | Eng ไทย සිං Рус |
3Once in the past, venerable sir, I was a seer named Rohitassa, son of Bhoja, possessed of spiritual power, able to travel through the sky. sn.i.62 My speed was such, venerable sir, that I could move just as swiftly as a firm-bowed archer—trained, skilful, practised, experienced—could easily shoot past the shadow of a palmyra tree with a light arrow.[n.181] This stock description of the archer is also at SN20.6 (II 265,27–266,2). Spk: Daḷhadhammo = daḷhadhanu; possessed of a bow of the maximum size (uttamappamaṇena dhanuna samannagato). A plural daḷhadhammino occurs below at v. 708b. At EV I, n. to 1210, Norman proposes that this form must have been borrowed from a dialect where -nv- > -mm- instead of -nn-. MW lists two Skt words meaning "with firm bows," dṛḍhadhanvan and dṛḍhadhanvin. We might assume it is the former that appears in Pali as daḷhadhamma, the latter as daḷhadhammin; see too n. 488. A similar development affected the homonym dhanvan (= desert); see n. 264. My stride was such, venerable sir, that it seemed to reach from the eastern ocean to the western ocean. Then, venerable sir, the wish arose in me: ‘I will reach the end of the world by travelling.’ Possessing such speed and such a stride, and having a life span of a hundred years, living for a hundred years, I travelled for a hundred years, without pausing except to eat, drink, take meals and snacks, to defecate and urinate, to sleep and dispel fatigue; yet I died along the way without having reached the end of the world.
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| sn2.30 | Nānātitthiyasāvakasutta Devaputtasaṁyuttaṁ | ocean | 1 | 0 | Eng ไทย සිං Рус |
17v.373 The ocean is the best body of water,
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| sn8.6 | Sāriputtasutta Vaṅgīsasaṁyuttaṁ | ocean | 1 | 0 | Eng ไทย සිං Рус |
Pours forth inspired discourse.[n.512] Spk paraphrases pāda c as if it contained an implicit verb hoti and treats pāda d as an independent sentence with paṭibhanaṁ as subject. It seems more fitting, however, to take nigghoso in pāda c as the subject of udirayi and paṭibhanaṁ as its object, and I translate accordingly. Spk explains the simile: The elder's sweet voice, as he teaches the Dhamma, is like the voice of a myna bird when, having tasted a sweet ripe mango, it strikes up a breeze with its wings and emits a sweet sound." Spk glosses the verb with uṭṭhahati, and paraphrases with an intransitive sense: "Inspired discourse rises up (from him) endlessly, like waves from the ocean." This implies that Spk reads udiyyati, the Be reading of Th 1232.
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| sn8.7 | Pavāraṇāsutta Vaṅgīsasaṁyuttaṁ | ocean | 1 | 1 | Eng ไทย සිං Рус |
Bounded by the deep dark ocean—
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| sn11.10 | Samuddakasutta Sakkasaṁyuttaṁ | ocean ocean. ocean | 6 | 2 | Eng ไทย සිං Рус |
SN11:10 Seers by the Ocean
1At Sāvatthī. Bhikkhus, once in the past a number of seers who were virtuous and of good character had settled down in leaf huts along the shore of the ocean. Now on that occasion the devas and the asuras were arrayed for a battle. Then it occurred to those seers who were virtuous and of good character: ‘The devas are righteous, the asuras unrighteous. There may be danger to us from the asuras. Let us approach Sambara, lord of the asuras, and ask him for a guarantee of safety.’[n.631] Spk: For the most part, it is said, the battles between the devas and the asuras take place behind the great ocean. Often the asuras are defeated, and when they are fleeing from the devas, as they pass the hermitages of seers, they destroy their halls and walkways, etc.; for they believe that the seers are partial to Sakka and give him the counsel that leads to their defeat. Since the seers can repair the damaged facilities only with difficulty, when they heard that a battle was about to take place they realized they needed a guarantee of safety. Then, bhikkhus, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, those seers who were virtuous and of good character disappeared from their leaf huts along the shore of the ocean and reappeared in the presence of Sambara, lord of the asuras. Then those seers addressed Sambara in verse: 6Then, bhikkhus, having put a curse on Sambara, lord of the asuras, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, those seers who were virtuous and of good character disappeared from the presence of Sambara and reappeared in their leaf huts on the shore of the ocean. sn.i.228 But after being cursed by those seers who were virtuous and of good character, Sambara, lord of the asuras, was gripped by alarm three times in the course of the night."[n.633] Spk: As soon as he fell asleep, he woke up howling as though he had been struck from all sides by a hundred spears. The other asuras came to inquire about his health and were still consoling him when dawn arrived. From then on his mind became sick and trembled (cittaṁ vepati); hence his other name, "Vepacitti," arose. Vepati is not in PED, but see MW, s.v. vip > vepate. Spk-pṭ glosses vepati with kampati pavedhati. HomeSaṁyutta NikāyaConnected Discourses with SakkaSN11:10 Seers by the Ocean |
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| sn12.23 | Upanisasutta Nidānasaṁyuttaṁ | ocean | 1 | 1 | Eng ไทย සිං Рус |
7Just as, bhikkhus, when rain pours down in thick droplets on a mountain top, the water flows down along the slope and fills the cleft, gullies, and creeks; these being full fill up the pools; these being full fill up the lakes; these being full fill up the streams; these being full fill up the rivers; and these being full fill up the great ocean;[n.70] The simile also occurs at SN55.38, AN I 243,27–32, and AN V 114,6–14.
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| sn12.31 | Bhūtasutta Nidānasaṁyuttaṁ | ocean | 1 | 0 | Eng ไทย සිං Рус |
Venerable sir, one sees as it really is with correct wisdom: ‘This has come to be.’ Having seen as it really is with correct wisdom: ‘This has come to be,’ one is practising for the purpose of revulsion towards what has come to be, for its fading away and cessation.[n.90] Spk: This has come to be (bhūtam idaṁ): this is said of the five aggregates. Thus the Teacher gave the elder the method, implying, "Answer my question by way of the five aggregates." Then, just as the great ocean appears as one open expanse to a man standing on the shore, so as soon as he was given the method the answer to the question appeared to the elder with a hundred and a thousand methods. With correct wisdom (sammā paññāya): one sees it with path-wisdom together with insight. One is practising: from the stage of virtue as far as the path of arahantship one is said to be practising for the purpose of revulsion, etc. This section shows the practice of the trainee. One sees as it really is with correct wisdom: ‘Its origination occurs with that as nutriment.’[n.91] Tadāhārasambhavaṁ. On nutriment see SN12.11, 12and n. 18 above. No doubt it is the dependence of the five aggregates on nutriment that accounts for the inclusion of this sutta in the Nidanasaṁyutta. A similar treatment of nutriment, in catechism form, is at MN I 260,7–32. |
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| sn12.69 | Upayantisutta Nidānasaṁyuttaṁ | ocean | 2 | 0 | Eng ไทย සිං Рус |
Bhikkhus, the ocean surging causes the rivers to surge; the rivers surging cause the streams to surge; the streams surging cause the lakes to surge; the lakes surging cause the pools to surge. So too, ignorance surging causes volitional formations to surge; volitional formations surging cause consciousness to surge; consciousness surging causes name-and-form to surge; name-and-form surging causes the six sense bases to surge; the six sense bases surging cause contact to surge; contact surging causes feeling to surge; feeling surging causes craving to surge; craving surging causes clinging to surge; clinging sn.ii.119 surging causes existence to surge; existence surging causes birth to surge; birth surging causes aging-and-death to surge. 2Bhikkhus, the ocean receding causes the rivers to recede; the rivers receding cause the streams to recede; the streams receding cause the lakes to recede; the lakes receding cause the pools to recede. So too, ignorance receding causes volitional formations to recede; volitional formations receding cause consciousness to recede … birth receding causes aging-and-death to recede." |
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| sn13.7 | Samuddasutta Abhisamayasaṁyuttaṁ | ocean ocean | 6 | 1 | Eng ไทย සිං Рус |
SN13:7 The Ocean (1)
1At Sāvatthī. Bhikkhus, suppose that a man would draw out two or three drops of water from the great ocean. What do you think, bhikkhus, which is more: the two or three drops of water that have been drawn out or the water in the great ocean?" sn.ii.137 2Venerable sir, the water in the great ocean is more. The two or three drops of water that have been drawn out are trifling. They do not amount to a hundredth part, or a thousandth part, or a hundred thousandth part of the water in the great ocean." HomeSaṁyutta NikāyaConnected Discourses on the BreakthroughSN13:7 The Ocean (1) |
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| sn13.8 | Dutiyasamuddasutta Abhisamayasaṁyuttaṁ | ocean | 6 | 1 | Eng ไทย සිං Рус |
SN13:8 The Ocean (2)
1At Sāvatthī. Bhikkhus, suppose that the great ocean would be destroyed and eliminated except for two or three drops of water. What do you think, bhikkhus, which is more: the water in the great ocean that has been destroyed and eliminated or the two or three drops of water that remain?" 2Venerable sir, the water in the great ocean that has been destroyed and eliminated is more. The two or three drops of water that remain are trifling. They do not amount to a hundredth part, or a thousandth part, or a hundred thousandth part of the water in the great ocean that has been destroyed and eliminated." HomeSaṁyutta NikāyaConnected Discourses on the BreakthroughSN13:8 The Ocean (2) |
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| sn15.3 | Assusutta Anamataggasaṁyuttaṁ | oceans ocean oceans. oceans. | 8 | 0 | Eng ไทย සිං Рус |
1At Sāvatthī. Bhikkhus, this saṁsara is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. What do you think, bhikkhus, which is more: the stream of tears that you have shed as you roamed and wandered on through this long course, weeping and wailing because of being united with the disagreeable and separated from the agreeable—this or the water in the four great oceans?"[n.255] Spk: The four great oceans delimited by the rays of Mount Sineru. For Sineru's eastern slope is made of silver, its southern slope of jewels, its western slope of crystal, and its northern slope of gold. From the eastern and southern slopes rays of silver and jewels come forth, merge, traverse the surface of the ocean, and reach right up to the mountains that encircle the world-sphere; and so too with the rays coming forth from the other slopes. The four great oceans are situated between those rays.
As we understand the Dhamma taught by the Blessed One, venerable sir, sn.ii.180 the stream of tears that we have shed as we roamed and wandered through this long course, weeping and wailing because of being united with the disagreeable and separated from the agreeable—this alone is more than the water in the four great oceans." 2Good, good, bhikkhus! It is good that you understand the Dhamma taught by me in such a way. The stream of tears that you have shed as you roamed and wandered through this long course, weeping and wailing because of being united with the disagreeable and separated from the agreeable—this alone is more than the water in the four great oceans. For a long time, bhikkhus, you have experienced the death of a mother; as you have experienced this, weeping and wailing because of being united with the disagreeable and separated from the agreeable, the stream of tears that you have shed is more than the water in the four great oceans. For a long time, bhikkhus, you have experienced the death of a father … the death of a brother … the death of a sister … the death of a son … the death of a daughter … the loss of relatives … the loss of wealth … loss through illness; as you have experienced this, weeping and wailing because of being united with the disagreeable and separated from the agreeable, the stream of tears that you have shed is more than the water in the four great oceans. For what reason? Because, bhikkhus, this saṁsara is without discoverable beginning … . It is enough to experience revulsion towards all formations, enough to become dispassionate towards them, enough to be liberated from them." |
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| sn15.4 | Khīrasutta Anamataggasaṁyuttaṁ | oceans oceans | 3 | 0 | Eng ไทย සිං Рус |
1At Sāvatthī. Bhikkhus, this saṁsara is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. What do you think, bhikkhus, which is more: sn.ii.181 the mother's milk that you have drunk as you roamed and wandered on through this long course—this or the water in the four great oceans?"
As we understand the Dhamma taught by the Blessed One, venerable sir, the mother's milk that we have drunk as we roamed and wandered on through this long course—this alone is more than the water in the four great oceans." 2Good, good, bhikkhus! It is good that you understand the Dhamma taught by me in such a way. The mother's milk that you have drunk as you roamed and wandered through this long course—this alone is more than the water in the four great oceans. For what reason? Because, bhikkhus, this saṁsara is without discoverable beginning … . It is enough to be liberated from them." |
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| sn15.8 | Gaṅgāsutta Anamataggasaṁyuttaṁ | ocean | 1 | 1 | Eng ไทย සිං Рус |
It is possible, brahmin," the Blessed One said. "Suppose, brahmin, the grains of sand between the point where the river Ganges originates and the point where it enters the great ocean: it is not easy to count these and say there are so many grains of sand, or so many hundreds of grains, or so many thousands of grains, or so many hundreds of thousands of grains. Brahmin, the aeons that have elapsed and gone by are even more numerous than that. It is not easy to count them and say that they are so many aeons, or so many hundreds of aeons, or so many thousands of aeons, or so many hundreds of thousands of aeons. For what reason? Because, brahmin, this saṁsara is without discoverable beginning … . It is enough to be liberated from them." |
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| sn15.13 | Tiṁsamattasutta Anamataggasaṁyuttaṁ | oceans oceans | 5 | 0 | Eng ไทย සිං Рус |
2Bhikkhus, this saṁsara is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. What do you think, bhikkhus, which is more: the stream of blood that you have shed when you were beheaded as you roamed and wandered on through this long course—this or the water in the four great oceans?"
As we understand the Dhamma taught by the Blessed One, venerable sir, the stream of blood that we have shed when we were beheaded as we roamed and wandered on through this long course—this alone sn.ii.188 is more than the water in the four great oceans." 3Good, good, bhikkhus! It is good that you understand the Dhamma taught by me in such a way. The stream of blood that you have shed when you were beheaded as you roamed and wandered on through this long course—this alone is more than the water in the four great oceans. For a long time, bhikkhus, you have been cows, and when as cows you were beheaded, the stream of blood that you shed is greater than the waters in the four great oceans. For a long time you have been buffalo, sheep, goats, deer, chickens, and pigs … . For a long time you have been arrested as burglars, highwaymen, and adulterers, and when you were beheaded, the stream of blood that you shed is greater than the water in the four great oceans. For what reason? Because, bhikkhus, this saṁsara is without discoverable beginning … . It is enough to be liberated from them." |
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| sn16.11 | Cīvarasutta Kassapasaṁyuttaṁ | ocean | 1 | 0 | Eng ไทย සිං Рус |
14Then, friend, the Blessed One descended from the road and went to the foot of a tree.[n.306] Spk: This took place on the day of their first meeting. The attainment of arahantship was mentioned beforehand because of the sequence of the teaching, but it actually took place afterwards. The Buddha descended from the road with the intention of making Kassapa a forest dweller, a rag-robe wearer, and a one-meal eater from his very birth (as a monk). I folded in four my outer robe of patches and said to him: ‘Venerable sir, let the Blessed One sit down here. This will lead to my welfare and happiness for a long time.’ The Blessed One sat down on the appointed seat and said to me: ‘Your outer robe of patches is soft, Kassapa.’ –‘Venerable sir, let the Blessed One accept my outer robe of patches, out of compassion.’ –‘Then will you wear my worn-out hempen rag-robes? ’ –‘I will, venerable sir.’ Thus I offered the Blessed One my outer robe of patches and received from him his worn-out hempen rag-robes.[n.307] Spk: The Blessed One wanted to exchange robes with Kassapa because he wished to appoint the elder to his own position (theraṁ attano ṭhāne ṭhapetukāmatāya). When he asked whether the elder could wear his rag-robes he was not referring to his bodily strength but to the fulfilment of the practice (paṭipattipūraṇa). The Buddha had made this robe from a shroud that had covered a slave woman named Puṇṇa, which had been cast away in a cremation ground. When he picked it up, brushed away the creatures crawling over it, and established himself in the great lineage of the nobles ones, the earth quaked and sounded a roar and the devas applauded. In offering the robe, the Buddha implied: "This robe should be worn by a bhikkhu who is from birth an observer of the ascetic practices. Will you be able to make proper use of it?" And Kassapa's assent signifies, "I will fulfil this practice." At the moment they exchanged robes the great earth resounded and shook to its ocean boundaries.
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| sn22.36 | Dutiyaaññatarabhikkhusutta Khandhasaṁyuttaṁ | ocean | 1 | 0 | Eng ไทย සිං Рус |
Bhikkhu, if one has an underlying tendency towards something, then one is measured in accordance with it; [n.49] Spk explains anumīyati as if it were equivalent to Skt anumṛyate, "to die along with When the underlying tendency is dying, the form to which it tends dies along with it (anumarati!); for when the object is breaking up, the mental factors that take it as object cannot persist." This of course is ludicrous, for anumiyati is doubtlessly from anu + ma; CPD defines the verb as meaning "to be measured after," which I follow here. This statement then sheds light on the famous passage at SN44.1 (IV 376–77 = MN I 487–88) declaring that the Tathāgata, freed from reckoning in terms of form, etc. (rūpasaṅkhāvimutto), is immeasurable (appameyyo) like the great ocean. if one is measured in accordance with something, then one is reckoned in terms of it. If one does not have an underlying tendency towards something, then one is not measured in accordance with it; if one is not measured in accordance with something, then one is not reckoned in terms of it." |
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| sn22.99 | Gaddulabaddhasutta Khandhasaṁyuttaṁ | ocean | 1 | 1 | Eng ไทย සිං Рус |
There comes a time, bhikkhus, when the great ocean dries up and evaporates and no longer exists,[n.204] On the destruction of the world by fire, see Vism 414–17 (Ppn 13:32–41). but still, I say, there is no making an end of suffering for those beings roaming and wandering on hindered by ignorance and fettered by craving. |
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| sn22.101 | Vāsijaṭasutta Khandhasaṁyuttaṁ | ocean | 1 | 4 | Eng ไทย සිං Рус |
Suppose, bhikkhus, there was a seafaring ship bound with rigging that had been worn away in the water for six months.[n.214] The simile is also at SN45.158. I read it as in Se and Ee. Spk develops this simile even more minutely than the simile of the chicks. In brief: Like the wearing away of the rigging by the ocean water is the wearing away of the bhikkhu's fetters by his going forth (into homelessness), study, and questioning. Like the time the ship is hauled onto dry land is the time the bhikkhu takes up a meditation subject and dwells in the forest. Like the drying up of the rigging by wind and sun during the day is the drying up of craving by insight knowledge. Like the wetting by snow at night is the wetting of the mind by gladness and joy arisen from meditation. Like the rain cloud pouring down is the knowledge of the path of arahantship. Like the decay of the rigging is the attainment of the fruit of arahantship. Like the persistence of the rigging in a decrepit state is the persistence of the arahant as he lives on benefitting the multitude. Like the collapse of the decrepit rigging is the arahant's attainment of the Nibbāna element without residue. It would be hauled up on dry land during the cold season and its rigging would be further attacked by wind and sun. Inundated by rain from a rain cloud, the rigging would easily collapse and rot away. So too, bhikkhus, when a bhikkhu dwells devoted to development, his fetters easily collapse and rot away." |
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| sn35.228 | Paṭhamasamuddasutta Saḷāyatanasaṁyuttaṁ | ocean ocean.’ | 16 | 0 | Eng ไทย සිං Рус |
SN35:228 The Ocean (1)
1Bhikkhus, the uninstructed worldling speaks of ‘the ocean, the ocean.’ But that is not the ocean in the Noble One's Discipline; that is only a great mass of water, a great expanse of water. The eye, bhikkhus, is the ocean for a person; its current consists of forms. 2[n.161] Spk: The eye is the ocean for a person: both in the sense of being hard to fill and in the sense of submerging (samuddanatthena). It is an ocean in the sense of being hard to fill because it is impossible to fill it (satisfy it) with visible objects converging on it from the earth up to the highest brahma world. And the eye is an ocean in the sense of submerging because it submerges (one) among various objects, that is, when it becomes unrestrained, flowing down, it goes in a faulty way by being a cause for the arising of defilements. Its current consists of forms: As the ocean has countless waves, so the ocean of the eye" has countless waves consisting of the various visible objects converging on it. One who withstands that current consisting of forms is said to have crossed the ocean of the eye with its waves, whirlpools, sharks, and demons.[n.162] the following explanation of these dangers is given: "waves" (ūmi) are anger and despair (kodhūpāyāsa); "whirlpools" (āvaṭṭa) are the five cords of sensual pleasure; "sharks and demons" (gāharakkhasa) are women. A similar explanation is at MN67 (MN I 460–62), with susukā in place of gāharakkhasa. Cp. It 57,8–16. For the image of the brahmin standing on high ground, see SN2.5 and AN4.5 (AN II 5,29–6,5). Crossed over, gone beyond, the brahmin stands on high ground. The ear, bhikkhus, is the ocean for a person … . The mind is the ocean for a person; its current consists of mental phenomena. One who withstands that current consisting of mental phenomena is said to have crossed the ocean of the mind with its waves, whirlpools, sharks, and demons. Crossed over, gone beyond, the brahmin stands on high ground." 3One who has crossed this ocean so hard to cross, HomeSaṁyutta NikāyaConnected Discourses on the Six Sense BasesSN35:228 The Ocean (1) |
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| sn35.229 | Dutiyasamuddasutta Saḷāyatanasaṁyuttaṁ | ocean ocean.’ | 8 | 0 | Eng ไทย සිං Рус |
SN35:229 The Ocean (2)
1Bhikkhus, the uninstructed worldling speaks of ‘the ocean, the ocean.’ sn.iv.158 But that is not the ocean in the Noble One's Discipline; that is only a great mass of water, a great body of water. There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. This is called the ocean in the Noble One's Discipline. Here this world with its devas, Māra, and Brahma, this generation with its ascetics and brahmins, its devas and humans, for the most Part 1s submerged,[n.163] Samunna, glossed by Spk with kilinna tinta nimugga, "defiled, tainted, submerged." In Skt samunna is the past participle of the verb samunatti, from which the noun samudra (Pali: samudda), ocean, is also derived; see MW, s.v. samud. Spk says that "for the most part" (yebhuyyena) is said making an exception of the noble disciples. The sequel is also at SN12.60. become like a tangled skein, like a knotted ball of thread, like matted reeds and rushes, and cannot pass beyond the plane of misery, the bad destinations, Has crossed this ocean so hard to cross HomeSaṁyutta NikāyaConnected Discourses on the Six Sense BasesSN35:229 The Ocean (2) |
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| sn35.241 | Paṭhamadārukkhandhopamasutta Saḷāyatanasaṁyuttaṁ | ocean. ocean. | 2 | 6 | Eng ไทย සිං Рус |
If, bhikkhus, that log does not veer towards the near shore, does not veer towards the far shore, does not sink in mid-stream, does not get cast up on high ground, does not get caught by human beings, does not get caught by nonhuman beings, does not get caught in a whirlpool, and does not become inwardly rotten, it will slant, slope, and incline towards the ocean. For what reason? Because the current of the river Ganges slants, slopes, and inclines towards the ocean. |
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| sn36.4 | Pātālasutta Vedanāsaṁyuttaṁ | ocean | 1 | 1 | Eng ไทย සිං Рус |
1Bhikkhus, when the uninstructed worldling makes the statement, ‘In the great ocean there is a bottomless abyss,’[n.232] Pātālo. Also at I, v. 147d, v. 517b, v. 759c. Here Spk derives the word from patassa alaṁ pariyatto, "enough, a sufficiency of falling," and says the word denotes a place without bottom (natthi ettha patị̣hā). "Painful bodily feeling" here renders sārı̄rikā dukkhā vedanā. he makes such a statement about something that is nonexistent and unreal. This, bhikkhus, is rather a designation for painful bodily feelings, that is, ‘bottomless abyss.’
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| sn44.1 | Khemāsutta Abyākatasaṁyuttaṁ | ocean ocean.[n.376] ocean | 5 | 7 | Eng ไทย සිං Рус |
Then, great king, do you have an accountant or calculator or mathematician who can count the water in the great ocean thus: ‘There are so many gallons of water,’ or ‘There are so many hundreds of gallons of water,’ or ‘There are so many thousands of gallons of water,’ or ‘There are so many hundreds of thousands of gallons of water’?" No, revered lady. For what reason? Because the great ocean is deep, immeasurable, hard to fathom." So too,[n.375] The reply here is identical with the Buddha’s famous reply to Vacchagotta at MN72 (MN I 487–88). Though worded in terms of the Tathāgata, the questions refer to any arahant misconceived as a "being" or a self. great king, that form by which one describing the Tathāgata might describe him has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. The Tathāgata, great king, is liberated from reckoning in terms of form; he is deep, immeasurable, hard to fathom like the great ocean.[n.376] Spk: "The form by which one might describe the Tathāgata" considered as a being (sattasaṅkhātaṁ tathāgataṁ)—as tall or short, dark or light, etc.—has been abandoned by the omniscient Tathāgata through the abandoning of its origin. He is "liberated from reckoning in terms of form" (rūpasaṅkhāya vimutto), that is, because there will be no arising of form in the future for him, even the statement, "He will be such and such" through his physical form and mental qualities, loses its validity; thus he is liberated even from description by way of form. He is deep (gambhīra) through the depth of his inclination (ajjhāsayagambhı̄ratā) and through the depth of his qualities (guṇagambhīratā). As to the description that might be used in relation to the omniscient Tathāgata with such deep qualities, considering him as a being, when one sees the nonexistence (invalidity) of this description (Spk-pṭ: "a being") owing to the nonexistence (Spk-pṭ: of the five aggregates), then the statement "The Tathāgata—considered as a being—exists after death" does not apply, i.e., it is not valid. ‘The Tathāgata exists after death’ does not apply; ‘the Tathāgata does not exist after death’ does not apply; ‘the Tathāgata both exists and does not exist after death’ does not apply; ‘the Tathāgata neither exists nor does not exist after death’ does not apply. 9The Tathāgata, great king, is liberated from reckoning in terms of consciousness; he is deep, immeasurable, hard to fathom like the great ocean. ‘The Tathāgata exists after death’ does not apply; ‘the Tathāgata does not exist after death’ does not apply; ‘the Tathāgata both exists and does not exist after death’ does not apply; ‘the Tathāgata neither exists nor does not exist after death’ does not apply. The Tathāgata, great king, is liberated from reckoning in terms of consciousness: he is deep, immeasurable, hard to fathom like the great ocean. ‘The Tathāgata exists after death’ does not apply; ‘the Tathāgata does not exist after death’ does not apply; ‘the Tathāgata both exists and does not exist after death’ does not apply; ‘the Tathāgata neither exists nor does not exist after death’ does not apply. |
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| sn45.97-102 | ocean ocean | 3 | 0 | Eng ไทย සිං Рус |
SN45:97–102 The Ocean
Bhikkhus, just as the river Ganges … sn.v.40 … whatever great rivers there are … all slant, slope, and incline towards the ocean, so too a bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna." HomeSaṁyutta NikāyaConnected Discourses on the PathSN45:97–102 The Ocean |
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| sn45.109-114 | ocean | 2 | 0 | Eng ไทย සිං Рус |
SN45:109–114 The Ocean
HomeSaṁyutta NikāyaConnected Discourses on the PathSN45:109–114 The Ocean |
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| sn45.121-126 | ocean | 2 | 0 | Eng ไทย සිං Рус |
SN45:121–126 The Ocean
HomeSaṁyutta NikāyaConnected Discourses on the PathSN45:121–126 The Ocean |
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| sn45.133-138 | ocean | 2 | 0 | Eng ไทย සිං Рус |
SN45:133–138 The Ocean
HomeSaṁyutta NikāyaConnected Discourses on the PathSN45:133–138 The Ocean |
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| sn45.151 | Nāgasutta Maggasaṁyuttaṁ | ocean ocean | 2 | 1 | Eng ไทย සිං Рус |
1Bhikkhus, based upon the Himalayas, the king of mountains, the nāgas nurture their bodies and acquire strength.[n.39] Spk: When the female nāgas become pregnant they realize that if they gave birth in the ocean their offspring could be attacked by the supaṇṇas or swept away by a strong current. Thus they ascend the rivers to the Himalayas and give birth there. They then train their young in the mountain ponds until they have mastered the art of swimming. When they have nurtured their bodies and acquired strength, they then enter the pools. From the pools they enter the lakes, then the streams, then the rivers, and finally they enter the ocean. There they achieve greatness and expansiveness of body. So too, bhikkhus, based upon virtue, established upon virtue, a bhikkhu develops and cultivates the Noble Eightfold Path, and thereby he achieves greatness and expansiveness in wholesome states.
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| sn45.158 | Nāvāsutta Maggasaṁyuttaṁ | ocean | 1 | 1 | Eng ไทย සිං Рус |
1Bhikkhus, suppose there were a seafaring ship bound with rigging that had been worn out in the water for six months.[n.41] As at SN22.101 I read it as in Se and Ee. Spk develops this simile even more minutely than the simile of the chicks. In brief: Like the wearing away of the rigging by the ocean water is the wearing away of the bhikkhu's fetters by his going forth (into homelessness), study, and questioning. Like the time the ship is hauled onto dry land is the time the bhikkhu takes up a meditation subject and dwells in the forest. Like the drying up of the rigging by wind and sun during the day is the drying up of craving by insight knowledge. Like the wetting by snow at night is the wetting of the mind by gladness and joy arisen from meditation. Like the rain cloud pouring down is the knowledge of the path of arahantship. Like the decay of the rigging is the attainment of the fruit of arahantship. Like the persistence of the rigging in a decrepit state is the persistence of the arahant as he lives on benefitting the multitude. Like the collapse of the decrepit rigging is the arahant's attainment of the Nibbāna element without residue. It would be hauled up on dry land during the cold season and its rigging would be further attacked by wind and sun. Inundated by rain from a rain cloud, the rigging would easily collapse and rot away. So too, when a bhikkhu develops and cultivates the Noble Eightfold Path, his fetters easily collapse and rot away.
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| sn46.1 | Himavantasutta Bojjhaṅgasaṁyuttaṁ | ocean | 1 | 1 | Eng ไทย සිං Рус |
1At Sāvatthī. Bhikkhus, based upon the Himalayas, the king of mountains, the nāgas nurture their bodies and acquire strength.[n.51] As at SN45:151. When they have nurtured their bodies and acquired strength, they then enter the pools. From the pools they enter the lakes, then the streams, then the rivers, and finally they enter the ocean. There they achieve greatness and expansiveness of body. So too, bhikkhus, based upon virtue, established upon virtue, a bhikkhu develops and cultivates the seven factors of enlightenment, and thereby he achieves greatness and expansiveness in (wholesome) states.[n.52] Bojjhaṅga is a compound of bodhi + aṅga. Spk offers a twofold definition: "Enlightenment factors are factors of enlightenment or (factors) of the one being enlightened (bodhiyā bodhissa vā aṅgā ti bojjhaṅgā). What is meant? It is through the assemblage of states consisting in mindfulness … equanimity, arisen at the moment of the mundane and supramundane paths (lokiyalokuttaramaggakkhaṇe) … that the noble disciple is enlightened; therefore (that assemblage of states) is called enlightenment. ‘He is enlightened’ means that he rises up from the sleep of the continuum of defilements; what is meant is that he penetrates the Four Noble Truths or realizes Nibbāna. The enlightenment factors are the factors of the enlightenment consisting in that assemblage of states. Also, the noble disciple who becomes enlightened through the aforesaid assemblage of states is called ‘one being enlightened’ (bodhi). The factors of the one being enlightened are enlightenment factors."
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| sn46.77-88 | Gaṅgānadīādisutta | ocean. | 1 | 1 | Eng ไทย සිං Рус |
And six about slanting to the ocean.
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| sn46.132-142 | ocean. | 1 | 0 | Eng ไทย සිං Рус |
And six about slanting to the ocean.
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| sn47.51-62 | Gaṅgānadīādisuttadvādasaka | ocean. | 1 | 1 | Eng ไทย සිං Рус |
And six about slanting to the ocean.
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| sn48.71-82 | Pācīnādisutta | ocean. | 1 | 1 | Eng ไทย සිං Рус |
And six about slanting to the ocean.
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| sn49.1-12 | Pācīnādisutta | ocean. | 1 | 1 | Eng ไทย සිං Рус |
And six about slanting to the ocean.
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| sn50.1-12 | Balādisutta | ocean. | 1 | 1 | Eng ไทย සිං Рус |
And six about slanting to the ocean.
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| sn51.33-44 | Gaṅgānadīādisutta | ocean. | 1 | 1 | Eng ไทย සිං Рус |
And six about slanting to the ocean.
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| sn53.1-12 | Jhānādisutta | ocean. | 1 | 1 | Eng ไทย සිං Рус |
And six about slanting to the ocean.
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| sn55.38 | Vassasutta Sotāpattisaṁyuttaṁ | ocean | 1 | 1 | Eng ไทย සිං Рус |
1Bhikkhus, just as, when rain pours down in thick droplets on a mountain top, the water flows down along the slope and fills the cleft, gullies, and creeks; these being filled fill up the pools; these being filled fill up the lakes; these being filled fill up the streams; these being filled fill up the rivers; and these being filled fill up the great ocean; so too, for a noble disciple, these things—confirmed confidence in the Buddha, the Dhamma, and the Saṅgha, and the virtues dear to the noble ones—flow onwards and, having gone beyond, they lead to the destruction of the taints."[n.357] The simile of the water flowing down the slope is at SN12.23. Spk: "Having gone beyond: the beyond is Nibbāna; the meaning is, ‘having reached that.’ They lead to the destruction of the taints: it is not that they first go to Nibbāna and later lead (to the destruction of the taints); rather, they lead there as they go to Nibbāna."
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| sn55.41 | Paṭhamaabhisandasutta Sotāpattisaṁyuttaṁ | ocean | 2 | 1 | Eng ไทย සිං Рус |
5Bhikkhus, just as it is not easy to take the measure of the water in the great ocean thus: ‘There are so many gallons of water,’ or ‘There are so many hundreds of gallons of water,’ or ‘There are so many thousands of gallons of water,’ or ‘There are so many hundreds of thousands of gallons of water,’ but rather it is reckoned as an incalculable, immeasurable, great mass of water; so too, when a noble disciple possesses these four streams of merit … it is reckoned as an incalculable, immeasurable, great mass of merit."
Flowing downstream, finally reach the ocean, |
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| sn55.42 | Dutiyaabhisandasutta Sotāpattisaṁyuttaṁ | ocean | 1 | 1 | Eng ไทย සිං Рус |
Flowing downstream, finally reach the ocean,
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| sn56.36 | Pāṇasutta Saccasaṁyuttaṁ | ocean | 3 | 1 | Eng ไทย සිං Рус |
1Bhikkhus, suppose a man were to cut up whatever grass, sticks, branches, and foliage there is in this Jambudipa and collect them into a single heap. Having done so, he would impale the large creatures in the ocean on the large stakes, the middle-sized creatures on the middle-sized stakes, and the small creatures on the small stakes. 2Still, bhikkhus, the gross creatures in the ocean would not be exhausted even after all the grass, sticks, branches, and foliage in Jambudipa had been used up and exhausted. The small creatures in the ocean that could not easily be impaled on stakes would be even more numerous than this. For what reason? sn.v.442 Because of the minuteness of their bodies. |
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| sn56.41 | Lokacintāsutta Saccasaṁyuttaṁ | ocean | 1 | 0 | Eng ไทย සිං Рус |
Bhikkhus, once in the past a certain man set out from Rājagaha and went to the Sumagadha Lotus Pond, thinking: ‘I will reflect about the world.’[n.400] Lokacintaṁ cintessāmi. Spk gives as an example: "Who created the sun and moon? The great earth? The ocean? Who begot beings? The mountains? Mangoes, palms, and coconuts?" sn.v.447 He then sat down on the bank of the Sumagadha Lotus Pond reflecting about the world. Then, bhikkhus, the man saw a four-division army entering a lotus stalk on the bank of the pond. Having seen this, he thought: ‘I must be mad! I must be insane! I’ve seen something that doesn’t exist in the world.’ |
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| sn56.47 | Paṭhamachiggaḷayugasutta Saccasaṁyuttaṁ | ocean | 1 | 1 | Eng ไทย සිං Рус |
1Bhikkhus, suppose a man would throw a yoke with a single hole into the great ocean, and there was a blind turtle which would come to the surface once every hundred years. What do you think, bhikkhus, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole?" sn.v.456
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| sn56.57 | Paṭhamamahāsamuddasutta Saccasaṁyuttaṁ | ocean ocean | 6 | 1 | Eng ไทย සිං Рус |
SN56:57 The Ocean (1)
1Bhikkhus, suppose that a man would draw out two or three drops of water from the great ocean. What do you think, bhikkhus, which is more: the two or three drops of water that have been drawn out or the water in the great ocean?" Venerable sir, the water in the great ocean is more. The two or three drops of water that have been drawn out are trifling. Compared to the water in the great ocean, the two or three drops of water that have been drawn out are not calculable, do not bear comparison, do not amount even to a fraction." HomeSaṁyutta NikāyaConnected Discourses on the TruthsSN56:57 The Ocean (1) |
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| sn56.58 | Dutiyamahāsamuddasutta Saccasaṁyuttaṁ | ocean | 5 | 1 | Eng ไทย සිං Рус |
SN56:58 The Ocean (2)
1Bhikkhus, suppose that the great ocean would be destroyed and eliminated except for two or three drops of water. What do you think, bhikkhus, which is more: the water in the great ocean that has been destroyed and eliminated or the two or three drops of water that remain?" Venerable sir, the water in the great ocean that has been destroyed and eliminated is more. The two or three drops of water that remain are trifling. Compared to the water that has been destroyed and eliminated, the two or three drops of water that remain are not calculable, do not bear comparison, do not amount even to a fraction." HomeSaṁyutta NikāyaConnected Discourses on the TruthsSN56:58 The Ocean (2) |
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| snp1.12 | Munisutta | ocean | 1 | 0 | Eng ไทย සිං Рус |
an impartial one who has crossed the flood and ocean, [38]
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| snp3.7 | Selasutta | ocean | 1 | 0 | Eng ไทย සිං Рус |
Then it occurred to the brahmin Sela: “Even this sound ‘buddha’ is rarely encountered in the world. Now the thirty-two marks of a great man have come down in our hymns, and the great man who is endowed with them has only two possible destinies, no other. If he lives the home life, he becomes a wheel-turning monarch, a righteous king who rules by the Dhamma, a ruler of the four quarters, victorious, who has attained stability in his country and possesses the seven gems. He has these seven gems: the wheel gem, the elephant gem, the horse gem, the jewel gem, the woman gem, the steward gem, and the governor gem as the seventh. His sons, who exceed a thousand, are brave and heroic and crush the armies of others. He rules over this earth bounded by the ocean, having conquered it by means of the Dhamma, without a rod, without a weapon. But if he goes forth from the home life into homelessness, he becomes an arahant, a perfectly enlightened buddha, whose coverings in the world are removed.” |
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| snp4.14 | Tuvaṭakasutta | ocean ocean | 2 | 0 | Eng ไทย සිං Рус |
920“Just as in the middle of the ocean
no wave arises, but the ocean remains steady, |
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| tha2 | ocean. | 1 | 0 | Eng ไทย සිං Рус |
as the Ganges knows the ocean.
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| tha5 | ocean | 1 | 0 | Eng ไทย සිං Рус |
372Steady as the ocean, imperturbable,
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| tha6 | ocean | 1 | 0 | Eng ไทย සිං Рус |
412Like a wave in the mighty ocean,
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| tha14 | ocean | 1 | 0 | Eng ไทย සිං Рус |
as the ocean is with water,
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| tha16 | ocean | 1 | 0 | Eng ไทย සිං Рус |
unsatisfied with the near shore of the ocean,
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| tha17 | oceans | 1 | 0 | Eng ไทย සිං Рус |
1012“The oceans and the earth,
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| tha19 | oceans | 1 | 0 | Eng ไทย සිං Рус |
1136Mountains, oceans, rivers, the earth;
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| thi16 | ocean oceans | 3 | 0 | Eng ไทย සිං Рус |
Remember the ocean of tears, of milk, of blood—
Remember the four oceans blown in the ocean from east to west— |
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| ud1.10 | Bāhiyasutta | ocean | 1 | 0 | Eng ไทย සිං Рус |
1Thus I heard: At one time the Gracious One was dwelling near Sāvatthī, in Jeta's Wood, at Anāthapiṇḍika's monastery. Then at that time Bāhiya of the Bark Robe was living near Suppāraka, on the bank of the ocean, being venerated, respected, revered, honoured, esteemed, in receipt of robes, almsfood, dwellings, and medicinal requisites to help when sick.
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| ud5.5 | Uposathasutta | ocean ocean. ocean. | 56 | 8 | Eng ไทย සිං Рус |
9There are these eight wonderful and marvellous things about the great ocean, monks, which, having seen and considered, the Asuras delight in the great ocean. Which eight?
10The great ocean, monks, gradually inclines, gradually slopes, gradually slants, certainly does not have an abrupt falling away. That the great ocean, monks, gradually inclines, gradually slopes, gradually slants, certainly does not have an abrupt falling away, monks, is the first wonderful and marvellous thing about the great ocean, which, having seen and considered, the Asuras delight in the great ocean. 11Furthermore, monks, the great ocean is a steady thing, which doesn’t transgress the shoreline. That the great ocean, monks, is a stable thing, which doesn’t transgress the shoreline, monks, is the second wonderful and marvellous thing about the great ocean, which, having seen and considered, the Asuras delight in the great ocean. 12Furthermore, monks, the great ocean does not endure a dead corpse, and when there is a dead corpse in the great ocean it quickly carries it to the bank, throws it up on dry ground. That the great ocean, monks, does not endure a dead corpse, and when there is a dead corpse in the great ocean it quickly carries it to the bank, throws it up on dry ground, monks, is the third wonderful and marvellous thing about the great ocean, which, having seen and considered, the Asuras delight in the great ocean. 13Furthermore, monks, whatever great rivers there are, that is to say: The Gaṅgā, the Yamunā, the Aciravatī, the Sarabhū, and the Mahī, having arrived at the great ocean, they give up their former lineages and names, and are then designated as the great ocean. That, monks, whatever great rivers there are, that is to say: The Gaṅgā, the Yamunā, the Aciravatī, the Sarabhū, and the Mahī, having arrived at the great ocean, give up their former lineages and names, and are then designated as the great ocean, monks, is the fourth wonderful and marvellous thing about the great ocean, which, having seen and considered, the Asuras delight in the great ocean. 14Furthermore, monks, the streams in the world flow into the great ocean, and showers fall from the sky, but it is not known that there is a depletion or filling of the great ocean by that. That, monks, the streams in the world flow into the great ocean, and showers fall from the sky, but it is not known that there is a depletion or filling of the great ocean by that, monks, is the fifth wonderful and marvellous thing about the great ocean, which, having seen and considered, the Asuras delight in the great ocean. 15Furthermore, monks, the great ocean has one taste, the taste of salt. That, monks, the great ocean has one taste, the taste of salt, monks, is the sixth wonderful and marvellous thing about the great ocean, which, having seen and considered, the Asuras delight in the great ocean. 16Furthermore, monks, the great ocean has many precious things, countless precious things, and therein are these precious things, that is to say: pearls, crystals, lapis lazuli, mother-of-pearl, quartz, coral, silver, gold, ruby, and cat's eyes. That, monks, the great ocean has many precious things, countless precious things, and therein are these precious things, that is to say: pearls, crystals, lapis lazuli, mother-of-pearl, quartz, coral, silver, gold, ruby, and cat's eyes, monks, is the seventh wonderful and marvellous thing about the great ocean, which, having seen and considered, the Asuras delight in the great ocean. 17Furthermore, monks, the great ocean is a dwelling place for great beings, and therein are these beings: Timis, Timingalas, Timirapiṅgalas, Asuras, Nāgas, Gandhabbas, and there are in the great ocean individuals of a hundred leagues, and individuals of two hundred leagues, and individuals of three hundred leagues, and individuals of four hundred leagues, and individuals of five hundred leagues. That, monks, the great ocean is a dwelling place for great beings, and therein are these beings: Timis, Timingalas, Timirapiṅgalas, Asuras, Nāgas, Gandhabbas, and there are in the great ocean individuals of a hundred leagues, and individuals of two hundred leagues, and individuals of three hundred leagues, and individuals of four hundred leagues, and individuals of five hundred leagues, monks, is the eighth wonderful and marvellous thing about the great ocean, which, having seen and considered, the Asuras delight in the great ocean. These are these eight wonderful and marvellous things about the great ocean, which, having seen and considered, the Asuras delight in the great ocean. 19Just as the great ocean, monks, gradually inclines, gradually slopes, gradually slants, certainly does not fall away abruptly, so, monks, in this Dhamma and Discipline there is a gradual training, a gradual performance, a gradual practice, it certainly does not have an abrupt penetration of knowledge. That, monks, in this Dhamma and Discipline there is a gradual training, a gradual performance, a gradual practice, and it certainly does not have an abrupt penetration of knowledge, is the first wonderful and marvellous thing, monks, about this Dhamma and Discipline, which, having seen and considered, the monks delight in this Dhamma and Discipline. 20Just as, monks, the great ocean is a steady thing, which doesn’t transgress the shoreline, so, monks, those training rules which are laid down by me for my disciples, my disciples do not transgress even for the sake of life. That, monks, those training rules which are laid down by me for my disciples, my disciples do not transgress even for the sake of life, is the second wonderful and marvellous thing, monks, about this Dhamma and Discipline, which, having seen and considered, the monks delight in this Dhamma and Discipline. 21Just as, monks, the great ocean does not endure a dead corpse, and when there is a dead corpse in the great ocean it quickly carries it to the bank, throws it up on dry ground, so, monks, that person who is lacking in virtue, of bad character, of impure and doubtful conduct, who covers up his deeds, who is not an ascetic, though making it known he is an ascetic, who is not living the spiritual life, though making it known he is living the spiritual life, who is filthy inside, polluted, and gone rotten, the Community does not endure that person, but quickly having assembled together, suspend him, and whoever was sitting in the midst of the Community of monks is then far from the Community, and the Community from him. That, monks, that person who is lacking in virtue, of bad character, of impure and doubtful conduct, who covers up his deeds, who is not an ascetic, though making it known he is an ascetic, who is not living the spiritual life, though making it known he is living the spiritual life, who is filthy inside, polluted, and gone rotten, the Community does not endure that person, but quickly having assembled together, suspend him, and whoever was sitting in the midst of the Community of monks, is then far from the Community, and the Community from him, is the third wonderful and marvellous thing, monks, about this Dhamma and Discipline, which, having seen and considered, the monks delight in this Dhamma and Discipline. 22Just as, monks, whatever great rivers there are, that is to say: The Gaṅgā, the Yamunā, the Aciravatī, the Sarabhū, and the Mahī, having arrived at the great ocean, give up their former lineages and names, and are then designated as the great ocean, so, monks, there are these four classes: Khattiyas, Brāhmaṇas, Vessas, and Suddas, who, having gone forth from the home to homelessness in the Dhamma and Discipline taught by the Realised One, give up their former lineages and names, and are then designated as Sakyan ascetics. That, monks, there are these four classes: Khattiyas, Brāhmaṇas, Vessas, and Suddas, who, having gone forth from the home to homelessness in the Dhamma and Discipline taught by the Realised One, give up their former lineages and names, and are then designated as Sakyan ascetics, is the fourth wonderful and marvellous thing, monks, about this Dhamma and Discipline, which, having seen and considered, the monks delight in this Dhamma and Discipline. 23Just as, monks, the streams in the world flow into the great ocean, and showers fall from the sky, but it is not known that there is a depletion or filling of the great ocean by that, so, monks, even if many monks, are completely emancipated in the Emancipation-element which has no basis for attachment remaining, it is not known that the Emancipation-element is either depleted or filled by that. That, monks, even if many monks, are completely emancipated in the Emancipation-element which has no basis for attachment remaining, it is not known that the Emancipation-element is either depleted or filled by that, is the fifth wonderful and marvellous thing, monks, about this Dhamma and Discipline, which, having seen and considered, the monks delight in this Dhamma and Discipline. 24Just as, monks, the great ocean has one taste, the taste of salt, so, monks, this Dhamma and Discipline has one taste, the taste of freedom. That, monks, this Dhamma and Discipline has one taste, the taste of freedom, is the sixth wonderful and marvellous thing, monks, about this Dhamma and Discipline, which, having seen and considered, the monks delight in this Dhamma and Discipline. 25Just as, monks, the great ocean has many precious things, countless precious things, and therein are these precious things, that is to say: pearls, crystals, lapis lazuli, mother-of-pearl, quartz, coral, silver, gold, ruby, and cat's eye, so, monks, this Dhamma and Discipline has many precious things, countless precious things, and therein are these precious things, that is to say: the four ways of attending to mindfulness, the four right efforts, the four paths to power, the five faculties, the five strengths, the seven factors of Awakening, the eight-fold noble path. That, monks, this Dhamma and Discipline has many precious things, countless precious things, and therein are these precious things, that is to say: the four ways of attending to mindfulness, the four right efforts, the four paths to power, the five faculties, the five strengths, the seven factors of Awakening, the eight-fold noble path, is the seventh wonderful and marvellous thing, monks, about this Dhamma and Discipline, which, having seen and considered, the monks delight in this Dhamma and Discipline. 26Just as, monks, the great ocean, is a dwelling place for great beings and therein are these beings: Timis, Timingalas, Timirapiṅgalas, Asuras, Nāgas, Gandhabbas, and there are in the great ocean individuals of a hundred leagues, and individuals of two hundred leagues, and individuals of three hundred leagues, and individuals of four hundred leagues, and individuals of five hundred leagues, so, monks, this Dhamma and Discipline is a dwelling place for great beings, and therein are these beings: the stream-enterer, and he who is practising for the direct realisation of the fruit of stream-entry, the once-returner, and he who is practising for the direct realisation of the fruit of once-returning, the non-returner, and he who is practising for the direct realisation of the fruit of non-returning, the Worthy One, and he who is practising for the direct realisation of the fruit of Worthiness. That, monks, this Dhamma and Discipline is a dwelling place for great beings, and therein are these beings: the stream-enterer, and he who is practising for the direct realisation of the fruit of stream-entry, the once-returner, and he who is practising for the direct realisation of the fruit of once-returning, the non-returner, and he who is practising for the direct realisation of the fruit of non-returning, the Worthy One, and he who is practising for the direct realisation of the fruit of Worthiness, is the eighth wonderful and marvellous thing, monks, about this Dhamma and Discipline, which, having seen and considered, the monks delight in this Dhamma and Discipline. |