1. Talk on Wanderers
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā antarā ca rājagahaṁ antarā ca nāḷandaṁ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. Suppiyopi kho paribbājako antarā ca rājagahaṁ antarā ca nāḷandaṁ addhānamaggappaṭipanno hoti saddhiṁ antevāsinā brahmadattena māṇavena. Tatra sudaṁ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañca.
Thus have I heard—At one time, the Blessed One was traveling along the highway between Rājagaha and Nālandā together with a large Saṅgha of bhikkhus, about five hundred bhikkhus. And the wanderer Suppiya was also traveling along the highway between Rājagaha and Nālandā together with his resident pupil, the student Brahmadatta. There, the wanderer Suppiya spoke dispraise of the Buddha in many ways, dispraise of the Dhamma in many ways, dispraise of the Saṅgha in many ways; but his pupil, the student Brahmadatta, spoke praise of the Buddha in many ways, praise of the Dhamma in many ways, praise of the Saṅgha in many ways. Thus these two, teacher and pupil, holding directly opposing views, were following closely behind the Blessed One and the Saṅgha of bhikkhus.
Atha kho bhagavā ambalaṭṭhikāyaṁ rājāgārake ekarattivāsaṁ upagacchi saddhiṁ bhikkhusaṅghena. Suppiyopi kho paribbājako ambalaṭṭhikāyaṁ rājāgārake ekarattivāsaṁ upagacchi antevāsinā brahmadattena māṇavena. Tatrapi sudaṁ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā viharanti.
Then the Blessed One took up residence for the night in the royal rest-house at Ambalaṭṭhikā together with the Saṅgha of bhikkhus. And the wanderer Suppiya also took up residence for the night in the royal rest-house at Ambalaṭṭhikā together with his pupil, the student Brahmadatta. There too, the wanderer Suppiya spoke dispraise of the Buddha in many ways, dispraise of the Dhamma in many ways, dispraise of the Saṅgha in many ways; but his pupil, the student Brahmadatta, spoke praise of the Buddha in many ways, praise of the Dhamma in many ways, praise of the Saṅgha in many ways. Thus these two, teacher and pupil, holding directly opposing views, dwelt there.
Atha kho sambahulānaṁ bhikkhūnaṁ rattiyā paccūsasamayaṁ paccuṭṭhitānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayaṁ saṅkhiyadhammo udapādi:
Then several bhikkhus rose at the crack of dawn and sat gathered together in the circular pavilion, and this discussion arose among them:
“acchariyaṁ, āvuso, abbhutaṁ, āvuso, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṁ nānādhimuttikatā suppaṭividitā. Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā”ti.
“It is wonderful, friends, it is marvelous, friends, how the various dispositions of beings have been so clearly understood by the Blessed One, who knows and sees, the Arahant, the perfectly Awakened One! For this wanderer Suppiya speaks dispraise of the Buddha in many ways, dispraise of the Dhamma in many ways, dispraise of the Saṅgha in many ways; but his pupil, the student Brahmadatta, speaks praise of the Buddha in many ways, praise of the Dhamma in many ways, praise of the Saṅgha in many ways. Thus these two, teacher and pupil, holding directly opposing views, were following closely behind the Blessed One and the Saṅgha of bhikkhus.”
Atha kho bhagavā tesaṁ bhikkhūnaṁ imaṁ saṅkhiyadhammaṁ viditvā yena maṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti?
Then the Blessed One, knowing the discussion among those bhikkhus, went to the circular pavilion. Having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the bhikkhus: “Bhikkhus, what were you sitting talking about just now? What conversation was left unfinished?”
Evaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhante, amhākaṁ rattiyā paccūsasamayaṁ paccuṭṭhitānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayaṁ saṅkhiyadhammo udapādi: ‘acchariyaṁ, āvuso, abbhutaṁ, āvuso, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṁ nānādhimuttikatā suppaṭividitā. Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā’ti. Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.
When this was said, those bhikkhus said to the Blessed One: “Here, venerable sir, while we had risen at the crack of dawn and were sitting gathered together in the circular pavilion, this discussion arose among us: ‘It is wonderful, friends, it is marvelous, friends, how the various dispositions of beings have been so clearly understood by the Blessed One, who knows and sees, the Arahant, the perfectly Awakened One! For this wanderer Suppiya speaks dispraise of the Buddha in many ways, dispraise of the Dhamma in many ways, dispraise of the Saṅgha in many ways; but his pupil, the student Brahmadatta, speaks praise of the Buddha in many ways, praise of the Dhamma in many ways, praise of the Saṅgha in many ways. Thus these two, teacher and pupil, holding directly opposing views, were following closely behind the Blessed One and the Saṅgha of bhikkhus.’ This was our unfinished discussion, venerable sir, when the Blessed One arrived.”
“Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṁ yevassa tena antarāyo. Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṁ subhāsitaṁ dubbhāsitaṁ ājāneyyāthā”ti?
“If others were to speak dispraise of me, or dispraise of the Dhamma, or dispraise of the Saṅgha, you should not on that account harbor anger, bitterness, or displeasure. If others were to speak dispraise of me, or dispraise of the Dhamma, or dispraise of the Saṅgha, and if on that account you were angry or displeased, that would be an obstacle for you yourselves. If others were to speak dispraise of me, or dispraise of the Dhamma, or dispraise of the Saṅgha, and if on that account you were angry or displeased, would you recognize what is well-spoken by others and what is poorly spoken by others?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi abhūtaṁ abhūtato nibbeṭhetabbaṁ: ‘itipetaṁ abhūtaṁ, itipetaṁ atacchaṁ, natthi cetaṁ amhesu, na ca panetaṁ amhesu saṁvijjatī’ti.
“If others were to speak dispraise of me, or dispraise of the Dhamma, or dispraise of the Saṅgha, you should explain what is untrue as untrue: ‘For this is untrue, for this is false. This does not exist in us, and this is not found among us.’
Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇīyaṁ. Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha ānandino sumanā uppilāvitā tumhaṁ yevassa tena antarāyo. Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi bhūtaṁ bhūtato paṭijānitabbaṁ: ‘itipetaṁ bhūtaṁ, itipetaṁ tacchaṁ, atthi cetaṁ amhesu, saṁvijjati ca panetaṁ amhesū’ti.
If others were to speak praise of me, or praise of the Dhamma, or praise of the Saṅgha, you should not on that account harbor joy, gladness, or elation. If others were to speak praise of me, or praise of the Dhamma, or praise of the Saṅgha, and if on that account you were joyful, glad, and elated, that would be an obstacle for you yourselves. If others were to speak praise of me, or praise of the Dhamma, or praise of the Saṅgha, you should acknowledge what is true as true: ‘For this is true, for this is real. This exists in us, and this is found among us.’”
2. Ethical Conduct
2.1. The Shorter Section on Ethical Conduct
Appamattakaṁ kho panetaṁ, bhikkhave, oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Katamañca taṁ, bhikkhave, appamattakaṁ oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya?
“It is only of trivial, trifling details of mere ethical conduct that an ordinary person would speak when speaking praise of the Tathāgata. And what are those trivial, trifling details of mere ethical conduct that an ordinary person speaks of?
‘Pāṇātipātaṁ pahāya pāṇātipātā paṭivirato samaṇo gotamo nihitadaṇḍo, nihitasattho, lajjī, dayāpanno, sabbapāṇabhūtahitānukampī viharatī’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘Having abandoned the killing of living beings, the ascetic Gotama abstains from killing living beings. Having laid aside sticks and weapons, conscientious and compassionate, he dwells with sympathy for the welfare of all living beings.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
‘Adinnādānaṁ pahāya adinnādānā paṭivirato samaṇo gotamo dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharatī’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘Having abandoned taking what is not given, the ascetic Gotama abstains from taking what is not given. Taking only what is given, expecting only what is given, by not stealing, he dwells in purity.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
‘Abrahmacariyaṁ pahāya brahmacārī samaṇo gotamo ārācārī virato methunā gāmadhammā’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘Having abandoned unchastity, the ascetic Gotama observes celibacy, living apart, and abstains from sexual activity, the common person’s practice.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
‘Musāvādaṁ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho theto paccayiko avisaṁvādako lokassā’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘Having abandoned false speech, the ascetic Gotama abstains from lying. He is truthful, adheres to truth, trustworthy, dependable, and does not deceive the world.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
‘Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato samaṇo gotamo, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘Having abandoned divisive speech, the ascetic Gotama abstains from divisive speech. Having heard something here, he does not repeat it over there to cause division; and having heard something over there, he does not repeat it here to stir conflict. Thus, he is one who reconciles those who are divided, a promoter of harmony, who delights in concord, cherishes unity, rejoices in harmony, and speaks words that bring people together.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
‘Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato samaṇo gotamo, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘Having abandoned harsh speech, the ascetic Gotama abstains from harsh speech. He speaks such words as are gentle, pleasing to the ear, affectionate, heart-touching, refined, pleasing and agreeable to many.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
‘Samphappalāpaṁ pahāya samphappalāpā paṭivirato samaṇo gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitan’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘Having abandoned frivolous chatter, the ascetic Gotama abstains from frivolous chatter. He speaks at the right time, speaks what is true, speaks what is beneficial, speaks on the Dhamma and speaks on the Vinaya. His words are worth treasuring, spoken at an appropriate time, with basis, with defined purpose, and beneficial.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
‘Bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti— iti vā hi, bhikkhave …pe….
‘The ascetic Gotama abstains from injuring seeds and plants.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
‘Ekabhattiko samaṇo gotamo rattūparato virato vikālabhojanā ….
‘The ascetic Gotama practices eating only one meal a day, abstains from eating at night, and abstains from untimely eating.’
Naccagītavāditavisūkadassanā paṭivirato samaṇo gotamo ….
‘The ascetic Gotama abstains from dancing, singing, music, and watching shows.’
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato samaṇo gotamo ….
‘The ascetic Gotama abstains from wearing garlands, fragrances, makeup, and beautifying the body with ornaments.’
Uccāsayanamahāsayanā paṭivirato samaṇo gotamo ….
‘The ascetic Gotama abstains from high and luxurious beds.’
Jātarūparajatapaṭiggahaṇā paṭivirato samaṇo gotamo …. Āmakadhaññapaṭiggahaṇā paṭivirato samaṇo gotamo …. Āmakamaṁsapaṭiggahaṇā paṭivirato samaṇo gotamo …. Itthikumārikapaṭiggahaṇā paṭivirato samaṇo gotamo …. Dāsidāsapaṭiggahaṇā paṭivirato samaṇo gotamo …. Ajeḷakapaṭiggahaṇā paṭivirato samaṇo gotamo …. Kukkuṭasūkarapaṭiggahaṇā paṭivirato samaṇo gotamo …. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato samaṇo gotamo …. Khettavatthupaṭiggahaṇā paṭivirato samaṇo gotamo ….
‘The ascetic Gotama abstains from accepting gold and silver.’ ‘The ascetic Gotama abstains from accepting uncooked grain.’ ‘The ascetic Gotama abstains from accepting raw meat.’ ‘The ascetic Gotama abstains from accepting women or young girls.’ ‘The ascetic Gotama abstains from accepting female and male servants.’ ‘The ascetic Gotama abstains from accepting goats and sheep.’ ‘The ascetic Gotama abstains from accepting chickens and pigs.’ ‘The ascetic Gotama abstains from accepting elephants, cows, horses, and mares.’ ‘The ascetic Gotama abstains from accepting fields and plots of land.’
Dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo …. Kayavikkayā paṭivirato samaṇo gotamo …. Tulākūṭakaṁsakūṭamānakūṭā paṭivirato samaṇo gotamo …. Ukkoṭanavañcananikatisāciyogā paṭivirato samaṇo gotamo …. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato samaṇo gotamo’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘The ascetic Gotama abstains from running errands or acting as a messenger.’ ‘The ascetic Gotama abstains from trading.’ ‘The ascetic Gotama abstains from using false scales, false weights, and false measures.’ ‘The ascetic Gotama abstains from bribing, defrauding, counterfeiting, and dishonest dealing.’ ‘The ascetic Gotama abstains from cutting, killing, tying, highway robbery, stealing, and armed robbery.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
Cūḷasīlaṁ niṭṭhitaṁ.
The shorter section on ethical conduct is finished.
2.2. The Middle Section on Ethical Conduct
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti, seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ; iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘Whereas some ascetics and brahmins, eating food provided by faith, remain addicted to injuring seeds and plants, namely: root-seeds, stem-seeds, joint-seeds, cutting-seeds, and grain-seeds as the fifth. The ascetic Gotama refrains from such injury to seeds and plants.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti, seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ iti vā iti evarūpā sannidhikāraparibhogā paṭivirato samaṇo gotamo’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘Whereas some ascetics and brahmins, eating food provided by faith, remain addicted to storing up goods for consumption, namely: storing up food, storing up drinks, storing up clothing, storing up vehicles, storing up beds, storing up scents, and storing up material goods. The ascetic Gotama refrains from such storing up of goods for consumption.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti, seyyathidaṁ—naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ pāṇissaraṁ vetāḷaṁ kumbhathūṇaṁ sobhanakaṁ caṇḍālaṁ vaṁsaṁ dhovanaṁ hatthiyuddhaṁ assayuddhaṁ mahiṁsayuddhaṁ usabhayuddhaṁ ajayuddhaṁ meṇḍayuddhaṁ kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ nibbuddhaṁ uyyodhikaṁ balaggaṁ senābyūhaṁ anīkadassanaṁ iti vā iti evarūpā visūkadassanā paṭivirato samaṇo gotamo’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘Whereas some ascetics and brahmins, eating food provided by faith, remain addicted to watching theatrical shows, namely: dancing, singing, instrumental music, theatrical performances, story recitations, hand-clapping, cymbals, pot-drumming, fairy shows, acrobatic displays, bamboo-pole performances, bone-washing rituals, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights, stick fights, boxing, wrestling, sham fights, military parades, troop maneuvers, and army reviews. The ascetic Gotama refrains from such theatrical shows.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti, seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘Whereas some ascetics and brahmins, eating food provided by faith, remain addicted to gambling and careless games, namely: eight-row board games, ten-row board games, imaginary board games, hopscotch, spillikins, dice games, tip-cat, hand-drawing games, ball games, blowpipe games, toy ploughs, acrobatic somersaults, toy windmills, toy measures, toy chariots, toy bows, guessing letters drawn in the air, guessing thoughts, and mimicry of deformities. The ascetic Gotama refrains from such gambling and careless games.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti, seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato samaṇo gotamo’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘Whereas some ascetics and brahmins, eating food provided by faith, remain addicted to luxurious and lofty beds, namely: reclining chairs, cross-legged couches, shaggy rugs, embroidered woollen covers, white cloths, thick woollen cloths embroidered with flowers, feather-filled quilts, spreads with varied designs, double-fringed and single-fringed rugs, jewel-embroidered silk covers, silk sheets, large woollen carpets, elephant rugs, horse blankets, chariot rugs, antelope-hide spreads, superior kadali-deer-hide coverings, those with canopies above, and with red cushions at both ends. The ascetic Gotama refrains from such luxurious and lofty beds.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti, seyyathidaṁ— ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘Whereas some ascetics and brahmins, eating food provided by faith, remain addicted to bodily adornment and beautification, namely: applying cosmetic pastes, massaging, bathing in scented water, rubbing limbs, mirrors, eye makeup, garlands, perfumes, face powder, face lotions, bracelets, topknots, walking sticks, tobacco pipes, swords, sunshades, decorated sandals, turbans, diadem jewels, yak-tail whisks, and long-fringed white robes. The ascetic Gotama refrains from such bodily adornment and beautification.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti, seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā iti evarūpāya tiracchānakathāya paṭivirato samaṇo gotamo’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘Whereas some ascetics and brahmins, eating food provided by faith, remain addicted to pointless talk, namely: tales of kings, thieves, and ministers; tales of armies, dangers, and battles; talk of food, drink, clothing, beds, garlands, and perfumes; talk of relatives, vehicles, villages, towns, cities, and countries; tales of women and heroes; street talk and well talk; tales of the departed; various kinds of chatter; speculation about the world and the ocean; and talk of being and non-being. The ascetic Gotama refrains from such pointless talk.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti, seyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā iti evarūpāya viggāhikakathāya paṭivirato samaṇo gotamo’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘Whereas some ascetics and brahmins, eating food provided by faith, remain addicted to disputatious speech, namely: ‘You do not understand this doctrine and discipline, I understand this doctrine and discipline. How will you understand this doctrine and discipline? You are practicing wrongly, I am practicing rightly. What I say is consistent, what you say is inconsistent. What should be said first you said last, what should be said last you said first. What you have thought out has been turned upside down, your doctrine has been refuted, you are defeated. Go and save your doctrine, or disentangle yourself if you can!’ The ascetic Gotama refrains from such disputatious speech.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti, seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ “idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā”ti iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘Whereas some ascetics and brahmins, eating food provided by faith, remain addicted to running errands and conveying messages, namely: for kings, royal ministers, aristocrats, brahmins, householders, and princes, being sent with: ‘Go here, go there; take this, bring that from there;’ the ascetic Gotama refrains from such running of errands and conveying of messages.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti, lapakā ca nemittikā ca nippesikā ca, lābhena lābhaṁ nijigīsitāro ca iti evarūpā kuhanalapanā paṭivirato samaṇo gotamo’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘Whereas some ascetics and brahmins, eating food provided by faith, are schemers, talkers, hinters, belittlers, and those who relentlessly pursue gain with gain. The ascetic Gotama refrains from such scheming and deception.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
Majjhimasīlaṁ niṭṭhitaṁ.
The middle section on ethical conduct is finished.
2.3. The Large Section on Ethical Conduct
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘Whereas some ascetics and brahmins, eating food provided by faith, earn their living by wrong livelihood through debased arts, namely: reading marks on limbs, omens, portents, dreams, signs on cloth, signs of cloth gnawed by mice, fire-oblations, ladle-oblations, husk-oblations, rice-chaff oblations, rice-grain oblations, ghee-oblations, oil-oblations, mouth-oblations, blood-oblations, limb-reading lore, land divination, political lore, demonology lore, ghost lore, earth-charms, snake charming, poison lore, scorpion lore, rat lore, bird lore, crow lore, lifespan divination, arrow protection charms, and understanding animal sounds. The ascetic Gotama refrains from such wrong livelihood through debased arts.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—maṇilakkhaṇaṁ vatthalakkhaṇaṁ daṇḍalakkhaṇaṁ satthalakkhaṇaṁ asilakkhaṇaṁ usulakkhaṇaṁ dhanulakkhaṇaṁ āvudhalakkhaṇaṁ itthilakkhaṇaṁ purisalakkhaṇaṁ kumāralakkhaṇaṁ kumārilakkhaṇaṁ dāsalakkhaṇaṁ dāsilakkhaṇaṁ hatthilakkhaṇaṁ assalakkhaṇaṁ mahiṁsalakkhaṇaṁ usabhalakkhaṇaṁ golakkhaṇaṁ ajalakkhaṇaṁ meṇḍalakkhaṇaṁ kukkuṭalakkhaṇaṁ vaṭṭakalakkhaṇaṁ godhālakkhaṇaṁ kaṇṇikālakkhaṇaṁ kacchapalakkhaṇaṁ migalakkhaṇaṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘Whereas some ascetics and brahmins, eating food provided by faith, earn their living by wrong livelihood through debased arts, namely: reading the marks on gems, cloths, sticks, swords, daggers, arrows, bows, weapons, women, men, boys, girls, male slaves, female slaves, elephants, horses, buffaloes, bulls, cows, goats, rams, cocks, quails, iguanas, earrings, tortoises, and deer. The ascetic Gotama refrains from such wrong livelihood through debased arts.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—raññaṁ niyyānaṁ bhavissati, raññaṁ aniyyānaṁ bhavissati, abbhantarānaṁ raññaṁ upayānaṁ bhavissati, bāhirānaṁ raññaṁ apayānaṁ bhavissati, bāhirānaṁ raññaṁ upayānaṁ bhavissati, abbhantarānaṁ raññaṁ apayānaṁ bhavissati, abbhantarānaṁ raññaṁ jayo bhavissati, bāhirānaṁ raññaṁ parājayo bhavissati, bāhirānaṁ raññaṁ jayo bhavissati, abbhantarānaṁ raññaṁ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘Whereas some ascetics and brahmins, eating food provided by faith, earn their living by wrong livelihood through debased arts, namely: predicting: ‘The king will advance; the king will not advance; the domestic kings will advance, the foreign kings will retreat; the foreign kings will advance, the domestic kings will retreat; there will be victory for the domestic kings and defeat for the foreign kings; there will be victory for the foreign kings and defeat for the domestic kings; thus there will be victory for this one and defeat for that one;’ the ascetic Gotama refrains from such wrong livelihood through debased arts.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṁ pathagamanaṁ bhavissati, candimasūriyānaṁ uppathagamanaṁ bhavissati, nakkhattānaṁ pathagamanaṁ bhavissati, nakkhattānaṁ uppathagamanaṁ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati, evaṁvipāko candaggāho bhavissati, evaṁvipāko sūriyaggāho bhavissati, evaṁvipāko nakkhattaggāho bhavissati, evaṁvipākaṁ candimasūriyānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ candimasūriyānaṁ uppathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ uppathagamanaṁ bhavissati, evaṁvipāko ukkāpāto bhavissati, evaṁvipāko disāḍāho bhavissati, evaṁvipāko bhūmicālo bhavissati, evaṁvipāko devadudrabhi bhavissati, evaṁvipākaṁ candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘Whereas some ascetics and brahmins, eating food provided by faith, earn their living by wrong livelihood through debased arts, namely: predicting: ‘There will be an eclipse of the moon, there will be an eclipse of the sun, there will be an eclipse of the constellations; the moon and the sun will follow their regular course, the moon and the sun will deviate from their course; the constellations will follow their regular course, the constellations will deviate from their course; there will be a meteor strike, there will be a celestial fire, there will be an earthquake, there will be thunder from a cloudless sky; there will be the rising, setting, obscuration, and brightening of the sun, moon, and constellations; such will be the result of the lunar eclipse, such will be the result of the solar eclipse, such will be the result of the constellation eclipse, such will be the result of the regular course of the sun and moon, such will be the result of their deviant course, such will be the result of the regular course of the constellations, such will be the result of their deviant course, such will be the result of the meteor strike, such will be the result of the celestial fire, such will be the result of the earthquake, such will be the result of the thunder from a cloudless sky, and such will be the result of the rising, setting, obscuration, and brightening of the sun, moon, and constellations;’ the ascetic Gotama refrains from such wrong livelihood through debased arts.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘Whereas some ascetics and brahmins, eating food provided by faith, earn their living by wrong livelihood through debased arts, namely: predicting: ‘There will be abundant rain, there will be drought; there will be plenty of food, there will be famine; there will be peace and security, there will be danger; there will be disease, there will be good health; or practicing calculation, arithmetic, counting, poetry composition, and worldly philosophy;’ the ascetic Gotama refrains from such wrong livelihood through debased arts.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘Whereas some ascetics and brahmins, eating food provided by faith, earn their living by wrong livelihood through debased arts, namely: arranging auspicious times for taking a bride or giving away a bride; arranging marriages, engagements, or divorces; casting spells for financial success or failure; performing rituals to induce abortion; casting spells to bind the tongue, lock the jaws, or enchant the hands; muttering charms in the ear; consulting mirrors, young girls, or deities; worshiping the sun, worshiping Mahābrahmā, breathing out flames, and invoking the goddess of fortune. The ascetic Gotama refrains from such wrong livelihood through debased arts.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā mūlabhesajjānaṁ anuppadānaṁ osadhīnaṁ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
‘Whereas some ascetics and brahmins, eating food provided by faith, earn their living by wrong livelihood through debased arts, namely: making vows for safety or success; performing exorcisms, house-consecrations, or virility rituals; making one impotent; preparing building sites or consecrating sites; performing ceremonial mouth-rinsing, ritual bathing, and sacrificial offerings; administering emetics, purges, upward purges, downward purges, head purges, ear oils, eye drops, nasal medications, ointments, and soothing balms; practicing ophthalmology, surgery, pediatrics, administering root medicines, and releasing herbal remedies. The ascetic Gotama refrains from such wrong livelihood through debased arts.’ It is in this way that an ordinary person would speak in praise of the Tathāgata.
Idaṁ kho, bhikkhave, appamattakaṁ oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
These are the trivial, trifling details of mere ethical conduct that an ordinary person speaks of when speaking praise of the Tathāgata.”
Mahāsīlaṁ niṭṭhitaṁ.
The large section on ethical conduct is finished.
3. Views
3.1. Theories About the Past
Atthi, bhikkhave, aññeva dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. Katame ca te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ?
“There are other principles—profound, hard to perceive, difficult to comprehend, tranquil, sublime, beyond the realm of conjecture, subtle, to be experienced by the wise—which the Tathāgata makes known having realized them for himself through direct knowledge, and about which those who would speak genuine praise of the Tathāgata would rightly speak. And what are those principles—profound, hard to perceive, difficult to comprehend, tranquil, sublime, beyond the realm of conjecture, subtle, to be experienced by the wise—which the Tathāgata makes known having realized them for himself through direct knowledge, and about which those who would speak genuine praise of the Tathāgata would rightly speak?
Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino, pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi?
There are some ascetics and brahmins who speculate about the past, who hold views about the past, and who make various assertions concerning the past on eighteen grounds. And owing to what, with reference to what, do these venerable ascetics and brahmins speculate about the past, hold views about the past, and make various assertions concerning the past on eighteen grounds?
3.1.1. Eternalism
Santi, bhikkhave, eke samaṇabrāhmaṇā sassatavādā, sassataṁ attānañca lokañca paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi?
There are some ascetics and brahmins who are eternalists, who assert that the self and the world are eternal on four grounds. And owing to what, with reference to what, do these venerable ascetics and brahmins assert that the self and the world are eternal on four grounds?
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
It’s when some ascetic or brahmin—through application, exertion, inquiry, diligence, and right attention—attains such a stability of mind that, when their mind is thus collected, they recollect their manifold past lives. That is: one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, many hundreds of births, many thousands of births, and many hundreds of thousands of births. They remember: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’ Thus they recollect their manifold past lives with their aspects and particulars.
So evamāha: ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ. Taṁ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi. Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.
They say: ‘The self and the world are eternal, fruitless, stationary, standing firm like a pillar. These sentient beings wander on, undergoing repeated existence—passing away and re-arising—but it remains the same for all eternity. Why is that? Because through application, exertion, inquiry, diligence, and right attention I attain such a stability of mind that, when my mind is thus collected, I recollect my manifold past lives, that is, one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, many hundreds of births, many thousands of births, and many hundreds of thousands of births: “There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.” Thus I recollect my manifold past lives with their aspects and particulars.
Imināmahaṁ etaṁ jānāmi:
Because of this I know:
“yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti. Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti.
“The self and the world are eternal, fruitless, stationary, standing firm like a pillar. These sentient beings wander on, undergoing repeated existence—passing away and re-arising—but it remains the same for all eternity.”’ This is the first ground on which some ascetics and brahmins rely to assert that the self and the world are eternal.
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—ekampi saṁvaṭṭavivaṭṭaṁ dvepi saṁvaṭṭavivaṭṭāni tīṇipi saṁvaṭṭavivaṭṭāni cattāripi saṁvaṭṭavivaṭṭāni pañcapi saṁvaṭṭavivaṭṭāni dasapi saṁvaṭṭavivaṭṭāni: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
And owing to what, with reference to what, do these venerable ascetics and brahmins assert that the self and the world are eternal on the second ground? It’s when some ascetic or brahmin—through application, exertion, inquiry, diligence, and right attention—attains such a stability of mind that, when their mind is thus collected, they recollect their manifold past lives. That is: one aeon of cosmic contraction and expansion, two aeons of cosmic contraction and expansion, three aeons of cosmic contraction and expansion, four aeons of cosmic contraction and expansion, five aeons of cosmic contraction and expansion, and ten aeons of cosmic contraction and expansion. They remember: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’ Thus they recollect their manifold past lives with their aspects and particulars.
So evamāha: ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ. Taṁ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi. Seyyathidaṁ—ekampi saṁvaṭṭavivaṭṭaṁ dvepi saṁvaṭṭavivaṭṭāni tīṇipi saṁvaṭṭavivaṭṭāni cattāripi saṁvaṭṭavivaṭṭāni pañcapi saṁvaṭṭavivaṭṭāni dasapi saṁvaṭṭavivaṭṭāni: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.
They say: ‘The self and the world are eternal, fruitless, stationary, standing firm like a pillar. These sentient beings wander on, undergoing repeated existence—passing away and re-arising—but it remains the same for all eternity. Why is that? Because through application, exertion, inquiry, diligence, and right attention I attain such a stability of mind that, when my mind is thus collected, I recollect my manifold past lives, that is, one aeon of cosmic contraction and expansion, two aeons of cosmic contraction and expansion, three aeons of cosmic contraction and expansion, four aeons of cosmic contraction and expansion, five aeons of cosmic contraction and expansion, and ten aeons of cosmic contraction and expansion: “There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.” Thus I recollect my manifold past lives with their aspects and particulars.
Imināmahaṁ etaṁ jānāmi:
Because of this I know:
“yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti. Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti.
“The self and the world are eternal, fruitless, stationary, standing firm like a pillar. These sentient beings wander on, undergoing repeated existence—passing away and re-arising—but it remains the same for all eternity.”’ This is the second ground on which some ascetics and brahmins rely to assert that the self and the world are eternal.
Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—dasapi saṁvaṭṭavivaṭṭāni vīsampi saṁvaṭṭavivaṭṭāni tiṁsampi saṁvaṭṭavivaṭṭāni cattālīsampi saṁvaṭṭavivaṭṭāni: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
And owing to what, with reference to what, do these venerable ascetics and brahmins assert that the self and the world are eternal on the third ground? It’s when some ascetic or brahmin—through application, exertion, inquiry, diligence, and right attention—attains such a stability of mind that, when their mind is thus collected, they recollect their manifold past lives. That is: ten aeons of cosmic contraction and expansion, twenty aeons of cosmic contraction and expansion, thirty aeons of cosmic contraction and expansion, and forty aeons of cosmic contraction and expansion. They remember: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’ Thus they recollect their manifold past lives with their aspects and particulars.
So evamāha: ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ. Taṁ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi. Seyyathidaṁ—dasapi saṁvaṭṭavivaṭṭāni vīsampi saṁvaṭṭavivaṭṭāni tiṁsampi saṁvaṭṭavivaṭṭāni cattālīsampi saṁvaṭṭavivaṭṭāni: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.
They say: ‘The self and the world are eternal, fruitless, stationary, standing firm like a pillar. These sentient beings wander on, undergoing repeated existence—passing away and re-arising—but it remains the same for all eternity. Why is that? Because through application, exertion, inquiry, diligence, and right attention I attain such a stability of mind that, when my mind is thus collected, I recollect my manifold past lives, that is, ten aeons of cosmic contraction and expansion, twenty aeons of cosmic contraction and expansion, thirty aeons of cosmic contraction and expansion, and forty aeons of cosmic contraction and expansion: “There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.” Thus I recollect my manifold past lives with their aspects and particulars.
Imināmahaṁ etaṁ jānāmi:
Because of this I know:
“yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti. Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti.
“The self and the world are eternal, fruitless, stationary, standing firm like a pillar. These sentient beings wander on, undergoing repeated existence—passing away and re-arising—but it remains the same for all eternity.”’ This is the third ground on which some ascetics and brahmins rely to assert that the self and the world are eternal.
Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī, so takkapariyāhataṁ vīmaṁsānucaritaṁ sayaṁ paṭibhānaṁ evamāha: ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti. Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti.
And owing to what, with reference to what, do these venerable ascetics and brahmins assert that the self and the world are eternal on the fourth ground? It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective: ‘The self and the world are eternal, fruitless, stationary, standing firm like a pillar. These sentient beings wander on, undergoing repeated existence—passing away and re-arising—but it remains the same for all eternity.’ This is the fourth ground on which some ascetics and brahmins rely to assert that the self and the world are eternal.
Imehi kho te, bhikkhave, samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sassatavādā sassataṁ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.
These are the four grounds on which those ascetics and brahmins assert that the self and the world are eternal. Any ascetics and brahmins who assert that the self and the world are eternal do so on one or other of these four grounds. Outside of this there is none.
Tayidaṁ, bhikkhave, tathāgato pajānāti: ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti, tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti; tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.
This the Tathāgata knows clearly: ‘These grounds for views, thus grasped, thus adhered to, lead to such and such a destination and to such and such a future state.’ He knows that clearly, and he knows clearly what goes beyond that. Yet he does not adhere to that clear knowing; and not adhering to it, he has realized quenching within himself. Having discerned as they truly are the arising, the passing away, the gratification, the drawback, and the escape in regard to feelings, the Tathāgata is liberated through not clinging.
Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.
These are those principles—profound, hard to perceive, difficult to comprehend, tranquil, sublime, beyond the realm of conjecture, subtle, to be experienced by the wise—which the Tathāgata makes known having realized them for himself through direct knowledge, and about which those who would speak genuine praise of the Tathāgata would rightly speak.
Paṭhamabhāṇavāro.
The first recitation section is finished.
3.1.2. Partial Eternalism
Santi, bhikkhave, eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi?
There are some ascetics and brahmins who are partial-eternalists, who assert that the self and the world are partially eternal and partially not eternal on four grounds. And owing to what, with reference to what, do these venerable ascetics and brahmins assert that the self and the world are partially eternal and partially not eternal on four grounds?
Hoti kho so, bhikkhave, samayo, yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko saṁvaṭṭati. Saṁvaṭṭamāne loke yebhuyyena sattā ābhassarasaṁvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti.
There comes a time when, after a very long period has passed, this world contracts. As the world contracts, sentient beings are mostly reborn in the realm of Streaming Radiance. There they are mind-made, feeding on uplifting joy, self-luminous, wandering in midair, abiding in radiance, and they remain like that for a very long time.
Hoti kho so, bhikkhave, samayo, yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko vivaṭṭati. Vivaṭṭamāne loke suññaṁ brahmavimānaṁ pātubhavati. Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjati. So tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro subhaṭṭhāyī, ciraṁ dīghamaddhānaṁ tiṭṭhati.
There comes a time when, after a very long period has passed, this world expands. As it expands an empty Brahmā mansion appears. Then a certain sentient being—due to the running out of their lifespan or merit—passes away from that host of radiant deities and is reborn in that empty Brahmā mansion. There they are mind-made, feeding on uplifting joy, self-luminous, wandering in midair, abiding in radiance, and they remain like that for a very long time.
Tassa tattha ekakassa dīgharattaṁ nivusitattā anabhirati paritassanā uppajjati: ‘aho vata aññepi sattā itthattaṁ āgaccheyyun’ti. Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṁ upapajjanti tassa sattassa sahabyataṁ. Tepi tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti.
But after staying there all alone for a long time, they become dissatisfied and anxious: ‘Oh, if only other beings would come to this place.’ Then other sentient beings—due to the running out of their lifespan or merit—pass away from that host of radiant deities and are reborn in that Brahmā mansion in company with that being. There they too are mind-made, feeding on uplifting joy, self-luminous, wandering in midair, abiding in radiance, and they remain like that for a very long time.
Tatra, bhikkhave, yo so satto paṭhamaṁ upapanno tassa evaṁ hoti: ‘ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ. Mayā ime sattā nimmitā. Taṁ kissa hetu? Mamañhi pubbe etadahosi:
Now, the being who was reborn there first thinks: ‘I am Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Chief, the Appointer, the Master, the Father of all that have been and shall be. These beings were created by me! Why is that? Because first I thought:
“aho vata aññepi sattā itthattaṁ āgaccheyyun”ti. Iti mama ca manopaṇidhi, ime ca sattā itthattaṁ āgatā’ti.
“Oh, if only other beings would come to this place.” Such was my heart’s wish, and then these beings came to this place.’
Yepi te sattā pacchā upapannā, tesampi evaṁ hoti: ‘ayaṁ kho bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ. Iminā mayaṁ bhotā brahmunā nimmitā. Taṁ kissa hetu? Imañhi mayaṁ addasāma idha paṭhamaṁ upapannaṁ, mayaṁ panamha pacchā upapannā’ti.
And the beings who were reborn there later also think: ‘This worthy one is Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Chief, the Appointer, the Master, the Father of all that have been and shall be. And we were created by him. Why is that? Because we see that he was reborn here first, and we arrived later.’
Tatra, bhikkhave, yo so satto paṭhamaṁ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.
There, the being who was reborn first is longer-lived, more beautiful, and more powerful. But the beings who were reborn later are shorter-lived, less beautiful, and less powerful.
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.
It’s possible that one of those beings passes away from that host and is reborn in this place. Having done so, they go forth from the lay life to homelessness. Through application, exertion, inquiry, diligence, and right attention, they attain such a stability of mind that, when their mind is thus collected, they recollect that past life, but no further.
So evamāha: ‘yo kho so bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ, yena mayaṁ bhotā brahmunā nimmitā, so nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassati. Ye pana mayaṁ ahumhā tena bhotā brahmunā nimmitā, te mayaṁ aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti. Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti.
They say: ‘He who is Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Chief, the Appointer, the Master, the Father of all that have been and shall be—by him we were created. He is permanent, everlasting, eternal, not subject to change, and will remain just the same for all eternity. We who were created by that Brahmā are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.’ This is the first ground on which some ascetics and brahmins rely to assert that the self and the world are partially eternal and partially not eternal.
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti? Santi, bhikkhave, khiḍḍāpadosikā nāma devā, te ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati. Satiyā sammosā te devā tamhā kāyā cavanti.
And owing to what, with reference to what, do these venerable ascetics and brahmins assert that the self and the world are partially eternal and partially not eternal on the second ground? There are gods named ‘depraved by play.’ They spend too much time laughing, playing, and making merry. Spending too much time in that way, they lose their mindfulness. Because their mindfulness is lost, they pass away from that host of gods.
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.
It’s possible that one of those beings passes away from that host and is reborn in this place. Having done so, they go forth from the lay life to homelessness. Through application, exertion, inquiry, diligence, and right attention, they attain such a stability of mind that, when their mind is thus collected, they recollect that past life, but no further.
So evamāha: ‘ye kho te bhonto devā na khiḍḍāpadosikā, te na ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṁ na ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati na sammussati. Satiyā asammosā te devā tamhā kāyā na cavanti; niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti. Ye pana mayaṁ ahumhā khiḍḍāpadosikā, te mayaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannā viharimhā. Tesaṁ no ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati. Satiyā sammosā evaṁ mayaṁ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti. Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti.
They say: ‘The gods who are not depraved by play do not spend too much time laughing, playing, and making merry. Not spending too much time in that way, they do not lose their mindfulness. Because their mindfulness is not lost, they do not pass away from that host of gods. They are permanent, everlasting, eternal, not subject to change, and will remain just the same for all eternity. But we who were depraved by play spent too much time laughing, playing, and making merry. Spending too much time in that way, we lost our mindfulness. Because our mindfulness was lost, we passed away from that host of gods. We are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.’ This is the second ground on which some ascetics and brahmins rely to assert that the self and the world are partially eternal and partially not eternal.
Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti? Santi, bhikkhave, manopadosikā nāma devā, te ativelaṁ aññamaññaṁ upanijjhāyanti. Te ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti.
And owing to what, with reference to what, do these venerable ascetics and brahmins assert that the self and the world are partially eternal and partially not eternal on the third ground? There are gods named ‘corrupted in mind.’ They spend too much time gazing at each other. Gazing at each other, they corrupt one another’s minds. With minds corrupted toward each other, they become weary in body and weary in mind. They pass away from that host of gods.
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.
It’s possible that one of those beings passes away from that host and is reborn in this place. Having done so, they go forth from the lay life to homelessness. Through application, exertion, inquiry, diligence, and right attention, they attain such a stability of mind that, when their mind is thus collected, they recollect that past life, but no further.
So evamāha: ‘ye kho te bhonto devā na manopadosikā, te nātivelaṁ aññamaññaṁ upanijjhāyanti. Te nātivelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṁ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti. Ye pana mayaṁ ahumhā manopadosikā, te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyimhā. Te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsimhā, te mayaṁ aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Evaṁ mayaṁ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti. Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti.
They say: ‘The gods who are not corrupted in mind do not spend too much time gazing at each other. Not gazing in that way, they do not corrupt one another’s minds. With minds uncorrupted toward each other, they are not weary in body or in mind, and they do not pass away from that host of gods. They are permanent, everlasting, eternal, not subject to change, and will remain just the same for all eternity. But we who were corrupted in mind spent too much time gazing at each other. Gazing in that way, we corrupted one another’s minds, and with minds corrupted toward each other we became weary in body and weary in mind. Thus we passed away from that host of gods. We are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.’ This is the third ground on which some ascetics and brahmins rely to assert that the self and the world are partially eternal and partially not eternal.
Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī. So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha: ‘yaṁ kho idaṁ vuccati cakkhuṁ itipi sotaṁ itipi ghānaṁ itipi jivhā itipi kāyo itipi, ayaṁ attā anicco addhuvo asassato vipariṇāmadhammo. Yañca kho idaṁ vuccati cittanti vā manoti vā viññāṇanti vā ayaṁ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassatī’ti. Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti.
And owing to what, with reference to what, do these venerable ascetics and brahmins assert that the self and the world are partially eternal and partially not eternal on the fourth ground? It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective: ‘That which is called “the eye”, “the ear”, “the nose”, “the tongue”, and also “the body”: that self is impermanent, not lasting, not eternal, and subject to change. That which is called “mind” or “sentience” or “consciousness”: that self is permanent, everlasting, eternal, not subject to change, and will remain just the same for all eternity.’ This is the fourth ground on which some ascetics and brahmins rely to assert that the self and the world are partially eternal and partially not eternal.
Imehi kho te, bhikkhave, samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.
These are the four grounds on which those ascetics and brahmins assert that the self and the world are partially eternal and partially not eternal. Any ascetics and brahmins who assert that the self and the world are partially eternal and partially not eternal do so on one or other of these four grounds. Outside of this there is none.
Tayidaṁ, bhikkhave, tathāgato pajānāti: ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.
This the Tathāgata knows clearly: ‘These grounds for views, thus grasped, thus adhered to, lead to such and such a destination and to such and such a future state.’ He knows that clearly, and he knows clearly what goes beyond that. Yet he does not adhere to that clear knowing; and not adhering to it, he has realized quenching within himself. Having discerned as they truly are the arising, the passing away, the gratification, the drawback, and the escape in regard to feelings, the Tathāgata is liberated through not clinging.
Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.
These are the principles—profound, hard to perceive, difficult to comprehend, tranquil, sublime, beyond the realm of conjecture, subtle, to be experienced by the wise—which the Tathāgata makes known having realized them for himself through direct knowledge, and about which those who would speak genuine praise of the Tathāgata would rightly speak.
3.1.3. Finite and Infinite
Santi, bhikkhave, eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi?
There are some ascetics and brahmins who are finite-and-infinite theorists, who assert that the world is finite or infinite on four grounds. And owing to what, with reference to what, do these venerable ascetics and brahmins assert that the world is finite or infinite on four grounds?
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte antasaññī lokasmiṁ viharati.
It’s when some ascetic or brahmin—through application, exertion, inquiry, diligence, and right attention—attains such a stability of mind that, when their mind is thus collected, they meditate perceiving the world as finite.
So evamāha: ‘antavā ayaṁ loko parivaṭumo. Taṁ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte antasaññī lokasmiṁ viharāmi. Imināmahaṁ etaṁ jānāmi:
They say: ‘The world is finite and restricted. Why is that? Because through application, exertion, inquiry, diligence, and right attention I attain such a stability of mind that, when my mind is thus collected, I meditate perceiving the world as finite. Because of this I know:
“yathā antavā ayaṁ loko parivaṭumo”’ti. Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti.
“The world is finite and restricted.”’ This is the first ground on which some ascetics and brahmins rely to assert that the world is finite or infinite.
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anantasaññī lokasmiṁ viharati.
And owing to what, with reference to what, do these venerable ascetics and brahmins assert that the world is finite or infinite on the second ground? It’s when some ascetic or brahmin—through application, exertion, inquiry, diligence, and right attention—attains such a stability of mind that, when their mind is thus collected, they meditate perceiving the world as infinite.
So evamāha: ‘ananto ayaṁ loko apariyanto. Ye te samaṇabrāhmaṇā evamāhaṁsu: “antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā. Ananto ayaṁ loko apariyanto. Taṁ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anantasaññī lokasmiṁ viharāmi. Imināmahaṁ etaṁ jānāmi:
They say: ‘The world is infinite and unbounded. The ascetics and brahmins who say that the world is finite are wrong. The world is infinite and unbounded. Why is that? Because through application, exertion, inquiry, diligence, and right attention I attain such a stability of mind that, when my mind is thus collected, I meditate perceiving the world as infinite. Because of this I know:
“yathā ananto ayaṁ loko apariyanto”’ti. Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti.
“The world is infinite and unbounded.”’ This is the second ground on which some ascetics and brahmins rely to assert that the world is finite or infinite.
Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte uddhamadho antasaññī lokasmiṁ viharati, tiriyaṁ anantasaññī.
And owing to what, with reference to what, do these venerable ascetics and brahmins assert that the world is finite or infinite on the third ground? It’s when some ascetic or brahmin—through application, exertion, inquiry, diligence, and right attention—attains such a stability of mind that, when their mind is thus collected, they meditate perceiving the world as finite vertically but infinite horizontally.
So evamāha: ‘antavā ca ayaṁ loko ananto ca. Ye te samaṇabrāhmaṇā evamāhaṁsu: “antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā. Yepi te samaṇabrāhmaṇā evamāhaṁsu: “ananto ayaṁ loko apariyanto”ti, tesampi musā. Antavā ca ayaṁ loko ananto ca. Taṁ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte uddhamadho antasaññī lokasmiṁ viharāmi, tiriyaṁ anantasaññī. Imināmahaṁ etaṁ jānāmi:
They say: ‘The world is both finite and infinite. The ascetics and brahmins who say that the world is finite are wrong, and so are those who say that the world is infinite. The world is both finite and infinite. Why is that? Because through application, exertion, inquiry, diligence, and right attention I attain such a stability of mind that, when my mind is thus collected, I meditate perceiving the world as finite vertically but infinite horizontally. Because of this I know:
“yathā antavā ca ayaṁ loko ananto cā”’ti. Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti.
“The world is both finite and infinite.”’ This is the third ground on which some ascetics and brahmins rely to assert that the world is finite or infinite.
Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī. So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha: ‘nevāyaṁ loko antavā, na panānanto. Ye te samaṇabrāhmaṇā evamāhaṁsu: “antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā. Yepi te samaṇabrāhmaṇā evamāhaṁsu: “ananto ayaṁ loko apariyanto”ti, tesampi musā. Yepi te samaṇabrāhmaṇā evamāhaṁsu: “antavā ca ayaṁ loko ananto cā”ti, tesampi musā. Nevāyaṁ loko antavā, na panānanto’ti. Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti.
And owing to what, with reference to what, do these venerable ascetics and brahmins assert that the world is finite or infinite on the fourth ground? It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective: ‘The world is neither finite nor infinite. The ascetics and brahmins who say that the world is finite are wrong, as are those who say that the world is infinite, and also those who say that the world is both finite and infinite. The world is neither finite nor infinite.’ This is the fourth ground on which some ascetics and brahmins rely to assert that the world is finite or infinite.
Imehi kho te, bhikkhave, samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā antānantikā antānantaṁ lokassa paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.
These are the four grounds on which those ascetics and brahmins assert that the world is finite or infinite. Any ascetics and brahmins who assert that the world is finite or infinite do so on one or other of these four grounds. Outside of this there is none.
Tayidaṁ, bhikkhave, tathāgato pajānāti: ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.
This the Tathāgata knows clearly: ‘These grounds for views, thus grasped, thus adhered to, lead to such and such a destination and to such and such a future state.’ He knows that clearly, and he knows clearly what goes beyond that. Yet he does not adhere to that clear knowing; and not adhering to it, he has realized quenching within himself. Having discerned as they truly are the arising, the passing away, the gratification, the drawback, and the escape in regard to feelings, the Tathāgata is liberated through not clinging.
Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.
These are the principles—profound, hard to perceive, difficult to comprehend, tranquil, sublime, beyond the realm of conjecture, subtle, to be experienced by the wise—which the Tathāgata makes known having realized them for himself through direct knowledge, and about which those who would speak genuine praise of the Tathāgata would rightly speak.
3.1.4. Endless Equivocation
Santi, bhikkhave, eke samaṇabrāhmaṇā amarāvikkhepikā, tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi?
There are some ascetics and brahmins who are eel-wrigglers, who resort to evasive statements and endless equivocation on four grounds. And owing to what, with reference to what, do these venerable ascetics and brahmins resort to evasive statements and endless equivocation on four grounds?
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti. Tassa evaṁ hoti: ‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi. Ahañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto, “idaṁ akusalan”ti yathābhūtaṁ appajānanto, “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ, taṁ mamassa musā. Yaṁ mamassa musā, so mamassa vighāto. Yo mamassa vighāto so mamassa antarāyo’ti. Iti so musāvādabhayā musāvādaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ.
It’s when some ascetic or brahmin does not discern as it truly is, ‘This is wholesome,’ and does not discern as it truly is, ‘This is unwholesome’. They think: ‘I do not discern as it truly is, “This is wholesome,” and I do not discern as it truly is, “This is unwholesome”. If, not knowing as it truly is “This is wholesome,” and not knowing as it truly is “This is unwholesome,” I were to declare “This is wholesome” or “This is unwholesome,” that would be false speech on my part. What would be false speech for me would be distress for me, and what would be distress for me would be an obstacle for me.’ So from fear and disgust with false speech they avoid stating whether something is wholesome or unwholesome. Whenever they’re asked a question, they resort to evasive statements and endless equivocation: ‘I do not say so; I do not say thus; I do not say otherwise; I do not say no; I do not deny it.’ This is the first ground on which some ascetics and brahmins rely when resorting to evasive statements and endless equivocation.
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti. Tassa evaṁ hoti: ‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi. Ahañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto, “idaṁ akusalan”ti yathābhūtaṁ appajānanto, “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ, tattha me assa chando vā rāgo vā doso vā paṭigho vā. Yattha me assa chando vā rāgo vā doso vā paṭigho vā, taṁ mamassa upādānaṁ. Yaṁ mamassa upādānaṁ, so mamassa vighāto. Yo mamassa vighāto, so mamassa antarāyo’ti. Iti so upādānabhayā upādānaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ.
And owing to what, with reference to what, do these venerable ascetics and brahmins resort to evasive statements and endless equivocation on the second ground? It’s when some ascetic or brahmin does not discern as it truly is, ‘This is wholesome,’ and does not discern as it truly is, ‘This is unwholesome’. They think: ‘I do not discern as it truly is, “This is wholesome,” and I do not discern as it truly is, “This is unwholesome”. If, not knowing as it truly is “This is wholesome,” and not knowing as it truly is “This is unwholesome,” I were to declare “This is wholesome” or “This is unwholesome,” desire or greed or hate or aversion would arise in me there. Where desire or greed or hate or aversion arose, that would be grasping for me. What would be grasping for me would be distress for me, and what would be distress for me would be an obstacle for me.’ So from fear and disgust with grasping they avoid stating whether something is wholesome or unwholesome. Whenever they’re asked a question, they resort to evasive statements and endless equivocation: ‘I do not say so; I do not say thus; I do not say otherwise; I do not say no; I do not deny it.’ This is the second ground on which some ascetics and brahmins rely when resorting to evasive statements and endless equivocation.
Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti. Tassa evaṁ hoti: ‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi. Ahañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto “idaṁ akusalan”ti yathābhūtaṁ appajānanto “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ; santi hi kho samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā, te bhindantā maññe caranti paññāgatena diṭṭhigatāni, te maṁ tattha samanuyuñjeyyuṁ samanugāheyyuṁ samanubhāseyyuṁ. Ye maṁ tattha samanuyuñjeyyuṁ samanugāheyyuṁ samanubhāseyyuṁ, tesāhaṁ na sampāyeyyaṁ. Yesāhaṁ na sampāyeyyaṁ, so mamassa vighāto. Yo mamassa vighāto, so mamassa antarāyo’ti. Iti so anuyogabhayā anuyogaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ.
And owing to what, with reference to what, do these venerable ascetics and brahmins resort to evasive statements and endless equivocation on the third ground? It’s when some ascetic or brahmin does not discern as it truly is, ‘This is wholesome,’ and does not discern as it truly is, ‘This is unwholesome’. They think: ‘I do not discern as it truly is, “This is wholesome,” and I do not discern as it truly is, “This is unwholesome”. Suppose, not knowing as it truly is “This is wholesome,” and not knowing as it truly is “This is unwholesome,” I were to declare “This is wholesome” or “This is unwholesome.” There are clever ascetics and brahmins who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect. They might pursue, press, and grill me about that. Questioned, pressed, and cross-examined by them, I would not be able to satisfy them. Where I could not satisfy them, that would be distress for me, and what would be distress for me would be an obstacle for me.’ So from fear and disgust with examination they avoid stating whether something is wholesome or unwholesome. Whenever they’re asked a question, they resort to evasive statements and endless equivocation: ‘I do not say so; I do not say thus; I do not say otherwise; I do not say no; I do not deny it.’ This is the third ground on which some ascetics and brahmins rely when resorting to evasive statements and endless equivocation.
Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā mando hoti momūho. So mandattā momūhattā tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: ‘atthi paro loko’ti iti ce maṁ pucchasi, ‘atthi paro loko’ti iti ce me assa, ‘atthi paro loko’ti iti te naṁ byākareyyaṁ, ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. ‘Natthi paro loko …pe… ‘atthi ca natthi ca paro loko …pe… ‘nevatthi na natthi paro loko …pe… ‘atthi sattā opapātikā …pe… ‘natthi sattā opapātikā …pe… ‘atthi ca natthi ca sattā opapātikā …pe… ‘nevatthi na natthi sattā opapātikā …pe… ‘atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… ‘natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… ‘atthi ca natthi ca sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… ‘nevatthi na natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… ‘hoti tathāgato paraṁ maraṇā …pe… ‘na hoti tathāgato paraṁ maraṇā …pe… ‘hoti ca na ca hoti tathāgato paraṁ maraṇā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti ce maṁ pucchasi, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti ce me assa, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti te naṁ byākareyyaṁ, ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ.
And owing to what, with reference to what, do these venerable ascetics and brahmins resort to evasive statements and endless equivocation on the fourth ground? It’s when some ascetic or brahmin is dull and confused. Because of that, whenever they’re asked a question, they resort to evasive statements and endless equivocation: ‘If you ask me: “Is there another world?”—if I thought there was another world, I would declare to you: “There is another world.” But I do not say so; I do not say thus; I do not say otherwise; I do not say no; I do not deny it. “Is there no other world? ... Is there both another world and no other world? ... Is there neither another world nor no other world? ... Are there spontaneously arisen beings? ... Are there no spontaneously arisen beings? ... Are there both spontaneously arisen beings and no spontaneously arisen beings? ... Are there neither spontaneously arisen beings nor no spontaneously arisen beings? ... Is there fruit and result of good and bad deeds? ... Is there no fruit and result of good and bad deeds? ... Is there both fruit and result and no fruit and result of good and bad deeds? ... Is there neither fruit and result nor no fruit and result of good and bad deeds? ... Does a Tathāgata exist after death? ... Does a Tathāgata not exist after death? ... Does a Tathāgata both exist and not exist after death? ... Does a Tathāgata neither exist nor not exist after death?”—if you ask me: “Does a Tathāgata neither exist nor not exist after death?”—if I thought a Tathāgata neither exists nor does not exist after death, I would declare to you: “A Tathāgata neither exists nor does not exist after death.” But I do not say so; I do not say thus; I do not say otherwise; I do not say no; I do not deny it.’ This is the fourth ground on which some ascetics and brahmins rely when resorting to evasive statements and endless equivocation.
Imehi kho te, bhikkhave, samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.
These are the four grounds on which those ascetics and brahmins who are eel-wrigglers resort to evasive statements and endless equivocation whenever they’re asked a question. Whatever ascetics or brahmins are eel-wrigglers and, whenever asked a question, resort to evasive statements and endless equivocation, all of them do so on these very four grounds, or on one of them. Outside of this there is none. The Tathāgata knows this clearly ... about which those who would speak genuine praise of the Tathāgata would rightly speak.
3.1.5. Fortuitous Origination
Santi, bhikkhave, eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi?
There are some ascetics and brahmins who are fortuitous originationists, who assert that the self and the world arise by fortuitous origination on two grounds. And owing to what, with reference to what, do these venerable ascetics and brahmins assert that the self and the world arise by fortuitous origination on two grounds?
Santi, bhikkhave, asaññasattā nāma devā. Saññuppādā ca pana te devā tamhā kāyā cavanti. Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte saññuppādaṁ anussarati, tato paraṁ nānussarati. So evamāha: ‘adhiccasamuppanno attā ca loko ca. Taṁ kissa hetu? Ahañhi pubbe nāhosiṁ, somhi etarahi ahutvā santatāya pariṇato’ti. Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti.
There are gods named ‘non-percipient beings’. When perception arises they pass away from that host of gods. It’s possible that one of those beings passes away from that host and is reborn in this place. Having done so, they go forth from the lay life to homelessness. Through application, exertion, inquiry, diligence, and right attention, they attain such a stability of mind that, when their mind is thus collected, they recollect the arising of perception, but no further. They say: ‘The self and the world arose fortuitously. Why is that? Because formerly I didn’t exist, whereas now, having not existed, I’ve transformed into the state of existing.’ This is the first ground on which some ascetics and brahmins rely to assert that the self and the world arose fortuitously.
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī. So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha: ‘adhiccasamuppanno attā ca loko cā’ti. Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti.
And owing to what, with reference to what, do these venerable ascetics and brahmins assert that the self and the world arise by fortuitous origination on the second ground? It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective: ‘The self and the world arose fortuitously.’ This is the second ground on which some ascetics and brahmins rely to assert that the self and the world arose fortuitously.
Imehi kho te, bhikkhave, samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti, sabbe te imeheva dvīhi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.
These are the two grounds on which those ascetics and brahmins who are fortuitous originationists assert that the self and the world arise by fortuitous origination. Whatever ascetics or brahmins are fortuitous originationists and assert that the self and the world arise by fortuitous origination, all of them do so on these very two grounds, or on one of them. Outside of this there is none. The Tathāgata knows this clearly ... about which those who would speak genuine praise of the Tathāgata would rightly speak.
Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā pubbantānudiṭṭhino pubbantamārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva aṭṭhārasahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā.
These are the eighteen grounds on which those ascetics and brahmins who speculate about the past and hold views about the past make various assertions concerning the past. Whatever ascetics or brahmins speculate about the past, hold views about the past, and make various assertions concerning the past, all of them do so on these very eighteen grounds, or on one of them. Outside of this there is none.
Tayidaṁ, bhikkhave, tathāgato pajānāti: ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.
This the Tathāgata knows clearly: ‘These grounds for views, thus grasped, thus adhered to, lead to such and such a destination and to such and such a future state.’ He knows that clearly, and he knows clearly what goes beyond that. Yet he does not adhere to that clear knowing; and not adhering to it, he has realized quenching within himself. Having discerned as they truly are the arising, the passing away, the gratification, the drawback, and the escape in regard to feelings, the Tathāgata is liberated through not clinging.
Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.
These are the principles—profound, hard to perceive, difficult to comprehend, tranquil, sublime, beyond the realm of conjecture, subtle, to be experienced by the wise—which the Tathāgata makes known having realized them for himself through direct knowledge, and about which those who would speak genuine praise of the Tathāgata would rightly speak.
Dutiyabhāṇavāro.
The second recitation section is finished.
3.2. Theories About the Future
Santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino, aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi?
There are some ascetics and brahmins who speculate about the future, who hold views about the future, and who make various assertions concerning the future on forty-four grounds. And owing to what, with reference to what, do these venerable ascetics and brahmins speculate about the future, hold views about the future, and make various assertions concerning the future on forty-four grounds?
3.2.1. Percipient Life After Death
Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi?
There are some ascetics and brahmins who are theorists of survival after death, who assert that the self is percipient after death on sixteen grounds. And owing to what, with reference to what, do these venerable ascetics and brahmins assert that the self is percipient after death on sixteen grounds?
‘Rūpī attā hoti arogo paraṁ maraṇā saññī’ti naṁ paññapenti.
They assert: ‘The self is with form, healthy and percipient after death.’
‘Arūpī attā hoti arogo paraṁ maraṇā saññī’ti naṁ paññapenti.
They assert: ‘The self is formless, healthy, and percipient after death.’
‘Rūpī ca arūpī ca attā hoti …pe….
‘The self is both with form and formless ...
‘Nevarūpī nārūpī attā hoti ….
‘The self is neither with form nor formless ...
‘Antavā attā hoti ….
‘The self is finite ...
‘Anantavā attā hoti ….
‘The self is infinite ...
‘Antavā ca anantavā ca attā hoti ….
‘The self is both finite and infinite ...
‘Nevantavā nānantavā attā hoti ….
‘The self is neither finite nor infinite ...
‘Ekattasaññī attā hoti ….
‘The self is with unified perception ...
‘Nānattasaññī attā hoti ….
‘The self is with diverse perception ...
‘Parittasaññī attā hoti ….
‘The self is with limited perception ...
‘Appamāṇasaññī attā hoti ….
‘The self is with limitless perception ...
‘Ekantasukhī attā hoti ….
‘The self is exclusively happy ...
‘Ekantadukkhī attā hoti ….
‘The self is entirely miserable ...
‘Sukhadukkhī attā hoti ….
‘The self experiences both happiness and suffering ...
‘Adukkhamasukhī attā hoti arogo paraṁ maraṇā saññī’ti naṁ paññapenti.
They assert: ‘The self experiences neither happiness nor suffering, is healthy, and percipient after death.’
Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti, sabbe te imeheva soḷasahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.
These are the sixteen grounds on which those ascetics and brahmins assert that the self lives on after death in a percipient form. Any ascetics and brahmins who assert that the self lives on after death in a percipient form do so on one or other of these sixteen grounds. Outside of this there is none. The Tathāgata knows this clearly ... about which those who would speak genuine praise of the Tathāgata would rightly speak.
3.2.2. Non-Percipient Life After Death
Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi?
There are some ascetics and brahmins who are theorists of survival after death, who assert that the self is non-percipient after death on eight grounds. And owing to what, with reference to what, do these venerable ascetics and brahmins assert that the self is non-percipient after death on eight grounds?
‘Rūpī attā hoti arogo paraṁ maraṇā asaññī’ti naṁ paññapenti.
They assert: ‘The self is with form, healthy and non-percipient after death.’
‘Arūpī attā hoti arogo paraṁ maraṇā asaññī’ti naṁ paññapenti.
They assert: ‘The self is formless, healthy and non-percipient after death.’
‘Rūpī ca arūpī ca attā hoti …pe….
‘The self is both with form and formless ...
‘Nevarūpī nārūpī attā hoti ….
‘The self is neither with form nor formless ...
‘Antavā attā hoti ….
‘The self is finite ...
‘Anantavā attā hoti ….
‘The self is infinite ...
‘Antavā ca anantavā ca attā hoti ….
‘The self is both finite and infinite ...
‘Nevantavā nānantavā attā hoti arogo paraṁ maraṇā asaññī’ti naṁ paññapenti.
They assert: ‘The self is neither finite nor infinite, healthy and non-percipient after death.’
Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.
These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a non-percipient form. Any ascetics and brahmins who assert that the self lives on after death in a non-percipient form do so on one or other of these eight grounds. Outside of this there is none. The Tathāgata knows this clearly ... about which those who would speak genuine praise of the Tathāgata would rightly speak.
3.2.3. Neither-Percipient-Nor-Non-Percipient Life After Death
Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā, uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi?
There are some ascetics and brahmins who are theorists of survival after death, who assert that the self is neither percipient nor non-percipient after death on eight grounds. And owing to what, with reference to what, do these venerable ascetics and brahmins assert that the self is neither percipient nor non-percipient after death on eight grounds?
‘Rūpī attā hoti arogo paraṁ maraṇā nevasaññīnāsaññī’ti naṁ paññapenti.
They assert: ‘The self is with form, healthy and neither percipient nor non-percipient after death.’
‘Arūpī attā hoti …pe….
‘The self is formless ...
‘Rūpī ca arūpī ca attā hoti ….
‘The self is both with form and formless ...
‘Nevarūpī nārūpī attā hoti ….
‘The self is neither with form nor formless ...
‘Antavā attā hoti ….
‘The self is finite ...
‘Anantavā attā hoti ….
‘The self is infinite ...
‘Antavā ca anantavā ca attā hoti ….
‘The self is both finite and infinite ...
‘Nevantavā nānantavā attā hoti arogo paraṁ maraṇā nevasaññīnāsaññī’ti naṁ paññapenti.
They assert: ‘The self is neither finite nor infinite, healthy and neither percipient nor non-percipient after death.’
Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.
These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a neither percipient nor non-percipient form. Any ascetics and brahmins who assert that the self lives on after death in a neither percipient nor non-percipient form do so on one or other of these eight grounds. Outside of this there is none. The Tathāgata knows this clearly ... about which those who would speak genuine praise of the Tathāgata would rightly speak.
3.2.4. Annihilationism
Santi, bhikkhave, eke samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi?
There are some ascetics and brahmins who are annihilationists, who assert the annihilation, destruction, and extermination of an existing being on seven grounds. And owing to what, with reference to what, do these venerable ascetics and brahmins assert the annihilation, destruction, and extermination of an existing being on seven grounds?
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhi: ‘yato kho, bho, ayaṁ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
There are some ascetics and brahmins who have this doctrine and view: ‘This self is made of material form, consisting of the four great elements, procreated by a mother and father. Since it’s annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation, destruction, and extermination of an existing being.
Tamañño evamāha: ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā dibbo rūpī kāmāvacaro kabaḷīkārāhārabhakkho. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
But someone else says to them: ‘That self of which you speak does exist, I don’t deny it. But that’s not how this self becomes rightly annihilated. There is another self that is heavenly, with form, sensual, consuming edible food. You don’t know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation, destruction, and extermination of an existing being.
Tamañño evamāha: ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
But someone else says to them: ‘That self of which you speak does exist, I don’t deny it. But that’s not how this self becomes rightly annihilated. There is another self that is heavenly, with form, mind-made, having all major and minor limbs, lacking in no faculty. You don’t know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation, destruction, and extermination of an existing being.
Tamañño evamāha: ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā “ananto ākāso”ti ākāsānañcāyatanūpago. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
But someone else says to them: ‘That self of which you speak does exist, I don’t deny it. But that’s not how this self becomes rightly annihilated. There is another self which, with the complete surpassing of perceptions of form, with the disappearance of perceptions of sensory impact, and non-attention to perceptions of diversity, aware that “space is boundless,” has gone to the base of boundless space. You don’t know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation, destruction, and extermination of an existing being.
Tamañño evamāha: ‘atthi kho, bho, eso attā yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso ākāsānañcāyatanaṁ samatikkamma “anantaṁ viññāṇan”ti viññāṇañcāyatanūpago. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
But someone else says to them: ‘That self of which you speak does exist, I don’t deny it. But that’s not how this self becomes rightly annihilated. There is another self which, with the complete surpassing of the base of boundless space, aware that “consciousness is boundless,” has gone to the base of boundless consciousness. You don’t know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation, destruction, and extermination of an existing being.
Tamañño evamāha: ‘atthi kho, bho, so attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanūpago. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
But someone else says to them: ‘That self of which you speak does exist, I don’t deny it. But that’s not how this self becomes rightly annihilated. There is another self which, with the complete surpassing of the base of boundless consciousness, aware that “there is nothing at all,” has gone to the base of nothingness. You don’t know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation, destruction, and extermination of an existing being.
Tamañño evamāha: ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso ākiñcaññāyatanaṁ samatikkamma “santametaṁ paṇītametan”ti nevasaññānāsaññāyatanūpago. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
But someone else says to them: ‘That self of which you speak does exist, I don’t deny it. But that’s not how this self becomes rightly annihilated. There is another self which, with the complete surpassing of the base of nothingness, aware that “this is peaceful, this is sublime,” has gone to the base of neither perception nor non-perception. You don’t know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation, destruction, and extermination of an existing being.
Imehi kho te, bhikkhave, samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, sabbe te imeheva sattahi vatthūhi … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.
These are the seven grounds on which those ascetics and brahmins assert the annihilation, destruction, and extermination of an existing being. Any ascetics and brahmins who assert the annihilation, destruction, and extermination of an existing being do so on one or other of these seven grounds. Outside of this there is none. The Tathāgata knows this clearly ... about which those who would speak genuine praise of the Tathāgata would rightly speak.
3.2.5. Nibbāna in the Present Life
Santi, bhikkhave, eke samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi?
There are some ascetics and brahmins who are theorists of supreme Nibbāna in the present life, who assert supreme Nibbāna in the present life for an existing being on five grounds. And owing to what, with reference to what, do these venerable ascetics and brahmins assert supreme Nibbāna in the present life for an existing being on five grounds?
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhi: ‘yato kho, bho, ayaṁ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.
There are some ascetics and brahmins who have this doctrine and view: ‘When this self enjoys itself, provided and endowed with the five cords of sensual pleasures, that’s how this self attains supreme Nibbāna in the present life.’ That is how some assert supreme Nibbāna in the present life for an existing being.
Tamañño evamāha: ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti. Taṁ kissa hetu? Kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā, tesaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Yato kho, bho, ayaṁ attā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.
But someone else says to them: ‘That self of which you speak does exist, I don’t deny it. But that’s not how this self attains supreme Nibbāna in the present life. Why is that? Because sensual pleasures are impermanent, suffering, and subject to change. With their change and becoming otherwise, there arise sorrow, lamentation, pain, displeasure, and despair. Entirely secluded from sensual pleasures and unwholesome mental states, this self enters and dwells in the first jhāna, which is accompanied by thought and examination, born of seclusion, and imbued with uplifting joy and pleasure. That’s how this self attains supreme Nibbāna in the present life.’ That is how some assert supreme Nibbāna in the present life for an existing being.
Tamañño evamāha: ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti. Taṁ kissa hetu? Yadeva tattha vitakkitaṁ vicāritaṁ, etenetaṁ oḷārikaṁ akkhāyati. Yato kho, bho, ayaṁ attā vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.
But someone else says to them: ‘That self of which you speak does exist, I don’t deny it. But that’s not how this self attains supreme Nibbāna in the present life. Why is that? Because whatever thought and examination there is in that is declared coarse. But with the settling of thought and examination, this self enters and dwells in the second jhāna, which is characterized by internal tranquility and unification of mind, free from thought and examination, born of collectedness, and imbued with uplifting joy and pleasure. That’s how this self attains supreme Nibbāna in the present life.’ That is how some assert supreme Nibbāna in the present life for an existing being.
Tamañño evamāha: ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti. Taṁ kissa hetu? Yadeva tattha pītigataṁ cetaso uppilāvitattaṁ, etenetaṁ oḷārikaṁ akkhāyati. Yato kho, bho, ayaṁ attā pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti “upekkhako satimā sukhavihārī”ti, tatiyaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.
But someone else says to them: ‘That self of which you speak does exist, I don’t deny it. But that’s not how this self attains supreme Nibbāna in the present life. Why is that? Because the uplifting joy there and the elation in mind is declared coarse. But with the fading of desire for uplifting joy, this self dwells equanimous, mindful and clearly aware, experiencing pleasure with the body and enters and dwells in the third jhāna, which the Noble Ones describe as, “one who dwells equanimous, mindful, and at ease.” That’s how this self attains supreme Nibbāna in the present life.’ That is how some assert supreme Nibbāna in the present life for an existing being.
Tamañño evamāha: ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti. Taṁ kissa hetu? Yadeva tattha sukhamiti cetaso ābhogo, etenetaṁ oḷārikaṁ akkhāyati. Yato kho, bho, ayaṁ attā sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.
But someone else says to them: ‘That self of which you speak does exist, I don’t deny it. But that’s not how this self attains supreme Nibbāna in the present life. Why is that? Because the mind’s preoccupation there with it as “pleasure” is declared coarse. But with the abandoning of pleasure and pain and with the prior settling down of mental pleasure and displeasure, this self enters and dwells in the fourth jhāna, which is characterized by purification of mindfulness through equanimity, experiencing a neither-painful-nor-pleasant feeling. That’s how this self attains supreme Nibbāna in the present life.’ That is how some assert supreme Nibbāna in the present life for an existing being.
Imehi kho te, bhikkhave, samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti, sabbe te imeheva pañcahi vatthūhi … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.
These are the five grounds on which those ascetics and brahmins assert supreme Nibbāna in the present life for an existing being. Any ascetics and brahmins who assert supreme Nibbāna in the present life for an existing being do so on one or other of these five grounds. Outside of this there is none. The Tathāgata knows this clearly ... about which those who would speak genuine praise of the Tathāgata would rightly speak.
Imehi kho te, bhikkhave, samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva catucattārīsāya vatthūhi … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.
These are the forty-four grounds on which those ascetics and brahmins who speculate about the future and hold views about the future make various assertions concerning the future. Whatever ascetics or brahmins speculate about the future, hold views about the future, and make various assertions concerning the future, all of them do so on these very forty-four grounds, or on one of them. Outside of this there is none. The Tathāgata knows this clearly ... about which those who would speak genuine praise of the Tathāgata would rightly speak.
Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi.
These are the sixty-two grounds on which those ascetics and brahmins who speculate about the past, who speculate about the future, and who speculate about both the past and the future, holding views about the past and the future, make various assertions concerning the past and the future.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.
Whatever ascetics or brahmins speculate about the past, or speculate about the future, or speculate about both the past and the future, holding views about the past and the future and making various assertions concerning the past and the future, all of them do so on these very sixty-two grounds, or on one of them. Outside of this there is none.
Tayidaṁ, bhikkhave, tathāgato pajānāti: ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.
This the Tathāgata knows clearly: ‘These grounds for views, thus grasped, thus adhered to, lead to such and such a destination and to such and such a future state.’ He knows that clearly, and he knows clearly what goes beyond that. Yet he does not adhere to that clear knowing; and not adhering to it, he has realized quenching within himself. Having discerned as they truly are the arising, the passing away, the gratification, the drawback, and the escape in regard to feelings, the Tathāgata is liberated through not clinging.
Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.
These are the principles—profound, hard to perceive, difficult to comprehend, tranquil, sublime, beyond the realm of conjecture, subtle, to be experienced by the wise—which the Tathāgata makes known having realized them for himself through direct knowledge, and about which those who would speak genuine praise of the Tathāgata would rightly speak.”
4. Grounds for Assertions About the Self and the World
4.1. Agitation and Vacillation
Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
“Therein, those ascetics and brahmins who are eternalists, who assert that the self and the world are eternal on four grounds—that too is merely the feeling of those venerable ascetics and brahmins who do not know and do not see; it is merely the agitation and vacillation of those who are under the sway of craving.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
Therein, those ascetics and brahmins who are partial-eternalists, who assert that the self and the world are partially eternal and partially not eternal on four grounds—that too is merely the feeling of those venerable ascetics and brahmins who do not know and do not see; it is merely the agitation and vacillation of those who are under the sway of craving.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
Therein, those ascetics and brahmins who are finite-and-infinite theorists, who assert that the world is finite or infinite on four grounds—that too is merely the feeling of those venerable ascetics and brahmins who do not know and do not see; it is merely the agitation and vacillation of those who are under the sway of craving.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
Therein, those ascetics and brahmins who are endless equivocationists, who resort to evasive statements and endless equivocation on four grounds—that too is merely the feeling of those venerable ascetics and brahmins who do not know and do not see; it is merely the agitation and vacillation of those who are under the sway of craving.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
Therein, those ascetics and brahmins who are fortuitous originationists, who assert that the self and the world arise by fortuitous origination on two grounds—that too is merely the feeling of those venerable ascetics and brahmins who do not know and do not see; it is merely the agitation and vacillation of those who are under the sway of craving.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
Therein, those ascetics and brahmins who speculate about the past, hold views about the past, and make various assertions concerning the past on eighteen grounds—that too is merely the feeling of those venerable ascetics and brahmins who do not know and do not see; it is merely the agitation and vacillation of those who are under the sway of craving.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
Therein, those ascetics and brahmins who are theorists of survival after death who assert that the self is percipient after death on sixteen grounds—that too is merely the feeling of those venerable ascetics and brahmins who do not know and do not see; it is merely the agitation and vacillation of those who are under the sway of craving.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
Therein, those ascetics and brahmins who are theorists of survival after death who assert that the self is non-percipient after death on eight grounds—that too is merely the feeling of those venerable ascetics and brahmins who do not know and do not see; it is merely the agitation and vacillation of those who are under the sway of craving.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
Therein, those ascetics and brahmins who are theorists of survival after death who assert that the self is neither percipient nor non-percipient after death on eight grounds—that too is merely the feeling of those venerable ascetics and brahmins who do not know and do not see; it is merely the agitation and vacillation of those who are under the sway of craving.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
Therein, those ascetics and brahmins who are annihilationists, who assert the annihilation, destruction, and extermination of an existing being on seven grounds—that too is merely the feeling of those venerable ascetics and brahmins who do not know and do not see; it is merely the agitation and vacillation of those who are under the sway of craving.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
Therein, those ascetics and brahmins who are theorists of supreme Nibbāna in the present life, who assert supreme Nibbāna in the present life for an existing being on five grounds—that too is merely the feeling of those venerable ascetics and brahmins who do not know and do not see; it is merely the agitation and vacillation of those who are under the sway of craving.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
Therein, those ascetics and brahmins who speculate about the future, hold views about the future, and make various assertions concerning the future on forty-four grounds—that too is merely the feeling of those venerable ascetics and brahmins who do not know and do not see; it is merely the agitation and vacillation of those who are under the sway of craving.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
Therein, those ascetics and brahmins who speculate about the past, speculate about the future, or speculate about both the past and the future, holding views about the past and future, who make various assertions concerning the past and future on sixty-two grounds—that too is merely the feeling of those venerable ascetics and brahmins who do not know and do not see; it is merely the agitation and vacillation of those who are under the sway of craving.
4.2. Conditioned by Contact
Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.
Therein, those ascetics and brahmins who are eternalists, who assert that the self and the world are eternal on four grounds—that too is conditioned by contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.
Therein, those ascetics and brahmins who are partial-eternalists, who assert that the self and the world are partially eternal and partially not eternal on four grounds—that too is conditioned by contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi, tadapi phassapaccayā.
Therein, those ascetics and brahmins who are finite-and-infinite theorists, who assert that the world is finite or infinite on four grounds—that too is conditioned by contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi, tadapi phassapaccayā.
Therein, those ascetics and brahmins who are endless equivocationists, who resort to evasive statements and endless equivocation on four grounds—that too is conditioned by contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi phassapaccayā.
Therein, those ascetics and brahmins who are fortuitous originationists, who assert that the self and the world arise by fortuitous origination on two grounds—that too is conditioned by contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi phassapaccayā.
Therein, those ascetics and brahmins who speculate about the past, hold views about the past, and make various assertions concerning the past on eighteen grounds—that too is conditioned by contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi, tadapi phassapaccayā.
Therein, those ascetics and brahmins who are theorists of survival after death who assert that the self is percipient after death on sixteen grounds—that too is conditioned by contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.
Therein, those ascetics and brahmins who are theorists of survival after death who assert that the self is non-percipient after death on eight grounds—that too is conditioned by contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.
Therein, those ascetics and brahmins who are theorists of survival after death who assert that the self is neither percipient nor non-percipient after death on eight grounds—that too is conditioned by contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, tadapi phassapaccayā.
Therein, those ascetics and brahmins who are annihilationists, who assert the annihilation, destruction, and extermination of an existing being on seven grounds—that too is conditioned by contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, tadapi phassapaccayā.
Therein, those ascetics and brahmins who are theorists of supreme Nibbāna in the present life, who assert supreme Nibbāna in the present life for an existing being on five grounds—that too is conditioned by contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi phassapaccayā.
Therein, those ascetics and brahmins who speculate about the future, hold views about the future, and make various assertions concerning the future on forty-four grounds—that too is conditioned by contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi phassapaccayā.
Therein, those ascetics and brahmins who speculate about the past, speculate about the future, or speculate about both the past and the future, holding views about the past and future, who make various assertions concerning the past and future on sixty-two grounds—that too is conditioned by contact.
4.3. Impossible Without Contact
Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
Therein, those ascetics and brahmins who are eternalists, who assert that the self and the world are eternal on four grounds—that they should experience this without contact: that is not possible.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
Therein, those ascetics and brahmins who are partial-eternalists, who assert that the self and the world are partially eternal and partially not eternal on four grounds—that they should experience this without contact: that is not possible.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
Therein, those ascetics and brahmins who are finite-and-infinite theorists, who assert that the world is finite or infinite on four grounds—that they should experience this without contact: that is not possible.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
Therein, those ascetics and brahmins who are endless equivocationists, who resort to evasive statements and endless equivocation on four grounds—that they should experience this without contact: that is not possible.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
Therein, those ascetics and brahmins who are fortuitous originationists, who assert that the self and the world arise by fortuitous origination on two grounds—that they should experience this without contact: that is not possible.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
Therein, those ascetics and brahmins who speculate about the past, hold views about the past, and make various assertions concerning the past on eighteen grounds—that they should experience this without contact: that is not possible.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
Therein, those ascetics and brahmins who are theorists of survival after death who assert that the self is percipient after death on sixteen grounds—that they should experience this without contact: that is not possible.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā, uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
Therein, those ascetics and brahmins who are theorists of survival after death who assert that the self is non-percipient after death on eight grounds—that they should experience this without contact: that is not possible.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
Therein, those ascetics and brahmins who are theorists of survival after death who assert that the self is neither percipient nor non-percipient after death on eight grounds—that they should experience this without contact: that is not possible.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
Therein, those ascetics and brahmins who are annihilationists, who assert the annihilation, destruction, and extermination of an existing being on seven grounds—that they should experience this without contact: that is not possible.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
Therein, those ascetics and brahmins who are theorists of supreme Nibbāna in the present life, who assert supreme Nibbāna in the present life for an existing being on five grounds—that they should experience this without contact: that is not possible.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
Therein, those ascetics and brahmins who speculate about the future, hold views about the future, and make various assertions concerning the future on forty-four grounds—that they should experience this without contact: that is not possible.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
Therein, those ascetics and brahmins who speculate about the past, speculate about the future, or speculate about both the past and the future, holding views about the past and future, who make various assertions concerning the past and future on sixty-two grounds—that they should experience this without contact: that is not possible.
4.4. The Round of Tendencies and Views
Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, yepi te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā …pe… yepi te samaṇabrāhmaṇā antānantikā … yepi te samaṇabrāhmaṇā amarāvikkhepikā … yepi te samaṇabrāhmaṇā adhiccasamuppannikā … yepi te samaṇabrāhmaṇā pubbantakappikā … yepi te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā … yepi te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā … yepi te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā … yepi te samaṇabrāhmaṇā ucchedavādā … yepi te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā … yepi te samaṇabrāhmaṇā aparantakappikā … yepi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa paṭisaṁvedenti tesaṁ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Therein, those ascetics and brahmins who are eternalists, who assert that the self and the world are eternal on four grounds; or when those ascetics and brahmins are partial-eternalists... or finite-and-infinite theorists... or endless equivocationists... or fortuitous originationists... or theorists about the past... or theorists of percipient survival after death... or theorists of non-percipient survival after death... or theorists of neither percipient nor non-percipient survival after death... or annihilationists... or theorists of Nibbāna in the present life... or theorists about the future... or those ascetics and brahmins who speculate about the past, speculate about the future, or speculate about both the past and the future, holding views about the past and future, who make various assertions concerning the past and future on sixty-two grounds—all of them experience this by repeated contact through the six fields of contact. Dependent on felt experience, craving arises; dependent on craving, clinging; dependent on clinging, existence; dependent on existence, birth; dependent on birth, aging and death, sorrow, lamentation, pain, displeasure, and despair come to be.
5. Transcending the Cycle
Yato kho, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti, ayaṁ imehi sabbeheva uttaritaraṁ pajānāti.
When a bhikkhu discerns as they truly are the arising, the passing away, the gratification, the drawback, and the escape regarding the six fields of contact, he clearly knows what lies far beyond all these things.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā, ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.
Whatever ascetics and brahmins there are who speculate about the past, speculate about the future, or speculate about both the past and the future, holding views about the past and future, who make various assertions concerning the past and future—all of them are caught in the net of these sixty-two grounds. Enclosed in it, whenever they emerge they emerge within it; trapped in it, whenever they emerge they emerge within it.
Seyyathāpi, bhikkhave, dakkho kevaṭṭo vā kevaṭṭantevāsī vā sukhumacchikena jālena parittaṁ udakadahaṁ otthareyya. Tassa evamassa: ‘ye kho keci imasmiṁ udakadahe oḷārikā pāṇā, sabbe te antojālīkatā. Ettha sitāva ummujjamānā ummujjanti; ettha pariyāpannā antojālīkatāva ummujjamānā ummujjantī’ti; evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.
Just as if a skilled fisherman or fisherman’s apprentice were to cast a fine-meshed net over a small pool of water. He would think: ‘Whatever sizable creatures there are in this pool of water, all of them are caught in this net. Enclosed in it, whenever they emerge they emerge within it; trapped in it, whenever they emerge they emerge within it.’ In the same way, whatever ascetics and brahmins there are who speculate about the past, speculate about the future, or speculate about both the past and the future, holding views about the past and future, who make various assertions concerning the past and future—all of them are caught in the net of these sixty-two grounds. Enclosed in it, whenever they emerge they emerge within it; trapped in it, whenever they emerge they emerge within it.
Ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo tiṭṭhati. Yāvassa kāyo ṭhassati, tāva naṁ dakkhanti devamanussā. Kāyassa bhedā uddhaṁ jīvitapariyādānā na naṁ dakkhanti devamanussā.
The Tathāgata’s body remains but his conduit to existence has been cut off. As long as his body remains, gods and humans will see him. But with the breakup of the body after the exhaustion of life, gods and humans will see him no more.
Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭapaṭibandhāni, sabbāni tāni tadanvayāni bhavanti; evameva kho, bhikkhave, ucchinnabhavanettiko tathāgatassa kāyo tiṭṭhati, yāvassa kāyo ṭhassati, tāva naṁ dakkhanti devamanussā, kāyassa bhedā uddhaṁ jīvitapariyādānā na naṁ dakkhanti devamanussā”ti.
Just as when a cluster of mangoes is cut off at the stalk, all the mangoes that were attached to the stalk follow along with it, so too, the Tathāgata’s body remains, but his conduit to existence has been cut off. As long as his body remains, gods and humans will see him. But with the breakup of the body after the exhaustion of life, gods and humans will see him no more.”
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante, ko nāmo ayaṁ, bhante, dhammapariyāyo”ti?
When this was said, the venerable Ānanda said to the Blessed One: “It is wonderful, venerable sir, it is marvelous, venerable sir! Venerable sir, what is the name of this Dhamma discourse?”
“Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ atthajālantipi naṁ dhārehi, dhammajālantipi naṁ dhārehi, brahmajālantipi naṁ dhārehi, diṭṭhijālantipi naṁ dhārehi, anuttaro saṅgāmavijayotipi naṁ dhārehī”ti.
“As to that, Ānanda, you may remember this Dhamma discourse as ‘The Net of Meaning’; you may remember it as ‘The Net of the Dhamma’; you may remember it as ‘The Supreme Net’; you may remember it as ‘The Net of Views’; you may remember it as ‘The Unsurpassed Triumph in Battle.’”
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne dasasahassī lokadhātu akampitthāti.
The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words. And while this exposition was being spoken, the ten-thousandfold world system shook.