Reference Translation by Bhikkhu Sujato (CC0).
9
Evaṁ me sutaṁ—
So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena poṭṭhapādo paribbājako samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ tiṁsamattehi paribbājakasatehi.
Now at that time the wanderer Poṭṭhapāda was residing together with three hundred wanderers in Mallikā’s single-halled monastery for philosophical debates, hedged by pale-moon ebony trees.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Atha kho bhagavato etadahosi:
Then it occurred to him,
“atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ.
“It’s too early to wander for alms in Sāvatthī.
Yannūnāhaṁ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo, yena poṭṭhapādo paribbājako tenupasaṅkameyyan”ti.
Why don’t I go to Mallikā’s monastery to visit the wanderer Poṭṭhapāda?”
Atha kho bhagavā yena samayappavādako tindukācīro ekasālako mallikāya ārāmo tenupasaṅkami.
So that’s what he did.
Tena kho pana samayena poṭṭhapādo paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā.
Now at that time, Poṭṭhapāda was sitting together with a large assembly of wanderers making an uproar, a colossal racket. They engaged in all kinds of low talk, such as
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.
talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.
Addasā kho poṭṭhapādo paribbājako bhagavantaṁ dūratova āgacchantaṁ;
Poṭṭhapāda saw the Buddha coming off in the distance,
disvāna sakaṁ parisaṁ saṇṭhapesi:
and hushed his own assembly,
“appasaddā bhonto hontu, mā bhonto saddamakattha.
“Be quiet, good fellows, don’t make a sound.
Ayaṁ samaṇo gotamo āgacchati.
Here comes the ascetic Gotama.
Appasaddakāmo kho so āyasmā appasaddassa vaṇṇavādī.
The venerable likes quiet and praises quiet.
Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti.
Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”
Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ.
Then those wanderers fell silent.
Atha kho bhagavā yena poṭṭhapādo paribbājako tenupasaṅkami.
Then the Buddha approached Poṭṭhapāda,
Atha kho poṭṭhapādo paribbājako bhagavantaṁ etadavoca:
who said to him,
“etu kho, bhante, bhagavā.
“Let the Blessed One come, sir!
Svāgataṁ, bhante, bhagavato.
Welcome to the Blessed One, sir!
Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi, yadidaṁ idhāgamanāya.
It’s been a long time since you took the opportunity to come here.
Nisīdatu, bhante, bhagavā, idaṁ āsanaṁ paññattan”ti.
Please, sir, sit down, here, a seat is ready.”
Nisīdi bhagavā paññatte āsane.
The Buddha sat on the seat spread out,
Poṭṭhapādopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
while Poṭṭhapāda took a low seat and sat to one side.
Ekamantaṁ nisinnaṁ kho poṭṭhapādaṁ paribbājakaṁ bhagavā etadavoca:
The Buddha said to him,
“kāya nuttha, poṭṭhapāda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
“Poṭṭhapāda, what were you sitting talking about just now? What conversation was left unfinished?”
1.1. Abhisaññānirodhakathā
1.1. On the Cessation of Perception
Evaṁ vutte, poṭṭhapādo paribbājako bhagavantaṁ etadavoca:
When he said this, the wanderer Poṭṭhapāda said to the Buddha,
“tiṭṭhatesā, bhante, kathā, yāya mayaṁ etarahi kathāya sannisinnā.
“Sir, leave aside what we were sitting talking about just now.
Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.
It won’t be hard for you to hear about that later.
Purimāni, bhante, divasāni purimatarāni, nānātitthiyānaṁ samaṇabrāhmaṇānaṁ kotūhalasālāya sannisinnānaṁ sannipatitānaṁ abhisaññānirodhe kathā udapādi:
Sir, a few days ago several ascetics and brahmins who follow various other religions were sitting together at the debating hall, and a discussion about the cessation of perception came up among them:
‘kathaṁ nu kho, bho, abhisaññānirodho hotī’ti?
‘How does the cessation of perception happen?’
Tatrekacce evamāhaṁsu:
Some of them said:
‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipi.
‘A person’s perceptions arise and cease without cause or reason.
Yasmiṁ samaye uppajjanti, saññī tasmiṁ samaye hoti.
When they arise, you become percipient.
Yasmiṁ samaye nirujjhanti, asaññī tasmiṁ samaye hotī’ti.
When they cease, you become non-percipient.’
Ittheke abhisaññānirodhaṁ paññapenti.
That’s how some describe the cessation of perception.
Tamañño evamāha:
But someone else says:
‘na kho pana metaṁ, bho, evaṁ bhavissati.
‘That’s not how it is, good fellows!
Saññā hi, bho, purisassa attā.
Perception is a person’s self,
Sā ca kho upetipi apetipi.
which enters and departs.
Yasmiṁ samaye upeti, saññī tasmiṁ samaye hoti.
When it enters, you become percipient.
Yasmiṁ samaye apeti, asaññī tasmiṁ samaye hotī’ti.
When it departs, you become non-percipient.’
Ittheke abhisaññānirodhaṁ paññapenti.
That’s how some describe the cessation of perception.
Tamañño evamāha:
But someone else says:
‘na kho pana metaṁ, bho, evaṁ bhavissati.
‘That’s not how it is, good fellows!
Santi hi, bho, samaṇabrāhmaṇā mahiddhikā mahānubhāvā.
There are ascetics and brahmins of great power and might.
Te imassa purisassa saññaṁ upakaḍḍhantipi apakaḍḍhantipi.
They insert and extract a person’s perception.
Yasmiṁ samaye upakaḍḍhanti, saññī tasmiṁ samaye hoti.
When they insert it, you become percipient.
Yasmiṁ samaye apakaḍḍhanti, asaññī tasmiṁ samaye hotī’ti.
When they extract it, you become non-percipient.’
Ittheke abhisaññānirodhaṁ paññapenti.
That’s how some describe the cessation of perception.
Tamañño evamāha:
But someone else says:
‘na kho pana metaṁ, bho, evaṁ bhavissati.
‘That’s not how it is, good fellows!
Santi hi, bho, devatā mahiddhikā mahānubhāvā.
There are deities of great power and might.
Tā imassa purisassa saññaṁ upakaḍḍhantipi apakaḍḍhantipi.
They insert and extract a person’s perception.
Yasmiṁ samaye upakaḍḍhanti, saññī tasmiṁ samaye hoti.
When they insert it, you become percipient.
Yasmiṁ samaye apakaḍḍhanti, asaññī tasmiṁ samaye hotī’ti.
When they extract it, you become non-percipient.’
Ittheke abhisaññānirodhaṁ paññapenti.
That’s how some describe the cessation of perception.
Tassa mayhaṁ, bhante, bhagavantaṁyeva ārabbha sati udapādi:
That reminded me of the Buddha:
‘aho nūna bhagavā, aho nūna sugato, yo imesaṁ dhammānaṁ sukusalo’ti.
‘Surely it must be the Blessed One, the Holy One who is so very skilled in such matters.’
Bhagavā, bhante, kusalo, bhagavā pakataññū abhisaññānirodhassa.
The Buddha is skilled and well-versed concerning the cessation of perception.
Kathaṁ nu kho, bhante, abhisaññānirodho hotī”ti?
How does the cessation of perception happen?”
1.2. Sahetukasaññuppādanirodhakathā
1.2. Perception Arises With a Cause
“Tatra, poṭṭhapāda, ye te samaṇabrāhmaṇā evamāhaṁsu:
“Regarding this, Poṭṭhapāda, those ascetics and brahmins who say that
‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipī’ti, āditova tesaṁ aparaddhaṁ.
a person’s perceptions arise and cease without cause or reason are wrong from the start.
Taṁ kissa hetu?
Why is that?
Sahetū hi, poṭṭhapāda, sappaccayā purisassa saññā uppajjantipi nirujjhantipi.
Because a person’s perceptions arise and cease with cause and reason.
Sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
With training, certain perceptions arise and certain perceptions cease.
Kā ca sikkhā”ti? Bhagavā avoca.
And what is that training?” said the Buddha.
“Idha, poṭṭhapāda, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe…
“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …
Evaṁ kho, poṭṭhapāda, bhikkhu sīlasampanno hoti
That’s how a mendicant is accomplished in ethics. …
…pe…
tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.
So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Tassa yā purimā kāmasaññā, sā nirujjhati.
The sensual perception that they had previously ceases.
Vivekajapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, vivekajapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.
At that time they have a subtle and true perception of the rapture and bliss born of seclusion.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
That’s how, with training, certain perceptions arise and certain perceptions cease.
Ayaṁ sikkhā”ti bhagavā avoca.
And this is that training,” said the Buddha.
“Puna caparaṁ, poṭṭhapāda, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
“Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
Tassa yā purimā vivekajapītisukhasukhumasaccasaññā, sā nirujjhati.
The subtle and true perception of the rapture and bliss born of seclusion that they had previously ceases.
Samādhijapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, samādhijapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.
At that time they have a subtle and true perception of the rapture and bliss born of immersion.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
That’s how, with training, certain perceptions arise and certain perceptions cease.
Ayampi sikkhā”ti bhagavā avoca.
And this is that training,” said the Buddha.
“Puna caparaṁ, poṭṭhapāda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati.
“Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
Tassa yā purimā samādhijapītisukhasukhumasaccasaññā, sā nirujjhati.
The subtle and true perception of the rapture and bliss born of immersion that they had previously ceases.
Upekkhāsukhasukhumasaccasaññā tasmiṁ samaye hoti, upekkhāsukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.
At that time they have a subtle and true perception of bliss with equanimity.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
That’s how, with training, certain perceptions arise and certain perceptions cease.
Ayampi sikkhā”ti bhagavā avoca.
And this is that training,” said the Buddha.
“Puna caparaṁ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
“Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Tassa yā purimā upekkhāsukhasukhumasaccasaññā, sā nirujjhati.
The subtle and true perception of bliss with equanimity that they had previously ceases.
Adukkhamasukhasukhumasaccasaññā tasmiṁ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.
At that time they have a subtle and true perception of neutral feeling.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
That’s how, with training, certain perceptions arise and certain perceptions cease.
Ayampi sikkhā”ti bhagavā avoca.
And this is that training,” said the Buddha.
“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
“Furthermore, a mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
Tassa yā purimā rūpasaññā, sā nirujjhati.
The perception of luminous form that they had previously ceases.
Ākāsānañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākāsānañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti.
At that time they have a subtle and true perception of the dimension of infinite space.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
That’s how, with training, certain perceptions arise and certain perceptions cease.
Ayampi sikkhā”ti bhagavā avoca.
And this is that training,” said the Buddha.
“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
“Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.
Tassa yā purimā ākāsānañcāyatanasukhumasaccasaññā, sā nirujjhati.
The subtle and true perception of the dimension of infinite space that they had previously ceases.
Viññāṇañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, viññāṇañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti.
At that time they have a subtle and true perception of the dimension of infinite consciousness.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
That’s how, with training, certain perceptions arise and certain perceptions cease.
Ayampi sikkhā”ti bhagavā avoca.
And this is that training,” said the Buddha.
“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
“Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
Tassa yā purimā viññāṇañcāyatanasukhumasaccasaññā, sā nirujjhati.
The subtle and true perception of the dimension of infinite consciousness that they had previously ceases.
Ākiñcaññāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākiñcaññāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti.
At that time they have a subtle and true perception of the dimension of nothingness.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
That’s how, with training, certain perceptions arise and certain perceptions cease.
Ayampi sikkhā”ti bhagavā avoca.
And this is that training,” said the Buddha.
“Yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṁ phusati.
“Poṭṭhapāda, from the time a mendicant here takes charge of their own perception, they proceed from one stage to the next, progressively reaching the peak of perception.
Tassa saññagge ṭhitassa evaṁ hoti:
Standing on the peak of perception they think,
‘cetayamānassa me pāpiyo, acetayamānassa me seyyo.
‘Intentionality is bad for me, it’s better to be free of it.
Ahañceva kho pana ceteyyaṁ, abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ;
For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise.
yannūnāhaṁ na ceva ceteyyaṁ na ca abhisaṅkhareyyan’ti.
Why don’t I neither make a choice nor form an intention?’
So na ceva ceteti, na ca abhisaṅkharoti.
They neither make a choice nor form an intention.
Tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti.
Those perceptions cease in them, and other coarser perceptions don’t arise.
So nirodhaṁ phusati.
They touch cessation.
Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hoti.
And that, Poṭṭhapāda, is how the progressive cessation of perception is attained with awareness.
Taṁ kiṁ maññasi, poṭṭhapāda,
What do you think, Poṭṭhapāda?
api nu te ito pubbe evarūpā anupubbābhisaññānirodhasampajānasamāpatti sutapubbā”ti?
Have you ever heard of this before?”
“No hetaṁ, bhante.
“No, sir.
Evaṁ kho ahaṁ, bhante, bhagavato bhāsitaṁ ājānāmi:
This is how I understand what the Buddha said:
‘yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṁ phusati,
‘From the time a mendicant here takes charge of their own perception, they proceed from one stage to the next, progressively reaching the peak of perception.
tassa saññagge ṭhitassa evaṁ hoti:
Standing on the peak of perception they think,
“cetayamānassa me pāpiyo, acetayamānassa me seyyo.
“Intentionality is bad for me, it’s better to be free of it.
Ahañceva kho pana ceteyyaṁ abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ;
For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise.
yannūnāhaṁ na ceva ceteyyaṁ, na ca abhisaṅkhareyyan”ti.
Why don’t I neither make a choice nor form an intention?”
So na ceva ceteti, na cābhisaṅkharoti, tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti.
Those perceptions cease in them, and other coarser perceptions don’t arise.
So nirodhaṁ phusati.
They touch cessation.
Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hotī’”ti.
And that is how the progressive cessation of perception is attained with awareness.’”
“Evaṁ, poṭṭhapādā”ti.
“That’s right, Poṭṭhapāda.”
“Ekaññeva nu kho, bhante, bhagavā saññaggaṁ paññapeti, udāhu puthūpi saññagge paññapetī”ti?
“Does the Buddha describe just one peak of perception, or many?”
“Ekampi kho ahaṁ, poṭṭhapāda, saññaggaṁ paññapemi, puthūpi saññagge paññapemī”ti.
“I describe the peak of perception as both one and many.”
“Yathā kathaṁ pana, bhante, bhagavā ekampi saññaggaṁ paññapeti, puthūpi saññagge paññapetī”ti?
“But sir, how do you describe it as one peak and as many?”
“Yathā yathā kho, poṭṭhapāda, nirodhaṁ phusati tathā tathāhaṁ saññaggaṁ paññapemi.
“I describe the peak of perception according to the specific manner in which one touches cessation.
Evaṁ kho ahaṁ, poṭṭhapāda, ekampi saññaggaṁ paññapemi, puthūpi saññagge paññapemī”ti.
That’s how I describe the peak of perception as both one and many.”
“Saññā nu kho, bhante, paṭhamaṁ uppajjati, pacchā ñāṇaṁ, udāhu ñāṇaṁ paṭhamaṁ uppajjati, pacchā saññā, udāhu saññā ca ñāṇañca apubbaṁ acarimaṁ uppajjantī”ti?
“But sir, does perception arise first and knowledge afterwards? Or does knowledge arise first and perception afterwards? Or do they both arise at the same time?”
“Saññā kho, poṭṭhapāda, paṭhamaṁ uppajjati, pacchā ñāṇaṁ, saññuppādā ca pana ñāṇuppādo hoti.
“Perception arises first and knowledge afterwards. The arising of perception leads to the arising of knowledge.
So evaṁ pajānāti:
They understand,
‘idappaccayā kira me ñāṇaṁ udapādī’ti.
‘My knowledge arose from a specific condition.’
Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ—
That is a way to understand how
yathā saññā paṭhamaṁ uppajjati, pacchā ñāṇaṁ, saññuppādā ca pana ñāṇuppādo hotī”ti.
perception arises first and knowledge afterwards; that the arising of perception leads to the arising of knowledge.”
1.3. Saññāattakathā
1.3. Perception and the Self
“Saññā nu kho, bhante, purisassa attā, udāhu aññā saññā añño attā”ti?
“Sir, is perception a person’s self, or are perception and self different things?”
“Kaṁ pana tvaṁ, poṭṭhapāda, attānaṁ paccesī”ti?
“But Poṭṭhapāda, do you believe in a self?”
“Oḷārikaṁ kho ahaṁ, bhante, attānaṁ paccemi rūpiṁ cātumahābhūtikaṁ kabaḷīkārāhārabhakkhan”ti.
“I believe in a solid self, sir, which is formed, made up of the four principal states, and consumes edible food.”
“Oḷāriko ca hi te, poṭṭhapāda, attā abhavissa rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho. Evaṁ santaṁ kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā.
“Suppose there were such a solid self, Poṭṭhapāda. In that case, perception would be one thing, the self another.
Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā.
Here is another way to understand how perception and self are different things.
Tiṭṭhateva sāyaṁ, poṭṭhapāda, oḷāriko attā rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.
So long as that solid self remains, still some perceptions arise in a person and others cease.
Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.
That is a way to understand how perception and self are different things.”
“Manomayaṁ kho ahaṁ, bhante, attānaṁ paccemi sabbaṅgapaccaṅgiṁ ahīnindriyan”ti.
“Sir, I believe in a mind-made self which is whole in its major and minor limbs, not deficient in any faculty.”
“Manomayo ca hi te, poṭṭhapāda, attā abhavissa sabbaṅgapaccaṅgī ahīnindriyo, evaṁ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā.
“Suppose there were such a mind-made self, Poṭṭhapāda. In that case, perception would be one thing, the self another.
Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā.
Here is another way to understand how perception and self are different things.
Tiṭṭhateva sāyaṁ, poṭṭhapāda, manomayo attā sabbaṅgapaccaṅgī ahīnindriyo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.
So long as that mind-made self remains, still some perceptions arise in a person and others cease.
Imināpi kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.
That too is a way to understand how perception and self are different things.”
“Arūpiṁ kho ahaṁ, bhante, attānaṁ paccemi saññāmayan”ti.
“Sir, I believe in a formless self which is made of perception.”
“Arūpī ca hi te, poṭṭhapāda, attā abhavissa saññāmayo, evaṁ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā.
“Suppose there were such a formless self, Poṭṭhapāda. In that case, perception would be one thing, the self another.
Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā.
Here is another way to understand how perception and self are different things.
Tiṭṭhateva sāyaṁ, poṭṭhapāda, arūpī attā saññāmayo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.
So long as that formless self remains, still some perceptions arise in a person and others cease.
Imināpi kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.
That too is a way to understand how perception and self are different things.”
“Sakkā panetaṁ, bhante, mayā ñātuṁ:
“But, sir, am I able to know whether
‘saññā purisassa attā’ti vā ‘aññāva saññā añño attā’ti vā”ti?
perception is a person’s self, or whether perception and self are different things?”
“Dujjānaṁ kho etaṁ, poṭṭhapāda, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena:
“It’s hard for you to understand this, since you have a different view, creed, and belief, unless you dedicate yourself to practice with the guidance of tradition.”
‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attāti’ vā”ti.
“Sacetaṁ, bhante, mayā dujjānaṁ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena:
“Well, if that’s the case, sir,
‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attā’ti vā;
kiṁ pana, bhante, ‘sassato loko, idameva saccaṁ moghamaññan’”ti?
then what do you make of this: ‘The cosmos is eternal. This is the only truth, anything else is futile’?”
“Abyākataṁ kho etaṁ, poṭṭhapāda, mayā:
“This has not been declared by me, Poṭṭhapāda.”
‘sassato loko, idameva saccaṁ moghamaññan’”ti.
“Kiṁ pana, bhante, ‘asassato loko, idameva saccaṁ moghamaññan’”ti?
“Then what do you make of this: ‘The cosmos is not eternal. This is the only truth, anything else is futile’?”
“Etampi kho, poṭṭhapāda, mayā abyākataṁ:
“This too has not been declared by me.”
‘asassato loko, idameva saccaṁ moghamaññan’”ti.
“Kiṁ pana, bhante, ‘antavā loko …pe…
“Then what do you make of this: ‘The cosmos is finite …’ …
‘anantavā loko …
‘The cosmos is infinite …’ …
‘taṁ jīvaṁ taṁ sarīraṁ …
‘The soul and the body are one and the same …’ …
‘aññaṁ jīvaṁ aññaṁ sarīraṁ …
‘The soul is one thing, the body another …’ …
‘hoti tathāgato paraṁ maraṇā …
‘A realized one still exists after death …’ …
‘na hoti tathāgato paraṁ maraṇā …
‘A realized one no longer exists after death …’ …
‘hoti ca na ca hoti tathāgato paraṁ maraṇā …
‘A realized one both still exists and no longer exists after death …’ …
‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti?
‘A Realized One neither still exists nor no longer exists after death. This is the only truth, anything else is futile’?”
“Etampi kho, poṭṭhapāda, mayā abyākataṁ:
“This too has not been declared by me.”
‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.
“Kasmā panetaṁ, bhante, bhagavatā abyākatan”ti?
“Why haven’t these things been declared by the Buddha?”
“Na hetaṁ, poṭṭhapāda, atthasaṁhitaṁ na dhammasaṁhitaṁ nādibrahmacariyakaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati,
“Because they’re not beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
tasmā etaṁ mayā abyākatan”ti.
That’s why I haven’t declared them.”
“Kiṁ pana, bhante, bhagavatā byākatan”ti?
“Then what has been declared by the Buddha?”
“Idaṁ dukkhanti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhasamudayoti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhanirodhoti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā byākatan”ti.
“I have declared this: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”
“Kasmā panetaṁ, bhante, bhagavatā byākatan”ti?
“Why have these things been declared by the Buddha?”
“Etañhi, poṭṭhapāda, atthasaṁhitaṁ, etaṁ dhammasaṁhitaṁ, etaṁ ādibrahmacariyakaṁ, etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati;
“Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
tasmā etaṁ mayā byākatan”ti.
That’s why I have declared them.”
“Evametaṁ, bhagavā, evametaṁ, sugata.
“That’s so true, Blessed One! That’s so true, Holy One!
Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
Please, sir, go at your convenience.”
Atha kho bhagavā uṭṭhāyāsanā pakkāmi.
Then the Buddha rose from his seat and left.
Atha kho te paribbājakā acirapakkantassa bhagavato poṭṭhapādaṁ paribbājakaṁ samantato vācā sannitodakena sañjhabbharimakaṁsu:
Soon after the Buddha left, those wanderers beset Poṭṭhapāda on all sides with sneering and jeering.
“evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati:
“No matter what the ascetic Gotama says, Poṭṭhapāda agrees with him:
‘evametaṁ, bhagavā, evametaṁ, sugatā’ti.
‘That’s so true, Blessed One! That’s so true, Holy One!’
Na kho pana mayaṁ kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāma:
We understand that the ascetic Gotama didn’t give any categorical teaching at all regarding whether the cosmos is eternal and so on.”
‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti.
Evaṁ vutte, poṭṭhapādo paribbājako te paribbājake etadavoca:
When they said this, Poṭṭhapāda said to them,
“ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāmi:
“I too understand that the ascetic Gotama didn’t give any categorical teaching at all regarding whether the cosmos is eternal and so on.
‘sassato loko’ti vā, ‘asassato loko’ti vā …pe…
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā;
api ca samaṇo gotamo bhūtaṁ tacchaṁ tathaṁ paṭipadaṁ paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ.
Nevertheless, the practice that he describes is true, real, and accurate. It is the regularity of natural principles, the surety of natural principles.
Bhūtaṁ kho pana tacchaṁ tathaṁ paṭipadaṁ paññapentassa dhammaṭṭhitataṁ dhammaniyāmataṁ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyyā”ti?
So how on earth could a sensible person such as I not agree that what was well spoken by the ascetic Gotama was in fact well spoken?”
2. Cittahatthisāriputtapoṭṭhapādavatthu
2. On Citta Hatthisāriputta
Atha kho dvīhatīhassa accayena citto ca hatthisāriputto poṭṭhapādo ca paribbājako yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā citto hatthisāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Then after two or three days had passed, Citta Hatthisāriputta and Poṭṭhapāda went to see the Buddha. Citta Hatthisāriputta bowed and sat down to one side.
Poṭṭhapādo pana paribbājako bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.
But the wanderer Poṭṭhapāda exchanged greetings with the Buddha, and when the greetings and polite conversation were over, he sat down to one side.
Ekamantaṁ nisinno kho poṭṭhapādo paribbājako bhagavantaṁ etadavoca:
Poṭṭhapāda told the Buddha what had happened after he left. The Buddha said:
“tadā maṁ, bhante, te paribbājakā acirapakkantassa bhagavato samantato vācāsannitodakena sañjhabbharimakaṁsu:
‘evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati:
“evametaṁ, bhagavā, evametaṁ, sugatā”ti.
Na kho pana mayaṁ kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāma:
“sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti.
Evaṁ vuttāhaṁ, bhante, te paribbājake etadavocaṁ:
‘ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāmi:
“sassato loko”ti vā, “asassato loko”ti vā …pe…
“neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā;
api ca samaṇo gotamo bhūtaṁ tacchaṁ tathaṁ paṭipadaṁ paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ.
Bhūtaṁ kho pana tacchaṁ tathaṁ paṭipadaṁ paññapentassa dhammaṭṭhitataṁ dhammaniyāmataṁ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyyā’”ti?
“Sabbeva kho ete, poṭṭhapāda, paribbājakā andhā acakkhukā;
“All those wanderers, Poṭṭhapāda, are blind and sightless.
tvaṁyeva nesaṁ eko cakkhumā.
You are the only one whose eyes are clear.
Ekaṁsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā;
For I have taught and pointed out teachings that are categorical
anekaṁsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā.
and also teachings that are not categorical.
Katame ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā?
And what teachings have I taught and pointed out as not categorical?
‘Sassato loko’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto;
‘The cosmos is eternal’ …
‘asassato loko’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto;
‘The cosmos is not eternal’ …
‘antavā loko’ti kho, poṭṭhapāda …pe…
‘The cosmos is finite’ …
‘anantavā loko’ti kho, poṭṭhapāda …
‘The cosmos is infinite’ …
‘taṁ jīvaṁ taṁ sarīran’ti kho, poṭṭhapāda …
‘The soul is the same thing as the body’ …
‘aññaṁ jīvaṁ aññaṁ sarīran’ti kho, poṭṭhapāda …
‘The soul is one thing, the body another’ …
‘hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda …
‘A realized one still exists after death’ …
na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda …
‘A realized one no longer exists after death’ …
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda …
‘A realized one both still exists and no longer exists after death’ …
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto.
‘A realized one neither still exists nor no longer exists after death.’
Kasmā ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā?
And why have I taught and pointed out such teachings as not categorical?
Na hete, poṭṭhapāda, atthasaṁhitā na dhammasaṁhitā na ādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti.
Because those things aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
Tasmā te mayā anekaṁsikā dhammā desitā paññattā.
That’s why I have taught and pointed out such teachings as not categorical.
2.1. Ekaṁsikadhammā
2.1. Teachings That Are Categorical
Katame ca te, poṭṭhapāda, mayā ekaṁsikā dhammā desitā paññattā?
And what teachings have I taught and pointed out as categorical?
Idaṁ dukkhanti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.
‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Ayaṁ dukkhasamudayoti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.
Ayaṁ dukkhanirodhoti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.
Ayaṁ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.
Kasmā ca te, poṭṭhapāda, mayā ekaṁsikā dhammā desitā paññattā?
And why have I taught and pointed out such teachings as categorical?
Ete hi, poṭṭhapāda, atthasaṁhitā, ete dhammasaṁhitā, ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.
Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
Tasmā te mayā ekaṁsikā dhammā desitā paññattā.
That’s why I have taught and pointed out such teachings as categorical.
Santi, poṭṭhapāda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
There are some ascetics and brahmins who have this doctrine and view:
‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti.
‘The self is perfectly happy and free of disease after death.’
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
I go up to them and say,
‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino:
‘Is it really true that this is the venerables’ view?’
“ekantasukhī attā hoti arogo paraṁ maraṇā”’ti?
Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.
And they answer, ‘Yes’.
Tyāhaṁ evaṁ vadāmi:
I say to them,
‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti?
‘But do you meditate knowing and seeing a perfectly happy world?’
Iti puṭṭhā ‘no’ti vadanti.
Asked this, they say, ‘No.’
Tyāhaṁ evaṁ vadāmi:
I say to them,
‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti?
‘But have you perceived a perfectly happy self for a single day or night, or even half a day or night?’
Iti puṭṭhā ‘no’ti vadanti.
Asked this, they say, ‘No.’
Tyāhaṁ evaṁ vadāmi:
I say to them,
‘api pana tumhe āyasmanto jānātha:
‘But do you know
“ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā”’ti?
a path and a practice to realize a perfectly happy world?’
Iti puṭṭhā ‘no’ti vadanti.
Asked this, they say, ‘No.’
Tyāhaṁ evaṁ vadāmi:
I say to them,
‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā, tāsaṁ bhāsamānānaṁ saddaṁ suṇātha:
‘But have you ever heard the voice of the deities reborn in a perfectly happy world saying,
“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya;
“Practice well, good fellows, practice directly so as to realize a perfectly happy world.
mayampi hi, mārisā, evaṁpaṭipannā ekantasukhaṁ lokaṁ upapannā”’ti?
For this is how we practiced, and we were reborn in a perfectly happy world”?’
Iti puṭṭhā ‘no’ti vadanti.
Asked this, they say, ‘No.’
Taṁ kiṁ maññasi, poṭṭhapāda,
What do you think, Poṭṭhapāda?
nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
This being so, doesn’t what they say turn out to have no demonstrable basis?”
“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Clearly that’s the case, sir.”
“Seyyathāpi, poṭṭhapāda, puriso evaṁ vadeyya:
“Suppose, Poṭṭhapāda, a man were to say:
‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi taṁ kāmemī’ti.
‘Whoever the finest lady in the land is, it is her that I want, her that I desire!’
Tamenaṁ evaṁ vadeyyuṁ:
They’d say to him,
‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti?
‘My man, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a peasant, or a menial?’
Iti puṭṭho ‘no’ti vadeyya.
Asked this, he’d say, ‘No.’
Tamenaṁ evaṁ vadeyyuṁ:
They’d say to him,
‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ evaṁnāmā evaṅgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṁ gāme vā nigame vā nagare vā’ti?
‘My man, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or dingy? What village, town, or city she comes from?’
Iti puṭṭho ‘no’ti vadeyya.
Asked this, he’d say, ‘No.’
Tamenaṁ evaṁ vadeyyuṁ:
They’d say to him,
‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti?
‘My man, do you desire someone who you’ve never even known or seen?’
Iti puṭṭho ‘āmā’ti vadeyya.
Asked this, he’d say, ‘Yes.’
Taṁ kiṁ maññasi, poṭṭhapāda,
What do you think, Poṭṭhapāda?
nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”
“Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Clearly that’s the case, sir.”
“Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
“In the same way, the ascetics and brahmins who have that doctrine and view …
‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti.
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino:
“ekantasukhī attā hoti arogo paraṁ maraṇā”’ti?
Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.
Tyāhaṁ evaṁ vadāmi:
‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti?
Iti puṭṭhā ‘no’ti vadanti.
Tyāhaṁ evaṁ vadāmi:
‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti?
Iti puṭṭhā ‘no’ti vadanti.
Tyāhaṁ evaṁ vadāmi:
‘api pana tumhe āyasmanto jānātha:
“ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā”’ti?
Iti puṭṭhā ‘no’ti vadanti.
Tyāhaṁ evaṁ vadāmi:
‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā, tāsaṁ bhāsamānānaṁ saddaṁ suṇātha:
“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya;
mayampi hi, mārisā, evaṁpaṭipannā ekantasukhaṁ lokaṁ upapannā”’ti?
Iti puṭṭhā ‘no’ti vadanti.
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
Doesn’t what they say turn out to have no demonstrable basis?”
“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Clearly that’s the case, sir.”
“Seyyathāpi, poṭṭhapāda, puriso cātumahāpathe nisseṇiṁ kareyya pāsādassa ārohaṇāya.
“Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse.
Tamenaṁ evaṁ vadeyyuṁ:
They’d say to him,
‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti?
‘Mister, that stilt longhouse for which you’re building a ladder—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’
Iti puṭṭho ‘no’ti vadeyya.
Asked this, he’d say, ‘No.’
Tamenaṁ evaṁ vadeyyuṁ:
They’d say to him,
‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, tassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosī’ti?
‘My man, are you building a ladder for a longhouse that you’ve never even known or seen?’
Iti puṭṭho ‘āmā’ti vadeyya.
Asked this, he’d say, ‘Yes.’
Taṁ kiṁ maññasi, poṭṭhapāda,
What do you think, Poṭṭhapāda?
nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”
“Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Clearly that’s the case, sir.”
“Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
“In the same way, the ascetics and brahmins who have those various doctrines and views …
‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti.
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino:
“ekantasukhī attā hoti arogo paraṁ maraṇā”’ti?
Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.
Tyāhaṁ evaṁ vadāmi:
‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti?
Iti puṭṭhā ‘no’ti vadanti.
Tyāhaṁ evaṁ vadāmi:
‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti?
Iti puṭṭhā ‘no’ti vadanti.
Tyāhaṁ evaṁ vadāmi:
‘api pana tumhe āyasmanto jānātha ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti?
Iti puṭṭhā ‘no’ti vadanti.
Tyāhaṁ evaṁ vadāmi:
‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā tāsaṁ devatānaṁ bhāsamānānaṁ saddaṁ suṇātha:
“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya;
mayampi hi, mārisā, evaṁ paṭipannā ekantasukhaṁ lokaṁ upapannā”’ti?
Iti puṭṭhā ‘no’ti vadanti.
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
Doesn’t what they say turn out to have no demonstrable basis?”
“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Clearly that’s the case, sir.”
2.2. Tayoattapaṭilābha
2.2. Three Kinds of Incarnation
“Tayo kho me, poṭṭhapāda, attapaṭilābhā—
“Poṭṭhapāda, there are these three kinds of incarnation:
oḷāriko attapaṭilābho, manomayo attapaṭilābho, arūpo attapaṭilābho.
a solid incarnation, a mind-made incarnation, and a formless incarnation.
Katamo ca, poṭṭhapāda, oḷāriko attapaṭilābho?
And what is a solid incarnation?
Rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, ayaṁ oḷāriko attapaṭilābho.
It is formed, made up of the four principal states, and consumes edible food.
Katamo manomayo attapaṭilābho?
What is a mind-made incarnation?
Rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo, ayaṁ manomayo attapaṭilābho.
It is formed, mind-made, whole in its major and minor limbs, not deficient in any faculty.
Katamo arūpo attapaṭilābho?
What is a formless incarnation?
Arūpī saññāmayo, ayaṁ arūpo attapaṭilābho.
It is formless, made of perception.
Oḷārikassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi:
I teach the Dhamma for the giving up of reincarnation in these three kinds of incarnation.
‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
‘When you practice accordingly, corrupting qualities will be given up in you and cleansing qualities will grow. You’ll enter and remain in the fullness and abundance of wisdom, having realized it with your own insight in this very life.’
Siyā kho pana te, poṭṭhapāda, evamassa:
Poṭṭhapāda, you might think:
‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti.
‘Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one’s own insight in this very life. But such a life is suffering.’
Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ.
But you should not see it like this.
Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one’s own insight in this very life. And there will be only joy and happiness, tranquility, mindfulness and awareness. Such a life is blissful.
Manomayassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi:
‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
Siyā kho pana te, poṭṭhapāda, evamassa:
‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti.
Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ.
Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
Arūpassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi:
‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
Siyā kho pana te, poṭṭhapāda, evamassa:
‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti.
Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ.
Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ:
Poṭṭhapāda, if others should ask us,
‘katamo pana so, āvuso, oḷāriko attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma:
‘But reverends, what is that solid incarnation for the giving up of which you teach?’ We’d answer like this,
‘ayaṁ vā so, āvuso, oḷāriko attapaṭilābho, yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
‘This is that solid incarnation.’
Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ:
If others should ask us,
‘katamo pana so, āvuso, manomayo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti?
‘But reverends, what is that mind-made incarnation?’ We’d answer like this,
Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma:
‘ayaṁ vā so, āvuso, manomayo attapaṭilābho yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
‘This is that mind-made incarnation.’
Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ:
If others should ask us,
‘katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti?
‘But reverends, what is that formless incarnation?’ We’d answer like this,
Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma:
‘ayaṁ vā so, āvuso, arūpo attapaṭilābho yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
‘This is that formless incarnation.’
Taṁ kiṁ maññasi, poṭṭhapāda,
What do you think, Poṭṭhapāda?
nanu evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
This being so, doesn’t that statement turn out to have a demonstrable basis?”
“Addhā kho, bhante, evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Clearly that’s the case, sir.”
“Seyyathāpi, poṭṭhapāda, puriso nisseṇiṁ kareyya pāsādassa ārohaṇāya tasseva pāsādassa heṭṭhā.
“Suppose a man were to build a ladder for climbing up to a stilt longhouse right underneath that longhouse.
Tamenaṁ evaṁ vadeyyuṁ:
They’d say to him,
‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ, puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti?
‘My man, that stilt longhouse for which you’re building a ladder—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’
So evaṁ vadeyya:
He’d say,
‘ayaṁ vā so, āvuso, pāsādo, yassāhaṁ ārohaṇāya nisseṇiṁ karomi, tasseva pāsādassa heṭṭhā’ti.
‘This is that stilt longhouse for which I’m building a ladder, right underneath it.’
Taṁ kiṁ maññasi, poṭṭhapāda,
What do you think, Poṭṭhapāda?
nanu evaṁ sante tassa purisassa sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
This being so, doesn’t that man’s statement turn out to have a demonstrable basis?”
“Addhā kho, bhante, evaṁ sante tassa purisassa sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Clearly that’s the case, sir.”
“Evameva kho, poṭṭhapāda, pare ce amhe evaṁ puccheyyuṁ:
‘katamo pana so, āvuso, oḷāriko attapaṭilābho …pe…
katamo pana so, āvuso, manomayo attapaṭilābho …pe…
katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti?
Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma:
‘ayaṁ vā so, āvuso, arūpo attapaṭilābho, yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
“Addhā kho, bhante, evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
Evaṁ vutte, citto hatthisāriputto bhagavantaṁ etadavoca:
When the Buddha had spoken, Citta Hatthisāriputta said,
“yasmiṁ, bhante, samaye oḷāriko attapaṭilābho hoti, moghassa tasmiṁ samaye manomayo attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti;
“Sir, when reincarnated in a solid incarnation, are the mind-made and formless incarnations fictitious,
oḷāriko vāssa attapaṭilābho tasmiṁ samaye sacco hoti.
and only the solid incarnation real?
Yasmiṁ, bhante, samaye manomayo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti;
When reincarnated in a mind-made incarnation, are the solid and formless incarnations fictitious,
manomayo vāssa attapaṭilābho tasmiṁ samaye sacco hoti.
and only the mind-made incarnation real?
Yasmiṁ, bhante, samaye arūpo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho manomayo attapaṭilābho hoti;
When reincarnated in a formless incarnation, are the solid and mind-made incarnations fictitious,
arūpo vāssa attapaṭilābho tasmiṁ samaye sacco hotī”ti.
and only the formless incarnation real?”
“Yasmiṁ, citta, samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati;
“When reincarnated in a solid incarnation, it’s not referred to as a mind-made or formless incarnation,
oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
only as a solid incarnation.
Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati;
When reincarnated in a mind-made incarnation, it’s not referred to as a solid or formless incarnation,
manomayo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
only as a mind-made incarnation.
Yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati;
When reincarnated in a formless incarnation, it’s not referred to as a solid or mind-made incarnation,
arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
only as a formless incarnation.
Sace taṁ, citta, evaṁ puccheyyuṁ:
Citta, suppose they were to ask you,
‘ahosi tvaṁ atītamaddhānaṁ, na tvaṁ nāhosi;
‘Did you exist in the past?
bhavissasi tvaṁ anāgatamaddhānaṁ, na tvaṁ na bhavissasi;
Will you exist in the future?
atthi tvaṁ etarahi, na tvaṁ natthī’ti.
Do you exist now?’
Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṁ, bhante, evaṁ puccheyyuṁ:
“Sir, if they were to ask me this,
‘ahosi tvaṁ atītamaddhānaṁ, na tvaṁ na ahosi;
bhavissasi tvaṁ anāgatamaddhānaṁ, na tvaṁ na bhavissasi;
atthi tvaṁ etarahi, na tvaṁ natthī’ti.
Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ:
I’d answer like this,
‘ahosāhaṁ atītamaddhānaṁ, nāhaṁ na ahosiṁ;
‘I did exist in the past.
bhavissāmahaṁ anāgatamaddhānaṁ, nāhaṁ na bhavissāmi;
I will exist in the future.
atthāhaṁ etarahi, nāhaṁ natthī’ti.
I do exist now.’
Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyan”ti.
That’s how I’d answer.”
“Sace pana taṁ, citta, evaṁ puccheyyuṁ:
“But Citta, suppose they were to ask you,
‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno?
‘Is the reincarnation you had in the past your only real one, and those of the future and present fictitious?
Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno?
Is the reincarnation you will have in the future your only real one, and those of the past and present fictitious?
Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti.
Is the reincarnation you have now your only real one, and those of the past and future fictitious?’
Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti?
How would you answer?”
“Sace pana maṁ, bhante, evaṁ puccheyyuṁ:
“Sir, if they were to ask me this,
‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno.
Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno.
Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti.
Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ:
I’d answer like this,
‘yo me ahosi atīto attapaṭilābho, sova me attapaṭilābho tasmiṁ samaye sacco ahosi, mogho anāgato, mogho paccuppanno.
‘The reincarnation I had in the past was real at that time, and those of the future and present fictitious.
Yo me bhavissati anāgato attapaṭilābho, sova me attapaṭilābho tasmiṁ samaye sacco bhavissati, mogho atīto, mogho paccuppanno.
The reincarnation I will have in the future will be real at the time, and those of the past and present fictitious.
Yo me etarahi paccuppanno attapaṭilābho, sova me attapaṭilābho sacco, mogho atīto, mogho anāgato’ti.
The reincarnation I have now is real at this time, and those of the past and future fictitious.’
Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyan”ti.
That’s how I’d answer.”
“Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati.
“In the same way, while in any one of the three reincarnations, it’s not referred to as the other two, only under its own name.
Oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti …pe…
yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati;
arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
Seyyathāpi, citta, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo.
From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.
Yasmiṁ samaye khīraṁ hoti, neva tasmiṁ samaye dadhīti saṅkhaṁ gacchati, na navanītanti saṅkhaṁ gacchati, na sappīti saṅkhaṁ gacchati, na sappimaṇḍoti saṅkhaṁ gacchati;
While it’s milk, it’s not referred to as curds, butter, ghee, or cream of ghee.
khīrantveva tasmiṁ samaye saṅkhaṁ gacchati.
It’s only referred to as milk.
Yasmiṁ samaye dadhi hoti …pe…
While it’s curd
navanītaṁ hoti …
or butter
sappi hoti …
or ghee
sappimaṇḍo hoti, neva tasmiṁ samaye khīranti saṅkhaṁ gacchati, na dadhīti saṅkhaṁ gacchati, na navanītanti saṅkhaṁ gacchati, na sappīti saṅkhaṁ gacchati;
or cream of ghee, it’s not referred to as anything else,
sappimaṇḍotveva tasmiṁ samaye saṅkhaṁ gacchati.
only under its own name.
Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti …pe…
In the same way, while in any one of the three incarnations, it’s not referred to as the other two, only under its own name.
yasmiṁ, citta, samaye manomayo attapaṭilābho hoti …pe…
yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati;
arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
Imā kho, citta, lokasamaññā lokaniruttiyo lokavohārā lokapaññattiyo, yāhi tathāgato voharati aparāmasan”ti.
These are the world’s common usages, definitions, expressions, and descriptions, which the Realized One uses to communicate without getting stuck on them.”
Evaṁ vutte, poṭṭhapādo paribbājako bhagavantaṁ etadavoca:
When he had spoken, the wanderer Poṭṭhapāda said to the Buddha,
“abhikkantaṁ, bhante, abhikkantaṁ, bhante.
“Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, so too the Buddha has made the teaching clear in many ways.
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
2.3. Cittahatthisāriputtaupasampadā
2.3. The Ordination of Citta Hatthisāriputta
Citto pana hatthisāriputto bhagavantaṁ etadavoca:
But Citta Hatthisāriputta said to the Buddha,
“abhikkantaṁ, bhante, abhikkantaṁ, bhante.
“Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, so too the Buddha has made the teaching clear in many ways.
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.
Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
Alattha kho citto hatthisāriputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
And Citta Hatthisāriputta received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno kho panāyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
Not long after his ordination, Venerable Citta Hatthisāriputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
“khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthAttāyā”ti abbhaññāsi.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”
Aññataro kho panāyasmā citto hatthisāriputto arahataṁ ahosīti.
And Venerable Citta Hatthisāriputta became one of the perfected.
Poṭṭhapādasuttaṁ niṭṭhitaṁ navamaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
9
So I have heard.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Now at that time the wanderer Poṭṭhapāda was residing together with three hundred wanderers in Mallikā’s single-halled monastery for philosophical debates, hedged by pale-moon ebony trees.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Then it occurred to him,
“It’s too early to wander for alms in Sāvatthī.
Why don’t I go to Mallikā’s monastery to visit the wanderer Poṭṭhapāda?”
So that’s what he did.
Now at that time, Poṭṭhapāda was sitting together with a large assembly of wanderers making an uproar, a colossal racket. They engaged in all kinds of low talk, such as
talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.
Poṭṭhapāda saw the Buddha coming off in the distance,
and hushed his own assembly,
“Be quiet, good fellows, don’t make a sound.
Here comes the ascetic Gotama.
The venerable likes quiet and praises quiet.
Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”
Then those wanderers fell silent.
Then the Buddha approached Poṭṭhapāda,
who said to him,
“Let the Blessed One come, sir!
Welcome to the Blessed One, sir!
It’s been a long time since you took the opportunity to come here.
Please, sir, sit down, here, a seat is ready.”
The Buddha sat on the seat spread out,
while Poṭṭhapāda took a low seat and sat to one side.
The Buddha said to him,
“Poṭṭhapāda, what were you sitting talking about just now? What conversation was left unfinished?”
1.1. On the Cessation of Perception
When he said this, the wanderer Poṭṭhapāda said to the Buddha,
“Sir, leave aside what we were sitting talking about just now.
It won’t be hard for you to hear about that later.
Sir, a few days ago several ascetics and brahmins who follow various other religions were sitting together at the debating hall, and a discussion about the cessation of perception came up among them:
‘How does the cessation of perception happen?’
Some of them said:
‘A person’s perceptions arise and cease without cause or reason.
When they arise, you become percipient.
When they cease, you become non-percipient.’
That’s how some describe the cessation of perception.
But someone else says:
‘That’s not how it is, good fellows!
Perception is a person’s self,
which enters and departs.
When it enters, you become percipient.
When it departs, you become non-percipient.’
That’s how some describe the cessation of perception.
But someone else says:
‘That’s not how it is, good fellows!
There are ascetics and brahmins of great power and might.
They insert and extract a person’s perception.
When they insert it, you become percipient.
When they extract it, you become non-percipient.’
That’s how some describe the cessation of perception.
But someone else says:
‘That’s not how it is, good fellows!
There are deities of great power and might.
They insert and extract a person’s perception.
When they insert it, you become percipient.
When they extract it, you become non-percipient.’
That’s how some describe the cessation of perception.
That reminded me of the Buddha:
‘Surely it must be the Blessed One, the Holy One who is so very skilled in such matters.’
The Buddha is skilled and well-versed concerning the cessation of perception.
How does the cessation of perception happen?”
1.2. Perception Arises With a Cause
“Regarding this, Poṭṭhapāda, those ascetics and brahmins who say that
a person’s perceptions arise and cease without cause or reason are wrong from the start.
Why is that?
Because a person’s perceptions arise and cease with cause and reason.
With training, certain perceptions arise and certain perceptions cease.
And what is that training?” said the Buddha.
“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …
That’s how a mendicant is accomplished in ethics. …
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
The sensual perception that they had previously ceases.
At that time they have a subtle and true perception of the rapture and bliss born of seclusion.
That’s how, with training, certain perceptions arise and certain perceptions cease.
And this is that training,” said the Buddha.
“Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
The subtle and true perception of the rapture and bliss born of seclusion that they had previously ceases.
At that time they have a subtle and true perception of the rapture and bliss born of immersion.
That’s how, with training, certain perceptions arise and certain perceptions cease.
And this is that training,” said the Buddha.
“Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
The subtle and true perception of the rapture and bliss born of immersion that they had previously ceases.
At that time they have a subtle and true perception of bliss with equanimity.
That’s how, with training, certain perceptions arise and certain perceptions cease.
And this is that training,” said the Buddha.
“Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
The subtle and true perception of bliss with equanimity that they had previously ceases.
At that time they have a subtle and true perception of neutral feeling.
That’s how, with training, certain perceptions arise and certain perceptions cease.
And this is that training,” said the Buddha.
“Furthermore, a mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
The perception of luminous form that they had previously ceases.
At that time they have a subtle and true perception of the dimension of infinite space.
That’s how, with training, certain perceptions arise and certain perceptions cease.
And this is that training,” said the Buddha.
“Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.
The subtle and true perception of the dimension of infinite space that they had previously ceases.
At that time they have a subtle and true perception of the dimension of infinite consciousness.
That’s how, with training, certain perceptions arise and certain perceptions cease.
And this is that training,” said the Buddha.
“Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
The subtle and true perception of the dimension of infinite consciousness that they had previously ceases.
At that time they have a subtle and true perception of the dimension of nothingness.
That’s how, with training, certain perceptions arise and certain perceptions cease.
And this is that training,” said the Buddha.
“Poṭṭhapāda, from the time a mendicant here takes charge of their own perception, they proceed from one stage to the next, progressively reaching the peak of perception.
Standing on the peak of perception they think,
‘Intentionality is bad for me, it’s better to be free of it.
For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise.
Why don’t I neither make a choice nor form an intention?’
They neither make a choice nor form an intention.
Those perceptions cease in them, and other coarser perceptions don’t arise.
They touch cessation.
And that, Poṭṭhapāda, is how the progressive cessation of perception is attained with awareness.
What do you think, Poṭṭhapāda?
Have you ever heard of this before?”
“No, sir.
This is how I understand what the Buddha said:
‘From the time a mendicant here takes charge of their own perception, they proceed from one stage to the next, progressively reaching the peak of perception.
Standing on the peak of perception they think,
“Intentionality is bad for me, it’s better to be free of it.
For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise.
Why don’t I neither make a choice nor form an intention?”
Those perceptions cease in them, and other coarser perceptions don’t arise.
They touch cessation.
And that is how the progressive cessation of perception is attained with awareness.’”
“That’s right, Poṭṭhapāda.”
“Does the Buddha describe just one peak of perception, or many?”
“I describe the peak of perception as both one and many.”
“But sir, how do you describe it as one peak and as many?”
“I describe the peak of perception according to the specific manner in which one touches cessation.
That’s how I describe the peak of perception as both one and many.”
“But sir, does perception arise first and knowledge afterwards? Or does knowledge arise first and perception afterwards? Or do they both arise at the same time?”
“Perception arises first and knowledge afterwards. The arising of perception leads to the arising of knowledge.
They understand,
‘My knowledge arose from a specific condition.’
That is a way to understand how
perception arises first and knowledge afterwards; that the arising of perception leads to the arising of knowledge.”
1.3. Perception and the Self
“Sir, is perception a person’s self, or are perception and self different things?”
“But Poṭṭhapāda, do you believe in a self?”
“I believe in a solid self, sir, which is formed, made up of the four principal states, and consumes edible food.”
“Suppose there were such a solid self, Poṭṭhapāda. In that case, perception would be one thing, the self another.
Here is another way to understand how perception and self are different things.
So long as that solid self remains, still some perceptions arise in a person and others cease.
That is a way to understand how perception and self are different things.”
“Sir, I believe in a mind-made self which is whole in its major and minor limbs, not deficient in any faculty.”
“Suppose there were such a mind-made self, Poṭṭhapāda. In that case, perception would be one thing, the self another.
Here is another way to understand how perception and self are different things.
So long as that mind-made self remains, still some perceptions arise in a person and others cease.
That too is a way to understand how perception and self are different things.”
“Sir, I believe in a formless self which is made of perception.”
“Suppose there were such a formless self, Poṭṭhapāda. In that case, perception would be one thing, the self another.
Here is another way to understand how perception and self are different things.
So long as that formless self remains, still some perceptions arise in a person and others cease.
That too is a way to understand how perception and self are different things.”
“But, sir, am I able to know whether
perception is a person’s self, or whether perception and self are different things?”
“It’s hard for you to understand this, since you have a different view, creed, and belief, unless you dedicate yourself to practice with the guidance of tradition.”
“Well, if that’s the case, sir,
then what do you make of this: ‘The cosmos is eternal. This is the only truth, anything else is futile’?”
“This has not been declared by me, Poṭṭhapāda.”
“Then what do you make of this: ‘The cosmos is not eternal. This is the only truth, anything else is futile’?”
“This too has not been declared by me.”
“Then what do you make of this: ‘The cosmos is finite …’ …
‘The cosmos is infinite …’ …
‘The soul and the body are one and the same …’ …
‘The soul is one thing, the body another …’ …
‘A realized one still exists after death …’ …
‘A realized one no longer exists after death …’ …
‘A realized one both still exists and no longer exists after death …’ …
‘A Realized One neither still exists nor no longer exists after death. This is the only truth, anything else is futile’?”
“This too has not been declared by me.”
“Why haven’t these things been declared by the Buddha?”
“Because they’re not beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
That’s why I haven’t declared them.”
“Then what has been declared by the Buddha?”
“I have declared this: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”
“Why have these things been declared by the Buddha?”
“Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
That’s why I have declared them.”
“That’s so true, Blessed One! That’s so true, Holy One!
Please, sir, go at your convenience.”
Then the Buddha rose from his seat and left.
Soon after the Buddha left, those wanderers beset Poṭṭhapāda on all sides with sneering and jeering.
“No matter what the ascetic Gotama says, Poṭṭhapāda agrees with him:
‘That’s so true, Blessed One! That’s so true, Holy One!’
We understand that the ascetic Gotama didn’t give any categorical teaching at all regarding whether the cosmos is eternal and so on.”
When they said this, Poṭṭhapāda said to them,
“I too understand that the ascetic Gotama didn’t give any categorical teaching at all regarding whether the cosmos is eternal and so on.
Nevertheless, the practice that he describes is true, real, and accurate. It is the regularity of natural principles, the surety of natural principles.
So how on earth could a sensible person such as I not agree that what was well spoken by the ascetic Gotama was in fact well spoken?”
2. On Citta Hatthisāriputta
Then after two or three days had passed, Citta Hatthisāriputta and Poṭṭhapāda went to see the Buddha. Citta Hatthisāriputta bowed and sat down to one side.
But the wanderer Poṭṭhapāda exchanged greetings with the Buddha, and when the greetings and polite conversation were over, he sat down to one side.
Poṭṭhapāda told the Buddha what had happened after he left. The Buddha said:
“All those wanderers, Poṭṭhapāda, are blind and sightless.
You are the only one whose eyes are clear.
For I have taught and pointed out teachings that are categorical
and also teachings that are not categorical.
And what teachings have I taught and pointed out as not categorical?
‘The cosmos is eternal’ …
‘The cosmos is not eternal’ …
‘The cosmos is finite’ …
‘The cosmos is infinite’ …
‘The soul is the same thing as the body’ …
‘The soul is one thing, the body another’ …
‘A realized one still exists after death’ …
‘A realized one no longer exists after death’ …
‘A realized one both still exists and no longer exists after death’ …
‘A realized one neither still exists nor no longer exists after death.’
And why have I taught and pointed out such teachings as not categorical?
Because those things aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
That’s why I have taught and pointed out such teachings as not categorical.
2.1. Teachings That Are Categorical
And what teachings have I taught and pointed out as categorical?
‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
And why have I taught and pointed out such teachings as categorical?
Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
That’s why I have taught and pointed out such teachings as categorical.
There are some ascetics and brahmins who have this doctrine and view:
‘The self is perfectly happy and free of disease after death.’
I go up to them and say,
‘Is it really true that this is the venerables’ view?’
And they answer, ‘Yes’.
I say to them,
‘But do you meditate knowing and seeing a perfectly happy world?’
Asked this, they say, ‘No.’
I say to them,
‘But have you perceived a perfectly happy self for a single day or night, or even half a day or night?’
Asked this, they say, ‘No.’
I say to them,
‘But do you know
a path and a practice to realize a perfectly happy world?’
Asked this, they say, ‘No.’
I say to them,
‘But have you ever heard the voice of the deities reborn in a perfectly happy world saying,
“Practice well, good fellows, practice directly so as to realize a perfectly happy world.
For this is how we practiced, and we were reborn in a perfectly happy world”?’
Asked this, they say, ‘No.’
What do you think, Poṭṭhapāda?
This being so, doesn’t what they say turn out to have no demonstrable basis?”
“Clearly that’s the case, sir.”
“Suppose, Poṭṭhapāda, a man were to say:
‘Whoever the finest lady in the land is, it is her that I want, her that I desire!’
They’d say to him,
‘My man, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a peasant, or a menial?’
Asked this, he’d say, ‘No.’
They’d say to him,
‘My man, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or dingy? What village, town, or city she comes from?’
Asked this, he’d say, ‘No.’
They’d say to him,
‘My man, do you desire someone who you’ve never even known or seen?’
Asked this, he’d say, ‘Yes.’
What do you think, Poṭṭhapāda?
This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”
“Clearly that’s the case, sir.”
“In the same way, the ascetics and brahmins who have that doctrine and view …
Doesn’t what they say turn out to have no demonstrable basis?”
“Clearly that’s the case, sir.”
“Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse.
They’d say to him,
‘Mister, that stilt longhouse for which you’re building a ladder—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’
Asked this, he’d say, ‘No.’
They’d say to him,
‘My man, are you building a ladder for a longhouse that you’ve never even known or seen?’
Asked this, he’d say, ‘Yes.’
What do you think, Poṭṭhapāda?
This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”
“Clearly that’s the case, sir.”
“In the same way, the ascetics and brahmins who have those various doctrines and views …
Doesn’t what they say turn out to have no demonstrable basis?”
“Clearly that’s the case, sir.”
2.2. Three Kinds of Incarnation
“Poṭṭhapāda, there are these three kinds of incarnation:
a solid incarnation, a mind-made incarnation, and a formless incarnation.
And what is a solid incarnation?
It is formed, made up of the four principal states, and consumes edible food.
What is a mind-made incarnation?
It is formed, mind-made, whole in its major and minor limbs, not deficient in any faculty.
What is a formless incarnation?
It is formless, made of perception.
I teach the Dhamma for the giving up of reincarnation in these three kinds of incarnation.
‘When you practice accordingly, corrupting qualities will be given up in you and cleansing qualities will grow. You’ll enter and remain in the fullness and abundance of wisdom, having realized it with your own insight in this very life.’
Poṭṭhapāda, you might think:
‘Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one’s own insight in this very life. But such a life is suffering.’
But you should not see it like this.
Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one’s own insight in this very life. And there will be only joy and happiness, tranquility, mindfulness and awareness. Such a life is blissful.
Poṭṭhapāda, if others should ask us,
‘But reverends, what is that solid incarnation for the giving up of which you teach?’ We’d answer like this,
‘This is that solid incarnation.’
If others should ask us,
‘But reverends, what is that mind-made incarnation?’ We’d answer like this,
‘This is that mind-made incarnation.’
If others should ask us,
‘But reverends, what is that formless incarnation?’ We’d answer like this,
‘This is that formless incarnation.’
What do you think, Poṭṭhapāda?
This being so, doesn’t that statement turn out to have a demonstrable basis?”
“Clearly that’s the case, sir.”
“Suppose a man were to build a ladder for climbing up to a stilt longhouse right underneath that longhouse.
They’d say to him,
‘My man, that stilt longhouse for which you’re building a ladder—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’
He’d say,
‘This is that stilt longhouse for which I’m building a ladder, right underneath it.’
What do you think, Poṭṭhapāda?
This being so, doesn’t that man’s statement turn out to have a demonstrable basis?”
“Clearly that’s the case, sir.”
When the Buddha had spoken, Citta Hatthisāriputta said,
“Sir, when reincarnated in a solid incarnation, are the mind-made and formless incarnations fictitious,
and only the solid incarnation real?
When reincarnated in a mind-made incarnation, are the solid and formless incarnations fictitious,
and only the mind-made incarnation real?
When reincarnated in a formless incarnation, are the solid and mind-made incarnations fictitious,
and only the formless incarnation real?”
“When reincarnated in a solid incarnation, it’s not referred to as a mind-made or formless incarnation,
only as a solid incarnation.
When reincarnated in a mind-made incarnation, it’s not referred to as a solid or formless incarnation,
only as a mind-made incarnation.
When reincarnated in a formless incarnation, it’s not referred to as a solid or mind-made incarnation,
only as a formless incarnation.
Citta, suppose they were to ask you,
‘Did you exist in the past?
Will you exist in the future?
Do you exist now?’
How would you answer?”
“Sir, if they were to ask me this,
I’d answer like this,
‘I did exist in the past.
I will exist in the future.
I do exist now.’
That’s how I’d answer.”
“But Citta, suppose they were to ask you,
‘Is the reincarnation you had in the past your only real one, and those of the future and present fictitious?
Is the reincarnation you will have in the future your only real one, and those of the past and present fictitious?
Is the reincarnation you have now your only real one, and those of the past and future fictitious?’
How would you answer?”
“Sir, if they were to ask me this,
I’d answer like this,
‘The reincarnation I had in the past was real at that time, and those of the future and present fictitious.
The reincarnation I will have in the future will be real at the time, and those of the past and present fictitious.
The reincarnation I have now is real at this time, and those of the past and future fictitious.’
That’s how I’d answer.”
“In the same way, while in any one of the three reincarnations, it’s not referred to as the other two, only under its own name.
From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.
While it’s milk, it’s not referred to as curds, butter, ghee, or cream of ghee.
It’s only referred to as milk.
While it’s curd
or butter
or ghee
or cream of ghee, it’s not referred to as anything else,
only under its own name.
In the same way, while in any one of the three incarnations, it’s not referred to as the other two, only under its own name.
These are the world’s common usages, definitions, expressions, and descriptions, which the Realized One uses to communicate without getting stuck on them.”
When he had spoken, the wanderer Poṭṭhapāda said to the Buddha,
“Excellent, sir! Excellent!
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, so too the Buddha has made the teaching clear in many ways.
I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
2.3. The Ordination of Citta Hatthisāriputta
But Citta Hatthisāriputta said to the Buddha,
“Excellent, sir! Excellent!
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, so too the Buddha has made the teaching clear in many ways.
I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
And Citta Hatthisāriputta received the going forth, the ordination in the Buddha’s presence.
Not long after his ordination, Venerable Citta Hatthisāriputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”
And Venerable Citta Hatthisāriputta became one of the perfected.
Evaṁ me sutaṁ—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Tena kho pana samayena poṭṭhapādo paribbājako samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ tiṁsamattehi paribbājakasatehi.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
Atha kho bhagavato etadahosi:
“atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ.
Yannūnāhaṁ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo, yena poṭṭhapādo paribbājako tenupasaṅkameyyan”ti.
Atha kho bhagavā yena samayappavādako tindukācīro ekasālako mallikāya ārāmo tenupasaṅkami.
Tena kho pana samayena poṭṭhapādo paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā.
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.
Addasā kho poṭṭhapādo paribbājako bhagavantaṁ dūratova āgacchantaṁ;
disvāna sakaṁ parisaṁ saṇṭhapesi:
“appasaddā bhonto hontu, mā bhonto saddamakattha.
Ayaṁ samaṇo gotamo āgacchati.
Appasaddakāmo kho so āyasmā appasaddassa vaṇṇavādī.
Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti.
Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ.
Atha kho bhagavā yena poṭṭhapādo paribbājako tenupasaṅkami.
Atha kho poṭṭhapādo paribbājako bhagavantaṁ etadavoca:
“etu kho, bhante, bhagavā.
Svāgataṁ, bhante, bhagavato.
Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi, yadidaṁ idhāgamanāya.
Nisīdatu, bhante, bhagavā, idaṁ āsanaṁ paññattan”ti.
Nisīdi bhagavā paññatte āsane.
Poṭṭhapādopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
Ekamantaṁ nisinnaṁ kho poṭṭhapādaṁ paribbājakaṁ bhagavā etadavoca:
“kāya nuttha, poṭṭhapāda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
1.1. Abhisaññānirodhakathā
Evaṁ vutte, poṭṭhapādo paribbājako bhagavantaṁ etadavoca:
“tiṭṭhatesā, bhante, kathā, yāya mayaṁ etarahi kathāya sannisinnā.
Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.
Purimāni, bhante, divasāni purimatarāni, nānātitthiyānaṁ samaṇabrāhmaṇānaṁ kotūhalasālāya sannisinnānaṁ sannipatitānaṁ abhisaññānirodhe kathā udapādi:
‘kathaṁ nu kho, bho, abhisaññānirodho hotī’ti?
Tatrekacce evamāhaṁsu:
‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipi.
Yasmiṁ samaye uppajjanti, saññī tasmiṁ samaye hoti.
Yasmiṁ samaye nirujjhanti, asaññī tasmiṁ samaye hotī’ti.
Ittheke abhisaññānirodhaṁ paññapenti.
Tamañño evamāha:
‘na kho pana metaṁ, bho, evaṁ bhavissati.
Saññā hi, bho, purisassa attā.
Sā ca kho upetipi apetipi.
Yasmiṁ samaye upeti, saññī tasmiṁ samaye hoti.
Yasmiṁ samaye apeti, asaññī tasmiṁ samaye hotī’ti.
Ittheke abhisaññānirodhaṁ paññapenti.
Tamañño evamāha:
‘na kho pana metaṁ, bho, evaṁ bhavissati.
Santi hi, bho, samaṇabrāhmaṇā mahiddhikā mahānubhāvā.
Te imassa purisassa saññaṁ upakaḍḍhantipi apakaḍḍhantipi.
Yasmiṁ samaye upakaḍḍhanti, saññī tasmiṁ samaye hoti.
Yasmiṁ samaye apakaḍḍhanti, asaññī tasmiṁ samaye hotī’ti.
Ittheke abhisaññānirodhaṁ paññapenti.
Tamañño evamāha:
‘na kho pana metaṁ, bho, evaṁ bhavissati.
Santi hi, bho, devatā mahiddhikā mahānubhāvā.
Tā imassa purisassa saññaṁ upakaḍḍhantipi apakaḍḍhantipi.
Yasmiṁ samaye upakaḍḍhanti, saññī tasmiṁ samaye hoti.
Yasmiṁ samaye apakaḍḍhanti, asaññī tasmiṁ samaye hotī’ti.
Ittheke abhisaññānirodhaṁ paññapenti.
Tassa mayhaṁ, bhante, bhagavantaṁyeva ārabbha sati udapādi:
‘aho nūna bhagavā, aho nūna sugato, yo imesaṁ dhammānaṁ sukusalo’ti.
Bhagavā, bhante, kusalo, bhagavā pakataññū abhisaññānirodhassa.
Kathaṁ nu kho, bhante, abhisaññānirodho hotī”ti?
1.2. Sahetukasaññuppādanirodhakathā
“Tatra, poṭṭhapāda, ye te samaṇabrāhmaṇā evamāhaṁsu:
‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipī’ti, āditova tesaṁ aparaddhaṁ.
Taṁ kissa hetu?
Sahetū hi, poṭṭhapāda, sappaccayā purisassa saññā uppajjantipi nirujjhantipi.
Sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
Kā ca sikkhā”ti? Bhagavā avoca.
“Idha, poṭṭhapāda, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe…
Evaṁ kho, poṭṭhapāda, bhikkhu sīlasampanno hoti
…pe…
tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Tassa yā purimā kāmasaññā, sā nirujjhati.
Vivekajapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, vivekajapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
Ayaṁ sikkhā”ti bhagavā avoca.
“Puna caparaṁ, poṭṭhapāda, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
Tassa yā purimā vivekajapītisukhasukhumasaccasaññā, sā nirujjhati.
Samādhijapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, samādhijapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
Ayampi sikkhā”ti bhagavā avoca.
“Puna caparaṁ, poṭṭhapāda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati.
Tassa yā purimā samādhijapītisukhasukhumasaccasaññā, sā nirujjhati.
Upekkhāsukhasukhumasaccasaññā tasmiṁ samaye hoti, upekkhāsukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
Ayampi sikkhā”ti bhagavā avoca.
“Puna caparaṁ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Tassa yā purimā upekkhāsukhasukhumasaccasaññā, sā nirujjhati.
Adukkhamasukhasukhumasaccasaññā tasmiṁ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
Ayampi sikkhā”ti bhagavā avoca.
“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
Tassa yā purimā rūpasaññā, sā nirujjhati.
Ākāsānañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākāsānañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
Ayampi sikkhā”ti bhagavā avoca.
“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
Tassa yā purimā ākāsānañcāyatanasukhumasaccasaññā, sā nirujjhati.
Viññāṇañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, viññāṇañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
Ayampi sikkhā”ti bhagavā avoca.
“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
Tassa yā purimā viññāṇañcāyatanasukhumasaccasaññā, sā nirujjhati.
Ākiñcaññāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākiñcaññāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
Ayampi sikkhā”ti bhagavā avoca.
“Yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṁ phusati.
Tassa saññagge ṭhitassa evaṁ hoti:
‘cetayamānassa me pāpiyo, acetayamānassa me seyyo.
Ahañceva kho pana ceteyyaṁ, abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ;
yannūnāhaṁ na ceva ceteyyaṁ na ca abhisaṅkhareyyan’ti.
So na ceva ceteti, na ca abhisaṅkharoti.
Tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti.
So nirodhaṁ phusati.
Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hoti.
Taṁ kiṁ maññasi, poṭṭhapāda,
api nu te ito pubbe evarūpā anupubbābhisaññānirodhasampajānasamāpatti sutapubbā”ti?
“No hetaṁ, bhante.
Evaṁ kho ahaṁ, bhante, bhagavato bhāsitaṁ ājānāmi:
‘yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṁ phusati,
tassa saññagge ṭhitassa evaṁ hoti:
“cetayamānassa me pāpiyo, acetayamānassa me seyyo.
Ahañceva kho pana ceteyyaṁ abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ;
yannūnāhaṁ na ceva ceteyyaṁ, na ca abhisaṅkhareyyan”ti.
So na ceva ceteti, na cābhisaṅkharoti, tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti.
So nirodhaṁ phusati.
Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hotī’”ti.
“Evaṁ, poṭṭhapādā”ti.
“Ekaññeva nu kho, bhante, bhagavā saññaggaṁ paññapeti, udāhu puthūpi saññagge paññapetī”ti?
“Ekampi kho ahaṁ, poṭṭhapāda, saññaggaṁ paññapemi, puthūpi saññagge paññapemī”ti.
“Yathā kathaṁ pana, bhante, bhagavā ekampi saññaggaṁ paññapeti, puthūpi saññagge paññapetī”ti?
“Yathā yathā kho, poṭṭhapāda, nirodhaṁ phusati tathā tathāhaṁ saññaggaṁ paññapemi.
Evaṁ kho ahaṁ, poṭṭhapāda, ekampi saññaggaṁ paññapemi, puthūpi saññagge paññapemī”ti.
“Saññā nu kho, bhante, paṭhamaṁ uppajjati, pacchā ñāṇaṁ, udāhu ñāṇaṁ paṭhamaṁ uppajjati, pacchā saññā, udāhu saññā ca ñāṇañca apubbaṁ acarimaṁ uppajjantī”ti?
“Saññā kho, poṭṭhapāda, paṭhamaṁ uppajjati, pacchā ñāṇaṁ, saññuppādā ca pana ñāṇuppādo hoti.
So evaṁ pajānāti:
‘idappaccayā kira me ñāṇaṁ udapādī’ti.
Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ—
yathā saññā paṭhamaṁ uppajjati, pacchā ñāṇaṁ, saññuppādā ca pana ñāṇuppādo hotī”ti.
1.3. Saññāattakathā
“Saññā nu kho, bhante, purisassa attā, udāhu aññā saññā añño attā”ti?
“Kaṁ pana tvaṁ, poṭṭhapāda, attānaṁ paccesī”ti?
“Oḷārikaṁ kho ahaṁ, bhante, attānaṁ paccemi rūpiṁ cātumahābhūtikaṁ kabaḷīkārāhārabhakkhan”ti.
“Oḷāriko ca hi te, poṭṭhapāda, attā abhavissa rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho. Evaṁ santaṁ kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā.
Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā.
Tiṭṭhateva sāyaṁ, poṭṭhapāda, oḷāriko attā rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.
Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.
“Manomayaṁ kho ahaṁ, bhante, attānaṁ paccemi sabbaṅgapaccaṅgiṁ ahīnindriyan”ti.
“Manomayo ca hi te, poṭṭhapāda, attā abhavissa sabbaṅgapaccaṅgī ahīnindriyo, evaṁ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā.
Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā.
Tiṭṭhateva sāyaṁ, poṭṭhapāda, manomayo attā sabbaṅgapaccaṅgī ahīnindriyo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.
Imināpi kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.
“Arūpiṁ kho ahaṁ, bhante, attānaṁ paccemi saññāmayan”ti.
“Arūpī ca hi te, poṭṭhapāda, attā abhavissa saññāmayo, evaṁ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā.
Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā.
Tiṭṭhateva sāyaṁ, poṭṭhapāda, arūpī attā saññāmayo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.
Imināpi kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.
“Sakkā panetaṁ, bhante, mayā ñātuṁ:
‘saññā purisassa attā’ti vā ‘aññāva saññā añño attā’ti vā”ti?
“Dujjānaṁ kho etaṁ, poṭṭhapāda, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena:
‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attāti’ vā”ti.
“Sacetaṁ, bhante, mayā dujjānaṁ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena:
‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attā’ti vā;
kiṁ pana, bhante, ‘sassato loko, idameva saccaṁ moghamaññan’”ti?
“Abyākataṁ kho etaṁ, poṭṭhapāda, mayā:
‘sassato loko, idameva saccaṁ moghamaññan’”ti.
“Kiṁ pana, bhante, ‘asassato loko, idameva saccaṁ moghamaññan’”ti?
“Etampi kho, poṭṭhapāda, mayā abyākataṁ:
‘asassato loko, idameva saccaṁ moghamaññan’”ti.
“Kiṁ pana, bhante, ‘antavā loko …pe…
‘anantavā loko …
‘taṁ jīvaṁ taṁ sarīraṁ …
‘aññaṁ jīvaṁ aññaṁ sarīraṁ …
‘hoti tathāgato paraṁ maraṇā …
‘na hoti tathāgato paraṁ maraṇā …
‘hoti ca na ca hoti tathāgato paraṁ maraṇā …
‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti?
“Etampi kho, poṭṭhapāda, mayā abyākataṁ:
‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.
“Kasmā panetaṁ, bhante, bhagavatā abyākatan”ti?
“Na hetaṁ, poṭṭhapāda, atthasaṁhitaṁ na dhammasaṁhitaṁ nādibrahmacariyakaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati,
tasmā etaṁ mayā abyākatan”ti.
“Kiṁ pana, bhante, bhagavatā byākatan”ti?
“Idaṁ dukkhanti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhasamudayoti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhanirodhoti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā byākatan”ti.
“Kasmā panetaṁ, bhante, bhagavatā byākatan”ti?
“Etañhi, poṭṭhapāda, atthasaṁhitaṁ, etaṁ dhammasaṁhitaṁ, etaṁ ādibrahmacariyakaṁ, etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati;
tasmā etaṁ mayā byākatan”ti.
“Evametaṁ, bhagavā, evametaṁ, sugata.
Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
Atha kho bhagavā uṭṭhāyāsanā pakkāmi.
Atha kho te paribbājakā acirapakkantassa bhagavato poṭṭhapādaṁ paribbājakaṁ samantato vācā sannitodakena sañjhabbharimakaṁsu:
“evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati:
‘evametaṁ, bhagavā, evametaṁ, sugatā’ti.
Na kho pana mayaṁ kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāma:
‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti.
Evaṁ vutte, poṭṭhapādo paribbājako te paribbājake etadavoca:
“ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāmi:
‘sassato loko’ti vā, ‘asassato loko’ti vā …pe…
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā;
api ca samaṇo gotamo bhūtaṁ tacchaṁ tathaṁ paṭipadaṁ paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ.
Bhūtaṁ kho pana tacchaṁ tathaṁ paṭipadaṁ paññapentassa dhammaṭṭhitataṁ dhammaniyāmataṁ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyyā”ti?
2. Cittahatthisāriputtapoṭṭhapādavatthu
Atha kho dvīhatīhassa accayena citto ca hatthisāriputto poṭṭhapādo ca paribbājako yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā citto hatthisāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Poṭṭhapādo pana paribbājako bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.
Ekamantaṁ nisinno kho poṭṭhapādo paribbājako bhagavantaṁ etadavoca:
“tadā maṁ, bhante, te paribbājakā acirapakkantassa bhagavato samantato vācāsannitodakena sañjhabbharimakaṁsu:
‘evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati:
“evametaṁ, bhagavā, evametaṁ, sugatā”ti.
Na kho pana mayaṁ kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāma:
“sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti.
Evaṁ vuttāhaṁ, bhante, te paribbājake etadavocaṁ:
‘ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāmi:
“sassato loko”ti vā, “asassato loko”ti vā …pe…
“neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā;
api ca samaṇo gotamo bhūtaṁ tacchaṁ tathaṁ paṭipadaṁ paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ.
Bhūtaṁ kho pana tacchaṁ tathaṁ paṭipadaṁ paññapentassa dhammaṭṭhitataṁ dhammaniyāmataṁ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyyā’”ti?
“Sabbeva kho ete, poṭṭhapāda, paribbājakā andhā acakkhukā;
tvaṁyeva nesaṁ eko cakkhumā.
Ekaṁsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā;
anekaṁsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā.
Katame ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā?
‘Sassato loko’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto;
‘asassato loko’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto;
‘antavā loko’ti kho, poṭṭhapāda …pe…
‘anantavā loko’ti kho, poṭṭhapāda …
‘taṁ jīvaṁ taṁ sarīran’ti kho, poṭṭhapāda …
‘aññaṁ jīvaṁ aññaṁ sarīran’ti kho, poṭṭhapāda …
‘hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda …
na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda …
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda …
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto.
Kasmā ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā?
Na hete, poṭṭhapāda, atthasaṁhitā na dhammasaṁhitā na ādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti.
Tasmā te mayā anekaṁsikā dhammā desitā paññattā.
2.1. Ekaṁsikadhammā
Katame ca te, poṭṭhapāda, mayā ekaṁsikā dhammā desitā paññattā?
Idaṁ dukkhanti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.
Ayaṁ dukkhasamudayoti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.
Ayaṁ dukkhanirodhoti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.
Ayaṁ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.
Kasmā ca te, poṭṭhapāda, mayā ekaṁsikā dhammā desitā paññattā?
Ete hi, poṭṭhapāda, atthasaṁhitā, ete dhammasaṁhitā, ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.
Tasmā te mayā ekaṁsikā dhammā desitā paññattā.
Santi, poṭṭhapāda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti.
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino:
“ekantasukhī attā hoti arogo paraṁ maraṇā”’ti?
Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.
Tyāhaṁ evaṁ vadāmi:
‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti?
Iti puṭṭhā ‘no’ti vadanti.
Tyāhaṁ evaṁ vadāmi:
‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti?
Iti puṭṭhā ‘no’ti vadanti.
Tyāhaṁ evaṁ vadāmi:
‘api pana tumhe āyasmanto jānātha:
“ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā”’ti?
Iti puṭṭhā ‘no’ti vadanti.
Tyāhaṁ evaṁ vadāmi:
‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā, tāsaṁ bhāsamānānaṁ saddaṁ suṇātha:
“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya;
mayampi hi, mārisā, evaṁpaṭipannā ekantasukhaṁ lokaṁ upapannā”’ti?
Iti puṭṭhā ‘no’ti vadanti.
Taṁ kiṁ maññasi, poṭṭhapāda,
nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Seyyathāpi, poṭṭhapāda, puriso evaṁ vadeyya:
‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi taṁ kāmemī’ti.
Tamenaṁ evaṁ vadeyyuṁ:
‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti?
Iti puṭṭho ‘no’ti vadeyya.
Tamenaṁ evaṁ vadeyyuṁ:
‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ evaṁnāmā evaṅgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṁ gāme vā nigame vā nagare vā’ti?
Iti puṭṭho ‘no’ti vadeyya.
Tamenaṁ evaṁ vadeyyuṁ:
‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti?
Iti puṭṭho ‘āmā’ti vadeyya.
Taṁ kiṁ maññasi, poṭṭhapāda,
nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
“Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti.
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino:
“ekantasukhī attā hoti arogo paraṁ maraṇā”’ti?
Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.
Tyāhaṁ evaṁ vadāmi:
‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti?
Iti puṭṭhā ‘no’ti vadanti.
Tyāhaṁ evaṁ vadāmi:
‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti?
Iti puṭṭhā ‘no’ti vadanti.
Tyāhaṁ evaṁ vadāmi:
‘api pana tumhe āyasmanto jānātha:
“ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā”’ti?
Iti puṭṭhā ‘no’ti vadanti.
Tyāhaṁ evaṁ vadāmi:
‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā, tāsaṁ bhāsamānānaṁ saddaṁ suṇātha:
“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya;
mayampi hi, mārisā, evaṁpaṭipannā ekantasukhaṁ lokaṁ upapannā”’ti?
Iti puṭṭhā ‘no’ti vadanti.
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Seyyathāpi, poṭṭhapāda, puriso cātumahāpathe nisseṇiṁ kareyya pāsādassa ārohaṇāya.
Tamenaṁ evaṁ vadeyyuṁ:
‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti?
Iti puṭṭho ‘no’ti vadeyya.
Tamenaṁ evaṁ vadeyyuṁ:
‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, tassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosī’ti?
Iti puṭṭho ‘āmā’ti vadeyya.
Taṁ kiṁ maññasi, poṭṭhapāda,
nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
“Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti.
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino:
“ekantasukhī attā hoti arogo paraṁ maraṇā”’ti?
Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.
Tyāhaṁ evaṁ vadāmi:
‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti?
Iti puṭṭhā ‘no’ti vadanti.
Tyāhaṁ evaṁ vadāmi:
‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti?
Iti puṭṭhā ‘no’ti vadanti.
Tyāhaṁ evaṁ vadāmi:
‘api pana tumhe āyasmanto jānātha ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti?
Iti puṭṭhā ‘no’ti vadanti.
Tyāhaṁ evaṁ vadāmi:
‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā tāsaṁ devatānaṁ bhāsamānānaṁ saddaṁ suṇātha:
“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya;
mayampi hi, mārisā, evaṁ paṭipannā ekantasukhaṁ lokaṁ upapannā”’ti?
Iti puṭṭhā ‘no’ti vadanti.
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
2.2. Tayoattapaṭilābha
“Tayo kho me, poṭṭhapāda, attapaṭilābhā—
oḷāriko attapaṭilābho, manomayo attapaṭilābho, arūpo attapaṭilābho.
Katamo ca, poṭṭhapāda, oḷāriko attapaṭilābho?
Rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, ayaṁ oḷāriko attapaṭilābho.
Katamo manomayo attapaṭilābho?
Rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo, ayaṁ manomayo attapaṭilābho.
Katamo arūpo attapaṭilābho?
Arūpī saññāmayo, ayaṁ arūpo attapaṭilābho.
Oḷārikassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi:
‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
Siyā kho pana te, poṭṭhapāda, evamassa:
‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti.
Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ.
Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
Manomayassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi:
‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
Siyā kho pana te, poṭṭhapāda, evamassa:
‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti.
Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ.
Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
Arūpassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi:
‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
Siyā kho pana te, poṭṭhapāda, evamassa:
‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti.
Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ.
Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ:
‘katamo pana so, āvuso, oḷāriko attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma:
‘ayaṁ vā so, āvuso, oḷāriko attapaṭilābho, yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ:
‘katamo pana so, āvuso, manomayo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti?
Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma:
‘ayaṁ vā so, āvuso, manomayo attapaṭilābho yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ:
‘katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti?
Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma:
‘ayaṁ vā so, āvuso, arūpo attapaṭilābho yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
Taṁ kiṁ maññasi, poṭṭhapāda,
nanu evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
“Addhā kho, bhante, evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Seyyathāpi, poṭṭhapāda, puriso nisseṇiṁ kareyya pāsādassa ārohaṇāya tasseva pāsādassa heṭṭhā.
Tamenaṁ evaṁ vadeyyuṁ:
‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ, puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti?
So evaṁ vadeyya:
‘ayaṁ vā so, āvuso, pāsādo, yassāhaṁ ārohaṇāya nisseṇiṁ karomi, tasseva pāsādassa heṭṭhā’ti.
Taṁ kiṁ maññasi, poṭṭhapāda,
nanu evaṁ sante tassa purisassa sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
“Addhā kho, bhante, evaṁ sante tassa purisassa sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Evameva kho, poṭṭhapāda, pare ce amhe evaṁ puccheyyuṁ:
‘katamo pana so, āvuso, oḷāriko attapaṭilābho …pe…
katamo pana so, āvuso, manomayo attapaṭilābho …pe…
katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti?
Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma:
‘ayaṁ vā so, āvuso, arūpo attapaṭilābho, yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
“Addhā kho, bhante, evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
Evaṁ vutte, citto hatthisāriputto bhagavantaṁ etadavoca:
“yasmiṁ, bhante, samaye oḷāriko attapaṭilābho hoti, moghassa tasmiṁ samaye manomayo attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti;
oḷāriko vāssa attapaṭilābho tasmiṁ samaye sacco hoti.
Yasmiṁ, bhante, samaye manomayo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti;
manomayo vāssa attapaṭilābho tasmiṁ samaye sacco hoti.
Yasmiṁ, bhante, samaye arūpo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho manomayo attapaṭilābho hoti;
arūpo vāssa attapaṭilābho tasmiṁ samaye sacco hotī”ti.
“Yasmiṁ, citta, samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati;
oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati;
manomayo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
Yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati;
arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
Sace taṁ, citta, evaṁ puccheyyuṁ:
‘ahosi tvaṁ atītamaddhānaṁ, na tvaṁ nāhosi;
bhavissasi tvaṁ anāgatamaddhānaṁ, na tvaṁ na bhavissasi;
atthi tvaṁ etarahi, na tvaṁ natthī’ti.
Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti?
“Sace maṁ, bhante, evaṁ puccheyyuṁ:
‘ahosi tvaṁ atītamaddhānaṁ, na tvaṁ na ahosi;
bhavissasi tvaṁ anāgatamaddhānaṁ, na tvaṁ na bhavissasi;
atthi tvaṁ etarahi, na tvaṁ natthī’ti.
Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ:
‘ahosāhaṁ atītamaddhānaṁ, nāhaṁ na ahosiṁ;
bhavissāmahaṁ anāgatamaddhānaṁ, nāhaṁ na bhavissāmi;
atthāhaṁ etarahi, nāhaṁ natthī’ti.
Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyan”ti.
“Sace pana taṁ, citta, evaṁ puccheyyuṁ:
‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno?
Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno?
Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti.
Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti?
“Sace pana maṁ, bhante, evaṁ puccheyyuṁ:
‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno.
Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno.
Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti.
Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ:
‘yo me ahosi atīto attapaṭilābho, sova me attapaṭilābho tasmiṁ samaye sacco ahosi, mogho anāgato, mogho paccuppanno.
Yo me bhavissati anāgato attapaṭilābho, sova me attapaṭilābho tasmiṁ samaye sacco bhavissati, mogho atīto, mogho paccuppanno.
Yo me etarahi paccuppanno attapaṭilābho, sova me attapaṭilābho sacco, mogho atīto, mogho anāgato’ti.
Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyan”ti.
“Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati.
Oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti …pe…
yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati;
arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
Seyyathāpi, citta, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo.
Yasmiṁ samaye khīraṁ hoti, neva tasmiṁ samaye dadhīti saṅkhaṁ gacchati, na navanītanti saṅkhaṁ gacchati, na sappīti saṅkhaṁ gacchati, na sappimaṇḍoti saṅkhaṁ gacchati;
khīrantveva tasmiṁ samaye saṅkhaṁ gacchati.
Yasmiṁ samaye dadhi hoti …pe…
navanītaṁ hoti …
sappi hoti …
sappimaṇḍo hoti, neva tasmiṁ samaye khīranti saṅkhaṁ gacchati, na dadhīti saṅkhaṁ gacchati, na navanītanti saṅkhaṁ gacchati, na sappīti saṅkhaṁ gacchati;
sappimaṇḍotveva tasmiṁ samaye saṅkhaṁ gacchati.
Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti …pe…
yasmiṁ, citta, samaye manomayo attapaṭilābho hoti …pe…
yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati;
arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
Imā kho, citta, lokasamaññā lokaniruttiyo lokavohārā lokapaññattiyo, yāhi tathāgato voharati aparāmasan”ti.
Evaṁ vutte, poṭṭhapādo paribbājako bhagavantaṁ etadavoca:
“abhikkantaṁ, bhante, abhikkantaṁ, bhante.
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
2.3. Cittahatthisāriputtaupasampadā
Citto pana hatthisāriputto bhagavantaṁ etadavoca:
“abhikkantaṁ, bhante, abhikkantaṁ, bhante.
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
Alattha kho citto hatthisāriputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
Acirūpasampanno kho panāyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
“khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthAttāyā”ti abbhaññāsi.
Aññataro kho panāyasmā citto hatthisāriputto arahataṁ ahosīti.
Poṭṭhapādasuttaṁ niṭṭhitaṁ navamaṁ.