Reference Translation by Bhikkhu Sujato (CC0).
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena āyasmā anurādho bhagavato avidūre araññakuṭikāyaṁ viharati.
Now at that time Venerable Anurādha was staying not far from the Buddha in a wilderness hut.
Atha kho sambahulā aññatitthiyā paribbājakā yenāyasmā anurādho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā anurādhena saddhiṁ sammodiṁsu.
Then several wanderers of other religions went up to Venerable Anurādha and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ etadavocuṁ:
When the greetings and polite conversation were over, they sat down to one side and said to him:
“yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti:
“Reverend Anurādha, when a realized one is describing a realized one—a supreme person, highest of people, who has reached the highest point—they describe them in these four ways:
‘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?
After death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.”
“Yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti:
“Reverends, when a realized one is describing a realized one—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways:
‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti.
After death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.”
Evaṁ vutte, te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ etadavocuṁ:
When he said this, the wanderers said to him,
“so cāyaṁ bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto”ti.
“This mendicant must be junior, recently gone forth, or else a foolish, incompetent senior mendicant.”
Atha kho te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṁsu.
Then, after rebuking Venerable Anurādha by calling him “junior” and “foolish”, the wanderers rose from their seat and left.
Atha kho āyasmato anurādhassa acirapakkantesu aññatitthiyesu paribbājakesu etadahosi:
Soon after they had left, Anurādha thought,
“sace kho maṁ te aññatitthiyā paribbājakā uttariṁ puccheyyuṁ,
“If those wanderers were to inquire further,
kathaṁ byākaramāno nu khvāhaṁ tesaṁ aññatitthiyānaṁ paribbājakānaṁ vuttavādī ceva bhagavato assaṁ, na ca bhagavantaṁ abhūtena abbhācikkheyyaṁ, dhammassa cānudhammaṁ byākareyyaṁ, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti?
how should I answer them so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should I explain in line with his teaching, so that there would be no legitimate grounds for rebuttal and criticism?”
Atha kho āyasmā anurādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā anurādho bhagavantaṁ etadavoca:
Then Venerable Anurādha went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“idhāhaṁ, bhante, bhagavato avidūre araññakuṭikāyaṁ viharāmi.
Atha kho, bhante, sambahulā aññatitthiyā paribbājakā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā mayā saddhiṁ sammodiṁsu.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho, bhante, te aññatitthiyā paribbājakā maṁ etadavocuṁ:
‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti:
“hoti tathāgato paraṁ maraṇā”ti vā …pe…
“neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti?
Evaṁ vuttāhaṁ, bhante, te aññatitthiye paribbājake etadavocaṁ:
‘yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti:
“hoti tathāgato paraṁ maraṇā”ti vā …pe…
“neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti.
Evaṁ vutte, bhante, te aññatitthiyā paribbājakā maṁ etadavocuṁ:
‘so cāyaṁ bhikkhu navo bhavissati acirapabbajito thero vā pana bālo abyatto’ti.
Atha kho maṁ, bhante, te aññatitthiyā paribbājakā navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṁsu.
Tassa mayhaṁ, bhante, acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi:
‘sace kho maṁ te aññatitthiyā paribbājakā uttariṁ puccheyyuṁ, kathaṁ byākaramāno nu khvāhaṁ tesaṁ aññatitthiyānaṁ paribbājakānaṁ vuttavādī ceva bhagavato assaṁ, na ca bhagavantaṁ abhūtena abbhācikkheyyaṁ, dhammassa cānudhammaṁ byākareyyaṁ, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā’”ti?
“Taṁ kiṁ maññasi, anurādha,
“What do you think, Anurādha?
rūpaṁ niccaṁ vā aniccaṁ vā”ti?
Is form permanent or impermanent?”
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”.
“No, sir.”
“Vedanā niccā vā aniccā vā”ti?
“Is feeling …
…pe…
Saññā …pe…
perception …
saṅkhārā …pe…
choices …
“viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”.
“No, sir.”
“Tasmātiha, anurādha, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
“So, Anurādha, you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā atītānāgatapaccuppannā …pe…
Any kind of feeling …
yā kāci saññā …pe…
perception …
ye keci saṅkhārā …pe…
choices …
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṁ passaṁ, anurādha, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.
Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’
Taṁ kiṁ maññasi, anurādha,
What do you think, Anurādha?
rūpaṁ tathāgatoti samanupassasī”ti?
Do you consider that the label ‘realized one’ applies to form?”
“No hetaṁ, bhante”.
“No, sir.”
“Vedanaṁ tathāgatoti samanupassasī”ti?
“Do you consider that the label ‘realized one’ applies to feeling?” …
“No hetaṁ, bhante”.
“Saññaṁ tathāgatoti samanupassasī”ti?
“… perception?” …
“No hetaṁ, bhante”.
“Saṅkhāre tathāgatoti samanupassasī”ti?
“… choices?” …
“No hetaṁ, bhante”.
“Viññāṇaṁ tathāgatoti samanupassasī”ti?
“… consciousness?”
“No hetaṁ, bhante”.
“No, sir.”
“Taṁ kiṁ maññasi, anurādha,
“What do you think, Anurādha?
rūpasmiṁ tathāgatoti samanupassasī”ti?
Do you consider that the label ‘realized one’ applies in relation to form?”
“No hetaṁ, bhante”.
“No, sir.”
“Aññatra rūpā tathāgatoti samanupassasī”ti?
“Do you consider that the label ‘realized one’ applies apart from form?”
“No hetaṁ, bhante”.
“No, sir.”
“Vedanāya …pe…
“Do you consider that the label ‘realized one’ applies in relation to feeling?”
aññatra vedanāya …pe…
“… apart from feeling?” …
saññāya …pe…
“… in relation to perception?” …
aññatra saññāya …pe…
“… apart from perception?” …
saṅkhāresu …pe…
“… in relation to choices?” …
aññatra saṅkhārehi …pe…
“… apart from choices?” …
viññāṇasmiṁ tathāgatoti samanupassasī”ti?
“… in relation to consciousness?” …
“No hetaṁ, bhante”.
“Aññatra viññāṇā tathāgatoti samanupassasī”ti?
“… apart from consciousness?”
“No hetaṁ, bhante”.
“No, sir.”
“Taṁ kiṁ maññasi, anurādha,
“What do you think, Anurādha?
rūpaṁ, vedanaṁ, saññaṁ, saṅkhāre, viññāṇaṁ tathāgatoti samanupassasī”ti?
Do you consider that the label ‘realized one’ applies to one who has form?” … “… feeling?” … “… perception?” … “… choices?” … “… consciousness?”
“No hetaṁ, bhante”.
“No, sir.”
“Taṁ kiṁ maññasi, anurādha,
“What do you think, Anurādha?
ayaṁ so arūpī avedano asaññī asaṅkhāro aviññāṇo tathāgatoti samanupassasī”ti?
Do you consider that the label ‘realized one’ applies to that one who is without form?” … “… feeling?” … “… perception?” … “… choices?” … “… consciousness?”
“No hetaṁ, bhante”.
“No, sir.”
“Ettha ca te, anurādha, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne kallaṁ nu te taṁ veyyākaraṇaṁ—
“In that case, Anurādha, since a realized one is not found by you as a genuine fact in this very life, is it cogent for you to declare:
yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti:
‘Reverends, when a realized one is describing a realized one—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways:
‘hoti tathāgato paraṁ maraṇā’ti vā …pe…
After death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists’?”
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti?
“No hetaṁ, bhante”.
“No, sir.”
“Sādhu sādhu, anurādha.
“Good, good, Anurādha!
Pubbe cāhaṁ, anurādha, etarahi ca dukkhañceva paññāpemi dukkhassa ca nirodhan”ti.
In the past, as today, what I describe is suffering and the cessation of suffering.”
Dutiyaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Now at that time Venerable Anurādha was staying not far from the Buddha in a wilderness hut.
Then several wanderers of other religions went up to Venerable Anurādha and exchanged greetings with him.
When the greetings and polite conversation were over, they sat down to one side and said to him:
“Reverend Anurādha, when a realized one is describing a realized one—a supreme person, highest of people, who has reached the highest point—they describe them in these four ways:
After death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.”
“Reverends, when a realized one is describing a realized one—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways:
After death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.”
When he said this, the wanderers said to him,
“This mendicant must be junior, recently gone forth, or else a foolish, incompetent senior mendicant.”
Then, after rebuking Venerable Anurādha by calling him “junior” and “foolish”, the wanderers rose from their seat and left.
Soon after they had left, Anurādha thought,
“If those wanderers were to inquire further,
how should I answer them so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should I explain in line with his teaching, so that there would be no legitimate grounds for rebuttal and criticism?”
Then Venerable Anurādha went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“What do you think, Anurādha?
Is form permanent or impermanent?”
“Impermanent, sir.”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering, sir.”
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘This is mine, I am this, this is my self’?”
“No, sir.”
“Is feeling …
perception …
choices …
consciousness permanent or impermanent?”
“Impermanent, sir.”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering, sir.”
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘This is mine, I am this, this is my self’?”
“No, sir.”
“So, Anurādha, you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Any kind of feeling …
perception …
choices …
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’
What do you think, Anurādha?
Do you consider that the label ‘realized one’ applies to form?”
“No, sir.”
“Do you consider that the label ‘realized one’ applies to feeling?” …
“… perception?” …
“… choices?” …
“… consciousness?”
“No, sir.”
“What do you think, Anurādha?
Do you consider that the label ‘realized one’ applies in relation to form?”
“No, sir.”
“Do you consider that the label ‘realized one’ applies apart from form?”
“No, sir.”
“Do you consider that the label ‘realized one’ applies in relation to feeling?”
“… apart from feeling?” …
“… in relation to perception?” …
“… apart from perception?” …
“… in relation to choices?” …
“… apart from choices?” …
“… in relation to consciousness?” …
“… apart from consciousness?”
“No, sir.”
“What do you think, Anurādha?
Do you consider that the label ‘realized one’ applies to one who has form?” … “… feeling?” … “… perception?” … “… choices?” … “… consciousness?”
“No, sir.”
“What do you think, Anurādha?
Do you consider that the label ‘realized one’ applies to that one who is without form?” … “… feeling?” … “… perception?” … “… choices?” … “… consciousness?”
“No, sir.”
“In that case, Anurādha, since a realized one is not found by you as a genuine fact in this very life, is it cogent for you to declare:
‘Reverends, when a realized one is describing a realized one—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways:
After death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists’?”
“No, sir.”
“Good, good, Anurādha!
In the past, as today, what I describe is suffering and the cessation of suffering.”
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
Tena kho pana samayena āyasmā anurādho bhagavato avidūre araññakuṭikāyaṁ viharati.
Atha kho sambahulā aññatitthiyā paribbājakā yenāyasmā anurādho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā anurādhena saddhiṁ sammodiṁsu.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ etadavocuṁ:
“yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti:
‘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?
“Yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti:
‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti.
Evaṁ vutte, te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ etadavocuṁ:
“so cāyaṁ bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto”ti.
Atha kho te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṁsu.
Atha kho āyasmato anurādhassa acirapakkantesu aññatitthiyesu paribbājakesu etadahosi:
“sace kho maṁ te aññatitthiyā paribbājakā uttariṁ puccheyyuṁ,
kathaṁ byākaramāno nu khvāhaṁ tesaṁ aññatitthiyānaṁ paribbājakānaṁ vuttavādī ceva bhagavato assaṁ, na ca bhagavantaṁ abhūtena abbhācikkheyyaṁ, dhammassa cānudhammaṁ byākareyyaṁ, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti?
Atha kho āyasmā anurādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā anurādho bhagavantaṁ etadavoca:
“idhāhaṁ, bhante, bhagavato avidūre araññakuṭikāyaṁ viharāmi.
Atha kho, bhante, sambahulā aññatitthiyā paribbājakā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā mayā saddhiṁ sammodiṁsu.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho, bhante, te aññatitthiyā paribbājakā maṁ etadavocuṁ:
‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti:
“hoti tathāgato paraṁ maraṇā”ti vā …pe…
“neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti?
Evaṁ vuttāhaṁ, bhante, te aññatitthiye paribbājake etadavocaṁ:
‘yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti:
“hoti tathāgato paraṁ maraṇā”ti vā …pe…
“neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti.
Evaṁ vutte, bhante, te aññatitthiyā paribbājakā maṁ etadavocuṁ:
‘so cāyaṁ bhikkhu navo bhavissati acirapabbajito thero vā pana bālo abyatto’ti.
Atha kho maṁ, bhante, te aññatitthiyā paribbājakā navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṁsu.
Tassa mayhaṁ, bhante, acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi:
‘sace kho maṁ te aññatitthiyā paribbājakā uttariṁ puccheyyuṁ, kathaṁ byākaramāno nu khvāhaṁ tesaṁ aññatitthiyānaṁ paribbājakānaṁ vuttavādī ceva bhagavato assaṁ, na ca bhagavantaṁ abhūtena abbhācikkheyyaṁ, dhammassa cānudhammaṁ byākareyyaṁ, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā’”ti?
“Taṁ kiṁ maññasi, anurādha,
rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Dukkhaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No hetaṁ, bhante”.
“Vedanā niccā vā aniccā vā”ti?
…pe…
Saññā …pe…
saṅkhārā …pe…
“viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Dukkhaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No hetaṁ, bhante”.
“Tasmātiha, anurādha, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Yā kāci vedanā atītānāgatapaccuppannā …pe…
yā kāci saññā …pe…
ye keci saṅkhārā …pe…
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Evaṁ passaṁ, anurādha, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
Taṁ kiṁ maññasi, anurādha,
rūpaṁ tathāgatoti samanupassasī”ti?
“No hetaṁ, bhante”.
“Vedanaṁ tathāgatoti samanupassasī”ti?
“No hetaṁ, bhante”.
“Saññaṁ tathāgatoti samanupassasī”ti?
“No hetaṁ, bhante”.
“Saṅkhāre tathāgatoti samanupassasī”ti?
“No hetaṁ, bhante”.
“Viññāṇaṁ tathāgatoti samanupassasī”ti?
“No hetaṁ, bhante”.
“Taṁ kiṁ maññasi, anurādha,
rūpasmiṁ tathāgatoti samanupassasī”ti?
“No hetaṁ, bhante”.
“Aññatra rūpā tathāgatoti samanupassasī”ti?
“No hetaṁ, bhante”.
“Vedanāya …pe…
aññatra vedanāya …pe…
saññāya …pe…
aññatra saññāya …pe…
saṅkhāresu …pe…
aññatra saṅkhārehi …pe…
viññāṇasmiṁ tathāgatoti samanupassasī”ti?
“No hetaṁ, bhante”.
“Aññatra viññāṇā tathāgatoti samanupassasī”ti?
“No hetaṁ, bhante”.
“Taṁ kiṁ maññasi, anurādha,
rūpaṁ, vedanaṁ, saññaṁ, saṅkhāre, viññāṇaṁ tathāgatoti samanupassasī”ti?
“No hetaṁ, bhante”.
“Taṁ kiṁ maññasi, anurādha,
ayaṁ so arūpī avedano asaññī asaṅkhāro aviññāṇo tathāgatoti samanupassasī”ti?
“No hetaṁ, bhante”.
“Ettha ca te, anurādha, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne kallaṁ nu te taṁ veyyākaraṇaṁ—
yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti:
‘hoti tathāgato paraṁ maraṇā’ti vā …pe…
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti?
“No hetaṁ, bhante”.
“Sādhu sādhu, anurādha.
Pubbe cāhaṁ, anurādha, etarahi ca dukkhañceva paññāpemi dukkhassa ca nirodhan”ti.
Dutiyaṁ.