Tipiṭaka / Tipiṭaka (English) / Dīgha Nikāya, English translation

दीघ निकाय १

Dīgha Nikāya 1

Long Discourses 1

ब्रह्मजालसुत्त

Brahmajālasutta

The Divine Net

१। परिब्बाजककथा

1. Paribbājakakathā

1. Talk on Wanderers

एवं मे सुतं—एकं समयं भगवा अन्तरा च राजगहं अन्तरा च नाळन्दं अद्धानमग्गप्पटिपन्नो होति महता भिक्खुसङ्घेन सद्धिं पञ्चमत्तेहि भिक्खुसतेहि। सुप्पियोपि खो परिब्बाजको अन्तरा च राजगहं अन्तरा च नाळन्दं अद्धानमग्गप्पटिपन्नो होति सद्धिं अन्तेवासिना ब्रह्मदत्तेन माणवेन। तत्र सुदं सुप्पियो परिब्बाजको अनेकपरियायेन बुद्धस्स अवण्णं भासति, धम्मस्स अवण्णं भासति, सङ्घस्स अवण्णं भासति; सुप्पियस्स पन परिब्बाजकस्स अन्तेवासी ब्रह्मदत्तो माणवो अनेकपरियायेन बुद्धस्स वण्णं भासति, धम्मस्स वण्णं भासति, सङ्घस्स वण्णं भासति। इतिह ते उभो आचरियन्तेवासी अञ्ञमञ्ञस्स उजुविपच्चनीकवादा भगवन्तं पिट्ठितो पिट्ठितो अनुबन्धा होन्ति भिक्खुसङ्घञ्च।

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā antarā ca rājagahaṁ antarā ca nāḷandaṁ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. Suppiyopi kho paribbājako antarā ca rājagahaṁ antarā ca nāḷandaṁ addhānamaggappaṭipanno hoti saddhiṁ antevāsinā brahmadattena māṇavena. Tatra sudaṁ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā¹ honti bhikkhusaṅghañca.

So I have heard. At one time the Buddha was traveling along the road between Rājagaha and Nāḷandā together with a large Saṅgha of five hundred bhikkhus. The wanderer Suppiya was also traveling along the same road, together with his pupil, the brahmin student Brahmadatta. Meanwhile, Suppiya criticized the Buddha, the teaching, and the Saṅgha in many ways, but his pupil Brahmadatta praised them in many ways. And so both teacher and pupil followed behind the Buddha and the Saṅgha of bhikkhus directly contradicting each other.

अथ खो भगवा अम्बलट्ठिकायं राजागारके एकरत्तिवासं उपगच्छि सद्धिं भिक्खुसङ्घेन। सुप्पियोपि खो परिब्बाजको अम्बलट्ठिकायं राजागारके एकरत्तिवासं उपगच्छि अन्तेवासिना ब्रह्मदत्तेन माणवेन। तत्रपि सुदं सुप्पियो परिब्बाजको अनेकपरियायेन बुद्धस्स अवण्णं भासति, धम्मस्स अवण्णं भासति, सङ्घस्स अवण्णं भासति; सुप्पियस्स पन परिब्बाजकस्स अन्तेवासी ब्रह्मदत्तो माणवो अनेकपरियायेन बुद्धस्स वण्णं भासति, धम्मस्स वण्णं भासति, सङ्घस्स वण्णं भासति। इतिह ते उभो आचरियन्तेवासी अञ्ञमञ्ञस्स उजुविपच्चनीकवादा विहरन्ति।

Atha kho bhagavā ambalaṭṭhikāyaṁ rājāgārake ekarattivāsaṁ upagacchi² saddhiṁ bhikkhusaṅghena. Suppiyopi kho paribbājako ambalaṭṭhikāyaṁ rājāgārake ekarattivāsaṁ upagacchi antevāsinā brahmadattena māṇavena. Tatrapi sudaṁ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā viharanti.

Then the Buddha took up residence for the night in the royal rest-house in Ambalaṭṭhikā together with the Saṅgha of bhikkhus. And Suppiya and Brahmadatta did likewise. There too, Suppiya criticized the Buddha, the teaching, and the Saṅgha in many ways, but his pupil Brahmadatta praised them in many ways. And so both teacher and pupil kept on directly contradicting each other.

अथ खो सम्बहुलानं भिक्खूनं रत्तिया पच्चूससमयं पच्चुट्ठितानं मण्डलमाळे सन्निसिन्नानं सन्निपतितानं अयं सङ्खियधम्मो उदपादि:

Atha kho sambahulānaṁ bhikkhūnaṁ rattiyā paccūsasamayaṁ paccuṭṭhitānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayaṁ saṅkhiyadhammo udapādi:

Then several bhikkhus rose at the crack of dawn and sat together in the pavilion, where the topic of judgmentalism came up:

“अच्छरियं, आवुसो, अब्भुतं, आवुसो, यावञ्चिदं तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन सत्तानं नानाधिमुत्तिकता सुप्पटिविदिता। अयञ्हि सुप्पियो परिब्बाजको अनेकपरियायेन बुद्धस्स अवण्णं भासति, धम्मस्स अवण्णं भासति, सङ्घस्स अवण्णं भासति; सुप्पियस्स पन परिब्बाजकस्स अन्तेवासी ब्रह्मदत्तो माणवो अनेकपरियायेन बुद्धस्स वण्णं भासति, धम्मस्स वण्णं भासति, सङ्घस्स वण्णं भासति। इतिहमे उभो आचरियन्तेवासी अञ्ञमञ्ञस्स उजुविपच्चनीकवादा भगवन्तं पिट्ठितो पिट्ठितो अनुबन्धा होन्ति भिक्खुसङ्घञ्चा”ति।

“acchariyaṁ, āvuso, abbhutaṁ, āvuso, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṁ nānādhimuttikatā suppaṭividitā. Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā”ti.

“It’s incredible, friends, it’s amazing how the diverse convictions of sentient beings have been clearly comprehended by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. For this Suppiya criticizes the Buddha, the teaching, and the Saṅgha in many ways, while his pupil Brahmadatta praises them in many ways. And so both teacher and pupil followed behind the Buddha and the Saṅgha of bhikkhus directly contradicting each other.”

अथ खो भगवा तेसं भिक्खूनं इमं सङ्खियधम्मं विदित्वा येन मण्डलमाळो तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि। निसज्ज खो भगवा भिक्खू आमन्तेसि: “काय नुत्थ, भिक्खवे, एतरहि कथाय सन्निसिन्ना सन्निपतिता, का च पन वो अन्तराकथा विप्पकता”ति?

Atha kho bhagavā tesaṁ bhikkhūnaṁ imaṁ saṅkhiyadhammaṁ viditvā yena maṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti?

When the Buddha found out about this discussion on judgmentalism among the bhikkhus, he went to the pavilion, where he sat on the seat spread out and addressed the bhikkhus, “Bhikkhus, what were you sitting talking about just now? What conversation was left unfinished?”

एवं वुत्ते, ते भिक्खू भगवन्तं एतदवोचुं: “इध, भन्ते, अम्हाकं रत्तिया पच्चूससमयं पच्चुट्ठितानं मण्डलमाळे सन्निसिन्नानं सन्निपतितानं अयं सङ्खियधम्मो उदपादि: ‘अच्छरियं, आवुसो, अब्भुतं, आवुसो, यावञ्चिदं तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन सत्तानं नानाधिमुत्तिकता सुप्पटिविदिता। अयञ्हि सुप्पियो परिब्बाजको अनेकपरियायेन बुद्धस्स अवण्णं भासति, धम्मस्स अवण्णं भासति, सङ्घस्स अवण्णं भासति; सुप्पियस्स पन परिब्बाजकस्स अन्तेवासी ब्रह्मदत्तो माणवो अनेकपरियायेन बुद्धस्स वण्णं भासति, धम्मस्स वण्णं भासति, सङ्घस्स वण्णं भासति। इतिहमे उभो आचरियन्तेवासी अञ्ञमञ्ञस्स उजुविपच्चनीकवादा भगवन्तं पिट्ठितो पिट्ठितो अनुबन्धा होन्ति भिक्खुसङ्घञ्चाऽति। अयं खो नो, भन्ते, अन्तराकथा विप्पकता, अथ भगवा अनुप्पत्तो”ति।

Evaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhante, amhākaṁ rattiyā paccūsasamayaṁ paccuṭṭhitānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayaṁ saṅkhiyadhammo udapādi: ‘acchariyaṁ, āvuso, abbhutaṁ, āvuso, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṁ nānādhimuttikatā suppaṭividitā. Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā’ti. Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.

The bhikkhus told him what had happened, adding, “This was our conversation that was unfinished when the Buddha arrived.”

“ममं वा, भिक्खवे, परे अवण्णं भासेय्युं, धम्मस्स वा अवण्णं भासेय्युं, सङ्घस्स वा अवण्णं भासेय्युं, तत्र तुम्हेहि न आघातो न अप्पच्चयो न चेतसो अनभिरद्धि करणीया। ममं वा, भिक्खवे, परे अवण्णं भासेय्युं, धम्मस्स वा अवण्णं भासेय्युं, सङ्घस्स वा अवण्णं भासेय्युं, तत्र चे तुम्हे अस्सथ कुपिता वा अनत्तमना वा, तुम्हं येवस्स तेन अन्तरायो। ममं वा, भिक्खवे, परे अवण्णं भासेय्युं, धम्मस्स वा अवण्णं भासेय्युं, सङ्घस्स वा अवण्णं भासेय्युं, तत्र चे तुम्हे अस्सथ कुपिता वा अनत्तमना वा, अपि नु तुम्हे परेसं सुभासितं दुब्भासितं आजानेय्याथा”ति?

“Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṁ yevassa tena antarāyo. Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṁ subhāsitaṁ dubbhāsitaṁ ājāneyyāthā”ti?

“Bhikkhus, if others criticize me, the teaching, or the Saṅgha, don’t make yourselves resentful, bitter, and exasperated. You’ll get angry and upset, which would be an obstacle for you alone. If others were to criticize me, the teaching, or the Saṅgha, and you got angry and upset, would you be able to understand whether they spoke well or poorly?”

“नो हेतं, भन्ते”।

“No hetaṁ, bhante”.

“No, sir.”

“ममं वा, भिक्खवे, परे अवण्णं भासेय्युं, धम्मस्स वा अवण्णं भासेय्युं, सङ्घस्स वा अवण्णं भासेय्युं, तत्र तुम्हेहि अभूतं अभूततो निब्बेठेतब्बं: ‘इतिपेतं अभूतं, इतिपेतं अतच्छं, नत्थि चेतं अम्हेसु, न च पनेतं अम्हेसु संविज्जतीऽति।

“Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi abhūtaṁ abhūtato nibbeṭhetabbaṁ: ‘itipetaṁ abhūtaṁ, itipetaṁ atacchaṁ, natthi cetaṁ amhesu, na ca panetaṁ amhesu saṁvijjatī’ti.

“If others criticize me, the teaching, or the Saṅgha, you should explain that what is untrue is in fact untrue: ‘This is why that’s untrue, this is why that’s false. There’s no such thing in us, it’s not found among us.’

ममं वा, भिक्खवे, परे वण्णं भासेय्युं, धम्मस्स वा वण्णं भासेय्युं, सङ्घस्स वा वण्णं भासेय्युं, तत्र तुम्हेहि न आनन्दो न सोमनस्सं न चेतसो उप्पिलावितत्तं करणीयं। ममं वा, भिक्खवे, परे वण्णं भासेय्युं, धम्मस्स वा वण्णं भासेय्युं, सङ्घस्स वा वण्णं भासेय्युं, तत्र चे तुम्हे अस्सथ आनन्दिनो सुमना उप्पिलाविता तुम्हं येवस्स तेन अन्तरायो। ममं वा, भिक्खवे, परे वण्णं भासेय्युं, धम्मस्स वा वण्णं भासेय्युं, सङ्घस्स वा वण्णं भासेय्युं, तत्र तुम्हेहि भूतं भूततो पटिजानितब्बं: ‘इतिपेतं भूतं, इतिपेतं तच्छं, अत्थि चेतं अम्हेसु, संविज्जति च पनेतं अम्हेसूऽति।

Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ³ karaṇīyaṁ. Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha ānandino sumanā uppilāvitā⁴ tumhaṁ yevassa tena antarāyo. Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi bhūtaṁ bhūtato paṭijānitabbaṁ: ‘itipetaṁ bhūtaṁ, itipetaṁ tacchaṁ, atthi cetaṁ amhesu, saṁvijjati ca panetaṁ amhesū’ti.

If others praise me, the teaching, or the Saṅgha, don’t make yourselves thrilled, elated, and excited. You’ll get thrilled, elated, and excited, which would be an obstacle for you alone. If others praise me, the teaching, or the Saṅgha, you should acknowledge that what is true is in fact true: ‘This is why that’s true, this is why that’s correct. There is such a thing in us, it is found among us.’

२। सील

2. Sīla

2. Ethics

२।१। चूळसील

2.1. Cūḷasīla

2.1. The Shorter Section on Ethics

अप्पमत्तकं खो पनेतं, भिक्खवे, ओरमत्तकं सीलमत्तकं, येन पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य। कतमञ्च तं, भिक्खवे, अप्पमत्तकं ओरमत्तकं सीलमत्तकं, येन पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य?

Appamattakaṁ kho panetaṁ, bhikkhave, oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Katamañca taṁ, bhikkhave, appamattakaṁ oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya?

When an ordinary person speaks praise of the Realized One, they speak only of trivial, insignificant details of mere ethics. And what are the trivial, insignificant details of mere ethics that an ordinary person speaks of?

‘पाणातिपातं पहाय पाणातिपाता पटिविरतो समणो गोतमो निहितदण्डो, निहितसत्थो, लज्जी, दयापन्नो, सब्बपाणभूतहितानुकम्पी विहरतीऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

‘Pāṇātipātaṁ pahāya pāṇātipātā paṭivirato samaṇo gotamo nihitadaṇḍo, nihitasattho, lajjī, dayāpanno, sabbapāṇabhūtahitānukampī viharatī’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘The ascetic Gotama has given up killing living creatures. He has renounced the rod and the sword. He’s scrupulous and kind, living full of compassion for all living beings.’ Such is an ordinary person’s praise of the Realized One.

‘अदिन्नादानं पहाय अदिन्नादाना पटिविरतो समणो गोतमो दिन्नादायी दिन्नपाटिकङ्खी, अथेनेन सुचिभूतेन अत्तना विहरतीऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

‘Adinnādānaṁ pahāya adinnādānā paṭivirato samaṇo gotamo dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharatī’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘The ascetic Gotama has given up stealing. He takes only what’s given, and expects only what’s given. He keeps himself clean by not thieving.’ Such is an ordinary person’s praise of the Realized One.

‘अब्रह्मचरियं पहाय ब्रह्मचारी समणो गोतमो आराचारी विरतो मेथुना गामधम्माऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

‘Abrahmacariyaṁ pahāya brahmacārī samaṇo gotamo ārācārī virato methunā gāmadhammā’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘The ascetic Gotama has given up unchastity. He is celibate, set apart, avoiding the vulgar act of sex.’ Such is an ordinary person’s praise of the Realized One.

‘मुसावादं पहाय मुसावादा पटिविरतो समणो गोतमो सच्चवादी सच्चसन्धो थेतो पच्चयिको अविसंवादको लोकस्साऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

‘Musāvādaṁ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho theto⁵ paccayiko avisaṁvādako lokassā’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘The ascetic Gotama has given up lying. He speaks the truth and sticks to the truth. He’s honest and trustworthy, and doesn’t trick the world with his words.’ Such is an ordinary person’s praise of the Realized One.

‘पिसुणं वाचं पहाय पिसुणाय वाचाय पटिविरतो समणो गोतमो, इतो सुत्वा न अमुत्र अक्खाता इमेसं भेदाय, अमुत्र वा सुत्वा न इमेसं अक्खाता अमूसं भेदाय। इति भिन्नानं वा सन्धाता, सहितानं वा अनुप्पदाता समग्गारामो समग्गरतो समग्गनन्दी समग्गकरणिं वाचं भासिताऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

‘Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato samaṇo gotamo, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘The ascetic Gotama has given up divisive speech. He doesn’t repeat in one place what he heard in another so as to divide people against each other. Instead, he reconciles those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.’ Such is an ordinary person’s praise of the Realized One.

‘फरुसं वाचं पहाय फरुसाय वाचाय पटिविरतो समणो गोतमो, या सा वाचा नेला कण्णसुखा पेमनीया हदयङ्गमा पोरी बहुजनकन्ता बहुजनमनापा तथारूपिं वाचं भासिताऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

‘Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato samaṇo gotamo, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘The ascetic Gotama has given up harsh speech. He speaks in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.’ Such is an ordinary person’s praise of the Realized One.

‘सम्फप्पलापं पहाय सम्फप्पलापा पटिविरतो समणो गोतमो कालवादी भूतवादी अत्थवादी धम्मवादी विनयवादी, निधानवतिं वाचं भासिता कालेन सापदेसं परियन्तवतिं अत्थसंहितन्ऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

‘Samphappalāpaṁ pahāya samphappalāpā paṭivirato samaṇo gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitan’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘The ascetic Gotama has given up talking nonsense. His words are timely, true, and meaningful, in line with the teaching and training. He says things at the right time which are valuable, reasonable, succinct, and beneficial.’ Such is an ordinary person’s praise of the Realized One.

‘बीजगामभूतगामसमारम्भा पटिविरतो समणो गोतमोऽति—इति वा हि, भिक्खवे …पे…।

‘Bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave …pe….

‘The ascetic Gotama refrains from injuring plants and seeds.’

‘एकभत्तिको समणो गोतमो रत्तूपरतो विरतो विकालभोजना …।

‘Ekabhattiko samaṇo gotamo rattūparato virato⁶ vikālabhojanā ….

‘He eats in one part of the day, abstaining from eating at night and food at the wrong time.’

नच्चगीतवादितविसूकदस्सना पटिविरतो समणो गोतमो …।

Naccagītavāditavisūkadassanā paṭivirato samaṇo gotamo ….

‘He refrains from seeing shows of dancing, singing, and music .’

मालागन्धविलेपनधारणमण्डनविभूसनट्ठाना पटिविरतो समणो गोतमो …।

Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato samaṇo gotamo ….

‘He refrains from beautifying and adorning himself with garlands, perfumes, and makeup.’

उच्चासयनमहासयना पटिविरतो समणो गोतमो …।

Uccāsayanamahāsayanā paṭivirato samaṇo gotamo ….

‘He refrains from high and luxurious beds.’

जातरूपरजतपटिग्गहणा पटिविरतो समणो गोतमो …। आमकधञ्ञपटिग्गहणा पटिविरतो समणो गोतमो …। आमकमंसपटिग्गहणा पटिविरतो समणो गोतमो …। इत्थिकुमारिकपटिग्गहणा पटिविरतो समणो गोतमो …। दासिदासपटिग्गहणा पटिविरतो समणो गोतमो …। अजेळकपटिग्गहणा पटिविरतो समणो गोतमो …। कुक्कुटसूकरपटिग्गहणा पटिविरतो समणो गोतमो …। हत्थिगवस्सवळवपटिग्गहणा पटिविरतो समणो गोतमो …। खेत्तवत्थुपटिग्गहणा पटिविरतो समणो गोतमो …।

Jātarūparajatapaṭiggahaṇā paṭivirato samaṇo gotamo …. Āmakadhaññapaṭiggahaṇā paṭivirato samaṇo gotamo …. Āmakamaṁsapaṭiggahaṇā paṭivirato samaṇo gotamo …. Itthikumārikapaṭiggahaṇā paṭivirato samaṇo gotamo …. Dāsidāsapaṭiggahaṇā paṭivirato samaṇo gotamo …. Ajeḷakapaṭiggahaṇā paṭivirato samaṇo gotamo …. Kukkuṭasūkarapaṭiggahaṇā paṭivirato samaṇo gotamo …. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato samaṇo gotamo …. Khettavatthupaṭiggahaṇā paṭivirato samaṇo gotamo ….

‘He refrains from receiving gold and money, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chickens and pigs, elephants, cows, horses, and mares, and fields and land.’

दूतेय्यपहिणगमनानुयोगा पटिविरतो समणो गोतमो …। कयविक्कया पटिविरतो समणो गोतमो …। तुलाकूटकंसकूटमानकूटा पटिविरतो समणो गोतमो …। उक्कोटनवञ्चननिकतिसाचियोगा पटिविरतो समणो गोतमो …। छेदनवधबन्धनविपरामोसआलोपसहसाकारा पटिविरतो समणो गोतमोऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

Dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo …. Kayavikkayā paṭivirato samaṇo gotamo …. Tulākūṭakaṁsakūṭamānakūṭā paṭivirato samaṇo gotamo …. Ukkoṭanavañcananikatisāciyogā paṭivirato samaṇo gotamo …. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘He refrains from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.’ Such is an ordinary person’s praise of the Realized One.

चूळसीलं निट्ठितं।

Cūḷasīlaṁ niṭṭhitaṁ.

The shorter section on ethics is finished.

२।२। मज्झिमसील

2.2. Majjhimasīla

2.2. The Middle Section on Ethics

‘यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपं बीजगामभूतगामसमारम्भं अनुयुत्ता विहरन्ति, सेय्यथिदं—मूलबीजं खन्धबीजं फळुबीजं अग्गबीजं बीजबीजमेव पञ्चमं; इति एवरूपा बीजगामभूतगामसमारम्भा पटिविरतो समणो गोतमोऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti, seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ; iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth. The ascetic Gotama refrains from such injury to plants and seeds.’ Such is an ordinary person’s praise of the Realized One.

‘यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपं सन्निधिकारपरिभोगं अनुयुत्ता विहरन्ति, सेय्यथिदं—अन्नसन्निधिं पानसन्निधिं वत्थसन्निधिं यानसन्निधिं सयनसन्निधिं गन्धसन्निधिं आमिससन्निधिं इति वा इति एवरूपा सन्निधिकारपरिभोगा पटिविरतो समणो गोतमोऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti, seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ iti vā iti evarūpā sannidhikāraparibhogā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and things of the flesh. The ascetic Gotama refrains from storing up such goods.’ Such is an ordinary person’s praise of the Realized One.

‘यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपं विसूकदस्सनं अनुयुत्ता विहरन्ति, सेय्यथिदं—नच्चं गीतं वादितं पेक्खं अक्खानं पाणिस्सरं वेताळं कुम्भथूणं सोभनकं चण्डालं वंसं धोवनं हत्थियुद्धं अस्सयुद्धं महिंसयुद्धं उसभयुद्धं अजयुद्धं मेण्डयुद्धं कुक्कुटयुद्धं वट्टकयुद्धं दण्डयुद्धं मुट्ठियुद्धं निब्बुद्धं उय्योधिकं बलग्गं सेनाब्यूहं अनीकदस्सनं इति वा इति एवरूपा विसूकदस्सना पटिविरतो समणो गोतमोऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti, seyyathidaṁ—naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ pāṇissaraṁ vetāḷaṁ kumbhathūṇaṁ sobhanakaṁ caṇḍālaṁ vaṁsaṁ dhovanaṁ hatthiyuddhaṁ assayuddhaṁ mahiṁsayuddhaṁ usabhayuddhaṁ ajayuddhaṁ meṇḍayuddhaṁ⁷ kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ nibbuddhaṁ uyyodhikaṁ balaggaṁ senābyūhaṁ anīkadassanaṁ iti vā iti evarūpā visūkadassanā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows. This includes such things as dancing, singing, music, performances, and storytelling; clapping, gongs, and kettledrums; beauty pageants and tribal bone-washing ceremonies; battles of elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails; staff-fights, boxing, and wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews. The ascetic Gotama refrains from such shows.’ Such is an ordinary person’s praise of the Realized One.

‘यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपं जूतप्पमादट्ठानानुयोगं अनुयुत्ता विहरन्ति, सेय्यथिदं—अट्ठपदं दसपदं आकासं परिहारपथं सन्तिकं खलिकं घटिकं सलाकहत्थं अक्खं पङ्गचीरं वङ्ककं मोक्खचिकं चिङ्गुलिकं पत्ताळ्हकं रथकं धनुकं अक्खरिकं मनेसिकं यथावज्जं इति वा इति एवरूपा जूतप्पमादट्ठानानुयोगा पटिविरतो समणो गोतमोऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti, seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ⁸ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. This includes such things as checkers with eight or ten rows, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, guessing another’s thoughts, and imitating musical instruments. The ascetic Gotama refrains from such gambling.’ Such is an ordinary person’s praise of the Realized One.

‘यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपं उच्चासयनमहासयनं अनुयुत्ता विहरन्ति, सेय्यथिदं—आसन्दिं पल्लङ्कं गोनकं चित्तकं पटिकं पटलिकं तूलिकं विकतिकं उद्दलोमिं एकन्तलोमिं कट्टिस्सं कोसेय्यं कुत्तकं हत्थत्थरं अस्सत्थरं रथत्थरं अजिनप्पवेणिं कदलिमिगपवरपच्चत्थरणं सौत्तरच्छदं उभतोलोहितकूपधानं इति वा इति एवरूपा उच्चासयनमहासयना पटिविरतो समणो गोतमोऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti, seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ⁹ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding. This includes such things as sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double- or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends. The ascetic Gotama refrains from such bedding.’ Such is an ordinary person’s praise of the Realized One.

‘यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपं मण्डनविभूसनट्ठानानुयोगं अनुयुत्ता विहरन्ति, सेय्यथिदं—उच्छादनं परिमद्दनं न्हापनं सम्बाहनं आदासं अञ्जनं मालागन्धविलेपनं मुखचुण्णं मुखलेपनं हत्थबन्धं सिखाबन्धं दण्डं नाळिकं असिं छत्तं चित्रुपाहनं उण्हीसं मणिं वालबीजनिं ओदातानि वत्थानि दीघदसानि इति वा इति एवरूपा मण्डनविभूसनट्ठानानुयोगा पटिविरतो समणो गोतमोऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti, seyyathidaṁ—ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ¹⁰ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in beautifying and adorning themselves with garlands, fragrance, and makeup. This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, headbands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, chowries, and long-fringed white robes. The ascetic Gotama refrains from such beautification and adornment.’ Such is an ordinary person’s praise of the Realized One.

‘यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपं तिरच्छानकथं अनुयुत्ता विहरन्ति, सेय्यथिदं—राजकथं चोरकथं महामत्तकथं सेनाकथं भयकथं युद्धकथं अन्नकथं पानकथं वत्थकथं सयनकथं मालाकथं गन्धकथं ञातिकथं यानकथं गामकथं निगमकथं नगरकथं जनपदकथं इत्थिकथं सूरकथं विसिखाकथं कुम्भट्ठानकथं पुब्बपेतकथं नानत्तकथं लोकक्खायिकं समुद्दक्खायिकं इतिभवाभवकथं इति वा इति एवरूपाय तिरच्छानकथाय पटिविरतो समणो गोतमोऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti, seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ¹¹ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā iti evarūpāya tiracchānakathāya paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk. This includes such topics 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 state of existence. The ascetic Gotama refrains from such low talk.’ Such is an ordinary person’s praise of the Realized One.

‘यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपं विग्गाहिककथं अनुयुत्ता विहरन्ति, सेय्यथिदं—न त्वं इमं धम्मविनयं आजानासि, अहं इमं धम्मविनयं आजानामि, किं त्वं इमं धम्मविनयं आजानिस्ससि, मिच्छा पटिपन्नो त्वमसि, अहमस्मि सम्मा पटिपन्नो, सहितं मे, असहितं ते, पुरेवचनीयं पच्छा अवच, पच्छावचनीयं पुरे अवच, अधिचिण्णं ते विपरावत्तं, आरोपितो ते वादो, निग्गहितो त्वमसि, चर वादप्पमोक्खाय, निब्बेठेहि वा सचे पहोसीति इति वा इति एवरूपाय विग्गाहिककथाय पटिविरतो समणो गोतमोऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti, seyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca, adhiciṇṇaṁ¹² te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā iti evarūpāya viggāhikakathāya paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. They say such things as: “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!” The ascetic Gotama refrains from such argumentative talk.’ Such is an ordinary person’s praise of the Realized One.

‘यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपं दूतेय्यपहिणगमनानुयोगं अनुयुत्ता विहरन्ति, सेय्यथिदं—रञ्ञं, राजमहामत्तानं, खत्तियानं, ब्राह्मणानं, गहपतिकानं, कुमारानं “इध गच्छ, अमुत्रागच्छ, इदं हर, अमुत्र इदं आहरा”ति इति वा इति एवरूपा दूतेय्यपहिणगमनानुयोगा पटिविरतो समणो गोतमोऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti, seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ “idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā”ti iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages. This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: “Go here, go there. Take this, bring that from there.” The ascetic Gotama refrains from such errands.’ Such is an ordinary person’s praise of the Realized One.

‘यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते कुहका च होन्ति, लपका च नेमित्तिका च निप्पेसिका च, लाभेन लाभं निजिगीसितारो च इति एवरूपा कुहनलपना पटिविरतो समणो गोतमोऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti, lapakā ca nemittikā ca nippesikā ca, lābhena lābhaṁ nijigīsitāro ca iti¹³ evarūpā kuhanalapanā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in deceit, flattery, hinting, and belittling, and using material possessions to chase after other material possessions. The ascetic Gotama refrains from such deceit and flattery.’ Such is an ordinary person’s praise of the Realized One.

मज्झिमसीलं निट्ठितं।

Majjhimasīlaṁ niṭṭhitaṁ.

The middle section on ethics is finished.

२।३। महासील

2.3. Mahāsīla

2.3. The Large Section on Ethics

‘यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपाय तिरच्छानविज्जाय मिच्छाजीवेन जीवितं कप्पेन्ति, सेय्यथिदं—अङ्गं निमित्तं उप्पातं सुपिनं लक्खणं मूसिकच्छिन्नं अग्गिहोमं दब्बिहोमं थुसहोमं कणहोमं तण्डुलहोमं सप्पिहोमं तेलहोमं मुखहोमं लोहितहोमं अङ्गविज्जा वत्थुविज्जा खत्तविज्जा सिवविज्जा भूतविज्जा भूरिविज्जा अहिविज्जा विसविज्जा विच्छिकविज्जा मूसिकविज्जा सकुणविज्जा वायसविज्जा पक्कज्झानं सरपरित्ताणं मिगचक्कं इति वा इति एवरूपाय तिरच्छानविज्जाय मिच्छाजीवा पटिविरतो समणो गोतमोऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ aṅgavijjā vatthuvijjā khattavijjā¹⁴ sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. This includes such fields as limb-reading, omenology, divining celestial portents, interpreting dreams, divining bodily marks, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, palmistry; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the lore of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and divining omens from wild animals. The ascetic Gotama refrains from such low lore, such wrong livelihood.’ Such is an ordinary person’s praise of the Realized One.

‘यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपाय तिरच्छानविज्जाय मिच्छाजीवेन जीवितं कप्पेन्ति, सेय्यथिदं—मणिलक्खणं वत्थलक्खणं दण्डलक्खणं सत्थलक्खणं असिलक्खणं उसुलक्खणं धनुलक्खणं आवुधलक्खणं इत्थिलक्खणं पुरिसलक्खणं कुमारलक्खणं कुमारिलक्खणं दासलक्खणं दासिलक्खणं हत्थिलक्खणं अस्सलक्खणं महिंसलक्खणं उसभलक्खणं गोलक्खणं अजलक्खणं मेण्डलक्खणं कुक्कुटलक्खणं वट्टकलक्खणं गोधालक्खणं कण्णिकालक्खणं कच्छपलक्खणं मिगलक्खणं इति वा इति एवरूपाय तिरच्छानविज्जाय मिच्छाजीवा पटिविरतो समणो गोतमोऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—maṇilakkhaṇaṁ vatthalakkhaṇaṁ daṇḍalakkhaṇaṁ satthalakkhaṇaṁ asilakkhaṇaṁ usulakkhaṇaṁ dhanulakkhaṇaṁ āvudhalakkhaṇaṁ itthilakkhaṇaṁ purisalakkhaṇaṁ kumāralakkhaṇaṁ kumārilakkhaṇaṁ dāsalakkhaṇaṁ dāsilakkhaṇaṁ hatthilakkhaṇaṁ assalakkhaṇaṁ mahiṁsalakkhaṇaṁ usabhalakkhaṇaṁ golakkhaṇaṁ ajalakkhaṇaṁ meṇḍalakkhaṇaṁ kukkuṭalakkhaṇaṁ vaṭṭakalakkhaṇaṁ godhālakkhaṇaṁ kaṇṇikālakkhaṇaṁ kacchapalakkhaṇaṁ migalakkhaṇaṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer. The ascetic Gotama refrains from such low lore, such wrong livelihood.’ Such is an ordinary person’s praise of the Realized One.

‘यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपाय तिरच्छानविज्जाय मिच्छाजीवेन जीवितं कप्पेन्ति, सेय्यथिदं—रञ्ञं निय्यानं भविस्सति, रञ्ञं अनिय्यानं भविस्सति, अब्भन्तरानं रञ्ञं उपयानं भविस्सति, बाहिरानं रञ्ञं अपयानं भविस्सति, बाहिरानं रञ्ञं उपयानं भविस्सति, अब्भन्तरानं रञ्ञं अपयानं भविस्सति, अब्भन्तरानं रञ्ञं जयो भविस्सति, बाहिरानं रञ्ञं पराजयो भविस्सति, बाहिरानं रञ्ञं जयो भविस्सति, अब्भन्तरानं रञ्ञं पराजयो भविस्सति, इति इमस्स जयो भविस्सति, इमस्स पराजयो भविस्सति इति वा इति एवरूपाय तिरच्छानविज्जाय मिच्छाजीवा पटिविरतो समणो गोतमोऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—raññaṁ niyyānaṁ bhavissati, raññaṁ aniyyānaṁ bhavissati, abbhantarānaṁ raññaṁ upayānaṁ bhavissati, bāhirānaṁ raññaṁ apayānaṁ bhavissati, bāhirānaṁ raññaṁ upayānaṁ bhavissati, abbhantarānaṁ raññaṁ apayānaṁ bhavissati, abbhantarānaṁ raññaṁ jayo bhavissati, bāhirānaṁ raññaṁ parājayo bhavissati, bāhirānaṁ raññaṁ jayo bhavissati, abbhantarānaṁ raññaṁ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. This includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be defeated, or vice versa; and so there will be victory for one and defeat for the other. The ascetic Gotama refrains from such low lore, such wrong livelihood.’ Such is an ordinary person’s praise of the Realized One.

‘यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपाय तिरच्छानविज्जाय मिच्छाजीवेन जीवितं कप्पेन्ति, सेय्यथिदं—चन्दग्गाहो भविस्सति, सूरियग्गाहो भविस्सति, नक्खत्तग्गाहो भविस्सति, चन्दिमसूरियानं पथगमनं भविस्सति, चन्दिमसूरियानं उप्पथगमनं भविस्सति, नक्खत्तानं पथगमनं भविस्सति, नक्खत्तानं उप्पथगमनं भविस्सति, उक्कापातो भविस्सति, दिसाडाहो भविस्सति, भूमिचालो भविस्सति, देवदुद्रभि भविस्सति, चन्दिमसूरियनक्खत्तानं उग्गमनं ओगमनं सङ्किलेसं वोदानं भविस्सति, एवंविपाको चन्दग्गाहो भविस्सति, एवंविपाको सूरियग्गाहो भविस्सति, एवंविपाको नक्खत्तग्गाहो भविस्सति, एवंविपाकं चन्दिमसूरियानं पथगमनं भविस्सति, एवंविपाकं चन्दिमसूरियानं उप्पथगमनं भविस्सति, एवंविपाकं नक्खत्तानं पथगमनं भविस्सति, एवंविपाकं नक्खत्तानं उप्पथगमनं भविस्सति, एवंविपाको उक्कापातो भविस्सति, एवंविपाको दिसाडाहो भविस्सति, एवंविपाको भूमिचालो भविस्सति, एवंविपाको देवदुद्रभि भविस्सति, एवंविपाकं चन्दिमसूरियनक्खत्तानं उग्गमनं ओगमनं सङ्किलेसं वोदानं भविस्सति इति वा इति एवरूपाय तिरच्छानविज्जाय मिच्छाजीवा पटिविरतो समणो गोतमोऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—candaggāho bhavissati, sūriyaggāho¹⁵ bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṁ pathagamanaṁ bhavissati, candimasūriyānaṁ uppathagamanaṁ bhavissati, nakkhattānaṁ pathagamanaṁ bhavissati, nakkhattānaṁ uppathagamanaṁ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati, evaṁvipāko candaggāho bhavissati, evaṁvipāko sūriyaggāho bhavissati, evaṁvipāko nakkhattaggāho bhavissati, evaṁvipākaṁ candimasūriyānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ candimasūriyānaṁ uppathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ uppathagamanaṁ bhavissati, evaṁvipāko ukkāpāto bhavissati, evaṁvipāko disāḍāho bhavissati, evaṁvipāko bhūmicālo bhavissati, evaṁvipāko devadudrabhi¹⁶ bhavissati, evaṁvipākaṁ candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery sky, an earthquake, thunder; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena. The ascetic Gotama refrains from such low lore, such wrong livelihood.’ Such is an ordinary person’s praise of the Realized One.

‘यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपाय तिरच्छानविज्जाय मिच्छाजीवेन जीवितं कप्पेन्ति, सेय्यथिदं—सुवुट्ठिका भविस्सति, दुब्बुट्ठिका भविस्सति, सुभिक्खं भविस्सति, दुब्भिक्खं भविस्सति, खेमं भविस्सति, भयं भविस्सति, रोगो भविस्सति, आरोग्यं भविस्सति, मुद्दा, गणना, सङ्खानं, कावेय्यं, लोकायतं इति वा इति एवरूपाय तिरच्छानविज्जाय मिच्छाजीवा पटिविरतो समणो गोतमोऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. This includes predicting whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a bad harvest; security or peril; sickness or health. It also includes such occupations as computing, accounting, calculating, poetry, and cosmology. The ascetic Gotama refrains from such low lore, such wrong livelihood.’ Such is an ordinary person’s praise of the Realized One.

‘यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपाय तिरच्छानविज्जाय मिच्छाजीवेन जीवितं कप्पेन्ति, सेय्यथिदं—आवाहनं विवाहनं संवरणं विवरणं सङ्किरणं विकिरणं सुभगकरणं दुब्भगकरणं विरुद्धगब्भकरणं जिव्हानिबन्धनं हनुसंहननं हत्थाभिजप्पनं हनुजप्पनं कण्णजप्पनं आदासपञ्हं कुमारिकपञ्हं देवपञ्हं आदिच्चुपट्ठानं महतुपट्ठानं अब्भुज्जलनं सिरिव्हायनं इति वा इति एवरूपाय तिरच्छानविज्जाय मिच्छाजीवा पटिविरतो समणो गोतमोऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. This includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, treating impacted fetuses, binding the tongue, or locking the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck. The ascetic Gotama refrains from such low lore, such wrong livelihood.’ Such is an ordinary person’s praise of the Realized One.

‘यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपाय तिरच्छानविज्जाय मिच्छाजीवेन जीवितं कप्पेन्ति, सेय्यथिदं—सन्तिकम्मं पणिधिकम्मं भूतकम्मं भूरिकम्मं वस्सकम्मं वोस्सकम्मं वत्थुकम्मं वत्थुपरिकम्मं आचमनं न्हापनं जुहनं वमनं विरेचनं उद्धंविरेचनं अधोविरेचनं सीसविरेचनं कण्णतेलं नेत्ततप्पनं नत्थुकम्मं अञ्जनं पच्चञ्जनं सालाकियं सल्लकत्तियं दारकतिकिच्छा मूलभेसज्जानं अनुप्पदानं ओसधीनं पटिमोक्खो इति वा इति एवरूपाय तिरच्छानविज्जाय मिच्छाजीवा पटिविरतो समणो गोतमोऽति—इति वा हि, भिक्खवे, पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā mūlabhesajjānaṁ anuppadānaṁ osadhīnaṁ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving rinsing and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and binding on herbs. The ascetic Gotama refrains from such low lore, such wrong livelihood.’ Such is an ordinary person’s praise of the Realized One.

इदं खो, भिक्खवे, अप्पमत्तकं ओरमत्तकं सीलमत्तकं, येन पुथुज्जनो तथागतस्स वण्णं वदमानो वदेय्य।

Idaṁ kho, bhikkhave, appamattakaṁ oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

These are the trivial, insignificant details of mere ethics that an ordinary person speaks of when they speak praise of the Realized One.

महासीलं निट्ठितं।

Mahāsīlaṁ niṭṭhitaṁ.

The longer section on ethics is finished.

३। दिट्ठि

3. Diṭṭhi

3. Views

३।१। पुब्बन्तकप्पिक

3.1. Pubbantakappika

3.1. Theories About the Past

अत्थि, भिक्खवे, अञ्ञेव धम्मा गम्भीरा दुद्दसा दुरनुबोधा सन्ता पणीता अतक्कावचरा निपुणा पण्डितवेदनीया, ये तथागतो सयं अभिञ्ञा सच्छिकत्वा पवेदेति, येहि तथागतस्स यथाभुच्चं वण्णं सम्मा वदमाना वदेय्युं। कतमे च ते, भिक्खवे, धम्मा गम्भीरा दुद्दसा दुरनुबोधा सन्ता पणीता अतक्कावचरा निपुणा पण्डितवेदनीया, ये तथागतो सयं अभिञ्ञा सच्छिकत्वा पवेदेति, येहि तथागतस्स यथाभुच्चं वण्णं सम्मा वदमाना वदेय्युं?

Atthi, bhikkhave, aññeva dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. Katame ca te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ?

There are other principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. Those who genuinely praise the Realized One would rightly speak of these things. And what are these principles?

सन्ति, भिक्खवे, एके समणब्राह्मणा पुब्बन्तकप्पिका पुब्बन्तानुदिट्ठिनो, पुब्बन्तं आरब्भ अनेकविहितानि अधिमुत्तिपदानि अभिवदन्ति अट्ठारसहि वत्थूहि। ते च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ पुब्बन्तकप्पिका पुब्बन्तानुदिट्ठिनो पुब्बन्तं आरब्भ अनेकविहितानि अधिमुत्तिपदानि अभिवदन्ति अट्ठारसहि वत्थूहि?

Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino, pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi?

There are some ascetics and brahmins who theorize about the past, and assert various hypotheses concerning the past on eighteen grounds. And what are the eighteen grounds on which they rely?

३।१।१। सस्सतवाद

3.1.1. Sassatavāda

3.1.1. Eternalism

सन्ति, भिक्खवे, एके समणब्राह्मणा सस्सतवादा, सस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति चतूहि वत्थूहि। ते च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ सस्सतवादा सस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति चतूहि वत्थूहि?

Santi, bhikkhave, eke samaṇabrāhmaṇā sassatavādā, sassataṁ attānañca lokañca paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi?

There are some ascetics and brahmins who are eternalists, who assert that the self and the cosmos are eternal on four grounds. And what are the four grounds on which they rely?

इध, भिक्खवे, एकच्चो समणो वा ब्राह्मणो वा आतप्पमन्वाय पधानमन्वाय अनुयोगमन्वाय अप्पमादमन्वाय सम्मामनसिकारमन्वाय तथारूपं चेतोसमाधिं फुसति, यथासमाहिते चित्ते (…) अनेकविहितं पुब्बेनिवासं अनुस्सरति। सेय्यथिदं—एकम्पि जातिं द्वेपि जातियो तिस्सोपि जातियो चतस्सोपि जातियो पञ्चपि जातियो दसपि जातियो वीसम्पि जातियो तिंसम्पि जातियो चत्तालीसम्पि जातियो पञ्ञासम्पि जातियो जातिसतम्पि जातिसहस्सम्पि जातिसतसहस्सम्पि अनेकानिपि जातिसतानि अनेकानिपि जातिसहस्सानि अनेकानिपि जातिसतसहस्सानि: ‘अमुत्रासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो अमुत्र उदपादिं; तत्रापासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो इधूपपन्नोऽति। इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरति।

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte (…) anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

सो एवमाह: ‘सस्सतो अत्ता च लोको च वञ्झो कूटट्ठो एसिकट्ठायिट्ठितो; ते च सत्ता सन्धावन्ति संसरन्ति चवन्ति उपपज्जन्ति, अत्थि त्वेव सस्सतिसमं। तं किस्स हेतु? अहञ्हि आतप्पमन्वाय पधानमन्वाय अनुयोगमन्वाय अप्पमादमन्वाय सम्मामनसिकारमन्वाय तथारूपं चेतोसमाधिं फुसामि, यथासमाहिते चित्ते अनेकविहितं पुब्बेनिवासं अनुस्सरामि। सेय्यथिदं—एकम्पि जातिं द्वेपि जातियो तिस्सोपि जातियो चतस्सोपि जातियो पञ्चपि जातियो दसपि जातियो वीसम्पि जातियो तिंसम्पि जातियो चत्तालीसम्पि जातियो पञ्ञासम्पि जातियो जातिसतम्पि जातिसहस्सम्पि जातिसतसहस्सम्पि अनेकानिपि जातिसतानि अनेकानिपि जातिसहस्सानि अनेकानिपि जातिसतसहस्सानि: “अमुत्रासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो अमुत्र उदपादिं; तत्रापासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो इधूपपन्नो”ति। इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरामि।

So evamāha: ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ. Taṁ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi. Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.

They say: ‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise. Why is that? Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives, with features and details.

इमिनामहं एतं जानामि:

Imināmahaṁ etaṁ jānāmi:

Because of this I know:

“यथा सस्सतो अत्ता च लोको च वञ्झो कूटट्ठो एसिकट्ठायिट्ठितो; ते च सत्ता सन्धावन्ति संसरन्ति चवन्ति उपपज्जन्ति, अत्थि त्वेव सस्सतिसमन्”ऽति। इदं, भिक्खवे, पठमं ठानं, यं आगम्म यं आरब्भ एके समणब्राह्मणा सस्सतवादा सस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति।

“yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti. Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti.

“The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’ This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.

दुतिये च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ सस्सतवादा सस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति? इध, भिक्खवे, एकच्चो समणो वा ब्राह्मणो वा आतप्पमन्वाय पधानमन्वाय अनुयोगमन्वाय अप्पमादमन्वाय सम्मामनसिकारमन्वाय तथारूपं चेतोसमाधिं फुसति, यथासमाहिते चित्ते अनेकविहितं पुब्बेनिवासं अनुस्सरति। सेय्यथिदं—एकम्पि संवट्टविवट्टं द्वेपि संवट्टविवट्टानि तीणिपि संवट्टविवट्टानि चत्तारिपि संवट्टविवट्टानि पञ्चपि संवट्टविवट्टानि दसपि संवट्टविवट्टानि: ‘अमुत्रासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो अमुत्र उदपादिं; तत्रापासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो इधूपपन्नोऽति। इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरति।

Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—ekampi saṁvaṭṭavivaṭṭaṁ dvepi saṁvaṭṭavivaṭṭāni tīṇipi saṁvaṭṭavivaṭṭāni cattāripi saṁvaṭṭavivaṭṭāni pañcapi saṁvaṭṭavivaṭṭāni dasapi saṁvaṭṭavivaṭṭāni: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

And what is the second ground on which they rely? It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives. That is: one eon of the cosmos contracting and expanding; two, three, four, five, or ten eons of the cosmos contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

सो एवमाह: ‘सस्सतो अत्ता च लोको च वञ्झो कूटट्ठो एसिकट्ठायिट्ठितो; ते च सत्ता सन्धावन्ति संसरन्ति चवन्ति उपपज्जन्ति, अत्थि त्वेव सस्सतिसमं। तं किस्स हेतु? अहञ्हि आतप्पमन्वाय पधानमन्वाय अनुयोगमन्वाय अप्पमादमन्वाय सम्मामनसिकारमन्वाय तथारूपं चेतोसमाधिं फुसामि यथासमाहिते चित्ते अनेकविहितं पुब्बेनिवासं अनुस्सरामि। सेय्यथिदं—एकम्पि संवट्टविवट्टं द्वेपि संवट्टविवट्टानि तीणिपि संवट्टविवट्टानि चत्तारिपि संवट्टविवट्टानि पञ्चपि संवट्टविवट्टानि दसपि संवट्टविवट्टानि: “अमुत्रासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो अमुत्र उदपादिं; तत्रापासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो इधूपपन्नो”ति। इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरामि।

So evamāha: ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ. Taṁ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi. Seyyathidaṁ—ekampi saṁvaṭṭavivaṭṭaṁ dvepi saṁvaṭṭavivaṭṭāni tīṇipi saṁvaṭṭavivaṭṭāni cattāripi saṁvaṭṭavivaṭṭāni pañcapi saṁvaṭṭavivaṭṭāni dasapi saṁvaṭṭavivaṭṭāni: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.

इमिनामहं एतं जानामि:

Imināmahaṁ etaṁ jānāmi:

Because of this I know:

“यथा सस्सतो अत्ता च लोको च वञ्झो कूटट्ठो एसिकट्ठायिट्ठितो, ते च सत्ता सन्धावन्ति संसरन्ति चवन्ति उपपज्जन्ति, अत्थि त्वेव सस्सतिसमन्”ऽति। इदं, भिक्खवे, दुतियं ठानं, यं आगम्म यं आरब्भ एके समणब्राह्मणा सस्सतवादा सस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति।

“yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti. Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti.

“The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’ This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.

ततिये च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ सस्सतवादा सस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति? इध, भिक्खवे, एकच्चो समणो वा ब्राह्मणो वा आतप्पमन्वाय पधानमन्वाय अनुयोगमन्वाय अप्पमादमन्वाय सम्मामनसिकारमन्वाय तथारूपं चेतोसमाधिं फुसति, यथासमाहिते चित्ते अनेकविहितं पुब्बेनिवासं अनुस्सरति। सेय्यथिदं—दसपि संवट्टविवट्टानि वीसम्पि संवट्टविवट्टानि तिंसम्पि संवट्टविवट्टानि चत्तालीसम्पि संवट्टविवट्टानि: ‘अमुत्रासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो अमुत्र उदपादिं; तत्रापासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो इधूपपन्नोऽति। इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरति।

Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—dasapi saṁvaṭṭavivaṭṭāni vīsampi saṁvaṭṭavivaṭṭāni tiṁsampi saṁvaṭṭavivaṭṭāni cattālīsampi saṁvaṭṭavivaṭṭāni: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

And what is the third ground on which they rely? It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives. That is: ten eons of the cosmos contracting and expanding; twenty, thirty, or forty eons of the cosmos contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

सो एवमाह: ‘सस्सतो अत्ता च लोको च वञ्झो कूटट्ठो एसिकट्ठायिट्ठितो; ते च सत्ता सन्धावन्ति संसरन्ति चवन्ति उपपज्जन्ति, अत्थि त्वेव सस्सतिसमं। तं किस्स हेतु? अहञ्हि आतप्पमन्वाय पधानमन्वाय अनुयोगमन्वाय अप्पमादमन्वाय सम्मामनसिकारमन्वाय तथारूपं चेतोसमाधिं फुसामि, यथासमाहिते चित्ते अनेकविहितं पुब्बेनिवासं अनुस्सरामि। सेय्यथिदं—दसपि संवट्टविवट्टानि वीसम्पि संवट्टविवट्टानि तिंसम्पि संवट्टविवट्टानि चत्तालीसम्पि संवट्टविवट्टानि: “अमुत्रासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो अमुत्र उदपादिं; तत्रापासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो इधूपपन्नो”ति। इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरामि।

So evamāha: ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ. Taṁ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi. Seyyathidaṁ—dasapi saṁvaṭṭavivaṭṭāni vīsampi saṁvaṭṭavivaṭṭāni tiṁsampi saṁvaṭṭavivaṭṭāni cattālīsampi saṁvaṭṭavivaṭṭāni: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.

इमिनामहं एतं जानामि:

Imināmahaṁ etaṁ jānāmi:

Because of this I know:

“यथा सस्सतो अत्ता च लोको च वञ्झो कूटट्ठो एसिकट्ठायिट्ठितो, ते च सत्ता सन्धावन्ति संसरन्ति चवन्ति उपपज्जन्ति, अत्थि त्वेव सस्सतिसमन्”ऽति। इदं, भिक्खवे, ततियं ठानं, यं आगम्म यं आरब्भ एके समणब्राह्मणा सस्सतवादा सस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति।

“yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti. Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti.

“The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’ This is the third ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.

चतुत्थे च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ सस्सतवादा सस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति? इध, भिक्खवे, एकच्चो समणो वा ब्राह्मणो वा तक्की होति वीमंसी, सो तक्कपरियाहतं वीमंसानुचरितं सयं पटिभानं एवमाह: ‘सस्सतो अत्ता च लोको च वञ्झो कूटट्ठो एसिकट्ठायिट्ठितो; ते च सत्ता सन्धावन्ति संसरन्ति चवन्ति उपपज्जन्ति, अत्थि त्वेव सस्सतिसमन्ऽति। इदं, भिक्खवे, चतुत्थं ठानं, यं आगम्म यं आरब्भ एके समणब्राह्मणा सस्सतवादा सस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति।

Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī, so takkapariyāhataṁ vīmaṁsānucaritaṁ sayaṁ paṭibhānaṁ evamāha: ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti. Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti.

And what is the fourth ground on which they rely? It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective: ‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’ This is the fourth ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.

इमेहि खो ते, भिक्खवे, समणब्राह्मणा सस्सतवादा सस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति चतूहि वत्थूहि। ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा सस्सतवादा सस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति, सब्बे ते इमेहेव चतूहि वत्थूहि, एतेसं वा अञ्ञतरेन; नत्थि इतो बहिद्धा।

Imehi kho te, bhikkhave, samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sassatavādā sassataṁ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.

These are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are eternal. Any ascetics and brahmins who assert that the self and the cosmos are eternal do so on one or other of these four grounds. Outside of this there is none.

तयिदं, भिक्खवे, तथागतो पजानाति: ‘इमे दिट्ठिट्ठाना एवङ्गहिता एवंपरामट्ठा एवङ्गतिका भवन्ति एवंअभिसम्परायाऽति, तञ्च तथागतो पजानाति, ततो च उत्तरितरं पजानाति; तञ्च पजाननं न परामसति, अपरामसतो चस्स पच्चत्तञ्ञेव निब्बुति विदिता। वेदनानं समुदयञ्च अत्थङ्गमञ्च अस्सादञ्च आदीनवञ्च निस्सरणञ्च यथाभूतं विदित्वा अनुपादाविमुत्तो, भिक्खवे, तथागतो।

Tayidaṁ, bhikkhave, tathāgato pajānāti: ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti, tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti; tañca pajānanaṁ¹⁷ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.

The Realized One understands this: ‘If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.’ He understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized Nibbana within himself. Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping.

इमे खो ते, भिक्खवे, धम्मा गम्भीरा दुद्दसा दुरनुबोधा सन्ता पणीता अतक्कावचरा निपुणा पण्डितवेदनीया, ये तथागतो सयं अभिञ्ञा सच्छिकत्वा पवेदेति, येहि तथागतस्स यथाभुच्चं वण्णं सम्मा वदमाना वदेय्युं।

Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.

These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.

पठमभाणवारो।

Paṭhamabhāṇavāro.

The first recitation section.

३।१।२। एकच्चसस्सतवाद

3.1.2. Ekaccasassatavāda

3.1.2. Partial Eternalism

सन्ति, भिक्खवे, एके समणब्राह्मणा एकच्चसस्सतिका एकच्चअसस्सतिका एकच्चं सस्सतं एकच्चं असस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति चतूहि वत्थूहि। ते च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ एकच्चसस्सतिका एकच्चअसस्सतिका एकच्चं सस्सतं एकच्चं असस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति चतूहि वत्थूहि?

Santi, bhikkhave, eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi?

There are some ascetics and brahmins who are partial eternalists, who assert that the self and the cosmos are partially eternal and partially not eternal on four grounds. And what are the four grounds on which they rely?

होति खो सो, भिक्खवे, समयो, यं कदाचि करहचि दीघस्स अद्धुनो अच्चयेन अयं लोको संवट्टति। संवट्टमाने लोके येभुय्येन सत्ता आभस्सरसंवत्तनिका होन्ति। ते तत्थ होन्ति मनोमया पीतिभक्खा सयंपभा अन्तलिक्खचरा सुभट्ठायिनो, चिरं दीघमद्धानं तिट्ठन्ति।

Hoti kho so, bhikkhave, samayo, yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko saṁvaṭṭati. Saṁvaṭṭamāne loke yebhuyyena sattā ābhassarasaṁvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti.

There comes a time when, after a very long period has passed, this cosmos contracts. As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance. There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.

होति खो सो, भिक्खवे, समयो, यं कदाचि करहचि दीघस्स अद्धुनो अच्चयेन अयं लोको विवट्टति। विवट्टमाने लोके सुञ्ञं ब्रह्मविमानं पातुभवति। अथ खो अञ्ञतरो सत्तो आयुक्खया वा पुञ्ञक्खया वा आभस्सरकाया चवित्वा सुञ्ञं ब्रह्मविमानं उपपज्जति। सो तत्थ होति मनोमयो पीतिभक्खो सयम्पभो अन्तलिक्खचरो सुभट्ठायी, चिरं दीघमद्धानं तिट्ठति।

Hoti kho so, bhikkhave, samayo, yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko vivaṭṭati. Vivaṭṭamāne loke suññaṁ brahmavimānaṁ pātubhavati. Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjati. So tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro subhaṭṭhāyī, ciraṁ dīghamaddhānaṁ tiṭṭhati.

There comes a time when, after a very long period has passed, this cosmos expands. As it expands an empty mansion of Brahmā appears. Then a certain sentient being—due to the running out of their life-span or merit—passes away from that host of radiant deities and is reborn in that empty mansion of Brahmā. There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.

तस्स तत्थ एककस्स दीघरत्तं निवुसितत्ता अनभिरति परितस्सना उप्पज्जति: ‘अहो वत अञ्ञेपि सत्ता इत्थत्तं आगच्छेय्युन्ऽति। अथ अञ्ञेपि सत्ता आयुक्खया वा पुञ्ञक्खया वा आभस्सरकाया चवित्वा ब्रह्मविमानं उपपज्जन्ति तस्स सत्तस्स सहब्यतं। तेपि तत्थ होन्ति मनोमया पीतिभक्खा सयंपभा अन्तलिक्खचरा सुभट्ठायिनो, चिरं दीघमद्धानं तिट्ठन्ति।

Tassa tattha ekakassa dīgharattaṁ nivusitattā anabhirati paritassanā uppajjati: ‘aho vata aññepi sattā itthattaṁ āgaccheyyun’ti. Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṁ upapajjanti tassa sattassa sahabyataṁ. Tepi tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti.

But after staying there all alone for a long time, they become dissatisfied and anxious: ‘Oh, if only another being would come to this state of existence.’ Then other sentient beings—due to the running out of their life-span or merit—pass away from that host of radiant deities and are reborn in that empty mansion of Brahmā in company with that being. There they too are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.

तत्र, भिक्खवे, यो सो सत्तो पठमं उपपन्नो तस्स एवं होति: ‘अहमस्मि ब्रह्मा महाब्रह्मा अभिभू अनभिभूतो अञ्ञदत्थुदसो वसवत्ती इस्सरो कत्ता निम्माता सेट्ठो सजिता वसी पिता भूतभब्यानं। मया इमे सत्ता निम्मिता। तं किस्स हेतु? ममञ्हि पुब्बे एतदहोसि:

Tatra, bhikkhave, yo so satto paṭhamaṁ upapanno tassa evaṁ hoti: ‘ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā¹⁸ vasī pitā bhūtabhabyānaṁ. Mayā ime sattā nimmitā. Taṁ kissa hetu? Mamañhi pubbe etadahosi:

Now, the being who was reborn there first thinks: ‘I am Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. These beings were created by me! Why is that? Because first I thought:

“अहो वत अञ्ञेपि सत्ता इत्थत्तं आगच्छेय्युन्”ति। इति मम च मनोपणिधि, इमे च सत्ता इत्थत्तं आगताऽति।

“aho vata aññepi sattā itthattaṁ āgaccheyyun”ti. Iti mama ca¹⁹ manopaṇidhi, ime ca sattā itthattaṁ āgatā’ti.

“Oh, if only another being would come to this state of existence.” Such was my heart’s wish, and then these creatures came to this state of existence.’

येपि ते सत्ता पच्छा उपपन्ना, तेसम्पि एवं होति: ‘अयं खो भवं ब्रह्मा महाब्रह्मा अभिभू अनभिभूतो अञ्ञदत्थुदसो वसवत्ती इस्सरो कत्ता निम्माता सेट्ठो सजिता वसी पिता भूतभब्यानं। इमिना मयं भोता ब्रह्मुना निम्मिता। तं किस्स हेतु? इमञ्हि मयं अद्दसाम इध पठमं उपपन्नं, मयं पनम्ह पच्छा उपपन्नाऽति।

Yepi te sattā pacchā upapannā, tesampi evaṁ hoti: ‘ayaṁ kho bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ. Iminā mayaṁ bhotā brahmunā nimmitā. Taṁ kissa hetu? Imañhi mayaṁ addasāma idha paṭhamaṁ upapannaṁ, mayaṁ panamha pacchā upapannā’ti.

And the beings who were reborn there later also think: ‘This must be Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. And we were created by him. Why is that? Because we see that he was reborn here first, and we arrived later.’

तत्र, भिक्खवे, यो सो सत्तो पठमं उपपन्नो, सो दीघायुकतरो च होति वण्णवन्ततरो च महेसक्खतरो च। ये पन ते सत्ता पच्छा उपपन्ना, ते अप्पायुकतरा च होन्ति दुब्बण्णतरा च अप्पेसक्खतरा च।

Tatra, bhikkhave, yo so satto paṭhamaṁ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.

And the being who was reborn first is more long-lived, beautiful, and illustrious than those who arrived later.

ठानं खो पनेतं, भिक्खवे, विज्जति, यं अञ्ञतरो सत्तो तम्हा काया चवित्वा इत्थत्तं आगच्छति। इत्थत्तं आगतो समानो अगारस्मा अनगारियं पब्बजति। अगारस्मा अनगारियं पब्बजितो समानो आतप्पमन्वाय पधानमन्वाय अनुयोगमन्वाय अप्पमादमन्वाय सम्मामनसिकारमन्वाय तथारूपं चेतोसमाधिं फुसति, यथासमाहिते चित्ते तं पुब्बेनिवासं अनुस्सरति, ततो परं नानुस्सरति।

Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.

It’s possible that one of those beings passes away from that host and is reborn in this state of existence. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further.

सो एवमाह: ‘यो खो सो भवं ब्रह्मा महाब्रह्मा अभिभू अनभिभूतो अञ्ञदत्थुदसो वसवत्ती इस्सरो कत्ता निम्माता सेट्ठो सजिता वसी पिता भूतभब्यानं, येन मयं भोता ब्रह्मुना निम्मिता, सो निच्चो धुवो सस्सतो अविपरिणामधम्मो सस्सतिसमं तथेव ठस्सति। ये पन मयं अहुम्हा तेन भोता ब्रह्मुना निम्मिता, ते मयं अनिच्चा अद्धुवा अप्पायुका चवनधम्मा इत्थत्तं आगताऽति। इदं, भिक्खवे, पठमं ठानं, यं आगम्म यं आरब्भ एके समणब्राह्मणा एकच्चसस्सतिका एकच्चअसस्सतिका एकच्चं सस्सतं एकच्चं असस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति।

So evamāha: ‘yo kho so bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ, yena mayaṁ bhotā brahmunā nimmitā, so nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassati. Ye pana mayaṁ ahumhā tena bhotā brahmunā nimmitā, te mayaṁ aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti. Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti.

They say: ‘He who is Brahmā—the Great Brahmā, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born—by he we were created. He is permanent, everlasting, eternal, imperishable, remaining the same for all eternity. We who were created by that Brahmā are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.’ This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.

दुतिये च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ एकच्चसस्सतिका एकच्चअसस्सतिका एकच्चं सस्सतं एकच्चं असस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति? सन्ति, भिक्खवे, खिड्डापदोसिका नाम देवा, ते अतिवेलं हस्सखिड्डारतिधम्मसमापन्ना विहरन्ति। तेसं अतिवेलं हस्सखिड्डारतिधम्मसमापन्नानं विहरतं सति सम्मुस्सति। सतिया सम्मोसा ते देवा तम्हा काया चवन्ति।

Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti? Santi, bhikkhave, khiḍḍāpadosikā nāma devā, te ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati. Satiyā sammosā te devā tamhā kāyā cavanti.

And what is the second ground on which they rely? There are gods named ‘depraved by play.’ They spend too much time laughing, playing, and making merry. And in doing so, they lose their mindfulness, and they pass away from that host of gods.

ठानं खो पनेतं, भिक्खवे, विज्जति यं अञ्ञतरो सत्तो तम्हा काया चवित्वा इत्थत्तं आगच्छति। इत्थत्तं आगतो समानो अगारस्मा अनगारियं पब्बजति। अगारस्मा अनगारियं पब्बजितो समानो आतप्पमन्वाय पधानमन्वाय अनुयोगमन्वाय अप्पमादमन्वाय सम्मामनसिकारमन्वाय तथारूपं चेतोसमाधिं फुसति, यथासमाहिते चित्ते तं पुब्बेनिवासं अनुस्सरति, ततो परं नानुस्सरति।

Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.

सो एवमाह: ‘ये खो ते भोन्तो देवा न खिड्डापदोसिका, ते न अतिवेलं हस्सखिड्डारतिधम्मसमापन्ना विहरन्ति। तेसं न अतिवेलं हस्सखिड्डारतिधम्मसमापन्नानं विहरतं सति न सम्मुस्सति। सतिया असम्मोसा ते देवा तम्हा काया न चवन्ति; निच्चा धुवा सस्सता अविपरिणामधम्मा सस्सतिसमं तथेव ठस्सन्ति। ये पन मयं अहुम्हा खिड्डापदोसिका, ते मयं अतिवेलं हस्सखिड्डारतिधम्मसमापन्ना विहरिम्हा। तेसं नो अतिवेलं हस्सखिड्डारतिधम्मसमापन्नानं विहरतं सति सम्मुस्सति। सतिया सम्मोसा एवं मयं तम्हा काया चुता अनिच्चा अद्धुवा अप्पायुका चवनधम्मा इत्थत्तं आगताऽति। इदं, भिक्खवे, दुतियं ठानं, यं आगम्म यं आरब्भ एके समणब्राह्मणा एकच्चसस्सतिका एकच्चअसस्सतिका एकच्चं सस्सतं एकच्चं असस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति।

So evamāha: ‘ye kho te bhonto devā na khiḍḍāpadosikā, te na ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṁ na ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati na sammussati. Satiyā asammosā te devā tamhā kāyā na cavanti; niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti. Ye pana mayaṁ ahumhā khiḍḍāpadosikā, te mayaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannā viharimhā. Tesaṁ no ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati. Satiyā sammosā evaṁ mayaṁ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti. Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti.

They say: ‘The gods not depraved by play don’t spend too much time laughing, playing, and making merry. So they don’t lose their mindfulness, and don’t pass away from that host of gods. They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. But we who were depraved by play spent too much time laughing, playing, and making merry. In doing so, we lost our mindfulness, and passed away from that host of gods. We are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.’ This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.

ततिये च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ एकच्चसस्सतिका एकच्चअसस्सतिका एकच्चं सस्सतं एकच्चं असस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति? सन्ति, भिक्खवे, मनोपदोसिका नाम देवा, ते अतिवेलं अञ्ञमञ्ञं उपनिज्झायन्ति। ते अतिवेलं अञ्ञमञ्ञं उपनिज्झायन्ता अञ्ञमञ्ञम्हि चित्तानि पदूसेन्ति। ते अञ्ञमञ्ञं पदुट्ठचित्ता किलन्तकाया किलन्तचित्ता। ते देवा तम्हा काया चवन्ति।

Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti? Santi, bhikkhave, manopadosikā nāma devā, te ativelaṁ aññamaññaṁ upanijjhāyanti. Te ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti.

And what is the third ground on which they rely? There are gods named ‘malevolent’. They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. They pass away from that host of gods.

सो एवमाह: ‘ये खो ते भोन्तो देवा न मनोपदोसिका, ते नातिवेलं अञ्ञमञ्ञं उपनिज्झायन्ति। ते नातिवेलं अञ्ञमञ्ञं उपनिज्झायन्ता अञ्ञमञ्ञम्हि चित्तानि नप्पदूसेन्ति। ते अञ्ञमञ्ञं अप्पदुट्ठचित्ता अकिलन्तकाया अकिलन्तचित्ता। ते देवा तम्हा काया न चवन्ति, निच्चा धुवा सस्सता अविपरिणामधम्मा सस्सतिसमं तथेव ठस्सन्ति। ये पन मयं अहुम्हा मनोपदोसिका, ते मयं अतिवेलं अञ्ञमञ्ञं उपनिज्झायिम्हा। ते मयं अतिवेलं अञ्ञमञ्ञं उपनिज्झायन्ता अञ्ञमञ्ञम्हि चित्तानि पदूसिम्हा, ते मयं अञ्ञमञ्ञं पदुट्ठचित्ता किलन्तकाया किलन्तचित्ता। एवं मयं तम्हा काया चुता अनिच्चा अद्धुवा अप्पायुका चवनधम्मा इत्थत्तं आगताऽति। इदं, भिक्खवे, ततियं ठानं, यं आगम्म यं आरब्भ एके समणब्राह्मणा एकच्चसस्सतिका एकच्चअसस्सतिका एकच्चं सस्सतं एकच्चं असस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति।

So evamāha: ‘ye kho te bhonto devā na manopadosikā, te nātivelaṁ aññamaññaṁ upanijjhāyanti. Te nātivelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṁ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti. Ye pana mayaṁ ahumhā manopadosikā, te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyimhā. Te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsimhā, te mayaṁ aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Evaṁ mayaṁ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti. Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti.

They say: ‘The gods who are not malevolent don’t spend too much time gazing at each other, so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t pass away from that host of gods. They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. But we who were malevolent spent too much time gazing at each other, we grew angry with each other, our bodies and minds got tired, and we passed away from that host of gods. We are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.’ This is the third ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.

चतुत्थे च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ एकच्चसस्सतिका एकच्चअसस्सतिका एकच्चं सस्सतं एकच्चं असस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति? इध, भिक्खवे, एकच्चो समणो वा ब्राह्मणो वा तक्की होति वीमंसी। सो तक्कपरियाहतं वीमंसानुचरितं सयम्पटिभानं एवमाह: ‘यं खो इदं वुच्चति चक्खुं इतिपि सोतं इतिपि घानं इतिपि जिव्हा इतिपि कायो इतिपि, अयं अत्ता अनिच्चो अद्धुवो असस्सतो विपरिणामधम्मो। यञ्च खो इदं वुच्चति चित्तन्ति वा मनोति वा विञ्ञाणन्ति वा अयं अत्ता निच्चो धुवो सस्सतो अविपरिणामधम्मो सस्सतिसमं तथेव ठस्सतीऽति। इदं, भिक्खवे, चतुत्थं ठानं, यं आगम्म यं आरब्भ एके समणब्राह्मणा एकच्चसस्सतिका एकच्चअसस्सतिका एकच्चं सस्सतं एकच्चं असस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति।

Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī. So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha: ‘yaṁ kho idaṁ vuccati cakkhuṁ itipi sotaṁ itipi ghānaṁ itipi jivhā itipi kāyo itipi, ayaṁ attā anicco addhuvo asassato vipariṇāmadhammo. Yañca kho idaṁ vuccati cittanti vā manoti vā viññāṇanti vā ayaṁ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassatī’ti. Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti.

And what is the fourth ground on which they rely? It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective: ‘That which is called “the eye” or “the ear” or “the nose” or “the tongue” or “the body”: that self is impermanent, not lasting, transient, perishable. That which is called “mind” or “sentience” or “consciousness”: that self is permanent, everlasting, eternal, imperishable, remaining the same for all eternity.’ This is the fourth ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.

इमेहि खो ते, भिक्खवे, समणब्राह्मणा एकच्चसस्सतिका एकच्चअसस्सतिका एकच्चं सस्सतं एकच्चं असस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति चतूहि वत्थूहि। ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा एकच्चसस्सतिका एकच्चअसस्सतिका एकच्चं सस्सतं एकच्चं असस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति, सब्बे ते इमेहेव चतूहि वत्थूहि, एतेसं वा अञ्ञतरेन; नत्थि इतो बहिद्धा।

Imehi kho te, bhikkhave, samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.

These are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are partially eternal and partially not eternal. Any ascetics and brahmins who assert that the self and the cosmos are partially eternal and partially not eternal do so on one or other of these four grounds. Outside of this there is none.

तयिदं, भिक्खवे, तथागतो पजानाति: ‘इमे दिट्ठिट्ठाना एवङ्गहिता एवंपरामट्ठा एवङ्गतिका भवन्ति एवंअभिसम्परायाऽति। तञ्च तथागतो पजानाति, ततो च उत्तरितरं पजानाति, तञ्च पजाननं न परामसति, अपरामसतो चस्स पच्चत्तञ्ञेव निब्बुति विदिता। वेदनानं समुदयञ्च अत्थङ्गमञ्च अस्सादञ्च आदीनवञ्च निस्सरणञ्च यथाभूतं विदित्वा अनुपादाविमुत्तो, भिक्खवे, तथागतो।

Tayidaṁ, bhikkhave, tathāgato pajānāti: ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.

३।१।३। अन्तानन्तवाद

3.1.3. Antānantavāda

3.1.3. The Cosmos is Finite or Infinite

सन्ति, भिक्खवे, एके समणब्राह्मणा अन्तानन्तिका अन्तानन्तं लोकस्स पञ्ञपेन्ति चतूहि वत्थूहि। ते च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ अन्तानन्तिका अन्तानन्तं लोकस्स पञ्ञपेन्ति चतूहि वत्थूहि?

Santi, bhikkhave, eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi?

There are some ascetics and brahmins who theorize about size, and assert that the cosmos is finite or infinite on four grounds. And what are the four grounds on which they rely?

इध, भिक्खवे, एकच्चो समणो वा ब्राह्मणो वा आतप्पमन्वाय पधानमन्वाय अनुयोगमन्वाय अप्पमादमन्वाय सम्मामनसिकारमन्वाय तथारूपं चेतोसमाधिं फुसति, यथासमाहिते चित्ते अन्तसञ्ञी लोकस्मिं विहरति।

सो एवमाह: ‘अन्तवा अयं लोको परिवटुमो। तं किस्स हेतु? अहञ्हि आतप्पमन्वाय पधानमन्वाय अनुयोगमन्वाय अप्पमादमन्वाय सम्मामनसिकारमन्वाय तथारूपं चेतोसमाधिं फुसामि, यथासमाहिते चित्ते अन्तसञ्ञी लोकस्मिं विहरामि। इमिनामहं एतं जानामि:

So evamāha: ‘antavā ayaṁ loko parivaṭumo. Taṁ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte antasaññī lokasmiṁ viharāmi. Imināmahaṁ etaṁ jānāmi:

They say: ‘The cosmos is finite and bounded. Why is that? Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as finite. Because of this I know:

“यथा अन्तवा अयं लोको परिवटुमो”ऽति। इदं, भिक्खवे, पठमं ठानं, यं आगम्म यं आरब्भ एके समणब्राह्मणा अन्तानन्तिका अन्तानन्तं लोकस्स पञ्ञपेन्ति।

“yathā antavā ayaṁ loko parivaṭumo”’ti. Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti.

“The cosmos is finite and bounded.”’ This is the first ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.

दुतिये च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ अन्तानन्तिका अन्तानन्तं लोकस्स पञ्ञपेन्ति? इध, भिक्खवे, एकच्चो समणो वा ब्राह्मणो वा आतप्पमन्वाय पधानमन्वाय अनुयोगमन्वाय अप्पमादमन्वाय सम्मामनसिकारमन्वाय तथारूपं चेतोसमाधिं फुसति, यथासमाहिते चित्ते अनन्तसञ्ञी लोकस्मिं विहरति।

Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anantasaññī lokasmiṁ viharati.

सो एवमाह: ‘अनन्तो अयं लोको अपरियन्तो। ये ते समणब्राह्मणा एवमाहंसु: “अन्तवा अयं लोको परिवटुमो”ति, तेसं मुसा। अनन्तो अयं लोको अपरियन्तो। तं किस्स हेतु? अहञ्हि आतप्पमन्वाय पधानमन्वाय अनुयोगमन्वाय अप्पमादमन्वाय सम्मामनसिकारमन्वाय तथारूपं चेतोसमाधिं फुसामि, यथासमाहिते चित्ते अनन्तसञ्ञी लोकस्मिं विहरामि। इमिनामहं एतं जानामि:

So evamāha: ‘ananto ayaṁ loko apariyanto. Ye te samaṇabrāhmaṇā evamāhaṁsu: “antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā. Ananto ayaṁ loko apariyanto. Taṁ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anantasaññī lokasmiṁ viharāmi. Imināmahaṁ etaṁ jānāmi:

They say: ‘The cosmos is infinite and unbounded. The ascetics and brahmins who say that the cosmos is finite are wrong. The cosmos is infinite and unbounded. Why is that? Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as infinite. Because of this I know:

“यथा अनन्तो अयं लोको अपरियन्तो”ऽति। इदं, भिक्खवे, दुतियं ठानं, यं आगम्म यं आरब्भ एके समणब्राह्मणा अन्तानन्तिका अन्तानन्तं लोकस्स पञ्ञपेन्ति।

“yathā ananto ayaṁ loko apariyanto”’ti. Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti.

“The cosmos is infinite and unbounded.”’ This is the second ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.

ततिये च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ अन्तानन्तिका अन्तानन्तं लोकस्स पञ्ञपेन्ति? इध, भिक्खवे, एकच्चो समणो वा ब्राह्मणो वा आतप्पमन्वाय पधानमन्वाय अनुयोगमन्वाय अप्पमादमन्वाय सम्मामनसिकारमन्वाय तथारूपं चेतोसमाधिं फुसति, यथासमाहिते चित्ते उद्धमधो अन्तसञ्ञी लोकस्मिं विहरति, तिरियं अनन्तसञ्ञी।

Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte uddhamadho antasaññī lokasmiṁ viharati, tiriyaṁ anantasaññī.

सो एवमाह: ‘अन्तवा च अयं लोको अनन्तो च। ये ते समणब्राह्मणा एवमाहंसु: “अन्तवा अयं लोको परिवटुमो”ति, तेसं मुसा। येपि ते समणब्राह्मणा एवमाहंसु: “अनन्तो अयं लोको अपरियन्तो”ति, तेसम्पि मुसा। अन्तवा च अयं लोको अनन्तो च। तं किस्स हेतु? अहञ्हि आतप्पमन्वाय पधानमन्वाय अनुयोगमन्वाय अप्पमादमन्वाय सम्मामनसिकारमन्वाय तथारूपं चेतोसमाधिं फुसामि, यथासमाहिते चित्ते उद्धमधो अन्तसञ्ञी लोकस्मिं विहरामि, तिरियं अनन्तसञ्ञी। इमिनामहं एतं जानामि:

So evamāha: ‘antavā ca ayaṁ loko ananto ca. Ye te samaṇabrāhmaṇā evamāhaṁsu: “antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā. Yepi te samaṇabrāhmaṇā evamāhaṁsu: “ananto ayaṁ loko apariyanto”ti, tesampi musā. Antavā ca ayaṁ loko ananto ca. Taṁ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte uddhamadho antasaññī lokasmiṁ viharāmi, tiriyaṁ anantasaññī. Imināmahaṁ etaṁ jānāmi:

They say: ‘The cosmos is both finite and infinite. The ascetics and brahmins who say that the cosmos is finite are wrong, and so are those who say that the cosmos is infinite. The cosmos is both finite and infinite. Why is that? Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as finite vertically but infinite horizontally. Because of this I know:

“यथा अन्तवा च अयं लोको अनन्तो चा”ऽति। इदं, भिक्खवे, ततियं ठानं, यं आगम्म यं आरब्भ एके समणब्राह्मणा अन्तानन्तिका अन्तानन्तं लोकस्स पञ्ञपेन्ति।

“yathā antavā ca ayaṁ loko ananto cā”’ti. Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti.

“The cosmos is both finite and infinite.”’ This is the third ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.

चतुत्थे च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ अन्तानन्तिका अन्तानन्तं लोकस्स पञ्ञपेन्ति? इध, भिक्खवे, एकच्चो समणो वा ब्राह्मणो वा तक्की होति वीमंसी। सो तक्कपरियाहतं वीमंसानुचरितं सयम्पटिभानं एवमाह: ‘नेवायं लोको अन्तवा, न पनानन्तो। ये ते समणब्राह्मणा एवमाहंसु: “अन्तवा अयं लोको परिवटुमो”ति, तेसं मुसा। येपि ते समणब्राह्मणा एवमाहंसु: “अनन्तो अयं लोको अपरियन्तो”ति, तेसम्पि मुसा। येपि ते समणब्राह्मणा एवमाहंसु: “अन्तवा च अयं लोको अनन्तो चा”ति, तेसम्पि मुसा। नेवायं लोको अन्तवा, न पनानन्तोऽति। इदं, भिक्खवे, चतुत्थं ठानं, यं आगम्म यं आरब्भ एके समणब्राह्मणा अन्तानन्तिका अन्तानन्तं लोकस्स पञ्ञपेन्ति।

Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī. So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha: ‘nevāyaṁ loko antavā, na panānanto. Ye te samaṇabrāhmaṇā evamāhaṁsu: “antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā. Yepi te samaṇabrāhmaṇā evamāhaṁsu: “ananto ayaṁ loko apariyanto”ti, tesampi musā. Yepi te samaṇabrāhmaṇā evamāhaṁsu: “antavā ca ayaṁ loko ananto cā”ti, tesampi musā. Nevāyaṁ loko antavā, na panānanto’ti. Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti.

And what is the fourth ground on which they rely? It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective: ‘The cosmos is neither finite nor infinite. The ascetics and brahmins who say that the cosmos is finite are wrong, as are those who say that the cosmos is infinite, and also those who say that the cosmos is both finite and infinite. The cosmos is neither finite nor infinite.’ This is the fourth ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.

इमेहि खो ते, भिक्खवे, समणब्राह्मणा अन्तानन्तिका अन्तानन्तं लोकस्स पञ्ञपेन्ति चतूहि वत्थूहि। ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा अन्तानन्तिका अन्तानन्तं लोकस्स पञ्ञपेन्ति, सब्बे ते इमेहेव चतूहि वत्थूहि, एतेसं वा अञ्ञतरेन; नत्थि इतो बहिद्धा।

Imehi kho te, bhikkhave, samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā antānantikā antānantaṁ lokassa paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.

These are the four grounds on which those ascetics and brahmins assert that the cosmos is finite or infinite. Any ascetics and brahmins who assert that the cosmos is finite or infinite do so on one or other of these four grounds. Outside of this there is none.

३।१।४। अमराविक्खेपवाद

3.1.4. Amarāvikkhepavāda

3.1.4. Endless Flip-floppers

सन्ति, भिक्खवे, एके समणब्राह्मणा अमराविक्खेपिका, तत्थ तत्थ पञ्हं पुट्ठा समाना वाचाविक्खेपं आपज्जन्ति अमराविक्खेपं चतूहि वत्थूहि। ते च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ अमराविक्खेपिका तत्थ तत्थ पञ्हं पुट्ठा समाना वाचाविक्खेपं आपज्जन्ति अमराविक्खेपं चतूहि वत्थूहि?

Santi, bhikkhave, eke samaṇabrāhmaṇā amarāvikkhepikā, tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi?

There are some ascetics and brahmins who are endless flip-floppers. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops on four grounds. And what are the four grounds on which they rely?

इध, भिक्खवे, एकच्चो समणो वा ब्राह्मणो वा ‘इदं कुसलन्ऽति यथाभूतं नप्पजानाति, ‘इदं अकुसलन्ऽति यथाभूतं नप्पजानाति। तस्स एवं होति: ‘अहं खो “इदं कुसलन्”ति यथाभूतं नप्पजानामि, “इदं अकुसलन्”ति यथाभूतं नप्पजानामि। अहञ्चे खो पन “इदं कुसलन्”ति यथाभूतं अप्पजानन्तो, “इदं अकुसलन्”ति यथाभूतं अप्पजानन्तो, “इदं कुसलन्”ति वा ब्याकरेय्यं, “इदं अकुसलन्”ति वा ब्याकरेय्यं, तं ममस्स मुसा। यं ममस्स मुसा, सो ममस्स विघातो। यो ममस्स विघातो सो ममस्स अन्तरायोऽति। इति सो मुसावादभया मुसावादपरिजेगुच्छा नेविदं कुसलन्ति ब्याकरोति, न पनिदं अकुसलन्ति ब्याकरोति, तत्थ तत्थ पञ्हं पुट्ठो समानो वाचाविक्खेपं आपज्जति अमराविक्खेपं: ‘एवन्तिपि मे नो; तथातिपि मे नो; अञ्ञथातिपि मे नो; नोतिपि मे नो; नो नोतिपि मे नोऽति। इदं, भिक्खवे, पठमं ठानं, यं आगम्म यं आरब्भ एके समणब्राह्मणा अमराविक्खेपिका तत्थ तत्थ पञ्हं पुट्ठा समाना वाचाविक्खेपं आपज्जन्ति अमराविक्खेपं।

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti. Tassa evaṁ hoti: ‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi. Ahañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto, “idaṁ akusalan”ti yathābhūtaṁ appajānanto, “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ, taṁ mamassa musā. Yaṁ mamassa musā, so mamassa vighāto. Yo mamassa vighāto so mamassa antarāyo’ti. Iti so musāvādabhayā musāvādaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ.

It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful. They think: ‘I don’t truly understand what is skillful and what is unskillful. If I were to declare that something was skillful or unskillful I might be wrong. That would be stressful for me, and that stress would be an obstacle.’ So from fear and disgust with false speech they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops: ‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’ This is the first ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops.

दुतिये च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ अमराविक्खेपिका तत्थ तत्थ पञ्हं पुट्ठा समाना वाचाविक्खेपं आपज्जन्ति अमराविक्खेपं? इध, भिक्खवे, एकच्चो समणो वा ब्राह्मणो वा ‘इदं कुसलन्ऽति यथाभूतं नप्पजानाति, ‘इदं अकुसलन्ऽति यथाभूतं नप्पजानाति। तस्स एवं होति: ‘अहं खो “इदं कुसलन्”ति यथाभूतं नप्पजानामि, “इदं अकुसलन्”ति यथाभूतं नप्पजानामि। अहञ्चे खो पन “इदं कुसलन्”ति यथाभूतं अप्पजानन्तो, “इदं अकुसलन्”ति यथाभूतं अप्पजानन्तो, “इदं कुसलन्”ति वा ब्याकरेय्यं, “इदं अकुसलन्”ति वा ब्याकरेय्यं, तत्थ मे अस्स छन्दो वा रागो वा दोसो वा पटिघो वा। यत्थ मे अस्स छन्दो वा रागो वा दोसो वा पटिघो वा, तं ममस्स उपादानं। यं ममस्स उपादानं, सो ममस्स विघातो। यो ममस्स विघातो, सो ममस्स अन्तरायोऽति। इति सो उपादानभया उपादानपरिजेगुच्छा नेविदं कुसलन्ति ब्याकरोति, न पनिदं अकुसलन्ति ब्याकरोति, तत्थ तत्थ पञ्हं पुट्ठो समानो वाचाविक्खेपं आपज्जति अमराविक्खेपं: ‘एवन्तिपि मे नो; तथातिपि मे नो; अञ्ञथातिपि मे नो; नोतिपि मे नो; नो नोतिपि मे नोऽति। इदं, भिक्खवे, दुतियं ठानं, यं आगम्म यं आरब्भ एके समणब्राह्मणा अमराविक्खेपिका तत्थ तत्थ पञ्हं पुट्ठा समाना वाचाविक्खेपं आपज्जन्ति अमराविक्खेपं।

Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti. Tassa evaṁ hoti: ‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi. Ahañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto, “idaṁ akusalan”ti yathābhūtaṁ appajānanto, “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ, tattha me assa chando vā rāgo vā doso vā paṭigho vā. Yattha²⁰ me assa chando vā rāgo vā doso vā paṭigho vā, taṁ mamassa upādānaṁ. Yaṁ mamassa upādānaṁ, so mamassa vighāto. Yo mamassa vighāto, so mamassa antarāyo’ti. Iti so upādānabhayā upādānaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ.

And what is the second ground on which they rely? It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful. They think: ‘I don’t truly understand what is skillful and what is unskillful. If I were to declare that something was skillful or unskillful I might feel desire or greed or hate or repulsion. That would be grasping on my part. That would be stressful for me, and that stress would be an obstacle.’ So from fear and disgust with grasping they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops: ‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’ This is the second ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops.

ततिये च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ अमराविक्खेपिका तत्थ तत्थ पञ्हं पुट्ठा समाना वाचाविक्खेपं आपज्जन्ति अमराविक्खेपं? इध, भिक्खवे, एकच्चो समणो वा ब्राह्मणो वा ‘इदं कुसलन्ऽति यथाभूतं नप्पजानाति, ‘इदं अकुसलन्ऽति यथाभूतं नप्पजानाति। तस्स एवं होति: ‘अहं खो “इदं कुसलन्”ति यथाभूतं नप्पजानामि, “इदं अकुसलन्”ति यथाभूतं नप्पजानामि। अहञ्चे खो पन “इदं कुसलन्”ति यथाभूतं अप्पजानन्तो “इदं अकुसलन्”ति यथाभूतं अप्पजानन्तो “इदं कुसलन्”ति वा ब्याकरेय्यं, “इदं अकुसलन्”ति वा ब्याकरेय्यं; सन्ति हि खो समणब्राह्मणा पण्डिता निपुणा कतपरप्पवादा वालवेधिरूपा, ते भिन्दन्ता मञ्ञे चरन्ति पञ्ञागतेन दिट्ठिगतानि, ते मं तत्थ समनुयुञ्जेय्युं समनुगाहेय्युं समनुभासेय्युं। ये मं तत्थ समनुयुञ्जेय्युं समनुगाहेय्युं समनुभासेय्युं, तेसाहं न सम्पायेय्यं। येसाहं न सम्पायेय्यं, सो ममस्स विघातो। यो ममस्स विघातो, सो ममस्स अन्तरायोऽति। इति सो अनुयोगभया अनुयोगपरिजेगुच्छा नेविदं कुसलन्ति ब्याकरोति, न पनिदं अकुसलन्ति ब्याकरोति, तत्थ तत्थ पञ्हं पुट्ठो समानो वाचाविक्खेपं आपज्जति अमराविक्खेपं: ‘एवन्तिपि मे नो; तथातिपि मे नो; अञ्ञथातिपि मे नो; नोतिपि मे नो; नो नोतिपि मे नोऽति। इदं, भिक्खवे, ततियं ठानं, यं आगम्म यं आरब्भ एके समणब्राह्मणा अमराविक्खेपिका तत्थ तत्थ पञ्हं पुट्ठा समाना वाचाविक्खेपं आपज्जन्ति अमराविक्खेपं।

Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti. Tassa evaṁ hoti: ‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi. Ahañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto “idaṁ akusalan”ti yathābhūtaṁ appajānanto “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ; santi hi kho samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā, te bhindantā²¹ maññe caranti paññāgatena diṭṭhigatāni, te maṁ tattha samanuyuñjeyyuṁ samanugāheyyuṁ samanubhāseyyuṁ. Ye maṁ tattha samanuyuñjeyyuṁ samanugāheyyuṁ samanubhāseyyuṁ, tesāhaṁ na sampāyeyyaṁ. Yesāhaṁ na sampāyeyyaṁ, so mamassa vighāto. Yo mamassa vighāto, so mamassa antarāyo’ti. Iti so anuyogabhayā anuyogaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ.

And what is the third ground on which they rely? It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful. They think: ‘I don’t truly understand what is skillful and what is unskillful. Suppose I were to declare that something was skillful or unskillful. There are clever ascetics and brahmins who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect. They might pursue, press, and grill me about that. I’d be stumped by such a grilling. That would be stressful for me, and that stress would be an obstacle.’ So from fear and disgust with examination they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops: ‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’ This is the third ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops.

चतुत्थे च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ अमराविक्खेपिका तत्थ तत्थ पञ्हं पुट्ठा समाना वाचाविक्खेपं आपज्जन्ति अमराविक्खेपं? इध, भिक्खवे, एकच्चो समणो वा ब्राह्मणो वा मन्दो होति मोमूहो। सो मन्दत्ता मोमूहत्ता तत्थ तत्थ पञ्हं पुट्ठो समानो वाचाविक्खेपं आपज्जति अमराविक्खेपं: ‘अत्थि परो लोकोऽति इति चे मं पुच्छसि, ‘अत्थि परो लोकोऽति इति चे मे अस्स, ‘अत्थि परो लोकोऽति इति ते नं ब्याकरेय्यं, ‘एवन्तिपि मे नो, तथातिपि मे नो, अञ्ञथातिपि मे नो, नोतिपि मे नो, नो नोतिपि मे नोऽति। ‘नत्थि परो लोको …पे… ‘अत्थि च नत्थि च परो लोको …पे… ‘नेवत्थि न नत्थि परो लोको …पे… ‘अत्थि सत्ता ओपपातिका …पे… ‘नत्थि सत्ता ओपपातिका …पे… ‘अत्थि च नत्थि च सत्ता ओपपातिका …पे… ‘नेवत्थि न नत्थि सत्ता ओपपातिका …पे… ‘अत्थि सुकतदुक्कटानं कम्मानं फलं विपाको …पे… ‘नत्थि सुकतदुक्कटानं कम्मानं फलं विपाको …पे… ‘अत्थि च नत्थि च सुकतदुक्कटानं कम्मानं फलं विपाको …पे… ‘नेवत्थि न नत्थि सुकतदुक्कटानं कम्मानं फलं विपाको …पे… ‘होति तथागतो परं मरणा …पे… ‘न होति तथागतो परं मरणा …पे… ‘होति च न च होति तथागतो परं मरणा …पे… ‘नेव होति न न होति तथागतो परं मरणाऽति इति चे मं पुच्छसि, ‘नेव होति न न होति तथागतो परं मरणाऽति इति चे मे अस्स, ‘नेव होति न न होति तथागतो परं मरणाऽति इति ते नं ब्याकरेय्यं, ‘एवन्तिपि मे नो, तथातिपि मे नो, अञ्ञथातिपि मे नो, नोतिपि मे नो, नो नोतिपि मे नोऽति। इदं, भिक्खवे, चतुत्थं ठानं, यं आगम्म यं आरब्भ एके समणब्राह्मणा अमराविक्खेपिका तत्थ तत्थ पञ्हं पुट्ठा समाना वाचाविक्खेपं आपज्जन्ति अमराविक्खेपं।

Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā mando hoti momūho. So mandattā momūhattā tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: ‘atthi paro loko’ti iti ce maṁ pucchasi, ‘atthi paro loko’ti iti ce me assa, ‘atthi paro loko’ti iti te naṁ byākareyyaṁ, ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. ‘Natthi paro loko …pe… ‘atthi ca natthi ca paro loko …pe… ‘nevatthi na natthi paro loko …pe… ‘atthi sattā opapātikā …pe… ‘natthi sattā opapātikā …pe… ‘atthi ca natthi ca sattā opapātikā …pe… ‘nevatthi na natthi sattā opapātikā …pe… ‘atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… ‘natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… ‘atthi ca natthi ca sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… ‘nevatthi na natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… ‘hoti tathāgato paraṁ maraṇā …pe… ‘na hoti tathāgato paraṁ maraṇā …pe… ‘hoti ca na ca hoti²² tathāgato paraṁ maraṇā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti ce maṁ pucchasi, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti ce me assa, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti te naṁ byākareyyaṁ, ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ.

And what is the fourth ground on which they rely? It’s when some ascetic or brahmin is dull and stupid. Because of that, whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops: ‘Suppose you were to ask me whether there is another world. If I believed there was, I would say so. But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so. Suppose you were to ask me whether there is no other world … whether there both is and is not another world … whether there neither is nor is not another world … whether there are beings who are reborn spontaneously … whether there are not beings who are reborn spontaneously … whether there both are and are not beings who are reborn spontaneously … whether there neither are nor are not beings who are reborn spontaneously … whether there is fruit and result of good and bad deeds … whether there is no fruit and result of good and bad deeds … whether there both is and is not fruit and result of good and bad deeds … whether there neither is nor is not fruit and result of good and bad deeds … whether a Realized One still exists after death … whether A Realized One no longer exists after death … whether a Realized One both still exists and no longer exists after death … whether a Realized One neither still exists nor no longer exists after death. If I believed there was, I would say so. But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’ This is the fourth ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops.

इमेहि खो ते, भिक्खवे, समणब्राह्मणा अमराविक्खेपिका तत्थ तत्थ पञ्हं पुट्ठा समाना वाचाविक्खेपं आपज्जन्ति अमराविक्खेपं चतूहि वत्थूहि। ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा अमराविक्खेपिका तत्थ तत्थ पञ्हं पुट्ठा समाना वाचाविक्खेपं आपज्जन्ति अमराविक्खेपं, सब्बे ते इमेहेव चतूहि वत्थूहि, एतेसं वा अञ्ञतरेन, नत्थि इतो बहिद्धा … पे… येहि तथागतस्स यथाभुच्चं वण्णं सम्मा वदमाना वदेय्युं।

Imehi kho te, bhikkhave, samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.

These are the four grounds on which those ascetics and brahmins who are flip-floppers resort to verbal flip-flops and endless flip-flops whenever they’re asked a question. Any ascetics and brahmins who resort to verbal flip-flops and endless flip-flops do so on one or other of these four grounds. Outside of this there is none. The Realized One understands this … And those who genuinely praise the Realized One would rightly speak of these things.

३।१।५। अधिच्चसमुप्पन्नवाद

3.1.5. Adhiccasamuppannavāda

3.1.5. Doctrines of Origination by Chance

सन्ति, भिक्खवे, एके समणब्राह्मणा अधिच्चसमुप्पन्निका अधिच्चसमुप्पन्नं अत्तानञ्च लोकञ्च पञ्ञपेन्ति द्वीहि वत्थूहि। ते च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ अधिच्चसमुप्पन्निका अधिच्चसमुप्पन्नं अत्तानञ्च लोकञ्च पञ्ञपेन्ति द्वीहि वत्थूहि?

Santi, bhikkhave, eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi?

There are some ascetics and brahmins who theorize about chance. They assert that the self and the cosmos arose by chance on two grounds. And what are the two grounds on which they rely?

सन्ति, भिक्खवे, असञ्ञसत्ता नाम देवा। सञ्ञुप्पादा च पन ते देवा तम्हा काया चवन्ति। ठानं खो पनेतं, भिक्खवे, विज्जति, यं अञ्ञतरो सत्तो तम्हा काया चवित्वा इत्थत्तं आगच्छति। इत्थत्तं आगतो समानो अगारस्मा अनगारियं पब्बजति। अगारस्मा अनगारियं पब्बजितो समानो आतप्पमन्वाय पधानमन्वाय अनुयोगमन्वाय अप्पमादमन्वाय सम्मामनसिकारमन्वाय तथारूपं चेतोसमाधिं फुसति, यथासमाहिते चित्ते सञ्ञुप्पादं अनुस्सरति, ततो परं नानुस्सरति। सो एवमाह: ‘अधिच्चसमुप्पन्नो अत्ता च लोको च। तं किस्स हेतु? अहञ्हि पुब्बे नाहोसिं, सोम्हि एतरहि अहुत्वा सन्तताय परिणतोऽति। इदं, भिक्खवे, पठमं ठानं, यं आगम्म यं आरब्भ एके समणब्राह्मणा अधिच्चसमुप्पन्निका अधिच्चसमुप्पन्नं अत्तानञ्च लोकञ्च पञ्ञपेन्ति।

Santi, bhikkhave, asaññasattā nāma devā. Saññuppādā ca pana te devā tamhā kāyā cavanti. Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte saññuppādaṁ anussarati, tato paraṁ nānussarati. So evamāha: ‘adhiccasamuppanno attā ca loko ca. Taṁ kissa hetu? Ahañhi pubbe nāhosiṁ, somhi etarahi ahutvā santatāya pariṇato’ti. Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti.

There are gods named ‘non-percipient beings’. When perception arises they pass away from that host of gods. It’s possible that one of those beings passes away from that host and is reborn in this state of existence. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect the arising of perception, but no further. They say: ‘The self and the cosmos arose by chance. Why is that? Because formerly I didn’t exist. Now, having not existed, I’ve transformed into the state of existence.” This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose by chance.

दुतिये च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ अधिच्चसमुप्पन्निका अधिच्चसमुप्पन्नं अत्तानञ्च लोकञ्च पञ्ञपेन्ति? इध, भिक्खवे, एकच्चो समणो वा ब्राह्मणो वा तक्की होति वीमंसी। सो तक्कपरियाहतं वीमंसानुचरितं सयम्पटिभानं एवमाह: ‘अधिच्चसमुप्पन्नो अत्ता च लोको चाऽति। इदं, भिक्खवे, दुतियं ठानं, यं आगम्म यं आरब्भ एके समणब्राह्मणा अधिच्चसमुप्पन्निका अधिच्चसमुप्पन्नं अत्तानञ्च लोकञ्च पञ्ञपेन्ति।

Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī. So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha: ‘adhiccasamuppanno attā ca loko cā’ti. Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti.

And what is the second ground on which they rely? It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective: ‘The self and the cosmos arose by chance.’ This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose by chance.

इमेहि खो ते, भिक्खवे, समणब्राह्मणा अधिच्चसमुप्पन्निका अधिच्चसमुप्पन्नं अत्तानञ्च लोकञ्च पञ्ञपेन्ति द्वीहि वत्थूहि। ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा अधिच्चसमुप्पन्निका अधिच्चसमुप्पन्नं अत्तानञ्च लोकञ्च पञ्ञपेन्ति, सब्बे ते इमेहेव द्वीहि वत्थूहि, एतेसं वा अञ्ञतरेन, नत्थि इतो बहिद्धा … पे… येहि तथागतस्स यथाभुच्चं वण्णं सम्मा वदमाना वदेय्युं।

Imehi kho te, bhikkhave, samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti, sabbe te imeheva dvīhi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.

These are the two grounds on which those ascetics and brahmins who theorize about chance assert that the self and the cosmos arose by chance. Any ascetics and brahmins who theorize about chance do so on one or other of these two grounds. Outside of this there is none. The Realized One understands this … And those who genuinely praise the Realized One would rightly speak of these things.

इमेहि खो ते, भिक्खवे, समणब्राह्मणा पुब्बन्तकप्पिका पुब्बन्तानुदिट्ठिनो पुब्बन्तं आरब्भ अनेकविहितानि अधिमुत्तिपदानि अभिवदन्ति अट्ठारसहि वत्थूहि। ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा पुब्बन्तकप्पिका पुब्बन्तानुदिट्ठिनो पुब्बन्तमारब्भ अनेकविहितानि अधिमुत्तिपदानि अभिवदन्ति, सब्बे ते इमेहेव अट्ठारसहि वत्थूहि, एतेसं वा अञ्ञतरेन, नत्थि इतो बहिद्धा।

Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā pubbantānudiṭṭhino pubbantamārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva aṭṭhārasahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā.

These are the eighteen grounds on which those ascetics and brahmins who theorize about the past assert various hypotheses concerning the past. Any ascetics and brahmins who theorize about the past do so on one or other of these eighteen grounds. Outside of this there is none.

दुतियभाणवारो।

Dutiyabhāṇavāro.

The second recitation section.

३।२। अपरन्तकप्पिक

3.2. Aparantakappika

3.2. Theories About the Future

सन्ति, भिक्खवे, एके समणब्राह्मणा अपरन्तकप्पिका अपरन्तानुदिट्ठिनो, अपरन्तं आरब्भ अनेकविहितानि अधिमुत्तिपदानि अभिवदन्ति चतुचत्तारीसाय वत्थूहि। ते च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ अपरन्तकप्पिका अपरन्तानुदिट्ठिनो अपरन्तं आरब्भ अनेकविहितानि अधिमुत्तिपदानि अभिवदन्ति चतुचत्तारीसाय वत्थूहि?

Santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino, aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi?

There are some ascetics and brahmins who theorize about the future, and assert various hypotheses concerning the future on forty-four grounds. And what are the forty-four grounds on which they rely?

३।२।१। सञ्ञीवाद

3.2.1. Saññīvāda

3.2.1. Percipient Life After Death

सन्ति, भिक्खवे, एके समणब्राह्मणा उद्धमाघातनिका सञ्ञीवादा उद्धमाघातनं सञ्ञिं अत्तानं पञ्ञपेन्ति सोळसहि वत्थूहि। ते च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ उद्धमाघातनिका सञ्ञीवादा उद्धमाघातनं सञ्ञिं अत्तानं पञ्ञपेन्ति सोळसहि वत्थूहि?

Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi?

There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a percipient form on sixteen grounds. And what are the sixteen grounds on which they rely?

‘रूपी अत्ता होति अरोगो परं मरणा सञ्ञीऽति नं पञ्ञपेन्ति।

‘Rūpī attā hoti arogo paraṁ maraṇā saññī’ti naṁ paññapenti.

They assert: ‘The self is well and percipient after death, and it has form …

‘अरूपी अत्ता होति अरोगो परं मरणा सञ्ञीऽति नं पञ्ञपेन्ति।

‘Arūpī attā hoti arogo paraṁ maraṇā saññī’ti naṁ paññapenti.

formless …

‘रूपी च अरूपी च अत्ता होति …पे…।

‘Rūpī ca arūpī ca attā hoti …pe….

both having form and formless …

‘नेवरूपी नारूपी अत्ता होति …।

‘Nevarūpī nārūpī attā hoti ….

neither having form nor formless …

‘अन्तवा अत्ता होति …।

‘Antavā attā hoti ….

finite …

‘अनन्तवा अत्ता होति …।

‘Anantavā attā hoti ….

infinite …

‘अन्तवा च अनन्तवा च अत्ता होति …।

‘Antavā ca anantavā ca attā hoti ….

both finite and infinite …

‘नेवन्तवा नानन्तवा अत्ता होति …।

‘Nevantavā nānantavā attā hoti ….

neither finite nor infinite …

‘एकत्तसञ्ञी अत्ता होति …।

‘Ekattasaññī attā hoti ….

of unified perception …

‘नानत्तसञ्ञी अत्ता होति …।

‘Nānattasaññī attā hoti ….

of diverse perception …

‘परित्तसञ्ञी अत्ता होति …।

‘Parittasaññī attā hoti ….

of limited perception …

‘अप्पमाणसञ्ञी अत्ता होति …।

‘Appamāṇasaññī attā hoti ….

of limitless perception …

‘एकन्तसुखी अत्ता होति …।

‘Ekantasukhī attā hoti ….

experiences nothing but happiness …

‘एकन्तदुक्खी अत्ता होति …।

‘Ekantadukkhī attā hoti ….

experiences nothing but suffering …

‘सुखदुक्खी अत्ता होति …।

‘Sukhadukkhī attā hoti ….

experiences both happiness and suffering …

‘अदुक्खमसुखी अत्ता होति अरोगो परं मरणा सञ्ञीऽति नं पञ्ञपेन्ति।

‘Adukkhamasukhī attā hoti arogo paraṁ maraṇā saññī’ti naṁ paññapenti.

experiences neither happiness nor suffering.’

इमेहि खो ते, भिक्खवे, समणब्राह्मणा उद्धमाघातनिका सञ्ञीवादा उद्धमाघातनं सञ्ञिं अत्तानं पञ्ञपेन्ति सोळसहि वत्थूहि। ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा उद्धमाघातनिका सञ्ञीवादा उद्धमाघातनं सञ्ञिं अत्तानं पञ्ञपेन्ति, सब्बे ते इमेहेव सोळसहि वत्थूहि, एतेसं वा अञ्ञतरेन, नत्थि इतो बहिद्धा … पे… येहि तथागतस्स यथाभुच्चं वण्णं सम्मा वदमाना वदेय्युं।

Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti, sabbe te imeheva soḷasahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.

These are the sixteen grounds on which those ascetics and brahmins assert that the self lives on after death in a percipient form. Any ascetics and brahmins who assert that the self lives on after death in a percipient form do so on one or other of these sixteen grounds. Outside of this there is none. The Realized One understands this … And those who genuinely praise the Realized One would rightly speak of these things.

३।२।२। असञ्ञीवाद

3.2.2. Asaññīvāda

3.2.2. Non-Percipient Life After Death

सन्ति, भिक्खवे, एके समणब्राह्मणा उद्धमाघातनिका असञ्ञीवादा उद्धमाघातनं असञ्ञिं अत्तानं पञ्ञपेन्ति अट्ठहि वत्थूहि। ते च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ उद्धमाघातनिका असञ्ञीवादा उद्धमाघातनं असञ्ञिं अत्तानं पञ्ञपेन्ति अट्ठहि वत्थूहि?

Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi?

There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a non-percipient form on eight grounds. And what are the eight grounds on which they rely?

‘रूपी अत्ता होति अरोगो परं मरणा असञ्ञीऽति नं पञ्ञपेन्ति।

‘Rūpī attā hoti arogo paraṁ maraṇā asaññī’ti naṁ paññapenti.

They assert: ‘The self is well and non-percipient after death, and it has form …

‘अरूपी अत्ता होति अरोगो परं मरणा असञ्ञीऽति नं पञ्ञपेन्ति।

‘Arūpī attā hoti arogo paraṁ maraṇā asaññī’ti naṁ paññapenti.

formless …

‘रूपी च अरूपी च अत्ता होति …पे…।

‘Rūpī ca arūpī ca attā hoti …pe….

both having form and formless …

‘नेवरूपी नारूपी अत्ता होति …।

‘Nevarūpī nārūpī attā hoti ….

neither having form nor formless …

‘अन्तवा अत्ता होति …।

‘Antavā attā hoti ….

finite …

‘अनन्तवा अत्ता होति …।

‘Anantavā attā hoti ….

infinite …

‘अन्तवा च अनन्तवा च अत्ता होति …।

‘Antavā ca anantavā ca attā hoti ….

both finite and infinite …

‘नेवन्तवा नानन्तवा अत्ता होति अरोगो परं मरणा असञ्ञीऽति नं पञ्ञपेन्ति।

‘Nevantavā nānantavā attā hoti arogo paraṁ maraṇā asaññī’ti naṁ paññapenti.

neither finite nor infinite.’

इमेहि खो ते, भिक्खवे, समणब्राह्मणा उद्धमाघातनिका असञ्ञीवादा उद्धमाघातनं असञ्ञिं अत्तानं पञ्ञपेन्ति अट्ठहि वत्थूहि। ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा उद्धमाघातनिका असञ्ञीवादा उद्धमाघातनं असञ्ञिं अत्तानं पञ्ञपेन्ति, सब्बे ते इमेहेव अट्ठहि वत्थूहि, एतेसं वा अञ्ञतरेन, नत्थि इतो बहिद्धा … पे… येहि तथागतस्स यथाभुच्चं वण्णं सम्मा वदमाना वदेय्युं।

Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.

These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a non-percipient form. Any ascetics and brahmins who assert that the self lives on after death in a non-percipient form do so on one or other of these eight grounds. Outside of this there is none. The Realized One understands this … And those who genuinely praise the Realized One would rightly speak of these things.

३।२।३। नेवसञ्ञीनासञ्ञीवाद

3.2.3. Nevasaññīnāsaññīvāda

3.2.3. Neither Percipient Nor Non-Percipient Life After Death

सन्ति, भिक्खवे, एके समणब्राह्मणा उद्धमाघातनिका नेवसञ्ञीनासञ्ञीवादा, उद्धमाघातनं नेवसञ्ञीनासञ्ञिं अत्तानं पञ्ञपेन्ति अट्ठहि वत्थूहि। ते च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ उद्धमाघातनिका नेवसञ्ञीनासञ्ञीवादा उद्धमाघातनं नेवसञ्ञीनासञ्ञिं अत्तानं पञ्ञपेन्ति अट्ठहि वत्थूहि?

Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā, uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi?

There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a neither percipient nor non-percipient form on eight grounds. And what are the eight grounds on which they rely?

‘रूपी अत्ता होति अरोगो परं मरणा नेवसञ्ञीनासञ्ञीऽति नं पञ्ञपेन्ति।

‘Rūpī attā hoti arogo paraṁ maraṇā nevasaññīnāsaññī’ti naṁ paññapenti.

They assert: ‘The self is well and neither percipient nor non-percipient after death, and it has form …

‘अरूपी अत्ता होति …पे…।

‘Arūpī attā hoti …pe….

formless …

‘रूपी च अरूपी च अत्ता होति …।

‘Rūpī ca arūpī ca attā hoti ….

both having form and formless …

‘नेवरूपी नारूपी अत्ता होति …।

‘Nevarūpī nārūpī attā hoti ….

neither having form nor formless …

‘अन्तवा अत्ता होति …।

‘Antavā attā hoti ….

finite …

‘अनन्तवा अत्ता होति …।

‘Anantavā attā hoti ….

infinite …

‘अन्तवा च अनन्तवा च अत्ता होति …।

‘Antavā ca anantavā ca attā hoti ….

both finite and infinite …

‘नेवन्तवा नानन्तवा अत्ता होति अरोगो परं मरणा नेवसञ्ञीनासञ्ञीऽति नं पञ्ञपेन्ति।

‘Nevantavā nānantavā attā hoti arogo paraṁ maraṇā nevasaññīnāsaññī’ti naṁ paññapenti.

neither finite nor infinite.’

इमेहि खो ते, भिक्खवे, समणब्राह्मणा उद्धमाघातनिका नेवसञ्ञीनासञ्ञीवादा उद्धमाघातनं नेवसञ्ञीनासञ्ञिं अत्तानं पञ्ञपेन्ति अट्ठहि वत्थूहि। ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा उद्धमाघातनिका नेवसञ्ञीनासञ्ञीवादा उद्धमाघातनं नेवसञ्ञीनासञ्ञिं अत्तानं पञ्ञपेन्ति, सब्बे ते इमेहेव अट्ठहि वत्थूहि … पे… येहि तथागतस्स यथाभुच्चं वण्णं सम्मा वदमाना वदेय्युं।

Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.

These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a neither percipient nor non-percipient form. Any ascetics and brahmins who assert that the self lives on after death in a neither percipient nor non-percipient form do so on one or other of these eight grounds. Outside of this there is none. The Realized One understands this … And those who genuinely praise the Realized One would rightly speak of these things.

३।२।४। उच्छेदवाद

3.2.4. Ucchedavāda

3.2.4. Annihilationism

सन्ति, भिक्खवे, एके समणब्राह्मणा उच्छेदवादा सतो सत्तस्स उच्छेदं विनासं विभवं पञ्ञपेन्ति सत्तहि वत्थूहि। ते च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ उच्छेदवादा सतो सत्तस्स उच्छेदं विनासं विभवं पञ्ञपेन्ति सत्तहि वत्थूहि?

Santi, bhikkhave, eke samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi?

There are some ascetics and brahmins who are annihilationists. They assert the annihilation, eradication, and obliteration of an existing being on seven grounds. And what are the seven grounds on which they rely?

इध, भिक्खवे, एकच्चो समणो वा ब्राह्मणो वा एवंवादी होति एवंदिट्ठि: ‘यतो खो, भो, अयं अत्ता रूपी चातुमहाभूतिको मातापेत्तिकसम्भवो कायस्स भेदा उच्छिज्जति विनस्सति, न होति परं मरणा, एत्तावता खो, भो, अयं अत्ता सम्मा समुच्छिन्नो होतीऽति। इत्थेके सतो सत्तस्स उच्छेदं विनासं विभवं पञ्ञपेन्ति।

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhi: ‘yato kho, bho, ayaṁ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.

There are some ascetics and brahmins who have this doctrine and view: ‘This self has form, made up of the four primary elements, and produced by mother and father. Since it’s annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation of an existing being.

तमञ्ञो एवमाह: ‘अत्थि खो, भो, एसो अत्ता, यं त्वं वदेसि, नेसो नत्थीति वदामि; नो च खो, भो, अयं अत्ता एत्तावता सम्मा समुच्छिन्नो होति। अत्थि खो, भो, अञ्ञो अत्ता दिब्बो रूपी कामावचरो कबळीकाराहारभक्खो। तं त्वं न जानासि न पस्ससि। तमहं जानामि पस्सामि। सो खो, भो, अत्ता यतो कायस्स भेदा उच्छिज्जति विनस्सति, न होति परं मरणा, एत्तावता खो, भो, अयं अत्ता सम्मा समुच्छिन्नो होतीऽति। इत्थेके सतो सत्तस्स उच्छेदं विनासं विभवं पञ्ञपेन्ति।

Tamañño evamāha: ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā dibbo rūpī kāmāvacaro kabaḷīkārāhārabhakkho. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.

But someone else says to them: ‘That self of which you speak does exist, I don’t deny it. But that’s not how this self becomes rightly annihilated. There is another self that is divine, having form, sensual, consuming solid food. You don’t know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation of an existing being.

तमञ्ञो एवमाह: ‘अत्थि खो, भो, एसो अत्ता, यं त्वं वदेसि, नेसो नत्थीति वदामि; नो च खो, भो, अयं अत्ता एत्तावता सम्मा समुच्छिन्नो होति। अत्थि खो, भो, अञ्ञो अत्ता दिब्बो रूपी मनोमयो सब्बङ्गपच्चङ्गी अहीनिन्द्रियो। तं त्वं न जानासि न पस्ससि। तमहं जानामि पस्सामि। सो खो, भो, अत्ता यतो कायस्स भेदा उच्छिज्जति विनस्सति, न होति परं मरणा, एत्तावता खो, भो, अयं अत्ता सम्मा समुच्छिन्नो होतीऽति। इत्थेके सतो सत्तस्स उच्छेदं विनासं विभवं पञ्ञपेन्ति।

Tamañño evamāha: ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.

But someone else says to them: ‘That self of which you speak does exist, I don’t deny it. But that’s not how this self becomes rightly annihilated. There is another self that is divine, having form, mind-made, complete in all its various parts, not deficient in any faculty. You don’t know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation of an existing being.

तमञ्ञो एवमाह: ‘अत्थि खो, भो, एसो अत्ता, यं त्वं वदेसि, नेसो नत्थीति वदामि; नो च खो, भो, अयं अत्ता एत्तावता सम्मा समुच्छिन्नो होति। अत्थि खो, भो, अञ्ञो अत्ता सब्बसो रूपसञ्ञानं समतिक्कमा पटिघसञ्ञानं अत्थङ्गमा नानत्तसञ्ञानं अमनसिकारा “अनन्तो आकासो”ति आकासानञ्चायतनूपगो। तं त्वं न जानासि न पस्ससि। तमहं जानामि पस्सामि। सो खो, भो, अत्ता यतो कायस्स भेदा उच्छिज्जति विनस्सति, न होति परं मरणा, एत्तावता खो, भो, अयं अत्ता सम्मा समुच्छिन्नो होतीऽति। इत्थेके सतो सत्तस्स उच्छेदं विनासं विभवं पञ्ञपेन्ति।

Tamañño evamāha: ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā²³ nānattasaññānaṁ amanasikārā “ananto ākāso”ti ākāsānañcāyatanūpago. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.

But someone else says to them: ‘That self of which you speak does exist, I don’t deny it. But that’s not how this self becomes rightly annihilated. There is another self which has gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, it’s reborn in the dimension of infinite space. You don’t know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation of an existing being.

तमञ्ञो एवमाह: ‘अत्थि खो, भो, एसो अत्ता यं त्वं वदेसि, नेसो नत्थीति वदामि; नो च खो, भो, अयं अत्ता एत्तावता सम्मा समुच्छिन्नो होति। अत्थि खो, भो, अञ्ञो अत्ता सब्बसो आकासानञ्चायतनं समतिक्कम्म “अनन्तं विञ्ञाणन्”ति विञ्ञाणञ्चायतनूपगो। तं त्वं न जानासि न पस्ससि। तमहं जानामि पस्सामि। सो खो, भो, अत्ता यतो कायस्स भेदा उच्छिज्जति विनस्सति, न होति परं मरणा, एत्तावता खो, भो, अयं अत्ता सम्मा समुच्छिन्नो होतीऽति। इत्थेके सतो सत्तस्स उच्छेदं विनासं विभवं पञ्ञपेन्ति।

Tamañño evamāha: ‘atthi kho, bho, eso attā yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso ākāsānañcāyatanaṁ samatikkamma “anantaṁ viññāṇan”ti viññāṇañcāyatanūpago. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.

But someone else says to them: ‘That self of which you speak does exist, I don’t deny it. But that’s not how this self becomes rightly annihilated. There is another self which has gone totally beyond the dimension of infinite space. Aware that “consciousness is infinite”, it’s reborn in the dimension of infinite consciousness. You don’t know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation of an existing being.

तमञ्ञो एवमाह: ‘अत्थि खो, भो, सो अत्ता, यं त्वं वदेसि, नेसो नत्थीति वदामि; नो च खो, भो, अयं अत्ता एत्तावता सम्मा समुच्छिन्नो होति। अत्थि खो, भो, अञ्ञो अत्ता सब्बसो विञ्ञाणञ्चायतनं समतिक्कम्म “नत्थि किञ्ची”ति आकिञ्चञ्ञायतनूपगो। तं त्वं न जानासि न पस्ससि। तमहं जानामि पस्सामि। सो खो, भो, अत्ता यतो कायस्स भेदा उच्छिज्जति विनस्सति, न होति परं मरणा, एत्तावता खो, भो, अयं अत्ता सम्मा समुच्छिन्नो होतीऽति। इत्थेके सतो सत्तस्स उच्छेदं विनासं विभवं पञ्ञपेन्ति।

Tamañño evamāha: ‘atthi kho, bho, so attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanūpago. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.

But someone else says to them: ‘That self of which you speak does exist, I don’t deny it. But that’s not how this self becomes rightly annihilated. There is another self that has gone totally beyond the dimension of infinite consciousness. Aware that “there is nothing at all”, it’s been reborn in the dimension of nothingness. You don’t know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation of an existing being.

तमञ्ञो एवमाह: ‘अत्थि खो, भो, एसो अत्ता, यं त्वं वदेसि, नेसो नत्थीति वदामि; नो च खो, भो, अयं अत्ता एत्तावता सम्मा समुच्छिन्नो होति। अत्थि खो, भो, अञ्ञो अत्ता सब्बसो आकिञ्चञ्ञायतनं समतिक्कम्म “सन्तमेतं पणीतमेतन्”ति नेवसञ्ञानासञ्ञायतनूपगो। तं त्वं न जानासि न पस्ससि। तमहं जानामि पस्सामि। सो खो, भो, अत्ता यतो कायस्स भेदा उच्छिज्जति विनस्सति, न होति परं मरणा, एत्तावता खो, भो, अयं अत्ता सम्मा समुच्छिन्नो होतीऽति। इत्थेके सतो सत्तस्स उच्छेदं विनासं विभवं पञ्ञपेन्ति।

Tamañño evamāha: ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso ākiñcaññāyatanaṁ samatikkamma “santametaṁ paṇītametan”ti nevasaññānāsaññāyatanūpago. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.

But someone else says to them: ‘That self of which you speak does exist, I don’t deny it. But that’s not how this self becomes rightly annihilated. There is another self that has gone totally beyond the dimension of nothingness. Aware that “this is peaceful, this is sublime”, it’s been reborn in the dimension of neither perception nor non-perception. You don’t know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation of an existing being.

इमेहि खो ते, भिक्खवे, समणब्राह्मणा उच्छेदवादा सतो सत्तस्स उच्छेदं विनासं विभवं पञ्ञपेन्ति सत्तहि वत्थूहि। ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा उच्छेदवादा सतो सत्तस्स उच्छेदं विनासं विभवं पञ्ञपेन्ति, सब्बे ते इमेहेव सत्तहि वत्थूहि … पे… येहि तथागतस्स यथाभुच्चं वण्णं सम्मा वदमाना वदेय्युं।

Imehi kho te, bhikkhave, samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, sabbe te imeheva sattahi vatthūhi … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.

These are the seven grounds on which those ascetics and brahmins assert the annihilation, eradication, and obliteration of an existing being. Any ascetics and brahmins who assert the annihilation, eradication, and obliteration of an existing being do so on one or other of these seven grounds. Outside of this there is none. The Realized One understands this … And those who genuinely praise the Realized One would rightly speak of these things.

३।२।५। दिट्ठधम्मनिब्बानवाद

3.2.5. Diṭṭhadhammanibbānavāda

3.2.5. Extinguishment in the Present Life

सन्ति, भिक्खवे, एके समणब्राह्मणा दिट्ठधम्मनिब्बानवादा सतो सत्तस्स परमदिट्ठधम्मनिब्बानं पञ्ञपेन्ति पञ्चहि वत्थूहि। ते च भोन्तो समणब्राह्मणा किमागम्म किमारब्भ दिट्ठधम्मनिब्बानवादा सतो सत्तस्स परमदिट्ठधम्मनिब्बानं पञ्ञपेन्ति पञ्चहि वत्थूहि?

Santi, bhikkhave, eke samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi?

There are some ascetics and brahmins who speak of Nibbana in the present life. They assert the ultimate Nibbana of an existing being in the present life on five grounds. And what are the five grounds on which they rely?

इध, भिक्खवे, एकच्चो समणो वा ब्राह्मणो वा एवंवादी होति एवंदिट्ठि: ‘यतो खो, भो, अयं अत्ता पञ्चहि कामगुणेहि समप्पितो समङ्गीभूतो परिचारेति, एत्तावता खो, भो, अयं अत्ता परमदिट्ठधम्मनिब्बानं पत्तो होतीऽति। इत्थेके सतो सत्तस्स परमदिट्ठधम्मनिब्बानं पञ्ञपेन्ति।

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhi: ‘yato kho, bho, ayaṁ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.

There are some ascetics and brahmins who have this doctrine and view: ‘When this self amuses itself, supplied and provided with the five kinds of sensual stimulation, that’s how this self attains ultimate Nibbana in the present life.’ That is how some assert the ultimate Nibbana of an existing being in the present life.

तमञ्ञो एवमाह: ‘अत्थि खो, भो, एसो अत्ता, यं त्वं वदेसि, नेसो नत्थीति वदामि; नो च खो, भो, अयं अत्ता एत्तावता परमदिट्ठधम्मनिब्बानं पत्तो होति। तं किस्स हेतु? कामा हि, भो, अनिच्चा दुक्खा विपरिणामधम्मा, तेसं विपरिणामञ्ञथाभावा उप्पज्जन्ति सोकपरिदेवदुक्खदोमनस्सुपायासा। यतो खो, भो, अयं अत्ता विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति, एत्तावता खो, भो, अयं अत्ता परमदिट्ठधम्मनिब्बानं पत्तो होतीऽति। इत्थेके सतो सत्तस्स परमदिट्ठधम्मनिब्बानं पञ्ञपेन्ति।

Tamañño evamāha: ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti. Taṁ kissa hetu? Kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā, tesaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Yato kho, bho, ayaṁ attā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.

But someone else says to them: ‘That self of which you speak does exist, I don’t deny it. But that’s not how this self attains ultimate Nibbana in the present life. Why is that? Because sensual pleasures are impermanent, suffering, and perishable. Their decay and perishing give rise to sorrow, lamentation, pain, sadness, and distress. Quite secluded from sensual pleasures, secluded from unskillful qualities, this self enters and remains in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. That’s how this self attains ultimate Nibbana in the present life.’ That is how some assert the ultimate Nibbana of an existing being in the present life.

तमञ्ञो एवमाह: ‘अत्थि खो, भो, एसो अत्ता, यं त्वं वदेसि, नेसो नत्थीति वदामि; नो च खो, भो, अयं अत्ता एत्तावता परमदिट्ठधम्मनिब्बानं पत्तो होति। तं किस्स हेतु? यदेव तत्थ वितक्कितं विचारितं, एतेनेतं ओळारिकं अक्खायति। यतो खो, भो, अयं अत्ता वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहरति, एत्तावता खो, भो, अयं अत्ता परमदिट्ठधम्मनिब्बानं पत्तो होतीऽति। इत्थेके सतो सत्तस्स परमदिट्ठधम्मनिब्बानं पञ्ञपेन्ति।

Tamañño evamāha: ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti. Taṁ kissa hetu? Yadeva tattha vitakkitaṁ vicāritaṁ, etenetaṁ oḷārikaṁ akkhāyati. Yato kho, bho, ayaṁ attā vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.

But someone else says to them: ‘That self of which you speak does exist, I don’t deny it. But that’s not how this self attains ultimate Nibbana in the present life. Why is that? Because the placing of the mind and the keeping it connected there are coarse. But when the placing of the mind and keeping it connected are stilled, this self enters and remains in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. That’s how this self attains ultimate Nibbana in the present life.’ That is how some assert the ultimate Nibbana of an existing being in the present life.

तमञ्ञो एवमाह: ‘अत्थि खो, भो, एसो अत्ता, यं त्वं वदेसि, नेसो नत्थीति वदामि; नो च खो, भो, अयं अत्ता एत्तावता परमदिट्ठधम्मनिब्बानं पत्तो होति। तं किस्स हेतु? यदेव तत्थ पीतिगतं चेतसो उप्पिलावितत्तं, एतेनेतं ओळारिकं अक्खायति। यतो खो, भो, अयं अत्ता पीतिया च विरागा उपेक्खको च विहरति, सतो च सम्पजानो, सुखञ्च कायेन पटिसंवेदेति, यं तं अरिया आचिक्खन्ति “उपेक्खको सतिमा सुखविहारी”ति, ततियं झानं उपसम्पज्ज विहरति, एत्तावता खो, भो, अयं अत्ता परमदिट्ठधम्मनिब्बानं पत्तो होतीऽति। इत्थेके सतो सत्तस्स परमदिट्ठधम्मनिब्बानं पञ्ञपेन्ति।

Tamañño evamāha: ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti. Taṁ kissa hetu? Yadeva tattha pītigataṁ cetaso uppilāvitattaṁ, etenetaṁ oḷārikaṁ akkhāyati. Yato kho, bho, ayaṁ attā pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti “upekkhako satimā sukhavihārī”ti, tatiyaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.

But someone else says to them: ‘That self of which you speak does exist, I don’t deny it. But that’s not how this self attains ultimate Nibbana in the present life. Why is that? Because the rapture and emotional excitement there are coarse. But with the fading away of rapture, this self enters and remains in the third jhāna, where it meditates with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”. That’s how this self attains ultimate Nibbana in the present life.’ That is how some assert the ultimate Nibbana of an existing being in the present life.

तमञ्ञो एवमाह: ‘अत्थि खो, भो, एसो अत्ता, यं त्वं वदेसि, नेसो नत्थीति वदामि; नो च खो, भो, अयं अत्ता एत्तावता परमदिट्ठधम्मनिब्बानं पत्तो होति। तं किस्स हेतु? यदेव तत्थ सुखमिति चेतसो आभोगो, एतेनेतं ओळारिकं अक्खायति। यतो खो, भो, अयं अत्ता सुखस्स च पहाना दुक्खस्स च पहाना पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरति, एत्तावता खो, भो, अयं अत्ता परमदिट्ठधम्मनिब्बानं पत्तो होतीऽति। इत्थेके सतो सत्तस्स परमदिट्ठधम्मनिब्बानं पञ्ञपेन्ति।

Tamañño evamāha: ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti. Taṁ kissa hetu? Yadeva tattha sukhamiti cetaso ābhogo, etenetaṁ oḷārikaṁ akkhāyati. Yato kho, bho, ayaṁ attā sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.

But someone else says to them: ‘That self of which you speak does exist, I don’t deny it. But that’s not how this self attains ultimate Nibbana in the present life. Why is that? Because the bliss and enjoyment there are coarse. But giving up pleasure and pain, and ending former happiness and sadness, this self enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and mindfulness. That’s how this self attains ultimate Nibbana in the present life.’ That is how some assert the ultimate Nibbana of an existing being in the present life.

इमेहि खो ते, भिक्खवे, समणब्राह्मणा दिट्ठधम्मनिब्बानवादा सतो सत्तस्स परमदिट्ठधम्मनिब्बानं पञ्ञपेन्ति पञ्चहि वत्थूहि। ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा दिट्ठधम्मनिब्बानवादा सतो सत्तस्स परमदिट्ठधम्मनिब्बानं पञ्ञपेन्ति, सब्बे ते इमेहेव पञ्चहि वत्थूहि … पे… येहि तथागतस्स यथाभुच्चं वण्णं सम्मा वदमाना वदेय्युं।

Imehi kho te, bhikkhave, samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti, sabbe te imeheva pañcahi vatthūhi … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.

These are the five grounds on which those ascetics and brahmins assert the ultimate Nibbana of an existing being in the present life. Any ascetics and brahmins who assert the ultimate Nibbana of an existing being in the present life do so on one or other of these five grounds. Outside of this there is none. The Realized One understands this … And those who genuinely praise the Realized One would rightly speak of these things.

इमेहि खो ते, भिक्खवे, समणब्राह्मणा अपरन्तकप्पिका अपरन्तानुदिट्ठिनो अपरन्तं आरब्भ अनेकविहितानि अधिमुत्तिपदानि अभिवदन्ति चतुचत्तारीसाय वत्थूहि। ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा अपरन्तकप्पिका अपरन्तानुदिट्ठिनो अपरन्तं आरब्भ अनेकविहितानि अधिमुत्तिपदानि अभिवदन्ति, सब्बे ते इमेहेव चतुचत्तारीसाय वत्थूहि … पे… येहि तथागतस्स यथाभुच्चं वण्णं सम्मा वदमाना वदेय्युं।

Imehi kho te, bhikkhave, samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva catucattārīsāya vatthūhi … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.

These are the forty-four grounds on which those ascetics and brahmins who theorize about the future assert various hypotheses concerning the future. Any ascetics and brahmins who theorize about the future do so on one or other of these forty-four grounds. Outside of this there is none. The Realized One understands this … And those who genuinely praise the Realized One would rightly speak of these things.

इमेहि खो ते, भिक्खवे, समणब्राह्मणा पुब्बन्तकप्पिका च अपरन्तकप्पिका च पुब्बन्तापरन्तकप्पिका च पुब्बन्तापरन्तानुदिट्ठिनो पुब्बन्तापरन्तं आरब्भ अनेकविहितानि अधिमुत्तिपदानि अभिवदन्ति द्वासट्ठिया वत्थूहि।

Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi.

These are the sixty-two grounds on which those ascetics and brahmins who theorize about the past and the future assert various hypotheses concerning the past and the future.

ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा पुब्बन्तकप्पिका वा अपरन्तकप्पिका वा पुब्बन्तापरन्तकप्पिका वा पुब्बन्तापरन्तानुदिट्ठिनो पुब्बन्तापरन्तं आरब्भ अनेकविहितानि अधिमुत्तिपदानि अभिवदन्ति, सब्बे ते इमेहेव द्वासट्ठिया वत्थूहि, एतेसं वा अञ्ञतरेन; नत्थि इतो बहिद्धा।

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.

Any ascetics and brahmins who theorize about the past or the future do so on one or other of these sixty-two grounds. Outside of this there is none.

४। अत्तालोकपञ्ञत्तिवत्थु

4. Attālokapaññattivatthu

4. The Grounds For Assertions About the Self and the Cosmos

४।१। परितस्सितविप्फन्दितवार

4.1. Paritassitavipphanditavāra

4.1. Anxiety and Evasiveness

तत्र, भिक्खवे, ये ते समणब्राह्मणा सस्सतवादा सस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति चतूहि वत्थूहि, तदपि तेसं भवतं समणब्राह्मणानं अजानतं अपस्सतं वेदयितं तण्हागतानं परितस्सितविप्फन्दितमेव।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.

Now, these things are only the feeling of those who do not know or see, the anxiety and evasiveness of those under the sway of craving. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds …

तत्र, भिक्खवे, ये ते समणब्राह्मणा एकच्चसस्सतिका एकच्चअसस्सतिका एकच्चं सस्सतं एकच्चं असस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति चतूहि वत्थूहि, तदपि तेसं भवतं समणब्राह्मणानं अजानतं अपस्सतं वेदयितं तण्हागतानं परितस्सितविप्फन्दितमेव।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.

partially eternal on four grounds …

तत्र, भिक्खवे, ये ते समणब्राह्मणा अन्तानन्तिका अन्तानन्तं लोकस्स पञ्ञपेन्ति चतूहि वत्थूहि, तदपि तेसं भवतं समणब्राह्मणानं अजानतं अपस्सतं वेदयितं तण्हागतानं परितस्सितविप्फन्दितमेव।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.

finite or infinite on four grounds …

तत्र, भिक्खवे, ये ते समणब्राह्मणा अमराविक्खेपिका तत्थ तत्थ पञ्हं पुट्ठा समाना वाचाविक्खेपं आपज्जन्ति अमराविक्खेपं चतूहि वत्थूहि, तदपि तेसं भवतं समणब्राह्मणानं अजानतं अपस्सतं वेदयितं तण्हागतानं परितस्सितविप्फन्दितमेव।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.

or they resort to flip-flops on four grounds …

तत्र, भिक्खवे, ये ते समणब्राह्मणा अधिच्चसमुप्पन्निका अधिच्चसमुप्पन्नं अत्तानञ्च लोकञ्च पञ्ञपेन्ति द्वीहि वत्थूहि, तदपि तेसं भवतं समणब्राह्मणानं अजानतं अपस्सतं वेदयितं तण्हागतानं परितस्सितविप्फन्दितमेव।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.

or they assert that the self and the cosmos arose by chance on two grounds …

तत्र, भिक्खवे, ये ते समणब्राह्मणा पुब्बन्तकप्पिका पुब्बन्तानुदिट्ठिनो पुब्बन्तं आरब्भ अनेकविहितानि अधिमुत्तिपदानि अभिवदन्ति अट्ठारसहि वत्थूहि, तदपि तेसं भवतं समणब्राह्मणानं अजानतं अपस्सतं वेदयितं तण्हागतानं परितस्सितविप्फन्दितमेव।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.

they theorize about the past on these eighteen grounds …

तत्र, भिक्खवे, ये ते समणब्राह्मणा उद्धमाघातनिका सञ्ञीवादा उद्धमाघातनं सञ्ञिं अत्तानं पञ्ञपेन्ति सोळसहि वत्थूहि, तदपि तेसं भवतं समणब्राह्मणानं अजानतं अपस्सतं वेदयितं तण्हागतानं परितस्सितविप्फन्दितमेव।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.

or they assert that the self lives on after death in a percipient form on sixteen grounds …

तत्र, भिक्खवे, ये ते समणब्राह्मणा उद्धमाघातनिका असञ्ञीवादा उद्धमाघातनं असञ्ञिं अत्तानं पञ्ञपेन्ति अट्ठहि वत्थूहि, तदपि तेसं भवतं समणब्राह्मणानं अजानतं अपस्सतं वेदयितं तण्हागतानं परितस्सितविप्फन्दितमेव।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.

or that the self lives on after death in a non-percipient form on eight grounds …

तत्र, भिक्खवे, ये ते समणब्राह्मणा उद्धमाघातनिका नेवसञ्ञीनासञ्ञीवादा उद्धमाघातनं नेवसञ्ञीनासञ्ञिं अत्तानं पञ्ञपेन्ति अट्ठहि वत्थूहि, तदपि तेसं भवतं समणब्राह्मणानं अजानतं अपस्सतं वेदयितं तण्हागतानं परितस्सितविप्फन्दितमेव।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.

or that the self lives on after death in a neither percipient nor non-percipient form on eight grounds …

तत्र, भिक्खवे, ये ते समणब्राह्मणा उच्छेदवादा सतो सत्तस्स उच्छेदं विनासं विभवं पञ्ञपेन्ति सत्तहि वत्थूहि, तदपि तेसं भवतं समणब्राह्मणानं अजानतं अपस्सतं वेदयितं तण्हागतानं परितस्सितविप्फन्दितमेव।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.

or they assert the annihilation of an existing being on seven grounds …

तत्र, भिक्खवे, ये ते समणब्राह्मणा दिट्ठधम्मनिब्बानवादा सतो सत्तस्स परमदिट्ठधम्मनिब्बानं पञ्ञपेन्ति पञ्चहि वत्थूहि, तदपि तेसं भवतं समणब्राह्मणानं अजानतं अपस्सतं वेदयितं तण्हागतानं परितस्सितविप्फन्दितमेव।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.

or they assert the ultimate Nibbana of an existing being in the present life on five grounds …

तत्र, भिक्खवे, ये ते समणब्राह्मणा अपरन्तकप्पिका अपरन्तानुदिट्ठिनो अपरन्तं आरब्भ अनेकविहितानि अधिमुत्तिपदानि अभिवदन्ति चतुचत्तारीसाय वत्थूहि, तदपि तेसं भवतं समणब्राह्मणानं अजानतं अपस्सतं वेदयितं तण्हागतानं परितस्सितविप्फन्दितमेव।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.

they theorize about the future on these forty-four grounds …

तत्र, भिक्खवे, ये ते समणब्राह्मणा पुब्बन्तकप्पिका च अपरन्तकप्पिका च पुब्बन्तापरन्तकप्पिका च पुब्बन्तापरन्तानुदिट्ठिनो पुब्बन्तापरन्तं आरब्भ अनेकविहितानि अधिमुत्तिपदानि अभिवदन्ति द्वासट्ठिया वत्थूहि, तदपि तेसं भवतं समणब्राह्मणानं अजानतं अपस्सतं वेदयितं तण्हागतानं परितस्सितविप्फन्दितमेव।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.

When those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, these things are only the feeling of those who do not know or see, the anxiety and evasiveness of those under the sway of craving.

४।२। फस्सपच्चयावार

4.2. Phassapaccayāvāra

4.2. Conditioned by Contact

तत्र, भिक्खवे, ये ते समणब्राह्मणा सस्सतवादा सस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति चतूहि वत्थूहि, तदपि फस्सपच्चया।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.

Now, these things are conditioned by contact. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds …

तत्र, भिक्खवे, ये ते समणब्राह्मणा एकच्चसस्सतिका एकच्चअसस्सतिका एकच्चं सस्सतं एकच्चं असस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति चतूहि वत्थूहि, तदपि फस्सपच्चया।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.

partially eternal on four grounds …

तत्र, भिक्खवे, ये ते समणब्राह्मणा अन्तानन्तिका अन्तानन्तं लोकस्स पञ्ञपेन्ति चतूहि वत्थूहि, तदपि फस्सपच्चया।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi, tadapi phassapaccayā.

finite or infinite on four grounds …

तत्र, भिक्खवे, ये ते समणब्राह्मणा अमराविक्खेपिका तत्थ तत्थ पञ्हं पुट्ठा समाना वाचाविक्खेपं आपज्जन्ति अमराविक्खेपं चतूहि वत्थूहि, तदपि फस्सपच्चया।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi, tadapi phassapaccayā.

or they resort to flip-flops on four grounds …

तत्र, भिक्खवे, ये ते समणब्राह्मणा अधिच्चसमुप्पन्निका अधिच्चसमुप्पन्नं अत्तानञ्च लोकञ्च पञ्ञपेन्ति द्वीहि वत्थूहि, तदपि फस्सपच्चया।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi phassapaccayā.

or they assert that the self and the cosmos arose by chance on two grounds …

तत्र, भिक्खवे, ये ते समणब्राह्मणा पुब्बन्तकप्पिका पुब्बन्तानुदिट्ठिनो पुब्बन्तं आरब्भ अनेकविहितानि अधिमुत्तिपदानि अभिवदन्ति अट्ठारसहि वत्थूहि, तदपि फस्सपच्चया।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi phassapaccayā.

they theorize about the past on these eighteen grounds …

तत्र, भिक्खवे, ये ते समणब्राह्मणा उद्धमाघातनिका सञ्ञीवादा उद्धमाघातनं सञ्ञिं अत्तानं पञ्ञपेन्ति सोळसहि वत्थूहि, तदपि फस्सपच्चया।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi, tadapi phassapaccayā.

or they assert that the self lives on after death in a percipient form on sixteen grounds …

तत्र, भिक्खवे, ये ते समणब्राह्मणा उद्धमाघातनिका असञ्ञीवादा उद्धमाघातनं असञ्ञिं अत्तानं पञ्ञपेन्ति अट्ठहि वत्थूहि, तदपि फस्सपच्चया।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.

or that the self lives on after death in a non-percipient form on eight grounds …

तत्र, भिक्खवे, ये ते समणब्राह्मणा उद्धमाघातनिका नेवसञ्ञीनासञ्ञीवादा उद्धमाघातनं नेवसञ्ञीनासञ्ञिं अत्तानं पञ्ञपेन्ति अट्ठहि वत्थूहि, तदपि फस्सपच्चया।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.

or that the self lives on after death in a neither percipient nor non-percipient form on eight grounds …

तत्र, भिक्खवे, ये ते समणब्राह्मणा उच्छेदवादा सतो सत्तस्स उच्छेदं विनासं विभवं पञ्ञपेन्ति सत्तहि वत्थूहि, तदपि फस्सपच्चया।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, tadapi phassapaccayā.

or they assert the annihilation of an existing being on seven grounds …

तत्र, भिक्खवे, ये ते समणब्राह्मणा दिट्ठधम्मनिब्बानवादा सतो सत्तस्स परमदिट्ठधम्मनिब्बानं पञ्ञपेन्ति पञ्चहि वत्थूहि, तदपि फस्सपच्चया।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, tadapi phassapaccayā.

or they assert the ultimate Nibbana of an existing being in the present life on five grounds …

तत्र, भिक्खवे, ये ते समणब्राह्मणा अपरन्तकप्पिका अपरन्तानुदिट्ठिनो अपरन्तं आरब्भ अनेकविहितानि अधिमुत्तिपदानि अभिवदन्ति चतुचत्तारीसाय वत्थूहि, तदपि फस्सपच्चया।

they theorize about the future on these forty-four grounds …

When those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, that too is conditioned by contact.

४।३। नेतंठानंविज्जतिवार

4.3. Netaṁṭhānaṁvijjativāra

4.3. Not Possible

तत्र, भिक्खवे, ये ते समणब्राह्मणा सस्सतवादा सस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति चतूहि वत्थूहि, ते वत अञ्ञत्र फस्सा पटिसंवेदिस्सन्तीति नेतं ठानं विज्जति।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.

तत्र, भिक्खवे, ये ते समणब्राह्मणा एकच्चसस्सतिका एकच्चअसस्सतिका एकच्चं सस्सतं एकच्चं असस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति चतूहि वत्थूहि, ते वत अञ्ञत्र फस्सा पटिसंवेदिस्सन्तीति नेतं ठानं विज्जति।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.

तत्र, भिक्खवे, ये ते समणब्राह्मणा अन्तानन्तिका अन्तानन्तं लोकस्स पञ्ञपेन्ति चतूहि वत्थूहि, ते वत अञ्ञत्र फस्सा पटिसंवेदिस्सन्तीति नेतं ठानं विज्जति।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.

तत्र, भिक्खवे, ये ते समणब्राह्मणा अमराविक्खेपिका तत्थ तत्थ पञ्हं पुट्ठा समाना वाचाविक्खेपं आपज्जन्ति अमराविक्खेपं चतूहि वत्थूहि, ते वत अञ्ञत्र फस्सा पटिसंवेदिस्सन्तीति नेतं ठानं विज्जति।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.

तत्र, भिक्खवे, ये ते समणब्राह्मणा अधिच्चसमुप्पन्निका अधिच्चसमुप्पन्नं अत्तानञ्च लोकञ्च पञ्ञपेन्ति द्वीहि वत्थूहि, ते वत अञ्ञत्र फस्सा पटिसंवेदिस्सन्तीति नेतं ठानं विज्जति।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.

तत्र, भिक्खवे, ये ते समणब्राह्मणा पुब्बन्तकप्पिका पुब्बन्तानुदिट्ठिनो पुब्बन्तं आरब्भ अनेकविहितानि अधिमुत्तिपदानि अभिवदन्ति अट्ठारसहि वत्थूहि, ते वत अञ्ञत्र फस्सा पटिसंवेदिस्सन्तीति नेतं ठानं विज्जति।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.

तत्र, भिक्खवे, ये ते समणब्राह्मणा उद्धमाघातनिका सञ्ञीवादा उद्धमाघातनं सञ्ञिं अत्तानं पञ्ञपेन्ति सोळसहि वत्थूहि, ते वत अञ्ञत्र फस्सा पटिसंवेदिस्सन्तीति नेतं ठानं विज्जति।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.

तत्र, भिक्खवे, ये ते समणब्राह्मणा उद्धमाघातनिका असञ्ञीवादा, उद्धमाघातनं असञ्ञिं अत्तानं पञ्ञपेन्ति अट्ठहि वत्थूहि, ते वत अञ्ञत्र फस्सा पटिसंवेदिस्सन्तीति नेतं ठानं विज्जति।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā, uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.

तत्र, भिक्खवे, ये ते समणब्राह्मणा उद्धमाघातनिका नेवसञ्ञीनासञ्ञीवादा उद्धमाघातनं नेवसञ्ञीनासञ्ञिं अत्तानं पञ्ञपेन्ति अट्ठहि वत्थूहि, ते वत अञ्ञत्र फस्सा पटिसंवेदिस्सन्तीति नेतं ठानं विज्जति।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.

तत्र, भिक्खवे, ये ते समणब्राह्मणा उच्छेदवादा सतो सत्तस्स उच्छेदं विनासं विभवं पञ्ञपेन्ति सत्तहि वत्थूहि, ते वत अञ्ञत्र फस्सा पटिसंवेदिस्सन्तीति नेतं ठानं विज्जति।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.

तत्र, भिक्खवे, ये ते समणब्राह्मणा दिट्ठधम्मनिब्बानवादा सतो सत्तस्स परमदिट्ठधम्मनिब्बानं पञ्ञपेन्ति पञ्चहि वत्थूहि, ते वत अञ्ञत्र फस्सा पटिसंवेदिस्सन्तीति नेतं ठानं विज्जति।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.

तत्र, भिक्खवे, ये ते समणब्राह्मणा अपरन्तकप्पिका अपरन्तानुदिट्ठिनो अपरन्तं आरब्भ अनेकविहितानि अधिमुत्तिपदानि अभिवदन्ति चतुचत्तारीसाय वत्थूहि, ते वत अञ्ञत्र फस्सा पटिसंवेदिस्सन्तीति नेतं ठानं विज्जति।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.

तत्र, भिक्खवे, ये ते समणब्राह्मणा पुब्बन्तकप्पिका च अपरन्तकप्पिका च पुब्बन्तापरन्तकप्पिका च पुब्बन्तापरन्तानुदिट्ठिनो पुब्बन्तापरन्तं आरब्भ अनेकविहितानि अधिमुत्तिपदानि अभिवदन्ति द्वासट्ठिया वत्थूहि, ते वत अञ्ञत्र फस्सा पटिसंवेदिस्सन्तीति नेतं ठानं विज्जति।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.

Now, when those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, it is not possible that they should experience these things without contact.

४।४। दिट्ठिगतिकाधिट्ठानवट्टकथा

4.4. Diṭṭhigatikādhiṭṭhānavaṭṭakathā

4.4. Dependent Origination

तत्र, भिक्खवे, ये ते समणब्राह्मणा सस्सतवादा सस्सतं अत्तानञ्च लोकञ्च पञ्ञपेन्ति चतूहि वत्थूहि, येपि ते समणब्राह्मणा एकच्चसस्सतिका एकच्चअसस्सतिका …पे… येपि ते समणब्राह्मणा अन्तानन्तिका … येपि ते समणब्राह्मणा अमराविक्खेपिका … येपि ते समणब्राह्मणा अधिच्चसमुप्पन्निका … येपि ते समणब्राह्मणा पुब्बन्तकप्पिका … येपि ते समणब्राह्मणा उद्धमाघातनिका सञ्ञीवादा … येपि ते समणब्राह्मणा उद्धमाघातनिका असञ्ञीवादा … येपि ते समणब्राह्मणा उद्धमाघातनिका नेवसञ्ञीनासञ्ञीवादा … येपि ते समणब्राह्मणा उच्छेदवादा … येपि ते समणब्राह्मणा दिट्ठधम्मनिब्बानवादा … येपि ते समणब्राह्मणा अपरन्तकप्पिका … येपि ते समणब्राह्मणा पुब्बन्तकप्पिका च अपरन्तकप्पिका च पुब्बन्तापरन्तकप्पिका च पुब्बन्तापरन्तानुदिट्ठिनो पुब्बन्तापरन्तं आरब्भ अनेकविहितानि अधिमुत्तिपदानि अभिवदन्ति द्वासट्ठिया वत्थूहि, सब्बे ते छहि फस्सायतनेहि फुस्स फुस्स पटिसंवेदेन्ति तेसं वेदनापच्चया तण्हा, तण्हापच्चया उपादानं, उपादानपच्चया भवो, भवपच्चया जाति, जातिपच्चया जरामरणं सोकपरिदेवदुक्खदोमनस्सुपायासा सम्भवन्ति।

Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, yepi te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā …pe… yepi te samaṇabrāhmaṇā antānantikā … yepi te samaṇabrāhmaṇā amarāvikkhepikā … yepi te samaṇabrāhmaṇā adhiccasamuppannikā … yepi te samaṇabrāhmaṇā pubbantakappikā … yepi te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā … yepi te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā … yepi te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā … yepi te samaṇabrāhmaṇā ucchedavādā … yepi te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā … yepi te samaṇabrāhmaṇā aparantakappikā … yepi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa paṭisaṁvedenti tesaṁ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.

Now, when those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, all of them experience this by repeated contact through the six fields of contact. Their feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.

५। विवट्टकथादि

5. Vivaṭṭakathādi

5. The End of the Round

यतो खो, भिक्खवे, भिक्खु छन्नं फस्सायतनानं समुदयञ्च अत्थङ्गमञ्च अस्सादञ्च आदीनवञ्च निस्सरणञ्च यथाभूतं पजानाति, अयं इमेहि सब्बेहेव उत्तरितरं पजानाति।

Yato kho, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti, ayaṁ imehi sabbeheva uttaritaraṁ pajānāti.

When a bhikkhu truly understands the six fields of contact’s origin, ending, gratification, drawback, and escape, they understand what lies beyond all these things.

ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा पुब्बन्तकप्पिका वा अपरन्तकप्पिका वा पुब्बन्तापरन्तकप्पिका वा पुब्बन्तापरन्तानुदिट्ठिनो पुब्बन्तापरन्तं आरब्भ अनेकविहितानि अधिमुत्तिपदानि अभिवदन्ति, सब्बे ते इमेहेव द्वासट्ठिया वत्थूहि अन्तोजालीकता, एत्थ सिताव उम्मुज्जमाना उम्मुज्जन्ति, एत्थ परियापन्ना अन्तोजालीकताव उम्मुज्जमाना उम्मुज्जन्ति।

All of these ascetics and brahmins who theorize about the past or the future are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net.

सेय्यथापि, भिक्खवे, दक्खो केवट्टो वा केवट्टन्तेवासी वा सुखुमच्छिकेन जालेन परित्तं उदकदहं ओत्थरेय्य। तस्स एवमस्स: ‘ये खो केचि इमस्मिं उदकदहे ओळारिका पाणा, सब्बे ते अन्तोजालीकता। एत्थ सिताव उम्मुज्जमाना उम्मुज्जन्ति; एत्थ परियापन्ना अन्तोजालीकताव उम्मुज्जमाना उम्मुज्जन्तीऽति; एवमेव खो, भिक्खवे, ये हि केचि समणा वा ब्राह्मणा वा पुब्बन्तकप्पिका वा अपरन्तकप्पिका वा पुब्बन्तापरन्तकप्पिका वा पुब्बन्तापरन्तानुदिट्ठिनो पुब्बन्तापरन्तं आरब्भ अनेकविहितानि अधिमुत्तिपदानि अभिवदन्ति, सब्बे ते इमेहेव द्वासट्ठिया वत्थूहि अन्तोजालीकता एत्थ सिताव उम्मुज्जमाना उम्मुज्जन्ति, एत्थ परियापन्ना अन्तोजालीकताव उम्मुज्जमाना उम्मुज्जन्ति।

Seyyathāpi, bhikkhave, dakkho kevaṭṭo vā kevaṭṭantevāsī vā sukhumacchikena jālena parittaṁ udakadahaṁ²⁴ otthareyya. Tassa evamassa: ‘ye kho keci imasmiṁ udakadahe oḷārikā pāṇā, sabbe te antojālīkatā. Ettha sitāva ummujjamānā ummujjanti; ettha pariyāpannā antojālīkatāva ummujjamānā ummujjantī’ti; evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.

Suppose a deft fisherman or his apprentice were to cast a fine-meshed net over a small pond. They’d think: ‘Any sizable creatures in this pond will be trapped in the net. Wherever they emerge they are caught and trapped in this very net.’ In the same way, all of these ascetics and brahmins who theorize about the past or the future are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net.

उच्छिन्नभवनेत्तिको, भिक्खवे, तथागतस्स कायो तिट्ठति। यावस्स कायो ठस्सति, ताव नं दक्खन्ति देवमनुस्सा। कायस्स भेदा उद्धं जीवितपरियादाना न नं दक्खन्ति देवमनुस्सा।

Ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo tiṭṭhati. Yāvassa kāyo ṭhassati, tāva naṁ dakkhanti devamanussā. Kāyassa bhedā uddhaṁ jīvitapariyādānā na naṁ dakkhanti devamanussā.

The Realized One’s body remains, but his conduit to rebirth has been cut off. As long as his body remains he will be seen by gods and humans. But when his body breaks up, after life has ended, gods and humans will see him no more.

सेय्यथापि, भिक्खवे, अम्बपिण्डिया वण्टच्छिन्नाय यानि कानिचि अम्बानि वण्टपटिबन्धानि, सब्बानि तानि तदन्वयानि भवन्ति; एवमेव खो, भिक्खवे, उच्छिन्नभवनेत्तिको तथागतस्स कायो तिट्ठति, यावस्स कायो ठस्सति, ताव नं दक्खन्ति देवमनुस्सा, कायस्स भेदा उद्धं जीवितपरियादाना न नं दक्खन्ति देवमनुस्सा”ति।

Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭapaṭibandhāni, sabbāni tāni tadanvayāni bhavanti; evameva kho, bhikkhave, ucchinnabhavanettiko tathāgatassa kāyo tiṭṭhati, yāvassa kāyo ṭhassati, tāva naṁ dakkhanti devamanussā, kāyassa bhedā uddhaṁ jīvitapariyādānā na naṁ dakkhanti devamanussā”ti.

When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along. In the same way, the Realized One’s body remains, but his conduit to rebirth has been cut off. As long as his body remains he will be seen by gods and humans. But when his body breaks up, after life has ended, gods and humans will see him no more.”

एवं वुत्ते, आयस्मा आनन्दो भगवन्तं एतदवोच: “अच्छरियं, भन्ते, अब्भुतं, भन्ते, को नामो अयं, भन्ते, धम्मपरियायो”ति?

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante, ko nāmo ayaṁ, bhante, dhammapariyāyo”ti?

When he had spoken, Venerable Ānanda said to the Buddha, “It’s incredible, sir, it’s amazing! What is the name of this exposition of the teaching?”

“तस्मातिह त्वं, आनन्द, इमं धम्मपरियायं अत्थजालन्तिपि नं धारेहि, धम्मजालन्तिपि नं धारेहि, ब्रह्मजालन्तिपि नं धारेहि, दिट्ठिजालन्तिपि नं धारेहि, अनुत्तरो सङ्गामविजयोतिपि नं धारेही”ति।

“Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ atthajālantipi naṁ dhārehi, dhammajālantipi naṁ dhārehi, brahmajālantipi naṁ dhārehi, diṭṭhijālantipi naṁ dhārehi, anuttaro saṅgāmavijayotipi naṁ dhārehī”ti.

“Well, then, Ānanda, you may remember this exposition of the teaching as ‘The Net of Meaning’, or else ‘The Net of the Teaching’, or else ‘The Divine Net’, or else ‘The Net of Views’, or else ‘The Supreme Victory in Battle’.”

इदमवोच भगवा। अत्तमना ते भिक्खू भगवतो भासितं अभिनन्दुन्ति। इमस्मिञ्च पन वेय्याकरणस्मिं भञ्ञमाने दससहस्सी लोकधातु अकम्पित्थाति।

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne dasasahassī²⁵ lokadhātu akampitthāti.

That is what the Buddha said. Satisfied, the bhikkhus approved what the Buddha said. And while this discourse was being spoken, the galaxy shook.

ब्रह्मजालसुत्तं निट्ठितं पठमं।

Brahmajālasuttaṁ niṭṭhitaṁ paṭhamaṁ.

Next: सामञ्ञफलसुत्त • Sāmaññaphalasutta • The Fruits of the Ascetic Life

The authoritative text of the Dīgha Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]

Footnotes:

1. anubandhā → anubaddhā (bj, pts1ed)

2. upagacchi → upagañchi (bj, sya-all, km, pts1ed)

3. uppilāvitattaṁ → ubbilāvitattaṁ (bj, sya-all); ubbillāvitattaṁ (pts1ed)

4. uppilāvitā → ubbilāvino (bj); ubbilāvitattā (sya-all); ubbillāvitā (pts1ed)

5. theto → ṭheto (sya-all, km)

6. virato → vikālabhojanā paṭivirato (pts1ed); paṭivirato (katthaci)

7. meṇḍayuddhaṁ → meṇḍakayuddhaṁ (pts1ed)

8. ciṅgulikaṁ → ciṅgulakaṁ (bj)

9. hatthattharaṁ assattharaṁ rathattharaṁ → hatthattharaṇaṁ assattharaṇaṁ rathattharaṇaṁ (pts1ed, mr)

10. daṇḍaṁ → daṇḍakaṁ (bj, pts1ed)

11. itthikathaṁ → itthīkathaṁ (bj); itthikathaṁ purisakathaṁ (cck, km, mr); itthīkathaṁ purisakathaṁ (sya1ed, sya2ed)

12. adhiciṇṇaṁ → āciṇṇaṁ (bj); aviciṇṇaṁ (pts1ed)

13. iti → iti (bj, mr)

14. khattavijjā → khettavijjā (sya-all)

15. sūriyaggāho → suriyaggāho (bj, sya-all, km, pts1ed)

16. devadudrabhi → devadundubhi (bj, sya-all, km, pts1ed)

17. pajānanaṁ → pajānaṁ (?)

18. sajitā → sajjitā (sya-all, km); sañjitā (pts1ed)

19. mama ca → mamañca (bj, sya-all, pts1ed)

20. Yattha → yo (?)

21. bhindantā → vobhindantā (bj, pts1ed)

22. hoti ca na ca hoti → hoti ca na hoti ca (bj, pts1ed, mr)

23. atthaṅgamā → atthagamā (bj, pts1ed)

24. udakadahaṁ → udakarahadaṁ (sya-all)

25. dasasahassī → sahassī (pts1ed)

ब्रह्मजालसुत्त

Brahmajālasutta

The Divine Net

१। परिब्बाजककथा

1. Paribbājakakathā

1. Talk on Wanderers

२। सील

2. Sīla

2. Ethics

२।१। चूळसील

2.1. Cūḷasīla

2.1. The Shorter Section on Ethics

२।२। मज्झिमसील

2.2. Majjhimasīla

2.2. The Middle Section on Ethics

२।३। महासील

2.3. Mahāsīla

2.3. The Large Section on Ethics

३। दिट्ठि

3. Diṭṭhi

3. Views

३।१। पुब्बन्तकप्पिक

3.1. Pubbantakappika

3.1. Theories About the Past

३।१।१। सस्सतवाद

3.1.1. Sassatavāda

3.1.1. Eternalism

३।१।२। एकच्चसस्सतवाद

3.1.2. Ekaccasassatavāda

3.1.2. Partial Eternalism

३।१।३। अन्तानन्तवाद

3.1.3. Antānantavāda

3.1.3. The Cosmos is Finite or Infinite

३।१।४। अमराविक्खेपवाद

3.1.4. Amarāvikkhepavāda

3.1.4. Endless Flip-floppers

३।१।५। अधिच्चसमुप्पन्नवाद

3.1.5. Adhiccasamuppannavāda

3.1.5. Doctrines of Origination by Chance

३।२। अपरन्तकप्पिक

3.2. Aparantakappika

3.2. Theories About the Future

३।२।१। सञ्ञीवाद

3.2.1. Saññīvāda

3.2.1. Percipient Life After Death

३।२।२। असञ्ञीवाद

3.2.2. Asaññīvāda

3.2.2. Non-Percipient Life After Death

३।२।३। नेवसञ्ञीनासञ्ञीवाद

3.2.3. Nevasaññīnāsaññīvāda

3.2.3. Neither Percipient Nor Non-Percipient Life After Death

३।२।४। उच्छेदवाद

3.2.4. Ucchedavāda

3.2.4. Annihilationism

३।२।५। दिट्ठधम्मनिब्बानवाद

3.2.5. Diṭṭhadhammanibbānavāda

3.2.5. Extinguishment in the Present Life

४। अत्तालोकपञ्ञत्तिवत्थु

4. Attālokapaññattivatthu

4. The Grounds For Assertions About the Self and the Cosmos

४।१। परितस्सितविप्फन्दितवार

4.1. Paritassitavipphanditavāra

4.1. Anxiety and Evasiveness

४।२। फस्सपच्चयावार

4.2. Phassapaccayāvāra

4.2. Conditioned by Contact

४।३। नेतंठानंविज्जतिवार

4.3. Netaṁṭhānaṁvijjativāra

4.3. Not Possible

४।४। दिट्ठिगतिकाधिट्ठानवट्टकथा

4.4. Diṭṭhigatikādhiṭṭhānavaṭṭakathā

4.4. Dependent Origination

५। विवट्टकथादि

5. Vivaṭṭakathādi

5. The End of the Round

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