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Long Discourses 1 दीघनिकाय 1

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Brahmajālasutta

Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.

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1. 1

   दीघdī·gha निकायni·kā·ya 1

   Dīgha Nikāya 1

   Long Discourses 1

2. 2

   ब्रह्मजालसुत्तbrah·ma·jā·la·sut·ta

   Brahmajālasutta

   The Divine Net

3. 3

   1। परिब्बाजककथाpa·rib·bā·ja·ka·ka·thā

   1. Paribbājakakathā

   1. Talk on Wanderers

4. 4

   एवंe·vaṃ मेme सुतं—su·taṃ

   Evaṁ me sutaṁ—

   So I have heard.

5. 5

   एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā अन्तराan·ta·rā चca राजगहंrā·ja·ga·haṃ अन्तराan·ta·rā चca नाळन्दंnā·ḷan·daṃ अद्धानमग्गप्पटिपन्नोad·dhā·na·mag·gap·pa·ṭi·pan·no होतिho·ti महताma·ha·tā भिक्खुसङ्घेनbhik·khu·saṅ·ghe·na सद्धिंsad·dhiṃ पञ्चमत्तेहिpañ·ca·mat·te·hi भिक्खुसतेहि।bhik·khu·sa·te·hi

   ekaṁ samayaṁ bhagavā antarā ca rājagahaṁ antarā ca nāḷandaṁ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.

   At one time the Buddha was traveling along the road between Rājagaha and Nāḷandā together with a large Saṅgha of five hundred mendicants.

6. 6

   सुप्पियोपिsup·pi·yo·pi खोkho परिब्बाजकोpa·rib·bā·ja·ko अन्तराan·ta·rā चca राजगहंrā·ja·ga·haṃ अन्तराan·ta·rā चca नाळन्दंnā·ḷan·daṃ अद्धानमग्गप्पटिपन्नोad·dhā·na·mag·gap·pa·ṭi·pan·no होतिho·ti सद्धिंsad·dhiṃ अन्तेवासिनाan·te·vā·si·nā ब्रह्मदत्तेनbrah·ma·dat·te·na माणवेन।mā·ṇa·ve·na

   Suppiyopi kho paribbājako antarā ca rājagahaṁ antarā ca nāḷandaṁ addhānamaggappaṭipanno hoti saddhiṁ antevāsinā brahmadattena māṇavena.

   The wanderer Suppiya was also traveling along the same road, together with his resident pupil, the student Brahmadatta.

7. 7

   तत्रtat·ra सुदंsu·daṃ सुप्पियोsup·pi·yo परिब्बाजकोpa·rib·bā·ja·ko अनेकपरियायेनa·ne·ka·pa·ri·yā·ye·na बुद्धस्सbud·dhas·sa अवण्णंa·vaṇ·ṇaṃ भासति,bhā·sa·ti धम्मस्सdham·mas·sa अवण्णंa·vaṇ·ṇaṃ भासति,bhā·sa·ti सङ्घस्सsaṅ·ghas·sa अवण्णंa·vaṇ·ṇaṃ भासति;bhā·sa·ti

   Tatra sudaṁ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati;

   Meanwhile, Suppiya criticized the Buddha, the teaching, and the Saṅgha in many ways,

8. 8

   सुप्पियस्सsup·pi·yas·sa पनpa·na परिब्बाजकस्सpa·rib·bā·ja·kas·sa अन्तेवासीan·te·vā·sī ब्रह्मदत्तोbrah·ma·dat·to माणवोmā·ṇa·vo अनेकपरियायेनa·ne·ka·pa·ri·yā·ye·na बुद्धस्सbud·dhas·sa वण्णंvaṇ·ṇaṃ भासति,bhā·sa·ti धम्मस्सdham·mas·sa वण्णंvaṇ·ṇaṃ भासति,bhā·sa·ti सङ्घस्सsaṅ·ghas·sa वण्णंvaṇ·ṇaṃ भासति।bhā·sa·ti

   suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati.

   but his pupil Brahmadatta praised them in many ways.

9. 9

   इतिहi·ti·ha तेte उभोu·bho आचरियन्तेवासीā·ca·ri·yan·te·vā·sī अञ्ञमञ्ञस्सañ·ña·mañ·ñas·sa उजुविपच्चनीकवादाu·ju·vi·pac·ca·nī·ka·vā·dā भगवन्तंbha·ga·van·taṃ पिट्ठितोpiṭ·ṭhi·to पिट्ठितोpiṭ·ṭhi·to अनुबन्धाa·nu·ban·dhā होन्तिhon·ti भिक्खुसङ्घञ्च।bhik·khu·saṅ·ghañ·ca

   Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañca.

   And so both tutor and pupil followed behind the Buddha and the Saṅgha of mendicants directly contradicting each other.

10. 10

    अथa·tha खोkho भगवाbha·ga·vā अम्बलट्ठिकायंam·ba·laṭ·ṭhi·kā·yaṃ राजागारकेrā·jā·gā·ra·ke एकरत्तिवासंe·ka·rat·ti·vā·saṃ उपगच्छिu·pa·gac·chi सद्धिंsad·dhiṃ भिक्खुसङ्घेन।bhik·khu·saṅ·ghe·na

    Atha kho bhagavā ambalaṭṭhikāyaṁ rājāgārake ekarattivāsaṁ upagacchi saddhiṁ bhikkhusaṅghena.

    Then the Buddha took up residence for the night in the royal rest-house in Ambalaṭṭhikā together with the Saṅgha of mendicants.

11. 11

    सुप्पियोपिsup·pi·yo·pi खोkho परिब्बाजकोpa·rib·bā·ja·ko अम्बलट्ठिकायंam·ba·laṭ·ṭhi·kā·yaṃ राजागारकेrā·jā·gā·ra·ke एकरत्तिवासंe·ka·rat·ti·vā·saṃ उपगच्छिu·pa·gac·chi अन्तेवासिनाan·te·vā·si·nā ब्रह्मदत्तेनbrah·ma·dat·te·na माणवेन।mā·ṇa·ve·na

    Suppiyopi kho paribbājako ambalaṭṭhikāyaṁ rājāgārake ekarattivāsaṁ upagacchi antevāsinā brahmadattena māṇavena.

    And Suppiya and Brahmadatta did likewise.

12. 12

    तत्रपिtat·ra·pi सुदंsu·daṃ सुप्पियोsup·pi·yo परिब्बाजकोpa·rib·bā·ja·ko अनेकपरियायेनa·ne·ka·pa·ri·yā·ye·na बुद्धस्सbud·dhas·sa अवण्णंa·vaṇ·ṇaṃ भासति,bhā·sa·ti धम्मस्सdham·mas·sa अवण्णंa·vaṇ·ṇaṃ भासति,bhā·sa·ti सङ्घस्सsaṅ·ghas·sa अवण्णंa·vaṇ·ṇaṃ भासति;bhā·sa·ti

    Tatrapi sudaṁ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati;

    There too, Suppiya criticized the Buddha, the teaching, and the Saṅgha in many ways,

13. 13

    सुप्पियस्सsup·pi·yas·sa पनpa·na परिब्बाजकस्सpa·rib·bā·ja·kas·sa अन्तेवासीan·te·vā·sī ब्रह्मदत्तोbrah·ma·dat·to माणवोmā·ṇa·vo अनेकपरियायेनa·ne·ka·pa·ri·yā·ye·na बुद्धस्सbud·dhas·sa वण्णंvaṇ·ṇaṃ भासति,bhā·sa·ti धम्मस्सdham·mas·sa वण्णंvaṇ·ṇaṃ भासति,bhā·sa·ti सङ्घस्सsaṅ·ghas·sa वण्णंvaṇ·ṇaṃ भासति।bhā·sa·ti

    suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati.

    but his pupil Brahmadatta praised them in many ways.

14. 14

    इतिहi·ti·ha तेte उभोu·bho आचरियन्तेवासीā·ca·ri·yan·te·vā·sī अञ्ञमञ्ञस्सañ·ña·mañ·ñas·sa उजुविपच्चनीकवादाu·ju·vi·pac·ca·nī·ka·vā·dā विहरन्ति।vi·ha·ran·ti

    Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā viharanti.

    And so both tutor and pupil kept on directly contradicting each other.

15. 15

    अथa·tha खोkho सम्बहुलानंsam·ba·hu·lā·naṃ भिक्खूनंbhik·khū·naṃ रत्तियाrat·ti·yā पच्चूससमयंpac·cū·sa·sa·ma·yaṃ पच्चुट्ठितानंpac·cuṭ·ṭhi·tā·naṃ मण्डलमाळेmaṇ·ḍa·la·mā·ḷe सन्निसिन्नानंsan·ni·sin·nā·naṃ सन्निपतितानंsan·ni·pa·ti·tā·naṃ अयंa·yaṃ सङ्खियधम्मोsaṅ·khi·ya·dham·mo उदपादि:u·da·pā·di

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

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

16. 16

    “अच्छरियं,ac·cha·ri·yaṃ आवुसो,ā·vu·so अब्भुतं,ab·bhu·taṃ आवुसो,ā·vu·so यावञ्चिदंyā·vañ·ci·daṃ तेनte·na भगवताbha·ga·va·tā जानताjā·na·tā पस्सताpas·sa·tā अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na सत्तानंsat·tā·naṃ नानाधिमुत्तिकताnā·nā·dhi·mut·ti·ka·tā सुप्पटिविदिता।sup·pa·ṭi·vi·di·tā

    “acchariyaṁ, āvuso, abbhutaṁ, āvuso, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṁ nānādhimuttikatā suppaṭividitā.

    “It’s incredible, reverends, it’s amazing how the diverse convictions of sentient beings have been well deciphered by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.

17. 17

    अयञ्हिa·yañ·hi सुप्पियोsup·pi·yo परिब्बाजकोpa·rib·bā·ja·ko अनेकपरियायेनa·ne·ka·pa·ri·yā·ye·na बुद्धस्सbud·dhas·sa अवण्णंa·vaṇ·ṇaṃ भासति,bhā·sa·ti धम्मस्सdham·mas·sa अवण्णंa·vaṇ·ṇaṃ भासति,bhā·sa·ti सङ्घस्सsaṅ·ghas·sa अवण्णंa·vaṇ·ṇaṃ भासति;bhā·sa·ti

    Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati;

    For this Suppiya criticizes the Buddha, the teaching, and the Saṅgha in many ways,

18. 18

    सुप्पियस्सsup·pi·yas·sa पनpa·na परिब्बाजकस्सpa·rib·bā·ja·kas·sa अन्तेवासीan·te·vā·sī ब्रह्मदत्तोbrah·ma·dat·to माणवोmā·ṇa·vo अनेकपरियायेनa·ne·ka·pa·ri·yā·ye·na बुद्धस्सbud·dhas·sa वण्णंvaṇ·ṇaṃ भासति,bhā·sa·ti धम्मस्सdham·mas·sa वण्णंvaṇ·ṇaṃ भासति,bhā·sa·ti सङ्घस्सsaṅ·ghas·sa वण्णंvaṇ·ṇaṃ भासति।bhā·sa·ti

    suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati.

    while his pupil Brahmadatta praises them in many ways.

19. 19

    इतिहमेi·ti·ha·me उभोu·bho आचरियन्तेवासीā·ca·ri·yan·te·vā·sī अञ्ञमञ्ञस्सañ·ña·mañ·ñas·sa उजुविपच्चनीकवादाu·ju·vi·pac·ca·nī·ka·vā·dā भगवन्तंbha·ga·van·taṃ पिट्ठितोpiṭ·ṭhi·to पिट्ठितोpiṭ·ṭhi·to अनुबन्धाa·nu·ban·dhā होन्तिhon·ti भिक्खुसङ्घञ्चा”ति।bhik·khu·saṅ·ghañ·cā

    Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā”ti.

    And so both tutor and pupil followed behind the Buddha and the Saṅgha of mendicants directly contradicting each other.”

20. 20

    अथa·tha खोkho भगवाbha·ga·vā तेसंte·saṃ भिक्खूनंbhik·khū·naṃ इमंi·maṃ सङ्खियधम्मंsaṅ·khi·ya·dham·maṃ विदित्वाvi·dit·vā येनye·na मण्डलमाळोmaṇ·ḍa·la·mā·ḷo तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā पञ्ञत्तेpañ·ñat·te आसनेā·sa·ne निसीदि।ni·sī·di निसज्जni·saj·ja खोkho भगवाbha·ga·vā भिक्खूbhik·khū आमन्तेसि:ā·man·te·si

    Atha kho bhagavā tesaṁ bhikkhūnaṁ imaṁ saṅkhiyadhammaṁ viditvā yena maṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi:

    When the Buddha found out about this discussion on judgmentalism among the mendicants, he went to the pavilion, where he sat on the seat spread out and addressed the mendicants:

21. 21

    “कायkā·ya नुत्थ,nut·tha भिक्खवे,bhik·kha·ve एतरहिe·ta·ra·hi कथायka·thā·ya सन्निसिन्नाsan·ni·sin·nā सन्निपतिता,san·ni·pa·ti·tā काkā चca पनpa·na वोvo अन्तराकथाan·ta·rā·ka·thā विप्पकता”ति?vip·pa·ka·tā

    “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti?

    “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”

22. 22

    एवंe·vaṃ वुत्ते,vut·te तेte भिक्खूbhik·khū भगवन्तंbha·ga·van·taṃ एतदवोचुं:e·ta·da·vo·cuṃ

    Evaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ:

    The mendicants told him what had happened, adding,

23. 23

    “इध,i·dha भन्ते,bhan·te अम्हाकंam·hā·kaṃ रत्तियाrat·ti·yā पच्चूससमयंpac·cū·sa·sa·ma·yaṃ पच्चुट्ठितानंpac·cuṭ·ṭhi·tā·naṃ मण्डलमाळेmaṇ·ḍa·la·mā·ḷe सन्निसिन्नानंsan·ni·sin·nā·naṃ सन्निपतितानंsan·ni·pa·ti·tā·naṃ अयंa·yaṃ सङ्खियधम्मोsaṅ·khi·ya·dham·mo उदपादि:u·da·pā·di

    “idha, bhante, amhākaṁ rattiyā paccūsasamayaṁ paccuṭṭhitānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayaṁ saṅkhiyadhammo udapādi:

    (Pāli only)

24. 24

    ‘अच्छरियं,ac·cha·ri·yaṃ आवुसो,ā·vu·so अब्भुतं,ab·bhu·taṃ आवुसो,ā·vu·so यावञ्चिदंyā·vañ·ci·daṃ तेनte·na भगवताbha·ga·va·tā जानताjā·na·tā पस्सताpas·sa·tā अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na सत्तानंsat·tā·naṃ नानाधिमुत्तिकताnā·nā·dhi·mut·ti·ka·tā सुप्पटिविदिता।sup·pa·ṭi·vi·di·tā

    ‘acchariyaṁ, āvuso, abbhutaṁ, āvuso, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṁ nānādhimuttikatā suppaṭividitā.

    (Pāli only)

25. 25

    अयञ्हिa·yañ·hi सुप्पियोsup·pi·yo परिब्बाजकोpa·rib·bā·ja·ko अनेकपरियायेनa·ne·ka·pa·ri·yā·ye·na बुद्धस्सbud·dhas·sa अवण्णंa·vaṇ·ṇaṃ भासति,bhā·sa·ti धम्मस्सdham·mas·sa अवण्णंa·vaṇ·ṇaṃ भासति,bhā·sa·ti सङ्घस्सsaṅ·ghas·sa अवण्णंa·vaṇ·ṇaṃ भासति;bhā·sa·ti

    Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati;

    (Pāli only)

26. 26

    सुप्पियस्सsup·pi·yas·sa पनpa·na परिब्बाजकस्सpa·rib·bā·ja·kas·sa अन्तेवासीan·te·vā·sī ब्रह्मदत्तोbrah·ma·dat·to माणवोmā·ṇa·vo अनेकपरियायेनa·ne·ka·pa·ri·yā·ye·na बुद्धस्सbud·dhas·sa वण्णंvaṇ·ṇaṃ भासति,bhā·sa·ti धम्मस्सdham·mas·sa वण्णंvaṇ·ṇaṃ भासति,bhā·sa·ti सङ्घस्सsaṅ·ghas·sa वण्णंvaṇ·ṇaṃ भासति।bhā·sa·ti

    suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati.

    (Pāli only)

27. 27

    इतिहमेi·ti·ha·me उभोu·bho आचरियन्तेवासीā·ca·ri·yan·te·vā·sī अञ्ञमञ्ञस्सañ·ña·mañ·ñas·sa उजुविपच्चनीकवादाu·ju·vi·pac·ca·nī·ka·vā·dā भगवन्तंbha·ga·van·taṃ पिट्ठितोpiṭ·ṭhi·to पिट्ठितोpiṭ·ṭhi·to अनुबन्धाa·nu·ban·dhā होन्तिhon·ti भिक्खुसङ्घञ्चा’ति।bhik·khu·saṅ·ghañ·cā

    Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā’ti.

    (Pāli only)

28. 28

    अयंa·yaṃ खोkho नो,no भन्ते,bhan·te अन्तराकथाan·ta·rā·ka·thā विप्पकता,vip·pa·ka·tā अथa·tha भगवाbha·ga·vā अनुप्पत्तो”ति।a·nup·pat·to

    Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.

    “This was our conversation that was unfinished when the Buddha arrived.”

29. 29

    “ममंma·maṃ वा,vā भिक्खवे,bhik·kha·ve परेpa·re अवण्णंa·vaṇ·ṇaṃ भासेय्युं,bhā·sey·yuṃ धम्मस्सdham·mas·sa वाvā अवण्णंa·vaṇ·ṇaṃ भासेय्युं,bhā·sey·yuṃ सङ्घस्सsaṅ·ghas·sa वाvā अवण्णंa·vaṇ·ṇaṃ भासेय्युं,bhā·sey·yuṃ तत्रtat·ra तुम्हेहिtum·he·hi नna आघातोā·ghā·to नna अप्पच्चयोap·pac·ca·yo नna चेतसोce·ta·so अनभिरद्धिa·na·bhi·rad·dhi करणीया।ka·ra·ṇī·yā

    “Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā.

    “Mendicants, if others criticize me, the teaching, or the Saṅgha, don’t make yourselves resentful, bitter, and exasperated.

30. 30

    ममंma·maṃ वा,vā भिक्खवे,bhik·kha·ve परेpa·re अवण्णंa·vaṇ·ṇaṃ भासेय्युं,bhā·sey·yuṃ धम्मस्सdham·mas·sa वाvā अवण्णंa·vaṇ·ṇaṃ भासेय्युं,bhā·sey·yuṃ सङ्घस्सsaṅ·ghas·sa वाvā अवण्णंa·vaṇ·ṇaṃ भासेय्युं,bhā·sey·yuṃ तत्रtat·ra चेce तुम्हेtum·he अस्सथas·sa·tha कुपिताku·pi·tā वाvā अनत्तमनाa·nat·ta·ma·nā वा,vā तुम्हंtum·haṃ येवस्सye·vas·sa तेनte·na अन्तरायो।an·ta·rā·yo

    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.

    You’ll get angry and upset, which would be an obstacle for you alone.

31. 31

    ममंma·maṃ वा,vā भिक्खवे,bhik·kha·ve परेpa·re अवण्णंa·vaṇ·ṇaṃ भासेय्युं,bhā·sey·yuṃ धम्मस्सdham·mas·sa वाvā अवण्णंa·vaṇ·ṇaṃ भासेय्युं,bhā·sey·yuṃ सङ्घस्सsaṅ·ghas·sa वाvā अवण्णंa·vaṇ·ṇaṃ भासेय्युं,bhā·sey·yuṃ तत्रtat·ra चेce तुम्हेtum·he अस्सथas·sa·tha कुपिताku·pi·tā वाvā अनत्तमनाa·nat·ta·ma·nā वा,vā अपिa·pi नुnu तुम्हेtum·he परेसंpa·re·saṃ सुभासितंsu·bhā·si·taṃ दुब्भासितंdub·bhā·si·taṃ आजानेय्याथा”ति?ā·jā·ney·yā·thā

    Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṁ subhāsitaṁ dubbhāsitaṁ ājāneyyāthā”ti?

    If others were to 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?”

32. 32

    “नोno हेतं,he·taṃ भन्ते”।bhan·te

    “No hetaṁ, bhante”.

    “No, sir.”

33. 33

    “ममंma·maṃ वा,vā भिक्खवे,bhik·kha·ve परेpa·re अवण्णंa·vaṇ·ṇaṃ भासेय्युं,bhā·sey·yuṃ धम्मस्सdham·mas·sa वाvā अवण्णंa·vaṇ·ṇaṃ भासेय्युं,bhā·sey·yuṃ सङ्घस्सsaṅ·ghas·sa वाvā अवण्णंa·vaṇ·ṇaṃ भासेय्युं,bhā·sey·yuṃ तत्रtat·ra तुम्हेहिtum·he·hi अभूतंa·bhū·taṃ अभूततोa·bhū·ta·to निब्बेठेतब्बं:nib·be·ṭhe·tab·baṃ

    “Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi abhūtaṁ abhūtato nibbeṭhetabbaṁ:

    “If others criticize me, the teaching, or the Saṅgha, you should explain that what is untrue is in fact untrue:

34. 34

    ‘इतिपेतंi·ti·pe·taṃ अभूतं,a·bhū·taṃ इतिपेतंi·ti·pe·taṃ अतच्छं,a·tac·chaṃ नत्थिnat·thi चेतंce·taṃ अम्हेसु,am·he·su नna चca पनेतंpa·ne·taṃ अम्हेसुam·he·su संविज्जती’ति।saṃ·vij·ja·tī

    ‘itipetaṁ abhūtaṁ, itipetaṁ atacchaṁ, natthi cetaṁ amhesu, na ca panetaṁ amhesu saṁvijjatī’ti.

    ‘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.’

35. 35

    ममंma·maṃ वा,vā भिक्खवे,bhik·kha·ve परेpa·re वण्णंvaṇ·ṇaṃ भासेय्युं,bhā·sey·yuṃ धम्मस्सdham·mas·sa वाvā वण्णंvaṇ·ṇaṃ भासेय्युं,bhā·sey·yuṃ सङ्घस्सsaṅ·ghas·sa वाvā वण्णंvaṇ·ṇaṃ भासेय्युं,bhā·sey·yuṃ तत्रtat·ra तुम्हेहिtum·he·hi नna आनन्दोā·nan·do नna सोमनस्संso·ma·nas·saṃ नna चेतसोce·ta·so उप्पिलावितत्तंup·pi·lā·vi·tat·taṃ करणीयं।ka·ra·ṇī·yaṃ

    Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇīyaṁ.

    If others praise me, the teaching, or the Saṅgha, don’t make yourselves thrilled, elated, and excited.

36. 36

    ममंma·maṃ वा,vā भिक्खवे,bhik·kha·ve परेpa·re वण्णंvaṇ·ṇaṃ भासेय्युं,bhā·sey·yuṃ धम्मस्सdham·mas·sa वाvā वण्णंvaṇ·ṇaṃ भासेय्युं,bhā·sey·yuṃ सङ्घस्सsaṅ·ghas·sa वाvā वण्णंvaṇ·ṇaṃ भासेय्युं,bhā·sey·yuṃ तत्रtat·ra चेce तुम्हेtum·he अस्सथas·sa·tha आनन्दिनोā·nan·di·no सुमनाsu·ma·nā उप्पिलाविताup·pi·lā·vi·tā तुम्हंtum·haṃ येवस्सye·vas·sa तेनte·na अन्तरायो।an·ta·rā·yo

    Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha ānandino sumanā uppilāvitā tumhaṁ yevassa tena antarāyo.

    You’ll get thrilled, elated, and excited, which would be an obstacle for you alone.

37. 37

    ममंma·maṃ वा,vā भिक्खवे,bhik·kha·ve परेpa·re वण्णंvaṇ·ṇaṃ भासेय्युं,bhā·sey·yuṃ धम्मस्सdham·mas·sa वाvā वण्णंvaṇ·ṇaṃ भासेय्युं,bhā·sey·yuṃ सङ्घस्सsaṅ·ghas·sa वाvā वण्णंvaṇ·ṇaṃ भासेय्युं,bhā·sey·yuṃ तत्रtat·ra तुम्हेहिtum·he·hi भूतंbhū·taṃ भूततोbhū·ta·to पटिजानितब्बं:pa·ṭi·jā·ni·tab·baṃ

    Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi bhūtaṁ bhūtato paṭijānitabbaṁ:

    If others praise me, the teaching, or the Saṅgha, you should admit that what is true is in fact true:

38. 38

    ‘इतिपेतंi·ti·pe·taṃ भूतं,bhū·taṃ इतिपेतंi·ti·pe·taṃ तच्छं,tac·chaṃ अत्थिat·thi चेतंce·taṃ अम्हेसु,am·he·su संविज्जतिsaṃ·vij·ja·ti चca पनेतंpa·ne·taṃ अम्हेसू’ति।am·he·sū

    ‘itipetaṁ bhūtaṁ, itipetaṁ tacchaṁ, atthi cetaṁ amhesu, saṁvijjati ca panetaṁ amhesū’ti.

    ‘This is why that’s true, this is why that’s correct. There is such a thing in us, it is found among us.’

39. 39

    2। सीलsī·la

    2. Sīla

    2. Ethics

40. 40

    2।1। चूळसीलcū·ḷa·sī·la

    2.1. Cūḷasīla

    2.1. The Shorter Section on Ethics

41. 41

    अप्पमत्तकंap·pa·mat·ta·kaṃ खोkho पनेतं,pa·ne·taṃ भिक्खवे,bhik·kha·ve ओरमत्तकंo·ra·mat·ta·kaṃ सीलमत्तकं,sī·la·mat·ta·kaṃ येनye·na पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

    Appamattakaṁ kho panetaṁ, bhikkhave, oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

    When an ordinary person speaks praise of the Realized One, they speak only of trivial, trifling details of mere ethics.

42. 42

    कतमञ्चka·ta·mañ·ca तं,taṃ भिक्खवे,bhik·kha·ve अप्पमत्तकंap·pa·mat·ta·kaṃ ओरमत्तकंo·ra·mat·ta·kaṃ सीलमत्तकं,sī·la·mat·ta·kaṃ येनye·na पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य?va·dey·ya

    Katamañca taṁ, bhikkhave, appamattakaṁ oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya?

    And what are the trivial, trifling details of mere ethics that an ordinary person speaks of?

43. 43

    ‘पाणातिपातंpā·ṇā·ti·pā·taṃ पहायpa·hā·ya पाणातिपाताpā·ṇā·ti·pā·tā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमोgo·ta·mo निहितदण्डो,ni·hi·ta·daṇ·ḍo निहितसत्थो,ni·hi·ta·sat·tho लज्जी,laj·jī दयापन्नो,da·yā·pan·no सब्बपाणभूतहितानुकम्पीsab·ba·pā·ṇa·bhū·ta·hi·tā·nu·kam·pī विहरती’ति—vi·ha·ra·tī

    ‘Pāṇātipātaṁ pahāya pāṇātipātā paṭivirato samaṇo gotamo nihitadaṇḍo, nihitasattho, lajjī, dayāpanno, sabbapāṇabhūtahitānukampī viharatī’ti—

    ‘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 sympathy for all living beings.’

44. 44

    इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

    iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

    Such is an ordinary person’s praise of the Realized One.

45. 45

    ‘अदिन्नादानंa·din·nā·dā·naṃ पहायpa·hā·ya अदिन्नादानाa·din·nā·dā·nā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमोgo·ta·mo दिन्नादायीdin·nā·dā·yī दिन्नपाटिकङ्खी,din·na·pā·ṭi·kaṅ·khī अथेनेनa·the·ne·na सुचिभूतेनsu·ci·bhū·te·na अत्तनाat·ta·nā विहरती’ति—vi·ha·ra·tī

    ‘Adinnādānaṁ pahāya adinnādānā paṭivirato samaṇo gotamo dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharatī’ti—

    ‘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.’

46. 46

    इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

    iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

    Such is an ordinary person’s praise of the Realized One.

47. 47

    ‘अब्रह्मचरियंab·rah·ma·ca·ri·yaṃ पहायpa·hā·ya ब्रह्मचारीbrah·ma·cā·rī समणोsa·ma·ṇo गोतमोgo·ta·mo आराचारीā·rā·cā·rī विरतोvi·ra·to मेथुनाme·thu·nā गामधम्मा’ति—gā·ma·dham·mā

    ‘Abrahmacariyaṁ pahāya brahmacārī samaṇo gotamo ārācārī virato methunā gāmadhammā’ti—

    ‘The ascetic Gotama has given up unchastity. He is chaste, set apart, refraining from the vulgar act of sex.’

48. 48

    इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

    iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

    Such is an ordinary person’s praise of the Realized One.

49. 49

    ‘मुसावादंmu·sā·vā·daṃ पहायpa·hā·ya मुसावादाmu·sā·vā·dā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमोgo·ta·mo सच्चवादीsac·ca·vā·dī सच्चसन्धोsac·ca·san·dho थेतोthe·to पच्चयिकोpac·ca·yi·ko अविसंवादकोa·vi·saṃ·vā·da·ko लोकस्सा’ति—lo·kas·sā

    ‘Musāvādaṁ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho theto paccayiko avisaṁvādako lokassā’ti—

    ‘The ascetic Gotama has given up lying. He speaks the truth and sticks to the truth. He’s honest and dependable, and doesn’t trick the world with his words.’

50. 50

    इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

    iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

    Such is an ordinary person’s praise of the Realized One.

51. 51

    ‘पिसुणंpi·su·ṇaṃ वाचंvā·caṃ पहायpa·hā·ya पिसुणायpi·su·ṇā·ya वाचायvā·cā·ya पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमो,go·ta·mo इतोi·to सुत्वाsut·vā नna अमुत्रa·mut·ra अक्खाताak·khā·tā इमेसंi·me·saṃ भेदाय,bhe·dā·ya अमुत्रa·mut·ra वाvā सुत्वाsut·vā नna इमेसंi·me·saṃ अक्खाताak·khā·tā अमूसंa·mū·saṃ भेदाय।bhe·dā·ya इतिi·ti भिन्नानंbhin·nā·naṃ वाvā सन्धाता,san·dhā·tā सहितानंsa·hi·tā·naṃ वाvā अनुप्पदाताa·nup·pa·dā·tā समग्गारामोsa·mag·gā·rā·mo समग्गरतोsa·mag·ga·ra·to समग्गनन्दीsa·mag·ga·nan·dī समग्गकरणिंsa·mag·ga·ka·ra·ṇiṃ वाचंvā·caṃ भासिता’ति—bhā·si·tā

    ‘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—

    ‘The ascetic Gotama has given up backbiting. 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 and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.’

52. 52

    इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

    iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

    Such is an ordinary person’s praise of the Realized One.

53. 53

    ‘फरुसंpha·ru·saṃ वाचंvā·caṃ पहायpa·hā·ya फरुसायpha·ru·sā·ya वाचायvā·cā·ya पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमो,go·ta·mo याyā साsā वाचाvā·cā नेलाne·lā कण्णसुखाkaṇ·ṇa·su·khā पेमनीयाpe·ma·nī·yā हदयङ्गमाha·da·yaṅ·ga·mā पोरीpo·rī बहुजनकन्ताba·hu·ja·na·kan·tā बहुजनमनापाba·hu·ja·na·ma·nā·pā तथारूपिंta·thā·rū·piṃ वाचंvā·caṃ भासिता’ति—bhā·si·tā

    ‘Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato samaṇo gotamo, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā’ti—

    ‘The ascetic Gotama has given up harsh speech. He speaks in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.’

54. 54

    इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

    iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

    Such is an ordinary person’s praise of the Realized One.

55. 55

    ‘सम्फप्पलापंsam·phap·pa·lā·paṃ पहायpa·hā·ya सम्फप्पलापाsam·phap·pa·lā·pā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमोgo·ta·mo कालवादीkā·la·vā·dī भूतवादीbhū·ta·vā·dī अत्थवादीat·tha·vā·dī धम्मवादीdham·ma·vā·dī विनयवादी,vi·na·ya·vā·dī निधानवतिंni·dhā·na·va·tiṃ वाचंvā·caṃ भासिताbhā·si·tā कालेनkā·le·na सापदेसंsā·pa·de·saṃ परियन्तवतिंpa·ri·yan·ta·va·tiṃ अत्थसंहितन्’ति—at·tha·saṃ·hi·tan

    ‘Samphappalāpaṁ pahāya samphappalāpā paṭivirato samaṇo gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitan’ti—

    ‘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.’

56. 56

    इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

    iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

    Such is an ordinary person’s praise of the Realized One.

57. 57

    ‘बीजगामभूतगामसमारम्भाbī·ja·gā·ma·bhū·ta·gā·ma·sa·mā·ram·bhā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमो’ति—go·ta·mo

    ‘Bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti—

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

58. 58

    इतिi·ti वाvā हि,hi भिक्खवेbhik·kha·ve …पे…।pe

    iti vā hi, bhikkhave …pe….

    (Pāli only)

59. 59

    ‘एकभत्तिकोe·ka·bhat·ti·ko समणोsa·ma·ṇo गोतमोgo·ta·mo रत्तूपरतोrat·tū·pa·ra·to विरतोvi·ra·to विकालभोजनाvi·kā·la·bho·ja·nā …।

    ‘Ekabhattiko samaṇo gotamo rattūparato virato vikālabhojanā ….

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

60. 60

    नच्चगीतवादितविसूकदस्सनाnac·ca·gī·ta·vā·di·ta·vi·sū·ka·das·sa·nā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमोgo·ta·mo …।

    Naccagītavāditavisūkadassanā paṭivirato samaṇo gotamo ….

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

61. 61

    मालागन्धविलेपनधारणमण्डनविभूसनट्ठानाmā·lā·gan·dha·vi·le·pa·na·dhā·ra·ṇa·maṇ·ḍa·na·vi·bhū·sa·naṭ·ṭhā·nā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमोgo·ta·mo …।

    Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato samaṇo gotamo ….

    ‘He refrains from attiring and adorning himself with garlands, fragrance, and makeup.’

62. 62

    उच्चासयनमहासयनाuc·cā·sa·ya·na·ma·hā·sa·ya·nā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमोgo·ta·mo …।

    Uccāsayanamahāsayanā paṭivirato samaṇo gotamo ….

    ‘He refrains from high and luxurious beds.’

63. 63

    जातरूपरजतपटिग्गहणाjā·ta·rū·pa·ra·ja·ta·pa·ṭig·ga·ha·ṇā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमोgo·ta·mo …।

    Jātarūparajatapaṭiggahaṇā paṭivirato samaṇo gotamo ….

    ‘He refrains from receiving gold and currency,

64. 64

    आमकधञ्ञपटिग्गहणाā·ma·ka·dhañ·ña·pa·ṭig·ga·ha·ṇā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमोgo·ta·mo …।

    Āmakadhaññapaṭiggahaṇā paṭivirato samaṇo gotamo ….

    raw grains,

65. 65

    आमकमंसपटिग्गहणाā·ma·ka·maṃ·sa·pa·ṭig·ga·ha·ṇā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमोgo·ta·mo …।

    Āmakamaṁsapaṭiggahaṇā paṭivirato samaṇo gotamo ….

    raw meat,

66. 66

    इत्थिकुमारिकपटिग्गहणाit·thi·ku·mā·ri·ka·pa·ṭig·ga·ha·ṇā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमोgo·ta·mo …।

    Itthikumārikapaṭiggahaṇā paṭivirato samaṇo gotamo ….

    women and girls,

67. 67

    दासिदासपटिग्गहणाdā·si·dā·sa·pa·ṭig·ga·ha·ṇā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमोgo·ta·mo …।

    Dāsidāsapaṭiggahaṇā paṭivirato samaṇo gotamo ….

    male and female bondservants,

68. 68

    अजेळकपटिग्गहणाa·je·ḷa·ka·pa·ṭig·ga·ha·ṇā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमोgo·ta·mo …।

    Ajeḷakapaṭiggahaṇā paṭivirato samaṇo gotamo ….

    goats and sheep,

69. 69

    कुक्कुटसूकरपटिग्गहणाkuk·ku·ṭa·sū·ka·ra·pa·ṭig·ga·ha·ṇā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमोgo·ta·mo …।

    Kukkuṭasūkarapaṭiggahaṇā paṭivirato samaṇo gotamo ….

    chickens and pigs,

70. 70

    हत्थिगवस्सवळवपटिग्गहणाhat·thi·ga·vas·sa·va·ḷa·va·pa·ṭig·ga·ha·ṇā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमोgo·ta·mo …।

    Hatthigavassavaḷavapaṭiggahaṇā paṭivirato samaṇo gotamo ….

    elephants, cows, horses, and mares,

71. 71

    खेत्तवत्थुपटिग्गहणाkhet·ta·vat·thu·pa·ṭig·ga·ha·ṇā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमोgo·ta·mo …।

    Khettavatthupaṭiggahaṇā paṭivirato samaṇo gotamo ….

    and fields and land.’

72. 72

    दूतेय्यपहिणगमनानुयोगाdū·tey·ya·pa·hi·ṇa·ga·ma·nā·nu·yo·gā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमोgo·ta·mo …।

    Dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo ….

    ‘He refrains from running errands and messages;

73. 73

    कयविक्कयाka·ya·vik·ka·yā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमोgo·ta·mo …।

    Kayavikkayā paṭivirato samaṇo gotamo ….

    buying and selling;

74. 74

    तुलाकूटकंसकूटमानकूटाtu·lā·kū·ṭa·kaṃ·sa·kū·ṭa·mā·na·kū·ṭā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमोgo·ta·mo …।

    Tulākūṭakaṁsakūṭamānakūṭā paṭivirato samaṇo gotamo ….

    falsifying weights, metals, or measures;

75. 75

    उक्कोटनवञ्चननिकतिसाचियोगाuk·ko·ṭa·na·vañ·ca·na·ni·ka·ti·sā·ci·yo·gā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमोgo·ta·mo …।

    Ukkoṭanavañcananikatisāciyogā paṭivirato samaṇo gotamo ….

    bribery, fraud, cheating, and duplicity;

76. 76

    छेदनवधबन्धनविपरामोसआलोपसहसाकाराche·da·na·va·dha·ban·dha·na·vi·pa·rā·mo·sa·ā·lo·pa·sa·ha·sā·kā·rā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमो’ति—go·ta·mo

    Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato samaṇo gotamo’ti—

    mutilation, murder, abduction, banditry, plunder, and violence.’

77. 77

    इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

    iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

    Such is an ordinary person’s praise of the Realized One.

78. 78

    चूळसीलंcū·ḷa·sī·laṃ निट्ठितं।niṭ·ṭhi·taṃ

    Cūḷasīlaṁ niṭṭhitaṁ.

    The shorter section on ethics is complete.

79. 79

    2।2। मज्झिमसीलmaj·jhi·ma·sī·la

    2.2. Majjhimasīla

    2.2. The Middle Section on Ethics

80. 80

    ‘यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपंe·va·rū·paṃ बीजगामभूतगामसमारम्भंbī·ja·gā·ma·bhū·ta·gā·ma·sa·mā·ram·bhaṃ अनुयुत्ताa·nu·yut·tā विहरन्ति,vi·ha·ran·ti

    ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti,

    ‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds.

81. 81

    सेय्यथिदं—मूलबीजंsey·ya·thi·daṃ खन्धबीजंkhan·dha·bī·jaṃ फळुबीजंpha·ḷu·bī·jaṃ अग्गबीजंag·ga·bī·jaṃ बीजबीजमेवbī·ja·bī·ja·me·va पञ्चमं;pañ·ca·maṃ

    seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ;

    These include plants propagated from roots, trunks, cuttings, or joints; and those from regular seeds as the fifth.

82. 82

    इतिi·ti एवरूपाe·va·rū·pā बीजगामभूतगामसमारम्भाbī·ja·gā·ma·bhū·ta·gā·ma·sa·mā·ram·bhā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमो’ति—go·ta·mo

    iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti—

    The ascetic Gotama refrains from such injury to plants and seeds.’

83. 83

    इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

    iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

    Such is an ordinary person’s praise of the Realized One.

84. 84

    ‘यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपंe·va·rū·paṃ सन्निधिकारपरिभोगंsan·ni·dhi·kā·ra·pa·ri·bho·gaṃ अनुयुत्ताa·nu·yut·tā विहरन्ति,vi·ha·ran·ti

    ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti,

    ‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use.

85. 85

    सेय्यथिदं—अन्नसन्निधिंsey·ya·thi·daṃ पानसन्निधिंpā·na·san·ni·dhiṃ वत्थसन्निधिंvat·tha·san·ni·dhiṃ यानसन्निधिंyā·na·san·ni·dhiṃ सयनसन्निधिंsa·ya·na·san·ni·dhiṃ गन्धसन्निधिंgan·dha·san·ni·dhiṃ आमिससन्निधिंā·mi·sa·san·ni·dhiṃ

    seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ

    This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and things of the flesh.

86. 86

    इतिi·ti वाvā इतिi·ti एवरूपाe·va·rū·pā सन्निधिकारपरिभोगाsan·ni·dhi·kā·ra·pa·ri·bho·gā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमो’ति—go·ta·mo

    iti vā iti evarūpā sannidhikāraparibhogā paṭivirato samaṇo gotamo’ti—

    The ascetic Gotama refrains from storing up such goods.’

87. 87

    इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

    iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

    Such is an ordinary person’s praise of the Realized One.

88. 88

    ‘यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपंe·va·rū·paṃ विसूकदस्सनंvi·sū·ka·das·sa·naṃ अनुयुत्ताa·nu·yut·tā विहरन्ति,vi·ha·ran·ti

    ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti,

    ‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows.

89. 89

    सेय्यथिदं—नच्चंsey·ya·thi·daṃ गीतंgī·taṃ वादितंvā·di·taṃ पेक्खंpek·khaṃ अक्खानंak·khā·naṃ पाणिस्सरंpā·ṇis·sa·raṃ वेताळंve·tā·ḷaṃ कुम्भथूणंkum·bha·thū·ṇaṃ सोभनकंso·bha·na·kaṃ चण्डालंcaṇ·ḍā·laṃ वंसंvaṃ·saṃ धोवनंdho·va·naṃ हत्थियुद्धंhat·thi·yud·dhaṃ अस्सयुद्धंas·sa·yud·dhaṃ महिंसयुद्धंma·hiṃ·sa·yud·dhaṃ उसभयुद्धंu·sa·bha·yud·dhaṃ अजयुद्धंa·ja·yud·dhaṃ मेण्डयुद्धंmeṇ·ḍa·yud·dhaṃ कुक्कुटयुद्धंkuk·ku·ṭa·yud·dhaṃ वट्टकयुद्धंvaṭ·ṭa·ka·yud·dhaṃ दण्डयुद्धंdaṇ·ḍa·yud·dhaṃ मुट्ठियुद्धंmuṭ·ṭhi·yud·dhaṃ निब्बुद्धंnib·bud·dhaṃ उय्योधिकंuy·yo·dhi·kaṃ बलग्गंba·lag·gaṃ सेनाब्यूहंse·nāb·yū·haṃ अनीकदस्सनंa·nī·ka·das·sa·naṃ

    seyyathidaṁ—naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ pāṇissaraṁ vetāḷaṁ kumbhathūṇaṁ sobhanakaṁ caṇḍālaṁ vaṁsaṁ dhovanaṁ hatthiyuddhaṁ assayuddhaṁ mahiṁsayuddhaṁ usabhayuddhaṁ ajayuddhaṁ meṇḍayuddhaṁ kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ nibbuddhaṁ uyyodhikaṁ balaggaṁ senābyūhaṁ anīkadassanaṁ

    This includes such things as dancing, singing, music, performances, and storytelling; clapping, gongs, and kettledrums; beauty pageants; pole-acrobatics and bone-washing displays of the corpse-workers; 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.

90. 90

    इतिi·ti वाvā इतिi·ti एवरूपाe·va·rū·pā विसूकदस्सनाvi·sū·ka·das·sa·nā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमो’ति—go·ta·mo

    iti vā iti evarūpā visūkadassanā paṭivirato samaṇo gotamo’ti—

    The ascetic Gotama refrains from such shows.’

91. 91

    इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

    iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

    Such is an ordinary person’s praise of the Realized One.

92. 92

    ‘यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपंe·va·rū·paṃ जूतप्पमादट्ठानानुयोगंjū·tap·pa·mā·daṭ·ṭhā·nā·nu·yo·gaṃ अनुयुत्ताa·nu·yut·tā विहरन्ति,vi·ha·ran·ti

    ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti,

    ‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence.

93. 93

    सेय्यथिदं—अट्ठपदंsey·ya·thi·daṃ दसपदंda·sa·pa·daṃ आकासंā·kā·saṃ परिहारपथंpa·ri·hā·ra·pa·thaṃ सन्तिकंsan·ti·kaṃ खलिकंkha·li·kaṃ घटिकंgha·ṭi·kaṃ सलाकहत्थंsa·lā·ka·hat·thaṃ अक्खंak·khaṃ पङ्गचीरंpaṅ·ga·cī·raṃ वङ्ककंvaṅ·ka·kaṃ मोक्खचिकंmok·kha·ci·kaṃ चिङ्गुलिकंciṅ·gu·li·kaṃ पत्ताळ्हकंpat·tā·ḷha·kaṃ रथकंra·tha·kaṃ धनुकंdha·nu·kaṃ अक्खरिकंak·kha·ri·kaṃ मनेसिकंma·ne·si·kaṃ यथावज्जंya·thā·vaj·jaṃ

    seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ

    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.

94. 94

    इतिi·ti वाvā इतिi·ti एवरूपाe·va·rū·pā जूतप्पमादट्ठानानुयोगाjū·tap·pa·mā·daṭ·ṭhā·nā·nu·yo·gā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमो’ति—go·ta·mo

    iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti—

    The ascetic Gotama refrains from such gambling.’

95. 95

    इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

    iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

    Such is an ordinary person’s praise of the Realized One.

96. 96

    ‘यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपंe·va·rū·paṃ उच्चासयनमहासयनंuc·cā·sa·ya·na·ma·hā·sa·ya·naṃ अनुयुत्ताa·nu·yut·tā विहरन्ति,vi·ha·ran·ti

    ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti,

    ‘There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding.

97. 97

    सेय्यथिदं—आसन्दिंsey·ya·thi·daṃ पल्लङ्कंpal·laṅ·kaṃ गोनकंgo·na·kaṃ चित्तकंcit·ta·kaṃ पटिकंpa·ṭi·kaṃ पटलिकंpa·ṭa·li·kaṃ तूलिकंtū·li·kaṃ विकतिकंvi·ka·ti·kaṃ उद्दलोमिंud·da·lo·miṃ एकन्तलोमिंe·kan·ta·lo·miṃ कट्टिस्संkaṭ·ṭis·saṃ कोसेय्यंko·sey·yaṃ कुत्तकंkut·ta·kaṃ हत्थत्थरंhat·that·tha·raṃ अस्सत्थरंas·sat·tha·raṃ रथत्थरंra·that·tha·raṃ अजिनप्पवेणिंa·ji·nap·pa·ve·ṇiṃ कदलिमिगपवरपच्चत्थरणंka·da·li·mi·ga·pa·va·ra·pac·cat·tha·ra·ṇaṃ सउत्तरच्छदंsa·ut·ta·rac·cha·daṃ उभतोलोहितकूपधानंu·bha·to·lo·hi·ta·kū·pa·dhā·naṃ

    seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ

    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, woollen carpets, rugs for elephants, horses, or chariots, black antelope hides and woven rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends.

98. 98

    इतिi·ti वाvā इतिi·ti एवरूपाe·va·rū·pā उच्चासयनमहासयनाuc·cā·sa·ya·na·ma·hā·sa·ya·nā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमो’ति—go·ta·mo

    iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato samaṇo gotamo’ti—

    The ascetic Gotama refrains from such bedding.’

99. 99

    इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

    iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

    Such is an ordinary person’s praise of the Realized One.

100. 100

     ‘यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपंe·va·rū·paṃ मण्डनविभूसनट्ठानानुयोगंmaṇ·ḍa·na·vi·bhū·sa·naṭ·ṭhā·nā·nu·yo·gaṃ अनुयुत्ताa·nu·yut·tā विहरन्ति,vi·ha·ran·ti सेय्यथिदं—sey·ya·thi·daṃ

     ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti, seyyathidaṁ—

     ‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in attiring and adorning themselves with garlands, fragrance, and makeup.

101. 101

     उच्छादनंuc·chā·da·naṃ परिमद्दनंpa·ri·mad·da·naṃ न्हापनंnhā·pa·naṃ सम्बाहनंsam·bā·ha·naṃ आदासंā·dā·saṃ अञ्जनंañ·ja·naṃ मालागन्धविलेपनंmā·lā·gan·dha·vi·le·pa·naṃ मुखचुण्णंmu·kha·cuṇ·ṇaṃ मुखलेपनंmu·kha·le·pa·naṃ हत्थबन्धंhat·tha·ban·dhaṃ सिखाबन्धंsi·khā·ban·dhaṃ दण्डंdaṇ·ḍaṃ नाळिकंnā·ḷi·kaṃ असिंa·siṃ छत्तंchat·taṃ चित्रुपाहनंcit·ru·pā·ha·naṃ उण्हीसंuṇ·hī·saṃ मणिंma·ṇiṃ वालबीजनिंvā·la·bī·ja·niṃ ओदातानिo·dā·tā·ni वत्थानिvat·thā·ni दीघदसानिdī·gha·da·sā·ni

     ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni

     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.

102. 102

     इतिi·ti वाvā इतिi·ti एवरूपाe·va·rū·pā मण्डनविभूसनट्ठानानुयोगाmaṇ·ḍa·na·vi·bhū·sa·naṭ·ṭhā·nā·nu·yo·gā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमो’ति—go·ta·mo

     iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti—

     The ascetic Gotama refrains from such beautification and adornment.’

103. 103

     इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

     iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

     Such is an ordinary person’s praise of the Realized One.

104. 104

     ‘यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपंe·va·rū·paṃ तिरच्छानकथंti·rac·chā·na·ka·thaṃ अनुयुत्ताa·nu·yut·tā विहरन्ति,vi·ha·ran·ti

     ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti,

     ‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk. This includes such topics as

105. 105

     सेय्यथिदं—राजकथंsey·ya·thi·daṃ चोरकथंco·ra·ka·thaṃ महामत्तकथंma·hā·mat·ta·ka·thaṃ सेनाकथंse·nā·ka·thaṃ भयकथंbha·ya·ka·thaṃ युद्धकथंyud·dha·ka·thaṃ अन्नकथंan·na·ka·thaṃ पानकथंpā·na·ka·thaṃ वत्थकथंvat·tha·ka·thaṃ सयनकथंsa·ya·na·ka·thaṃ मालाकथंmā·lā·ka·thaṃ गन्धकथंgan·dha·ka·thaṃ ञातिकथंñā·ti·ka·thaṃ यानकथंyā·na·ka·thaṃ गामकथंgā·ma·ka·thaṃ निगमकथंni·ga·ma·ka·thaṃ नगरकथंna·ga·ra·ka·thaṃ जनपदकथंja·na·pa·da·ka·thaṃ इत्थिकथंit·thi·ka·thaṃ सूरकथंsū·ra·ka·thaṃ विसिखाकथंvi·si·khā·ka·thaṃ कुम्भट्ठानकथंkum·bhaṭ·ṭhā·na·ka·thaṃ पुब्बपेतकथंpub·ba·pe·ta·ka·thaṃ नानत्तकथंnā·nat·ta·ka·thaṃ लोकक्खायिकंlo·kak·khā·yi·kaṃ समुद्दक्खायिकंsa·mud·dak·khā·yi·kaṃ इतिभवाभवकथंi·ti·bha·vā·bha·va·ka·thaṃ

     seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ

     talk about kings, bandits, and chief 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; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.

106. 106

     इतिi·ti वाvā इतिi·ti एवरूपायe·va·rū·pā·ya तिरच्छानकथायti·rac·chā·na·ka·thā·ya पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमो’ति—go·ta·mo

     iti vā iti evarūpāya tiracchānakathāya paṭivirato samaṇo gotamo’ti—

     The ascetic Gotama refrains from such low talk.’

107. 107

     इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

     iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

     Such is an ordinary person’s praise of the Realized One.

108. 108

     ‘यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपंe·va·rū·paṃ विग्गाहिककथंvig·gā·hi·ka·ka·thaṃ अनुयुत्ताa·nu·yut·tā विहरन्ति,vi·ha·ran·ti

     ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti,

     ‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments.

109. 109

     सेय्यथिदं—नsey·ya·thi·daṃ त्वंtvaṃ इमंi·maṃ धम्मविनयंdham·ma·vi·na·yaṃ आजानासि,ā·jā·nā·si अहंa·haṃ इमंi·maṃ धम्मविनयंdham·ma·vi·na·yaṃ आजानामि,ā·jā·nā·mi किंkiṃ त्वंtvaṃ इमंi·maṃ धम्मविनयंdham·ma·vi·na·yaṃ आजानिस्ससि,ā·jā·nis·sa·si मिच्छाmic·chā पटिपन्नोpa·ṭi·pan·no त्वमसि,tva·ma·si अहमस्मिa·ha·mas·mi सम्माsam·mā पटिपन्नो,pa·ṭi·pan·no सहितंsa·hi·taṃ मे,me असहितंa·sa·hi·taṃ ते,te पुरेवचनीयंpu·re·va·ca·nī·yaṃ पच्छाpac·chā अवच,a·va·ca पच्छावचनीयंpac·chā·va·ca·nī·yaṃ पुरेpu·re अवच,a·va·ca अधिचिण्णंa·dhi·ciṇ·ṇaṃ तेte विपरावत्तं,vi·pa·rā·vat·taṃ आरोपितोā·ro·pi·to तेte वादो,vā·do निग्गहितोnig·ga·hi·to त्वमसि,tva·ma·si चरca·ra वादप्पमोक्खाय,vā·dap·pa·mok·khā·ya निब्बेठेहिnib·be·ṭhe·hi वाvā सचेsa·ce पहोसीतिpa·ho·sī·ti

     seyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti

     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!”

110. 110

     इतिi·ti वाvā इतिi·ti एवरूपायe·va·rū·pā·ya विग्गाहिककथायvig·gā·hi·ka·ka·thā·ya पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमो’ति—go·ta·mo

     iti vā iti evarūpāya viggāhikakathāya paṭivirato samaṇo gotamo’ti—

     The ascetic Gotama refrains from such argumentative talk.’

111. 111

     इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

     iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

     Such is an ordinary person’s praise of the Realized One.

112. 112

     ‘यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपंe·va·rū·paṃ दूतेय्यपहिणगमनानुयोगंdū·tey·ya·pa·hi·ṇa·ga·ma·nā·nu·yo·gaṃ अनुयुत्ताa·nu·yut·tā विहरन्ति,vi·ha·ran·ti

     ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti,

     ‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages.

113. 113

     सेय्यथिदं—रञ्ञं,sey·ya·thi·daṃ राजमहामत्तानं,rā·ja·ma·hā·mat·tā·naṃ खत्तियानं,khat·ti·yā·naṃ ब्राह्मणानं,brāh·ma·ṇā·naṃ गहपतिकानं,ga·ha·pa·ti·kā·naṃ कुमारानंku·mā·rā·naṃ “इधi·dha गच्छ,gac·cha अमुत्रागच्छ,a·mut·rā·gac·cha इदंi·daṃ हर,ha·ra अमुत्रa·mut·ra इदंi·daṃ आहरा”तिā·ha·rā

     seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ “idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā”ti

     This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: “Go here, go there. Take this, bring that from there.”

114. 114

     इतिi·ti वाvā इतिi·ti एवरूपाe·va·rū·pā दूतेय्यपहिणगमनानुयोगाdū·tey·ya·pa·hi·ṇa·ga·ma·nā·nu·yo·gā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमो’ति—go·ta·mo

     iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo’ti—

     The ascetic Gotama refrains from such errands.’

115. 115

     इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

     iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

     Such is an ordinary person’s praise of the Realized One.

116. 116

     ‘यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte कुहकाku·ha·kā चca होन्ति,hon·ti लपकाla·pa·kā चca नेमित्तिकाne·mit·ti·kā चca निप्पेसिकाnip·pe·si·kā च,ca लाभेनlā·bhe·na लाभंlā·bhaṃ निजिगीसितारोni·ji·gī·si·tā·ro चca

     ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti, lapakā ca nemittikā ca nippesikā ca, lābhena lābhaṁ nijigīsitāro ca

     ‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in deceit, flattery, hinting, and belittling, and using material things to chase after other material things.

117. 117

     इतिi·ti एवरूपाe·va·rū·pā कुहनलपनाku·ha·na·la·pa·nā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमो’ति—go·ta·mo

     iti evarūpā kuhanalapanā paṭivirato samaṇo gotamo’ti—

     The ascetic Gotama refrains from such fawning and flattery.’

118. 118

     इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

     iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

     Such is an ordinary person’s praise of the Realized One.

119. 119

     मज्झिमसीलंmaj·jhi·ma·sī·laṃ निट्ठितं।niṭ·ṭhi·taṃ

     Majjhimasīlaṁ niṭṭhitaṁ.

     The middle section on ethics is complete.

120. 120

     2।3। महासीलma·hā·sī·la

     2.3. Mahāsīla

     2.3. The Large Section on Ethics

121. 121

     ‘यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपायe·va·rū·pā·ya तिरच्छानविज्जायti·rac·chā·na·vij·jā·ya मिच्छाजीवेनmic·chā·jī·ve·na जीवितंjī·vi·taṃ कप्पेन्ति,kap·pen·ti

     ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,

     ‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.

122. 122

     सेय्यथिदं—अङ्गंsey·ya·thi·daṃ निमित्तंni·mit·taṃ उप्पातंup·pā·taṃ सुपिनंsu·pi·naṃ लक्खणंlak·kha·ṇaṃ मूसिकच्छिन्नंmū·si·kac·chin·naṃ अग्गिहोमंag·gi·ho·maṃ दब्बिहोमंdab·bi·ho·maṃ थुसहोमंthu·sa·ho·maṃ कणहोमंka·ṇa·ho·maṃ तण्डुलहोमंtaṇ·ḍu·la·ho·maṃ सप्पिहोमंsap·pi·ho·maṃ तेलहोमंte·la·ho·maṃ मुखहोमंmu·kha·ho·maṃ लोहितहोमंlo·hi·ta·ho·maṃ अङ्गविज्जाaṅ·ga·vij·jā वत्थुविज्जाvat·thu·vij·jā खत्तविज्जाkhat·ta·vij·jā सिवविज्जाsi·va·vij·jā भूतविज्जाbhū·ta·vij·jā भूरिविज्जाbhū·ri·vij·jā अहिविज्जाa·hi·vij·jā विसविज्जाvi·sa·vij·jā विच्छिकविज्जाvic·chi·ka·vij·jā मूसिकविज्जाmū·si·ka·vij·jā सकुणविज्जाsa·ku·ṇa·vij·jā वायसविज्जाvā·ya·sa·vij·jā पक्कज्झानंpak·kaj·jhā·naṃ सरपरित्ताणंsa·ra·pa·rit·tā·ṇaṃ मिगचक्कंmi·ga·cak·kaṃ

     seyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ

     This includes such fields as augury, omenology, divining portents, interpreting dreams, divining features of men and women, 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, limb-reading; 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 lifespan, chanting for protection, and divining omens from wild animals.

123. 123

     इतिi·ti वाvā इतिi·ti एवरूपायe·va·rū·pā·ya तिरच्छानविज्जायti·rac·chā·na·vij·jā·ya मिच्छाजीवाmic·chā·jī·vā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमो’ति—go·ta·mo

     iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—

     The ascetic Gotama refrains from such low lore, such wrong livelihood.’

124. 124

     इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

     iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

     Such is an ordinary person’s praise of the Realized One.

125. 125

     ‘यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपायe·va·rū·pā·ya तिरच्छानविज्जायti·rac·chā·na·vij·jā·ya मिच्छाजीवेनmic·chā·jī·ve·na जीवितंjī·vi·taṃ कप्पेन्ति,kap·pen·ti

     ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,

     ‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.

126. 126

     सेय्यथिदं—मणिलक्खणंsey·ya·thi·daṃ वत्थलक्खणंvat·tha·lak·kha·ṇaṃ दण्डलक्खणंdaṇ·ḍa·lak·kha·ṇaṃ सत्थलक्खणंsat·tha·lak·kha·ṇaṃ असिलक्खणंa·si·lak·kha·ṇaṃ उसुलक्खणंu·su·lak·kha·ṇaṃ धनुलक्खणंdha·nu·lak·kha·ṇaṃ आवुधलक्खणंā·vu·dha·lak·kha·ṇaṃ इत्थिलक्खणंit·thi·lak·kha·ṇaṃ पुरिसलक्खणंpu·ri·sa·lak·kha·ṇaṃ कुमारलक्खणंku·mā·ra·lak·kha·ṇaṃ कुमारिलक्खणंku·mā·ri·lak·kha·ṇaṃ दासलक्खणंdā·sa·lak·kha·ṇaṃ दासिलक्खणंdā·si·lak·kha·ṇaṃ हत्थिलक्खणंhat·thi·lak·kha·ṇaṃ अस्सलक्खणंas·sa·lak·kha·ṇaṃ महिंसलक्खणंma·hiṃ·sa·lak·kha·ṇaṃ उसभलक्खणंu·sa·bha·lak·kha·ṇaṃ गोलक्खणंgo·lak·kha·ṇaṃ अजलक्खणंa·ja·lak·kha·ṇaṃ मेण्डलक्खणंmeṇ·ḍa·lak·kha·ṇaṃ कुक्कुटलक्खणंkuk·ku·ṭa·lak·kha·ṇaṃ वट्टकलक्खणंvaṭ·ṭa·ka·lak·kha·ṇaṃ गोधालक्खणंgo·dhā·lak·kha·ṇaṃ कण्णिकालक्खणंkaṇ·ṇi·kā·lak·kha·ṇaṃ कच्छपलक्खणंkac·cha·pa·lak·kha·ṇaṃ मिगलक्खणंmi·ga·lak·kha·ṇaṃ

     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

     This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, bows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer.

127. 127

     इतिi·ti वाvā इतिi·ti एवरूपायe·va·rū·pā·ya तिरच्छानविज्जायti·rac·chā·na·vij·jā·ya मिच्छाजीवाmic·chā·jī·vā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमो’ति—go·ta·mo

     iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—

     The ascetic Gotama refrains from such low lore, such wrong livelihood.’

128. 128

     इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

     iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

     Such is an ordinary person’s praise of the Realized One.

129. 129

     ‘यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपायe·va·rū·pā·ya तिरच्छानविज्जायti·rac·chā·na·vij·jā·ya मिच्छाजीवेनmic·chā·jī·ve·na जीवितंjī·vi·taṃ कप्पेन्ति,kap·pen·ti

     ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,

     ‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.

130. 130

     सेय्यथिदं—रञ्ञंsey·ya·thi·daṃ निय्यानंniy·yā·naṃ भविस्सति,bha·vis·sa·ti रञ्ञंrañ·ñaṃ अनिय्यानंa·niy·yā·naṃ भविस्सति,bha·vis·sa·ti अब्भन्तरानंab·bhan·ta·rā·naṃ रञ्ञंrañ·ñaṃ उपयानंu·pa·yā·naṃ भविस्सति,bha·vis·sa·ti बाहिरानंbā·hi·rā·naṃ रञ्ञंrañ·ñaṃ अपयानंa·pa·yā·naṃ भविस्सति,bha·vis·sa·ti बाहिरानंbā·hi·rā·naṃ रञ्ञंrañ·ñaṃ उपयानंu·pa·yā·naṃ भविस्सति,bha·vis·sa·ti अब्भन्तरानंab·bhan·ta·rā·naṃ रञ्ञंrañ·ñaṃ अपयानंa·pa·yā·naṃ भविस्सति,bha·vis·sa·ti अब्भन्तरानंab·bhan·ta·rā·naṃ रञ्ञंrañ·ñaṃ जयोja·yo भविस्सति,bha·vis·sa·ti बाहिरानंbā·hi·rā·naṃ रञ्ञंrañ·ñaṃ पराजयोpa·rā·ja·yo भविस्सति,bha·vis·sa·ti बाहिरानंbā·hi·rā·naṃ रञ्ञंrañ·ñaṃ जयोja·yo भविस्सति,bha·vis·sa·ti अब्भन्तरानंab·bhan·ta·rā·naṃ रञ्ञंrañ·ñaṃ पराजयोpa·rā·ja·yo भविस्सति,bha·vis·sa·ti इतिi·ti इमस्सi·mas·sa जयोja·yo भविस्सति,bha·vis·sa·ti इमस्सi·mas·sa पराजयोpa·rā·ja·yo भविस्सतिbha·vis·sa·ti

     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

     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.

131. 131

     इतिi·ti वाvā इतिi·ti एवरूपायe·va·rū·pā·ya तिरच्छानविज्जायti·rac·chā·na·vij·jā·ya मिच्छाजीवाmic·chā·jī·vā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमो’ति—go·ta·mo

     iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—

     The ascetic Gotama refrains from such low lore, such wrong livelihood.’

132. 132

     इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

     iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

     Such is an ordinary person’s praise of the Realized One.

133. 133

     ‘यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपायe·va·rū·pā·ya तिरच्छानविज्जायti·rac·chā·na·vij·jā·ya मिच्छाजीवेनmic·chā·jī·ve·na जीवितंjī·vi·taṃ कप्पेन्ति,kap·pen·ti

     ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,

     ‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.

134. 134

     सेय्यथिदं—चन्दग्गाहोsey·ya·thi·daṃ भविस्सति,bha·vis·sa·ti सूरियग्गाहोsū·ri·yag·gā·ho भविस्सति,bha·vis·sa·ti नक्खत्तग्गाहोnak·khat·tag·gā·ho भविस्सति,bha·vis·sa·ti चन्दिमसूरियानंcan·di·ma·sū·ri·yā·naṃ पथगमनंpa·tha·ga·ma·naṃ भविस्सति,bha·vis·sa·ti चन्दिमसूरियानंcan·di·ma·sū·ri·yā·naṃ उप्पथगमनंup·pa·tha·ga·ma·naṃ भविस्सति,bha·vis·sa·ti नक्खत्तानंnak·khat·tā·naṃ पथगमनंpa·tha·ga·ma·naṃ भविस्सति,bha·vis·sa·ti नक्खत्तानंnak·khat·tā·naṃ उप्पथगमनंup·pa·tha·ga·ma·naṃ भविस्सति,bha·vis·sa·ti उक्कापातोuk·kā·pā·to भविस्सति,bha·vis·sa·ti दिसाडाहोdi·sā·ḍā·ho भविस्सति,bha·vis·sa·ti भूमिचालोbhū·mi·cā·lo भविस्सति,bha·vis·sa·ti देवदुद्रभिde·va·dud·ra·bhi भविस्सति,bha·vis·sa·ti चन्दिमसूरियनक्खत्तानंcan·di·ma·sū·ri·ya·nak·khat·tā·naṃ उग्गमनंug·ga·ma·naṃ ओगमनंo·ga·ma·naṃ सङ्किलेसंsaṅ·ki·le·saṃ वोदानंvo·dā·naṃ भविस्सति,bha·vis·sa·ti एवंविपाकोe·vaṃ·vi·pā·ko चन्दग्गाहोcan·dag·gā·ho भविस्सति,bha·vis·sa·ti एवंविपाकोe·vaṃ·vi·pā·ko सूरियग्गाहोsū·ri·yag·gā·ho भविस्सति,bha·vis·sa·ti एवंविपाकोe·vaṃ·vi·pā·ko नक्खत्तग्गाहोnak·khat·tag·gā·ho भविस्सति,bha·vis·sa·ti एवंविपाकंe·vaṃ·vi·pā·kaṃ चन्दिमसूरियानंcan·di·ma·sū·ri·yā·naṃ पथगमनंpa·tha·ga·ma·naṃ भविस्सति,bha·vis·sa·ti एवंविपाकंe·vaṃ·vi·pā·kaṃ चन्दिमसूरियानंcan·di·ma·sū·ri·yā·naṃ उप्पथगमनंup·pa·tha·ga·ma·naṃ भविस्सति,bha·vis·sa·ti एवंविपाकंe·vaṃ·vi·pā·kaṃ नक्खत्तानंnak·khat·tā·naṃ पथगमनंpa·tha·ga·ma·naṃ भविस्सति,bha·vis·sa·ti एवंविपाकंe·vaṃ·vi·pā·kaṃ नक्खत्तानंnak·khat·tā·naṃ उप्पथगमनंup·pa·tha·ga·ma·naṃ भविस्सति,bha·vis·sa·ti एवंविपाकोe·vaṃ·vi·pā·ko उक्कापातोuk·kā·pā·to भविस्सति,bha·vis·sa·ti एवंविपाकोe·vaṃ·vi·pā·ko दिसाडाहोdi·sā·ḍā·ho भविस्सति,bha·vis·sa·ti एवंविपाकोe·vaṃ·vi·pā·ko भूमिचालोbhū·mi·cā·lo भविस्सति,bha·vis·sa·ti एवंविपाकोe·vaṃ·vi·pā·ko देवदुद्रभिde·va·dud·ra·bhi भविस्सति,bha·vis·sa·ti एवंविपाकंe·vaṃ·vi·pā·kaṃ चन्दिमसूरियनक्खत्तानंcan·di·ma·sū·ri·ya·nak·khat·tā·naṃ उग्गमनंug·ga·ma·naṃ ओगमनंo·ga·ma·naṃ सङ्किलेसंsaṅ·ki·le·saṃ वोदानंvo·dā·naṃ भविस्सतिbha·vis·sa·ti

     seyyathidaṁ—candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṁ pathagamanaṁ bhavissati, candimasūriyānaṁ uppathagamanaṁ bhavissati, nakkhattānaṁ pathagamanaṁ bhavissati, nakkhattānaṁ uppathagamanaṁ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati, evaṁvipāko candaggāho bhavissati, evaṁvipāko sūriyaggāho bhavissati, evaṁvipāko nakkhattaggāho bhavissati, evaṁvipākaṁ candimasūriyānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ candimasūriyānaṁ uppathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ uppathagamanaṁ bhavissati, evaṁvipāko ukkāpāto bhavissati, evaṁvipāko disāḍāho bhavissati, evaṁvipāko bhūmicālo bhavissati, evaṁvipāko devadudrabhi bhavissati, evaṁvipākaṁ candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati

     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 horizon, an earthquake, or thunder in the heavens; 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.

135. 135

     इतिi·ti वाvā इतिi·ti एवरूपायe·va·rū·pā·ya तिरच्छानविज्जायti·rac·chā·na·vij·jā·ya मिच्छाजीवाmic·chā·jī·vā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमो’ति—go·ta·mo

     iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—

     The ascetic Gotama refrains from such low lore, such wrong livelihood.’

136. 136

     इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

     iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

     Such is an ordinary person’s praise of the Realized One.

137. 137

     ‘यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपायe·va·rū·pā·ya तिरच्छानविज्जायti·rac·chā·na·vij·jā·ya मिच्छाजीवेनmic·chā·jī·ve·na जीवितंjī·vi·taṃ कप्पेन्ति,kap·pen·ti

     ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,

     ‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.

138. 138

     सेय्यथिदं—सुवुट्ठिकाsey·ya·thi·daṃ भविस्सति,bha·vis·sa·ti दुब्बुट्ठिकाdub·buṭ·ṭhi·kā भविस्सति,bha·vis·sa·ti सुभिक्खंsu·bhik·khaṃ भविस्सति,bha·vis·sa·ti दुब्भिक्खंdub·bhik·khaṃ भविस्सति,bha·vis·sa·ti खेमंkhe·maṃ भविस्सति,bha·vis·sa·ti भयंbha·yaṃ भविस्सति,bha·vis·sa·ti रोगोro·go भविस्सति,bha·vis·sa·ti आरोग्यंā·rog·yaṃ भविस्सति,bha·vis·sa·ti मुद्दा,mud·dā गणना,ga·ṇa·nā सङ्खानं,saṅ·khā·naṃ कावेय्यं,kā·vey·yaṃ लोकायतंlo·kā·ya·taṃ

     seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ

     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 arithmetic, accounting, calculating, poetry, and cosmology.

139. 139

     इतिi·ti वाvā इतिi·ti एवरूपायe·va·rū·pā·ya तिरच्छानविज्जायti·rac·chā·na·vij·jā·ya मिच्छाजीवाmic·chā·jī·vā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमो’ति—go·ta·mo

     iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—

     The ascetic Gotama refrains from such low lore, such wrong livelihood.’

140. 140

     इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

     iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

     Such is an ordinary person’s praise of the Realized One.

141. 141

     ‘यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपायe·va·rū·pā·ya तिरच्छानविज्जायti·rac·chā·na·vij·jā·ya मिच्छाजीवेनmic·chā·jī·ve·na जीवितंjī·vi·taṃ कप्पेन्ति,kap·pen·ti

     ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,

     ‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.

142. 142

     सेय्यथिदं—आवाहनंsey·ya·thi·daṃ विवाहनंvi·vā·ha·naṃ संवरणंsaṃ·va·ra·ṇaṃ विवरणंvi·va·ra·ṇaṃ सङ्किरणंsaṅ·ki·ra·ṇaṃ विकिरणंvi·ki·ra·ṇaṃ सुभगकरणंsu·bha·ga·ka·ra·ṇaṃ दुब्भगकरणंdub·bha·ga·ka·ra·ṇaṃ विरुद्धगब्भकरणंvi·rud·dha·gab·bha·ka·ra·ṇaṃ जिव्हानिबन्धनंjiv·hā·ni·ban·dha·naṃ हनुसंहननंha·nu·saṃ·ha·na·naṃ हत्थाभिजप्पनंhat·thā·bhi·jap·pa·naṃ हनुजप्पनंha·nu·jap·pa·naṃ कण्णजप्पनंkaṇ·ṇa·jap·pa·naṃ आदासपञ्हंā·dā·sa·pañ·haṃ कुमारिकपञ्हंku·mā·ri·ka·pañ·haṃ देवपञ्हंde·va·pañ·haṃ आदिच्चुपट्ठानंā·dic·cu·paṭ·ṭhā·naṃ महतुपट्ठानंma·ha·tu·paṭ·ṭhā·naṃ अब्भुज्जलनंab·bhuj·ja·la·naṃ सिरिव्हायनंsi·riv·hā·ya·naṃ

     seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ

     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.

143. 143

     इतिi·ti वाvā इतिi·ti एवरूपायe·va·rū·pā·ya तिरच्छानविज्जायti·rac·chā·na·vij·jā·ya मिच्छाजीवाmic·chā·jī·vā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमो’ति—go·ta·mo

     iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—

     The ascetic Gotama refrains from such low lore, such wrong livelihood.’

144. 144

     इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

     iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

     Such is an ordinary person’s praise of the Realized One.

145. 145

     ‘यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपायe·va·rū·pā·ya तिरच्छानविज्जायti·rac·chā·na·vij·jā·ya मिच्छाजीवेनmic·chā·jī·ve·na जीवितंjī·vi·taṃ कप्पेन्ति,kap·pen·ti

     ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,

     ‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.

146. 146

     सेय्यथिदं—सन्तिकम्मंsey·ya·thi·daṃ पणिधिकम्मंpa·ṇi·dhi·kam·maṃ भूतकम्मंbhū·ta·kam·maṃ भूरिकम्मंbhū·ri·kam·maṃ वस्सकम्मंvas·sa·kam·maṃ वोस्सकम्मंvos·sa·kam·maṃ वत्थुकम्मंvat·thu·kam·maṃ वत्थुपरिकम्मंvat·thu·pa·ri·kam·maṃ आचमनंā·ca·ma·naṃ न्हापनंnhā·pa·naṃ जुहनंju·ha·naṃ वमनंva·ma·naṃ विरेचनंvi·re·ca·naṃ उद्धंविरेचनंud·dhaṃ·vi·re·ca·naṃ अधोविरेचनंa·dho·vi·re·ca·naṃ सीसविरेचनंsī·sa·vi·re·ca·naṃ कण्णतेलंkaṇ·ṇa·te·laṃ नेत्ततप्पनंnet·ta·tap·pa·naṃ नत्थुकम्मंnat·thu·kam·maṃ अञ्जनंañ·ja·naṃ पच्चञ्जनंpac·cañ·ja·naṃ सालाकियंsā·lā·ki·yaṃ सल्लकत्तियंsal·la·kat·ti·yaṃ दारकतिकिच्छाdā·ra·ka·ti·kic·chā मूलभेसज्जानंmū·la·bhe·saj·jā·naṃ अनुप्पदानंa·nup·pa·dā·naṃ ओसधीनंo·sa·dhī·naṃ पटिमोक्खोpa·ṭi·mok·kho

     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

     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 sipping water 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 herbal bandages.

147. 147

     इतिi·ti वाvā इतिi·ti एवरूपायe·va·rū·pā·ya तिरच्छानविज्जायti·rac·chā·na·vij·jā·ya मिच्छाजीवाmic·chā·jī·vā पटिविरतोpa·ṭi·vi·ra·to समणोsa·ma·ṇo गोतमो’ति—go·ta·mo

     iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—

     The ascetic Gotama refrains from such low lore, such wrong livelihood.’

148. 148

     इतिi·ti वाvā हि,hi भिक्खवे,bhik·kha·ve पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

     iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

     Such is an ordinary person’s praise of the Realized One.

149. 149

     इदंi·daṃ खो,kho भिक्खवे,bhik·kha·ve अप्पमत्तकंap·pa·mat·ta·kaṃ ओरमत्तकंo·ra·mat·ta·kaṃ सीलमत्तकं,sī·la·mat·ta·kaṃ येनye·na पुथुज्जनोpu·thuj·ja·no तथागतस्सta·thā·ga·tas·sa वण्णंvaṇ·ṇaṃ वदमानोva·da·mā·no वदेय्य।va·dey·ya

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

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

150. 150

     महासीलंma·hā·sī·laṃ निट्ठितं।niṭ·ṭhi·taṃ

     Mahāsīlaṁ niṭṭhitaṁ.

     The longer section on ethics is complete.

151. 151

     3। दिट्ठिdiṭ·ṭhi

     3. Diṭṭhi

     3. Views

152. 152

     3।1। पुब्बन्तकप्पिकpub·ban·ta·kap·pi·ka

     3.1. Pubbantakappika

     3.1. Theories About the First Beginning

153. 153

     अत्थि,at·thi भिक्खवे,bhik·kha·ve अञ्ञेवañ·ñe·va धम्माdham·mā गम्भीराgam·bhī·rā दुद्दसाdud·da·sā दुरनुबोधाdu·ra·nu·bo·dhā सन्ताsan·tā पणीताpa·ṇī·tā अतक्कावचराa·tak·kā·va·ca·rā निपुणाni·pu·ṇā पण्डितवेदनीया,paṇ·ḍi·ta·ve·da·nī·yā येye तथागतोta·thā·ga·to सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā पवेदेति,pa·ve·de·ti येहिye·hi तथागतस्सta·thā·ga·tas·sa यथाभुच्चंya·thā·bhuc·caṃ वण्णंvaṇ·ṇaṃ सम्माsam·mā वदमानाva·da·mā·nā वदेय्युं।va·dey·yuṃ

     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.

     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.

154. 154

     कतमेka·ta·me चca ते,te भिक्खवे,bhik·kha·ve धम्माdham·mā गम्भीराgam·bhī·rā दुद्दसाdud·da·sā दुरनुबोधाdu·ra·nu·bo·dhā सन्ताsan·tā पणीताpa·ṇī·tā अतक्कावचराa·tak·kā·va·ca·rā निपुणाni·pu·ṇā पण्डितवेदनीया,paṇ·ḍi·ta·ve·da·nī·yā येye तथागतोta·thā·ga·to सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā पवेदेति,pa·ve·de·ti येहिye·hi तथागतस्सta·thā·ga·tas·sa यथाभुच्चंya·thā·bhuc·caṃ वण्णंvaṇ·ṇaṃ सम्माsam·mā वदमानाva·da·mā·nā वदेय्युं?va·dey·yuṃ

     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?

     And what are these principles?

155. 155

     सन्ति,san·ti भिक्खवे,bhik·kha·ve एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā पुब्बन्तकप्पिकाpub·ban·ta·kap·pi·kā पुब्बन्तानुदिट्ठिनो,pub·ban·tā·nu·diṭ·ṭhi·no पुब्बन्तंpub·ban·taṃ आरब्भā·rab·bha अनेकविहितानिa·ne·ka·vi·hi·tā·ni अधिमुत्तिपदानिa·dhi·mut·ti·pa·dā·ni अभिवदन्तिa·bhi·va·dan·ti अट्ठारसहिaṭ·ṭhā·ra·sa·hi वत्थूहि।vat·thū·hi

     Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino, pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi.

     There are some ascetics and brahmins who speculate and theorize about the first beginning, and propose various hypotheses concerning the first beginning on eighteen grounds.

156. 156

     तेte चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha पुब्बन्तकप्पिकाpub·ban·ta·kap·pi·kā पुब्बन्तानुदिट्ठिनोpub·ban·tā·nu·diṭ·ṭhi·no पुब्बन्तंpub·ban·taṃ आरब्भā·rab·bha अनेकविहितानिa·ne·ka·vi·hi·tā·ni अधिमुत्तिपदानिa·dhi·mut·ti·pa·dā·ni अभिवदन्तिa·bhi·va·dan·ti अट्ठारसहिaṭ·ṭhā·ra·sa·hi वत्थूहि?vat·thū·hi

     Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi?

     And what are the eighteen grounds on which they rely?

157. 157

     3।1।1। सस्सतवादsas·sa·ta·vā·da

     3.1.1. Sassatavāda

     3.1.1. Eternalism

158. 158

     सन्ति,san·ti भिक्खवे,bhik·kha·ve एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सस्सतवादा,sas·sa·ta·vā·dā सस्सतंsas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्तिpañ·ña·pen·ti चतूहिca·tū·hi वत्थूहि।vat·thū·hi

     Santi, bhikkhave, eke samaṇabrāhmaṇā 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.

159. 159

     तेte चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha सस्सतवादाsas·sa·ta·vā·dā सस्सतंsas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्तिpañ·ña·pen·ti चतूहिca·tū·hi वत्थूहि?vat·thū·hi

     Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi?

     And what are the four grounds on which they rely?

160. 160

     इध,i·dha भिक्खवे,bhik·kha·ve एकच्चोe·kac·co समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā आतप्पमन्वायā·tap·pa·man·vā·ya पधानमन्वायpa·dhā·na·man·vā·ya अनुयोगमन्वायa·nu·yo·ga·man·vā·ya अप्पमादमन्वायap·pa·mā·da·man·vā·ya सम्मामनसिकारमन्वायsam·mā·ma·na·si·kā·ra·man·vā·ya तथारूपंta·thā·rū·paṃ चेतोसमाधिंce·to·sa·mā·dhiṃ फुसति,phu·sa·ti यथासमाहितेya·thā·sa·mā·hi·te चित्तेcit·te (…) अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरति।a·nus·sa·ra·ti

     Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte (…) 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.

161. 161

     सेय्यथिदं—एकम्पिsey·ya·thi·daṃ जातिंjā·tiṃ द्वेपिdve·pi जातियोjā·ti·yo तिस्सोपिtis·so·pi जातियोjā·ti·yo चतस्सोपिca·tas·so·pi जातियोjā·ti·yo पञ्चपिpañ·ca·pi जातियोjā·ti·yo दसपिda·sa·pi जातियोjā·ti·yo वीसम्पिvī·sam·pi जातियोjā·ti·yo तिंसम्पिtiṃ·sam·pi जातियोjā·ti·yo चत्तालीसम्पिcat·tā·lī·sam·pi जातियोjā·ti·yo पञ्ञासम्पिpañ·ñā·sam·pi जातियोjā·ti·yo जातिसतम्पिjā·ti·sa·tam·pi जातिसहस्सम्पिjā·ti·sa·has·sam·pi जातिसतसहस्सम्पिjā·ti·sa·ta·sa·has·sam·pi अनेकानिपिa·ne·kā·ni·pi जातिसतानिjā·ti·sa·tā·ni अनेकानिपिa·ne·kā·ni·pi जातिसहस्सानिjā·ti·sa·has·sā·ni अनेकानिपिa·ne·kā·ni·pi जातिसतसहस्सानि:jā·ti·sa·ta·sa·has·sā·ni ‘अमुत्रासिंa·mut·rā·siṃ एवंनामोe·vaṃ·nā·mo एवङ्गोत्तोe·vaṅ·got·to एवंवण्णोe·vaṃ·vaṇ·ṇo एवमाहारोe·va·mā·hā·ro एवंसुखदुक्खप्पटिसंवेदीe·vaṃ·su·kha·duk·khap·pa·ṭi·saṃ·ve·dī एवमायुपरियन्तो,e·va·mā·yu·pa·ri·yan·to सोso ततोta·to चुतोcu·to अमुत्रa·mut·ra उदपादिं;u·da·pā·diṃ तत्रापासिंtat·rā·pā·siṃ एवंनामोe·vaṃ·nā·mo एवङ्गोत्तोe·vaṅ·got·to एवंवण्णोe·vaṃ·vaṇ·ṇo एवमाहारोe·va·mā·hā·ro एवंसुखदुक्खप्पटिसंवेदीe·vaṃ·su·kha·duk·khap·pa·ṭi·saṃ·ve·dī एवमायुपरियन्तो,e·va·mā·yu·pa·ri·yan·to सोso ततोta·to चुतोcu·to इधूपपन्नो’ति।i·dhū·pa·pan·no इतिi·ti साकारंsā·kā·raṃ सउद्देसंsa·ud·de·saṃ अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरति।a·nus·sa·ra·ti

     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.

     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.

162. 162

     सोso एवमाह:e·va·mā·ha

     So evamāha:

     They say:

163. 163

     ‘सस्सतोsas·sa·to अत्ताat·tā चca लोकोlo·ko चca वञ्झोvañ·jho कूटट्ठोkū·ṭaṭ·ṭho एसिकट्ठायिट्ठितो;e·si·kaṭ·ṭhā·yiṭ·ṭhi·to

     ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;

     ‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.

164. 164

     तेte चca सत्ताsat·tā सन्धावन्तिsan·dhā·van·ti संसरन्तिsaṃ·sa·ran·ti चवन्तिca·van·ti उपपज्जन्ति,u·pa·paj·jan·ti अत्थिat·thi त्वेवtve·va सस्सतिसमं।sas·sa·ti·sa·maṃ

     te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ.

     They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.

165. 165

     तंtaṃ किस्सkis·sa हेतु?he·tu

     Taṁ kissa hetu?

     Why is that?

166. 166

     अहञ्हिa·hañ·hi आतप्पमन्वायā·tap·pa·man·vā·ya पधानमन्वायpa·dhā·na·man·vā·ya अनुयोगमन्वायa·nu·yo·ga·man·vā·ya अप्पमादमन्वायap·pa·mā·da·man·vā·ya सम्मामनसिकारमन्वायsam·mā·ma·na·si·kā·ra·man·vā·ya तथारूपंta·thā·rū·paṃ चेतोसमाधिंce·to·sa·mā·dhiṃ फुसामि,phu·sā·mi यथासमाहितेya·thā·sa·mā·hi·te चित्तेcit·te अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरामि।a·nus·sa·rā·mi

     Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi.

     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,

167. 167

     सेय्यथिदं—एकम्पिsey·ya·thi·daṃ जातिंjā·tiṃ द्वेपिdve·pi जातियोjā·ti·yo तिस्सोपिtis·so·pi जातियोjā·ti·yo चतस्सोपिca·tas·so·pi जातियोjā·ti·yo पञ्चपिpañ·ca·pi जातियोjā·ti·yo दसपिda·sa·pi जातियोjā·ti·yo वीसम्पिvī·sam·pi जातियोjā·ti·yo तिंसम्पिtiṃ·sam·pi जातियोjā·ti·yo चत्तालीसम्पिcat·tā·lī·sam·pi जातियोjā·ti·yo पञ्ञासम्पिpañ·ñā·sam·pi जातियोjā·ti·yo जातिसतम्पिjā·ti·sa·tam·pi जातिसहस्सम्पिjā·ti·sa·has·sam·pi जातिसतसहस्सम्पिjā·ti·sa·ta·sa·has·sam·pi अनेकानिपिa·ne·kā·ni·pi जातिसतानिjā·ti·sa·tā·ni अनेकानिपिa·ne·kā·ni·pi जातिसहस्सानिjā·ti·sa·has·sā·ni अनेकानिपिa·ne·kā·ni·pi जातिसतसहस्सानि:jā·ti·sa·ta·sa·has·sā·ni “अमुत्रासिंa·mut·rā·siṃ एवंनामोe·vaṃ·nā·mo एवङ्गोत्तोe·vaṅ·got·to एवंवण्णोe·vaṃ·vaṇ·ṇo एवमाहारोe·va·mā·hā·ro एवंसुखदुक्खप्पटिसंवेदीe·vaṃ·su·kha·duk·khap·pa·ṭi·saṃ·ve·dī एवमायुपरियन्तो,e·va·mā·yu·pa·ri·yan·to सोso ततोta·to चुतोcu·to अमुत्रa·mut·ra उदपादिं;u·da·pā·diṃ तत्रापासिंtat·rā·pā·siṃ एवंनामोe·vaṃ·nā·mo एवङ्गोत्तोe·vaṅ·got·to एवंवण्णोe·vaṃ·vaṇ·ṇo एवमाहारोe·va·mā·hā·ro एवंसुखदुक्खप्पटिसंवेदीe·vaṃ·su·kha·duk·khap·pa·ṭi·saṃ·ve·dī एवमायुपरियन्तो,e·va·mā·yu·pa·ri·yan·to सोso ततोta·to चुतोcu·to इधूपपन्नो”ति।i·dhū·pa·pan·no इतिi·ti साकारंsā·kā·raṃ सउद्देसंsa·ud·de·saṃ अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरामि।a·nus·sa·rā·mi

     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.

     with features and details.

168. 168

     इमिनामहंi·mi·nā·ma·haṃ एतंe·taṃ जानामि:jā·nā·mi

     Imināmahaṁ etaṁ jānāmi:

     Because of this I know:

169. 169

     “यथाya·thā सस्सतोsas·sa·to अत्ताat·tā चca लोकोlo·ko चca वञ्झोvañ·jho कूटट्ठोkū·ṭaṭ·ṭho एसिकट्ठायिट्ठितो;e·si·kaṭ·ṭhā·yiṭ·ṭhi·to

     “yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;

     “The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.

170. 170

     तेte चca सत्ताsat·tā सन्धावन्तिsan·dhā·van·ti संसरन्तिsaṃ·sa·ran·ti चवन्तिca·van·ti उपपज्जन्ति,u·pa·paj·jan·ti अत्थिat·thi त्वेवtve·va सस्सतिसमन्”’ति।sas·sa·ti·sa·man

     te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti.

     They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’

171. 171

     इदं,i·daṃ भिक्खवे,bhik·kha·ve पठमंpa·ṭha·maṃ ठानं,ṭhā·naṃ यंyaṃ आगम्मā·gam·ma यंyaṃ आरब्भā·rab·bha एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सस्सतवादाsas·sa·ta·vā·dā सस्सतंsas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्ति।pañ·ña·pen·ti

     Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti.

     This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.

172. 172

     दुतियेdu·ti·ye चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha सस्सतवादाsas·sa·ta·vā·dā सस्सतंsas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्ति?pañ·ña·pen·ti

     Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti?

     And what is the second ground on which they rely?

173. 173

     इध,i·dha भिक्खवे,bhik·kha·ve एकच्चोe·kac·co समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā आतप्पमन्वायā·tap·pa·man·vā·ya पधानमन्वायpa·dhā·na·man·vā·ya अनुयोगमन्वायa·nu·yo·ga·man·vā·ya अप्पमादमन्वायap·pa·mā·da·man·vā·ya सम्मामनसिकारमन्वायsam·mā·ma·na·si·kā·ra·man·vā·ya तथारूपंta·thā·rū·paṃ चेतोसमाधिंce·to·sa·mā·dhiṃ फुसति,phu·sa·ti यथासमाहितेya·thā·sa·mā·hi·te चित्तेcit·te अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरति।a·nus·sa·ra·ti

     Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte 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.

174. 174

     सेय्यथिदं—एकम्पिsey·ya·thi·daṃ संवट्टविवट्टंsaṃ·vaṭ·ṭa·vi·vaṭ·ṭaṃ द्वेपिdve·pi संवट्टविवट्टानिsaṃ·vaṭ·ṭa·vi·vaṭ·ṭā·ni तीणिपिtī·ṇi·pi संवट्टविवट्टानिsaṃ·vaṭ·ṭa·vi·vaṭ·ṭā·ni चत्तारिपिcat·tā·ri·pi संवट्टविवट्टानिsaṃ·vaṭ·ṭa·vi·vaṭ·ṭā·ni पञ्चपिpañ·ca·pi संवट्टविवट्टानिsaṃ·vaṭ·ṭa·vi·vaṭ·ṭā·ni दसपिda·sa·pi संवट्टविवट्टानि:saṃ·vaṭ·ṭa·vi·vaṭ·ṭā·ni ‘अमुत्रासिंa·mut·rā·siṃ एवंनामोe·vaṃ·nā·mo एवङ्गोत्तोe·vaṅ·got·to एवंवण्णोe·vaṃ·vaṇ·ṇo एवमाहारोe·va·mā·hā·ro एवंसुखदुक्खप्पटिसंवेदीe·vaṃ·su·kha·duk·khap·pa·ṭi·saṃ·ve·dī एवमायुपरियन्तो,e·va·mā·yu·pa·ri·yan·to सोso ततोta·to चुतोcu·to अमुत्रa·mut·ra उदपादिं;u·da·pā·diṃ तत्रापासिंtat·rā·pā·siṃ एवंनामोe·vaṃ·nā·mo एवङ्गोत्तोe·vaṅ·got·to एवंवण्णोe·vaṃ·vaṇ·ṇo एवमाहारोe·va·mā·hā·ro एवंसुखदुक्खप्पटिसंवेदीe·vaṃ·su·kha·duk·khap·pa·ṭi·saṃ·ve·dī एवमायुपरियन्तो,e·va·mā·yu·pa·ri·yan·to सोso ततोta·to चुतोcu·to इधूपपन्नो’ति।i·dhū·pa·pan·no इतिi·ti साकारंsā·kā·raṃ सउद्देसंsa·ud·de·saṃ अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरति।a·nus·sa·ra·ti

     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.

     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.

175. 175

     सोso एवमाह:e·va·mā·ha

     So evamāha:

     They say:

176. 176

     ‘सस्सतोsas·sa·to अत्ताat·tā चca लोकोlo·ko चca वञ्झोvañ·jho कूटट्ठोkū·ṭaṭ·ṭho एसिकट्ठायिट्ठितो;e·si·kaṭ·ṭhā·yiṭ·ṭhi·to

     ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;

     ‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.

177. 177

     तेte चca सत्ताsat·tā सन्धावन्तिsan·dhā·van·ti संसरन्तिsaṃ·sa·ran·ti चवन्तिca·van·ti उपपज्जन्ति,u·pa·paj·jan·ti अत्थिat·thi त्वेवtve·va सस्सतिसमं।sas·sa·ti·sa·maṃ

     te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ.

     They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.

178. 178

     तंtaṃ किस्सkis·sa हेतु?he·tu

     Taṁ kissa hetu?

     Why is that?

179. 179

     अहञ्हिa·hañ·hi आतप्पमन्वायā·tap·pa·man·vā·ya पधानमन्वायpa·dhā·na·man·vā·ya अनुयोगमन्वायa·nu·yo·ga·man·vā·ya अप्पमादमन्वायap·pa·mā·da·man·vā·ya सम्मामनसिकारमन्वायsam·mā·ma·na·si·kā·ra·man·vā·ya तथारूपंta·thā·rū·paṃ चेतोसमाधिंce·to·sa·mā·dhiṃ फुसामिphu·sā·mi यथासमाहितेya·thā·sa·mā·hi·te चित्तेcit·te अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरामि।a·nus·sa·rā·mi

     Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi.

     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,

180. 180

     सेय्यथिदं—एकम्पिsey·ya·thi·daṃ संवट्टविवट्टंsaṃ·vaṭ·ṭa·vi·vaṭ·ṭaṃ द्वेपिdve·pi संवट्टविवट्टानिsaṃ·vaṭ·ṭa·vi·vaṭ·ṭā·ni तीणिपिtī·ṇi·pi संवट्टविवट्टानिsaṃ·vaṭ·ṭa·vi·vaṭ·ṭā·ni चत्तारिपिcat·tā·ri·pi संवट्टविवट्टानिsaṃ·vaṭ·ṭa·vi·vaṭ·ṭā·ni पञ्चपिpañ·ca·pi संवट्टविवट्टानिsaṃ·vaṭ·ṭa·vi·vaṭ·ṭā·ni दसपिda·sa·pi संवट्टविवट्टानि:saṃ·vaṭ·ṭa·vi·vaṭ·ṭā·ni “अमुत्रासिंa·mut·rā·siṃ एवंनामोe·vaṃ·nā·mo एवङ्गोत्तोe·vaṅ·got·to एवंवण्णोe·vaṃ·vaṇ·ṇo एवमाहारोe·va·mā·hā·ro एवंसुखदुक्खप्पटिसंवेदीe·vaṃ·su·kha·duk·khap·pa·ṭi·saṃ·ve·dī एवमायुपरियन्तो,e·va·mā·yu·pa·ri·yan·to सोso ततोta·to चुतोcu·to अमुत्रa·mut·ra उदपादिं;u·da·pā·diṃ तत्रापासिंtat·rā·pā·siṃ एवंनामोe·vaṃ·nā·mo एवङ्गोत्तोe·vaṅ·got·to एवंवण्णोe·vaṃ·vaṇ·ṇo एवमाहारोe·va·mā·hā·ro एवंसुखदुक्खप्पटिसंवेदीe·vaṃ·su·kha·duk·khap·pa·ṭi·saṃ·ve·dī एवमायुपरियन्तो,e·va·mā·yu·pa·ri·yan·to सोso ततोta·to चुतोcu·to इधूपपन्नो”ति।i·dhū·pa·pan·no इतिi·ti साकारंsā·kā·raṃ सउद्देसंsa·ud·de·saṃ अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरामि।a·nus·sa·rā·mi

     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.

     with features and details.

181. 181

     इमिनामहंi·mi·nā·ma·haṃ एतंe·taṃ जानामि:jā·nā·mi

     Imināmahaṁ etaṁ jānāmi:

     Because of this I know:

182. 182

     “यथाya·thā सस्सतोsas·sa·to अत्ताat·tā चca लोकोlo·ko चca वञ्झोvañ·jho कूटट्ठोkū·ṭaṭ·ṭho एसिकट्ठायिट्ठितो,e·si·kaṭ·ṭhā·yiṭ·ṭhi·to तेte चca सत्ताsat·tā सन्धावन्तिsan·dhā·van·ti संसरन्तिsaṃ·sa·ran·ti चवन्तिca·van·ti उपपज्जन्ति,u·pa·paj·jan·ti अत्थिat·thi त्वेवtve·va सस्सतिसमन्”’ति।sas·sa·ti·sa·man

     “yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti.

     “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.”’

183. 183

     इदं,i·daṃ भिक्खवे,bhik·kha·ve दुतियंdu·ti·yaṃ ठानं,ṭhā·naṃ यंyaṃ आगम्मā·gam·ma यंyaṃ आरब्भā·rab·bha एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सस्सतवादाsas·sa·ta·vā·dā सस्सतंsas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्ति।pañ·ña·pen·ti

     Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti.

     This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.

184. 184

     ततियेta·ti·ye चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha सस्सतवादाsas·sa·ta·vā·dā सस्सतंsas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्ति?pañ·ña·pen·ti

     Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti?

     And what is the third ground on which they rely?

185. 185

     इध,i·dha भिक्खवे,bhik·kha·ve एकच्चोe·kac·co समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā आतप्पमन्वायā·tap·pa·man·vā·ya पधानमन्वायpa·dhā·na·man·vā·ya अनुयोगमन्वायa·nu·yo·ga·man·vā·ya अप्पमादमन्वायap·pa·mā·da·man·vā·ya सम्मामनसिकारमन्वायsam·mā·ma·na·si·kā·ra·man·vā·ya तथारूपंta·thā·rū·paṃ चेतोसमाधिंce·to·sa·mā·dhiṃ फुसति,phu·sa·ti यथासमाहितेya·thā·sa·mā·hi·te चित्तेcit·te अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरति।a·nus·sa·ra·ti

     Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte 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.

186. 186

     सेय्यथिदं—दसपिsey·ya·thi·daṃ संवट्टविवट्टानिsaṃ·vaṭ·ṭa·vi·vaṭ·ṭā·ni वीसम्पिvī·sam·pi संवट्टविवट्टानिsaṃ·vaṭ·ṭa·vi·vaṭ·ṭā·ni तिंसम्पिtiṃ·sam·pi संवट्टविवट्टानिsaṃ·vaṭ·ṭa·vi·vaṭ·ṭā·ni चत्तालीसम्पिcat·tā·lī·sam·pi संवट्टविवट्टानि:saṃ·vaṭ·ṭa·vi·vaṭ·ṭā·ni ‘अमुत्रासिंa·mut·rā·siṃ एवंनामोe·vaṃ·nā·mo एवङ्गोत्तोe·vaṅ·got·to एवंवण्णोe·vaṃ·vaṇ·ṇo एवमाहारोe·va·mā·hā·ro एवंसुखदुक्खप्पटिसंवेदीe·vaṃ·su·kha·duk·khap·pa·ṭi·saṃ·ve·dī एवमायुपरियन्तो,e·va·mā·yu·pa·ri·yan·to सोso ततोta·to चुतोcu·to अमुत्रa·mut·ra उदपादिं;u·da·pā·diṃ तत्रापासिंtat·rā·pā·siṃ एवंनामोe·vaṃ·nā·mo एवङ्गोत्तोe·vaṅ·got·to एवंवण्णोe·vaṃ·vaṇ·ṇo एवमाहारोe·va·mā·hā·ro एवंसुखदुक्खप्पटिसंवेदीe·vaṃ·su·kha·duk·khap·pa·ṭi·saṃ·ve·dī एवमायुपरियन्तो,e·va·mā·yu·pa·ri·yan·to सोso ततोta·to चुतोcu·to इधूपपन्नो’ति।i·dhū·pa·pan·no इतिi·ti साकारंsā·kā·raṃ सउद्देसंsa·ud·de·saṃ अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरति।a·nus·sa·ra·ti

     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.

     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.

187. 187

     सोso एवमाह:e·va·mā·ha

     So evamāha:

     They say:

188. 188

     ‘सस्सतोsas·sa·to अत्ताat·tā चca लोकोlo·ko चca वञ्झोvañ·jho कूटट्ठोkū·ṭaṭ·ṭho एसिकट्ठायिट्ठितो;e·si·kaṭ·ṭhā·yiṭ·ṭhi·to

     ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;

     ‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.

189. 189

     तेte चca सत्ताsat·tā सन्धावन्तिsan·dhā·van·ti संसरन्तिsaṃ·sa·ran·ti चवन्तिca·van·ti उपपज्जन्ति,u·pa·paj·jan·ti अत्थिat·thi त्वेवtve·va सस्सतिसमं।sas·sa·ti·sa·maṃ

     te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ.

     They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.

190. 190

     तंtaṃ किस्सkis·sa हेतु?he·tu

     Taṁ kissa hetu?

     Why is that?

191. 191

     अहञ्हिa·hañ·hi आतप्पमन्वायā·tap·pa·man·vā·ya पधानमन्वायpa·dhā·na·man·vā·ya अनुयोगमन्वायa·nu·yo·ga·man·vā·ya अप्पमादमन्वायap·pa·mā·da·man·vā·ya सम्मामनसिकारमन्वायsam·mā·ma·na·si·kā·ra·man·vā·ya तथारूपंta·thā·rū·paṃ चेतोसमाधिंce·to·sa·mā·dhiṃ फुसामि,phu·sā·mi यथासमाहितेya·thā·sa·mā·hi·te चित्तेcit·te अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरामि।a·nus·sa·rā·mi

     Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi.

     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,

192. 192

     सेय्यथिदं—दसपिsey·ya·thi·daṃ संवट्टविवट्टानिsaṃ·vaṭ·ṭa·vi·vaṭ·ṭā·ni वीसम्पिvī·sam·pi संवट्टविवट्टानिsaṃ·vaṭ·ṭa·vi·vaṭ·ṭā·ni तिंसम्पिtiṃ·sam·pi संवट्टविवट्टानिsaṃ·vaṭ·ṭa·vi·vaṭ·ṭā·ni चत्तालीसम्पिcat·tā·lī·sam·pi संवट्टविवट्टानि:saṃ·vaṭ·ṭa·vi·vaṭ·ṭā·ni “अमुत्रासिंa·mut·rā·siṃ एवंनामोe·vaṃ·nā·mo एवङ्गोत्तोe·vaṅ·got·to एवंवण्णोe·vaṃ·vaṇ·ṇo एवमाहारोe·va·mā·hā·ro एवंसुखदुक्खप्पटिसंवेदीe·vaṃ·su·kha·duk·khap·pa·ṭi·saṃ·ve·dī एवमायुपरियन्तो,e·va·mā·yu·pa·ri·yan·to सोso ततोta·to चुतोcu·to अमुत्रa·mut·ra उदपादिं;u·da·pā·diṃ तत्रापासिंtat·rā·pā·siṃ एवंनामोe·vaṃ·nā·mo एवङ्गोत्तोe·vaṅ·got·to एवंवण्णोe·vaṃ·vaṇ·ṇo एवमाहारोe·va·mā·hā·ro एवंसुखदुक्खप्पटिसंवेदीe·vaṃ·su·kha·duk·khap·pa·ṭi·saṃ·ve·dī एवमायुपरियन्तो,e·va·mā·yu·pa·ri·yan·to सोso ततोta·to चुतोcu·to इधूपपन्नो”ति।i·dhū·pa·pan·no इतिi·ti साकारंsā·kā·raṃ सउद्देसंsa·ud·de·saṃ अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरामि।a·nus·sa·rā·mi

     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.

     with features and details.

193. 193

     इमिनामहंi·mi·nā·ma·haṃ एतंe·taṃ जानामि:jā·nā·mi

     Imināmahaṁ etaṁ jānāmi:

     Because of this I know:

194. 194

     “यथाya·thā सस्सतोsas·sa·to अत्ताat·tā चca लोकोlo·ko चca वञ्झोvañ·jho कूटट्ठोkū·ṭaṭ·ṭho एसिकट्ठायिट्ठितो,e·si·kaṭ·ṭhā·yiṭ·ṭhi·to तेte चca सत्ताsat·tā सन्धावन्तिsan·dhā·van·ti संसरन्तिsaṃ·sa·ran·ti चवन्तिca·van·ti उपपज्जन्ति,u·pa·paj·jan·ti अत्थिat·thi त्वेवtve·va सस्सतिसमन्”’ति।sas·sa·ti·sa·man

     “yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti.

     “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.”’

195. 195

     इदं,i·daṃ भिक्खवे,bhik·kha·ve ततियंta·ti·yaṃ ठानं,ṭhā·naṃ यंyaṃ आगम्मā·gam·ma यंyaṃ आरब्भā·rab·bha एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सस्सतवादाsas·sa·ta·vā·dā सस्सतंsas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्ति।pañ·ña·pen·ti

     Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti.

     This is the third ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.

196. 196

     चतुत्थेca·tut·the चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha सस्सतवादाsas·sa·ta·vā·dā सस्सतंsas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्ति?pañ·ña·pen·ti

     Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti?

     And what is the fourth ground on which they rely?

197. 197

     इध,i·dha भिक्खवे,bhik·kha·ve एकच्चोe·kac·co समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā तक्कीtak·kī होतिho·ti वीमंसी,vī·maṃ·sī सोso तक्कपरियाहतंtak·ka·pa·ri·yā·ha·taṃ वीमंसानुचरितंvī·maṃ·sā·nu·ca·ri·taṃ सयंsa·yaṃ पटिभानंpa·ṭi·bhā·naṃ एवमाह:e·va·mā·ha

     Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī, so takkapariyāhataṁ vīmaṁsānucaritaṁ sayaṁ paṭibhānaṁ evamāha:

     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:

198. 198

     ‘सस्सतोsas·sa·to अत्ताat·tā चca लोकोlo·ko चca वञ्झोvañ·jho कूटट्ठोkū·ṭaṭ·ṭho एसिकट्ठायिट्ठितो;e·si·kaṭ·ṭhā·yiṭ·ṭhi·to

     ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;

     ‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.

199. 199

     तेte चca सत्ताsat·tā सन्धावन्तिsan·dhā·van·ti संसरन्तिsaṃ·sa·ran·ti चवन्तिca·van·ti उपपज्जन्ति,u·pa·paj·jan·ti अत्थिat·thi त्वेवtve·va सस्सतिसमन्’ति।sas·sa·ti·sa·man

     te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti.

     They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’

200. 200

     इदं,i·daṃ भिक्खवे,bhik·kha·ve चतुत्थंca·tut·thaṃ ठानं,ṭhā·naṃ यंyaṃ आगम्मā·gam·ma यंyaṃ आरब्भā·rab·bha एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सस्सतवादाsas·sa·ta·vā·dā सस्सतंsas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्ति।pañ·ña·pen·ti

     Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti.

     This is the fourth ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.

201. 201

     इमेहिi·me·hi खोkho ते,te भिक्खवे,bhik·kha·ve समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सस्सतवादाsas·sa·ta·vā·dā सस्सतंsas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्तिpañ·ña·pen·ti चतूहिca·tū·hi वत्थूहि।vat·thū·hi

     Imehi kho te, bhikkhave, samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi.

     These are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are eternal.

202. 202

     येye हिhi केचि,ke·ci भिक्खवे,bhik·kha·ve समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā सस्सतवादाsas·sa·ta·vā·dā सस्सतंsas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्ति,pañ·ña·pen·ti सब्बेsab·be तेte इमेहेवi·me·he·va चतूहिca·tū·hi वत्थूहि,vat·thū·hi एतेसंe·te·saṃ वाvā अञ्ञतरेन;añ·ña·ta·re·na नत्थिnat·thi इतोi·to बहिद्धा।ba·hid·dhā

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

     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.

203. 203

     तयिदं,ta·yi·daṃ भिक्खवे,bhik·kha·ve तथागतोta·thā·ga·to पजानाति:pa·jā·nā·ti

     Tayidaṁ, bhikkhave, tathāgato pajānāti:

     The Realized One understands this:

204. 204

     ‘इमेi·me दिट्ठिट्ठानाdiṭ·ṭhiṭ·ṭhā·nā एवङ्गहिताe·vaṅ·ga·hi·tā एवंपरामट्ठाe·vaṃ·pa·rā·maṭ·ṭhā एवङ्गतिकाe·vaṅ·ga·ti·kā भवन्तिbha·van·ti एवंअभिसम्पराया’ति,e·vaṃ·a·bhi·sam·pa·rā·yā

     ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti,

     ‘If you hold on to and attach to these grounds for views it leads to such a destiny in the next life.’

205. 205

     तञ्चtañ·ca तथागतोta·thā·ga·to पजानाति,pa·jā·nā·ti ततोta·to चca उत्तरितरंut·ta·ri·ta·raṃ पजानाति;pa·jā·nā·ti तञ्चtañ·ca पजाननंpa·jā·na·naṃ नna परामसति,pa·rā·ma·sa·ti अपरामसतोa·pa·rā·ma·sa·to चस्सcas·sa पच्चत्तञ्ञेवpac·cat·tañ·ñe·va निब्बुतिnib·bu·ti विदिता।vi·di·tā

     tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti; tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.

     He understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself.

206. 206

     वेदनानंve·da·nā·naṃ समुदयञ्चsa·mu·da·yañ·ca अत्थङ्गमञ्चat·thaṅ·ga·mañ·ca अस्सादञ्चas·sā·dañ·ca आदीनवञ्चā·dī·na·vañ·ca निस्सरणञ्चnis·sa·ra·ṇañ·ca यथाभूतंya·thā·bhū·taṃ विदित्वाvi·dit·vā अनुपादाविमुत्तो,a·nu·pā·dā·vi·mut·to भिक्खवे,bhik·kha·ve तथागतो।ta·thā·ga·to

     Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.

     Having truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed by not grasping.

207. 207

     इमेi·me खोkho ते,te भिक्खवे,bhik·kha·ve धम्माdham·mā गम्भीराgam·bhī·rā दुद्दसाdud·da·sā दुरनुबोधाdu·ra·nu·bo·dhā सन्ताsan·tā पणीताpa·ṇī·tā अतक्कावचराa·tak·kā·va·ca·rā निपुणाni·pu·ṇā पण्डितवेदनीया,paṇ·ḍi·ta·ve·da·nī·yā येye तथागतोta·thā·ga·to सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā पवेदेति,pa·ve·de·ti येहिye·hi तथागतस्सta·thā·ga·tas·sa यथाभुच्चंya·thā·bhuc·caṃ वण्णंvaṇ·ṇaṃ सम्माsam·mā वदमानाva·da·mā·nā वदेय्युं।va·dey·yuṃ

     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.

208. 208

     पठमभाणवारो।pa·ṭha·ma·bhā·ṇa·vā·ro

     Paṭhamabhāṇavāro.

     The first recitation section.

209. 209

     3।1।2। एकच्चसस्सतवादe·kac·ca·sas·sa·ta·vā·da

     3.1.2. Ekaccasassatavāda

     3.1.2. Partial Eternalism

210. 210

     सन्ति,san·ti भिक्खवे,bhik·kha·ve एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एकच्चसस्सतिकाe·kac·ca·sas·sa·ti·kā एकच्चअसस्सतिकाe·kac·ca·a·sas·sa·ti·kā एकच्चंe·kac·caṃ सस्सतंsas·sa·taṃ एकच्चंe·kac·caṃ असस्सतंa·sas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्तिpañ·ña·pen·ti चतूहिca·tū·hi वत्थूहि।vat·thū·hi

     Santi, bhikkhave, eke samaṇabrāhmaṇā 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.

211. 211

     तेte चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha एकच्चसस्सतिकाe·kac·ca·sas·sa·ti·kā एकच्चअसस्सतिकाe·kac·ca·a·sas·sa·ti·kā एकच्चंe·kac·caṃ सस्सतंsas·sa·taṃ एकच्चंe·kac·caṃ असस्सतंa·sas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्तिpañ·ña·pen·ti चतूहिca·tū·hi वत्थूहि?vat·thū·hi

     Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi?

     And what are the four grounds on which they rely?

212. 212

     होतिho·ti खोkho सो,so भिक्खवे,bhik·kha·ve समयो,sa·ma·yo यंyaṃ कदाचिka·dā·ci करहचिka·ra·ha·ci दीघस्सdī·ghas·sa अद्धुनोad·dhu·no अच्चयेनac·ca·ye·na अयंa·yaṃ लोकोlo·ko संवट्टति।saṃ·vaṭ·ṭa·ti

     Hoti kho so, bhikkhave, samayo, yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko saṁvaṭṭati.

     There comes a time when, after a very long period has passed, this cosmos contracts.

213. 213

     संवट्टमानेsaṃ·vaṭ·ṭa·mā·ne लोकेlo·ke येभुय्येनye·bhuy·ye·na सत्ताsat·tā आभस्सरसंवत्तनिकाā·bhas·sa·ra·saṃ·vat·ta·ni·kā होन्ति।hon·ti

     Saṁvaṭṭamāne loke yebhuyyena sattā ābhassarasaṁvattanikā honti.

     As the cosmos contracts, sentient beings are mostly headed for the realm of sublime luminosity.

214. 214

     तेte तत्थtat·tha होन्तिhon·ti मनोमयाma·no·ma·yā पीतिभक्खाpī·ti·bhak·khā सयंपभाsa·yaṃ·pa·bhā अन्तलिक्खचराan·ta·lik·kha·ca·rā सुभट्ठायिनो,su·bhaṭ·ṭhā·yi·no चिरंci·raṃ दीघमद्धानंdī·gha·mad·dhā·naṃ तिट्ठन्ति।tiṭ·ṭhan·ti

     Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti.

     There they are mind-made, feeding on rapture, self-radiant, wandering in midair, steadily glorious, and they remain like that for a very long time.

215. 215

     होतिho·ti खोkho सो,so भिक्खवे,bhik·kha·ve समयो,sa·ma·yo यंyaṃ कदाचिka·dā·ci करहचिka·ra·ha·ci दीघस्सdī·ghas·sa अद्धुनोad·dhu·no अच्चयेनac·ca·ye·na अयंa·yaṃ लोकोlo·ko विवट्टति।vi·vaṭ·ṭa·ti

     Hoti kho so, bhikkhave, samayo, yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko vivaṭṭati.

     There comes a time when, after a very long period has passed, this cosmos expands.

216. 216

     विवट्टमानेvi·vaṭ·ṭa·mā·ne लोकेlo·ke सुञ्ञंsuñ·ñaṃ ब्रह्मविमानंbrah·ma·vi·mā·naṃ पातुभवति।pā·tu·bha·va·ti

     Vivaṭṭamāne loke suññaṁ brahmavimānaṁ pātubhavati.

     As it expands an empty mansion of divinity appears.

217. 217

     अथa·tha खोkho अञ्ञतरोañ·ña·ta·ro सत्तोsat·to आयुक्खयाā·yuk·kha·yā वाvā पुञ्ञक्खयाpuñ·ñak·kha·yā वाvā आभस्सरकायाā·bhas·sa·ra·kā·yā चवित्वाca·vit·vā सुञ्ञंsuñ·ñaṃ ब्रह्मविमानंbrah·ma·vi·mā·naṃ उपपज्जति।u·pa·paj·ja·ti

     Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjati.

     Then a certain sentient being—due to the running out of their life-span or merit—passes away from that host of luminous deities and is reborn in that empty mansion of divinity.

218. 218

     सोso तत्थtat·tha होतिho·ti मनोमयोma·no·ma·yo पीतिभक्खोpī·ti·bhak·kho सयम्पभोsa·yam·pa·bho अन्तलिक्खचरोan·ta·lik·kha·ca·ro सुभट्ठायी,su·bhaṭ·ṭhā·yī चिरंci·raṃ दीघमद्धानंdī·gha·mad·dhā·naṃ तिट्ठति।tiṭ·ṭha·ti

     So tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro subhaṭṭhāyī, ciraṁ dīghamaddhānaṁ tiṭṭhati.

     There they are mind-made, feeding on rapture, self-radiant, wandering in midair, steadily glorious, and they remain like that for a very long time.

219. 219

     तस्सtas·sa तत्थtat·tha एककस्सe·ka·kas·sa दीघरत्तंdī·gha·rat·taṃ निवुसितत्ताni·vu·si·tat·tā अनभिरतिa·na·bhi·ra·ti परितस्सनाpa·ri·tas·sa·nā उप्पज्जति:up·paj·ja·ti

     Tassa tattha ekakassa dīgharattaṁ nivusitattā anabhirati paritassanā uppajjati:

     But after staying there all alone for a long time, they become dissatisfied and anxious:

220. 220

     ‘अहोa·ho वतva·ta अञ्ञेपिañ·ñe·pi सत्ताsat·tā इत्थत्तंit·that·taṃ आगच्छेय्युन्’ति।ā·gac·chey·yun

     ‘aho vata aññepi sattā itthattaṁ āgaccheyyun’ti.

     ‘Oh, if only other beings would come to this place.’

221. 221

     अथa·tha अञ्ञेपिañ·ñe·pi सत्ताsat·tā आयुक्खयाā·yuk·kha·yā वाvā पुञ्ञक्खयाpuñ·ñak·kha·yā वाvā आभस्सरकायाā·bhas·sa·ra·kā·yā चवित्वाca·vit·vā ब्रह्मविमानंbrah·ma·vi·mā·naṃ उपपज्जन्तिu·pa·paj·jan·ti तस्सtas·sa सत्तस्सsat·tas·sa सहब्यतं।sa·hab·ya·taṃ

     Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṁ upapajjanti tassa sattassa sahabyataṁ.

     Then other sentient beings—due to the running out of their life-span or merit—pass away from that host of luminous deities and are reborn in that mansion of divinity in company with that being.

222. 222

     तेपिte·pi तत्थtat·tha होन्तिhon·ti मनोमयाma·no·ma·yā पीतिभक्खाpī·ti·bhak·khā सयंपभाsa·yaṃ·pa·bhā अन्तलिक्खचराan·ta·lik·kha·ca·rā सुभट्ठायिनो,su·bhaṭ·ṭhā·yi·no चिरंci·raṃ दीघमद्धानंdī·gha·mad·dhā·naṃ तिट्ठन्ति।tiṭ·ṭhan·ti

     Tepi tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti.

     There they too are mind-made, feeding on rapture, self-radiant, wandering in midair, steadily glorious, and they remain like that for a very long time.

223. 223

     तत्र,tat·ra भिक्खवे,bhik·kha·ve योyo सोso सत्तोsat·to पठमंpa·ṭha·maṃ उपपन्नोu·pa·pan·no तस्सtas·sa एवंe·vaṃ होति:ho·ti

     Tatra, bhikkhave, yo so satto paṭhamaṁ upapanno tassa evaṁ hoti:

     Now, the being who was reborn there first thinks:

224. 224

     ‘अहमस्मिa·ha·mas·mi ब्रह्माbrah·mā महाब्रह्माma·hāb·rah·mā अभिभूa·bhi·bhū अनभिभूतोa·na·bhi·bhū·to अञ्ञदत्थुदसोañ·ña·dat·thu·da·so वसवत्तीva·sa·vat·tī इस्सरोis·sa·ro कत्ताkat·tā निम्माताnim·mā·tā सेट्ठोseṭ·ṭho सजिताsa·ji·tā वसीva·sī पिताpi·tā भूतभब्यानं।bhū·ta·bhab·yā·naṃ

     ‘ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ.

     ‘I am the Divinity, the Great Divinity, 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.

225. 225

     मयाma·yā इमेi·me सत्ताsat·tā निम्मिता।nim·mi·tā

     Mayā ime sattā nimmitā.

     These beings were created by me!

226. 226

     तंtaṃ किस्सkis·sa हेतु?he·tu

     Taṁ kissa hetu?

     Why is that?

227. 227

     ममञ्हिma·mañ·hi पुब्बेpub·be एतदहोसि:e·ta·da·ho·si

     Mamañhi pubbe etadahosi:

     Because first I thought:

228. 228

     “अहोa·ho वतva·ta अञ्ञेपिañ·ñe·pi सत्ताsat·tā इत्थत्तंit·that·taṃ आगच्छेय्युन्”ति।ā·gac·chey·yun

     “aho vata aññepi sattā itthattaṁ āgaccheyyun”ti.

     “Oh, if only other beings would come to this place.”

229. 229

     इतिi·ti ममma·ma चca मनोपणिधि,ma·no·pa·ṇi·dhi इमेi·me चca सत्ताsat·tā इत्थत्तंit·that·taṃ आगता’ति।ā·ga·tā

     Iti mama ca manopaṇidhi, ime ca sattā itthattaṁ āgatā’ti.

     Such was my heart’s wish, and then these creatures came to this place.’

230. 230

     येपिye·pi तेte सत्ताsat·tā पच्छाpac·chā उपपन्ना,u·pa·pan·nā तेसम्पिte·sam·pi एवंe·vaṃ होति:ho·ti

     Yepi te sattā pacchā upapannā, tesampi evaṁ hoti:

     And the beings who were reborn there later also think:

231. 231

     ‘अयंa·yaṃ खोkho भवंbha·vaṃ ब्रह्माbrah·mā महाब्रह्माma·hāb·rah·mā अभिभूa·bhi·bhū अनभिभूतोa·na·bhi·bhū·to अञ्ञदत्थुदसोañ·ña·dat·thu·da·so वसवत्तीva·sa·vat·tī इस्सरोis·sa·ro कत्ताkat·tā निम्माताnim·mā·tā सेट्ठोseṭ·ṭho सजिताsa·ji·tā वसीva·sī पिताpi·tā भूतभब्यानं।bhū·ta·bhab·yā·naṃ

     ‘ayaṁ kho bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ.

     ‘This must be the Divinity, the Great Divinity, 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.

232. 232

     इमिनाi·mi·nā मयंma·yaṃ भोताbho·tā ब्रह्मुनाbrah·mu·nā निम्मिता।nim·mi·tā

     Iminā mayaṁ bhotā brahmunā nimmitā.

     And we were created by him.

233. 233

     तंtaṃ किस्सkis·sa हेतु?he·tu

     Taṁ kissa hetu?

     Why is that?

234. 234

     इमञ्हिi·mañ·hi मयंma·yaṃ अद्दसामad·da·sā·ma इधi·dha पठमंpa·ṭha·maṃ उपपन्नं,u·pa·pan·naṃ मयंma·yaṃ पनम्हpa·nam·ha पच्छाpac·chā उपपन्ना’ति।u·pa·pan·nā

     Imañhi mayaṁ addasāma idha paṭhamaṁ upapannaṁ, mayaṁ panamha pacchā upapannā’ti.

     Because we see that he was reborn here first, and we arrived later.’

235. 235

     तत्र,tat·ra भिक्खवे,bhik·kha·ve योyo सोso सत्तोsat·to पठमंpa·ṭha·maṃ उपपन्नो,u·pa·pan·no सोso दीघायुकतरोdī·ghā·yu·ka·ta·ro चca होतिho·ti वण्णवन्ततरोvaṇ·ṇa·van·ta·ta·ro चca महेसक्खतरोma·he·sak·kha·ta·ro च।ca

     Tatra, bhikkhave, yo so satto paṭhamaṁ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca.

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

236. 236

     येye पनpa·na तेte सत्ताsat·tā पच्छाpac·chā उपपन्ना,u·pa·pan·nā तेte अप्पायुकतराap·pā·yu·ka·ta·rā चca होन्तिhon·ti दुब्बण्णतराdub·baṇ·ṇa·ta·rā चca अप्पेसक्खतराap·pe·sak·kha·ta·rā च।ca

     Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.

     (Pāli only)

237. 237

     ठानंṭhā·naṃ खोkho पनेतं,pa·ne·taṃ भिक्खवे,bhik·kha·ve विज्जति,vij·ja·ti यंyaṃ अञ्ञतरोañ·ña·ta·ro सत्तोsat·to तम्हाtam·hā कायाkā·yā चवित्वाca·vit·vā इत्थत्तंit·that·taṃ आगच्छति।ā·gac·cha·ti

     Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati.

     It’s possible that one of those beings passes away from that host and is reborn in this place.

238. 238

     इत्थत्तंit·that·taṃ आगतोā·ga·to समानोsa·mā·no अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजति।pab·ba·ja·ti

     Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati.

     Having done so, they go forth from the lay life to homelessness.

239. 239

     अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजितोpab·ba·ji·to समानोsa·mā·no आतप्पमन्वायā·tap·pa·man·vā·ya पधानमन्वायpa·dhā·na·man·vā·ya अनुयोगमन्वायa·nu·yo·ga·man·vā·ya अप्पमादमन्वायap·pa·mā·da·man·vā·ya सम्मामनसिकारमन्वायsam·mā·ma·na·si·kā·ra·man·vā·ya तथारूपंta·thā·rū·paṃ चेतोसमाधिंce·to·sa·mā·dhiṃ फुसति,phu·sa·ti यथासमाहितेya·thā·sa·mā·hi·te चित्तेcit·te तंtaṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरति,a·nus·sa·ra·ti ततोta·to परंpa·raṃ नानुस्सरति।nā·nus·sa·ra·ti

     Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.

     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.

240. 240

     सोso एवमाह:e·va·mā·ha

     So evamāha:

     They say:

241. 241

     ‘योyo खोkho सोso भवंbha·vaṃ ब्रह्माbrah·mā महाब्रह्माma·hāb·rah·mā अभिभूa·bhi·bhū अनभिभूतोa·na·bhi·bhū·to अञ्ञदत्थुदसोañ·ña·dat·thu·da·so वसवत्तीva·sa·vat·tī इस्सरोis·sa·ro कत्ताkat·tā निम्माताnim·mā·tā सेट्ठोseṭ·ṭho सजिताsa·ji·tā वसीva·sī पिताpi·tā भूतभब्यानं,bhū·ta·bhab·yā·naṃ येनye·na मयंma·yaṃ भोताbho·tā ब्रह्मुनाbrah·mu·nā निम्मिता,nim·mi·tā सोso निच्चोnic·co धुवोdhu·vo सस्सतोsas·sa·to अविपरिणामधम्मोa·vi·pa·ri·ṇā·ma·dham·mo सस्सतिसमंsas·sa·ti·sa·maṃ तथेवta·the·va ठस्सति।ṭhas·sa·ti

     ‘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.

     ‘He who is the Divinity—the Great Divinity, 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.

242. 242

     येye पनpa·na मयंma·yaṃ अहुम्हाa·hum·hā तेनte·na भोताbho·tā ब्रह्मुनाbrah·mu·nā निम्मिता,nim·mi·tā तेte मयंma·yaṃ अनिच्चाa·nic·cā अद्धुवाad·dhu·vā अप्पायुकाap·pā·yu·kā चवनधम्माca·va·na·dham·mā इत्थत्तंit·that·taṃ आगता’ति।ā·ga·tā

     Ye pana mayaṁ ahumhā tena bhotā brahmunā nimmitā, te mayaṁ aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti.

     We who were created by that divinity are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.’

243. 243

     इदं,i·daṃ भिक्खवे,bhik·kha·ve पठमंpa·ṭha·maṃ ठानं,ṭhā·naṃ यंyaṃ आगम्मā·gam·ma यंyaṃ आरब्भā·rab·bha एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एकच्चसस्सतिकाe·kac·ca·sas·sa·ti·kā एकच्चअसस्सतिकाe·kac·ca·a·sas·sa·ti·kā एकच्चंe·kac·caṃ सस्सतंsas·sa·taṃ एकच्चंe·kac·caṃ असस्सतंa·sas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्ति।pañ·ña·pen·ti

     Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti.

     This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.

244. 244

     दुतियेdu·ti·ye चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha एकच्चसस्सतिकाe·kac·ca·sas·sa·ti·kā एकच्चअसस्सतिकाe·kac·ca·a·sas·sa·ti·kā एकच्चंe·kac·caṃ सस्सतंsas·sa·taṃ एकच्चंe·kac·caṃ असस्सतंa·sas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्ति?pañ·ña·pen·ti

     Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti?

     And what is the second ground on which they rely?

245. 245

     सन्ति,san·ti भिक्खवे,bhik·kha·ve खिड्डापदोसिकाkhiḍ·ḍā·pa·do·si·kā नामnā·ma देवा,de·vā तेte अतिवेलंa·ti·ve·laṃ हस्सखिड्डारतिधम्मसमापन्नाhas·sa·khiḍ·ḍā·ra·ti·dham·ma·sa·mā·pan·nā विहरन्ति।vi·ha·ran·ti तेसंte·saṃ अतिवेलंa·ti·ve·laṃ हस्सखिड्डारतिधम्मसमापन्नानंhas·sa·khiḍ·ḍā·ra·ti·dham·ma·sa·mā·pan·nā·naṃ विहरतंvi·ha·ra·taṃ सतिsa·ti सम्मुस्सति।sam·mus·sa·ti सतियाsa·ti·yā सम्मोसाsam·mo·sā तेte देवाde·vā तम्हाtam·hā कायाkā·yā चवन्ति।ca·van·ti

     Santi, bhikkhave, khiḍḍāpadosikā nāma devā, te ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati. Satiyā sammosā te devā tamhā kāyā cavanti.

     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.

246. 246

     ठानंṭhā·naṃ खोkho पनेतं,pa·ne·taṃ भिक्खवे,bhik·kha·ve विज्जतिvij·ja·ti यंyaṃ अञ्ञतरोañ·ña·ta·ro सत्तोsat·to तम्हाtam·hā कायाkā·yā चवित्वाca·vit·vā इत्थत्तंit·that·taṃ आगच्छति।ā·gac·cha·ti

     Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati.

     It’s possible that one of those beings passes away from that host and is reborn in this place.

247. 247

     इत्थत्तंit·that·taṃ आगतोā·ga·to समानोsa·mā·no अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजति।pab·ba·ja·ti

     Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati.

     Having done so, they go forth from the lay life to homelessness.

248. 248

     अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजितोpab·ba·ji·to समानोsa·mā·no आतप्पमन्वायā·tap·pa·man·vā·ya पधानमन्वायpa·dhā·na·man·vā·ya अनुयोगमन्वायa·nu·yo·ga·man·vā·ya अप्पमादमन्वायap·pa·mā·da·man·vā·ya सम्मामनसिकारमन्वायsam·mā·ma·na·si·kā·ra·man·vā·ya तथारूपंta·thā·rū·paṃ चेतोसमाधिंce·to·sa·mā·dhiṃ फुसति,phu·sa·ti यथासमाहितेya·thā·sa·mā·hi·te चित्तेcit·te तंtaṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरति,a·nus·sa·ra·ti ततोta·to परंpa·raṃ नानुस्सरति।nā·nus·sa·ra·ti

     Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.

     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.

249. 249

     सोso एवमाह:e·va·mā·ha

     So evamāha:

     They say:

250. 250

     ‘येye खोkho तेte भोन्तोbhon·to देवाde·vā नna खिड्डापदोसिका,khiḍ·ḍā·pa·do·si·kā तेte नna अतिवेलंa·ti·ve·laṃ हस्सखिड्डारतिधम्मसमापन्नाhas·sa·khiḍ·ḍā·ra·ti·dham·ma·sa·mā·pan·nā विहरन्ति।vi·ha·ran·ti तेसंte·saṃ नna अतिवेलंa·ti·ve·laṃ हस्सखिड्डारतिधम्मसमापन्नानंhas·sa·khiḍ·ḍā·ra·ti·dham·ma·sa·mā·pan·nā·naṃ विहरतंvi·ha·ra·taṃ सतिsa·ti नna सम्मुस्सति।sam·mus·sa·ti सतियाsa·ti·yā असम्मोसाa·sam·mo·sā तेte देवाde·vā तम्हाtam·hā कायाkā·yā नna चवन्ति;ca·van·ti

     ‘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;

     ‘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.

251. 251

     निच्चाnic·cā धुवाdhu·vā सस्सताsas·sa·tā अविपरिणामधम्माa·vi·pa·ri·ṇā·ma·dham·mā सस्सतिसमंsas·sa·ti·sa·maṃ तथेवta·the·va ठस्सन्ति।ṭhas·san·ti

     niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti.

     They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity.

252. 252

     येye पनpa·na मयंma·yaṃ अहुम्हाa·hum·hā खिड्डापदोसिका,khiḍ·ḍā·pa·do·si·kā तेte मयंma·yaṃ अतिवेलंa·ti·ve·laṃ हस्सखिड्डारतिधम्मसमापन्नाhas·sa·khiḍ·ḍā·ra·ti·dham·ma·sa·mā·pan·nā विहरिम्हा।vi·ha·rim·hā तेसंte·saṃ नोno अतिवेलंa·ti·ve·laṃ हस्सखिड्डारतिधम्मसमापन्नानंhas·sa·khiḍ·ḍā·ra·ti·dham·ma·sa·mā·pan·nā·naṃ विहरतंvi·ha·ra·taṃ सतिsa·ti सम्मुस्सति।sam·mus·sa·ti सतियाsa·ti·yā सम्मोसाsam·mo·sā एवंe·vaṃ मयंma·yaṃ तम्हाtam·hā कायाkā·yā चुताcu·tā

     Ye pana mayaṁ ahumhā khiḍḍāpadosikā, te mayaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannā viharimhā. Tesaṁ no ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati. Satiyā sammosā evaṁ mayaṁ tamhā kāyā cutā

     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.

253. 253

     अनिच्चाa·nic·cā अद्धुवाad·dhu·vā अप्पायुकाap·pā·yu·kā चवनधम्माca·va·na·dham·mā इत्थत्तंit·that·taṃ आगता’ति।ā·ga·tā

     aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti.

     We are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.’

254. 254

     इदं,i·daṃ भिक्खवे,bhik·kha·ve दुतियंdu·ti·yaṃ ठानं,ṭhā·naṃ यंyaṃ आगम्मā·gam·ma यंyaṃ आरब्भā·rab·bha एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एकच्चसस्सतिकाe·kac·ca·sas·sa·ti·kā एकच्चअसस्सतिकाe·kac·ca·a·sas·sa·ti·kā एकच्चंe·kac·caṃ सस्सतंsas·sa·taṃ एकच्चंe·kac·caṃ असस्सतंa·sas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्ति।pañ·ña·pen·ti

     Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti.

     This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.

255. 255

     ततियेta·ti·ye चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha एकच्चसस्सतिकाe·kac·ca·sas·sa·ti·kā एकच्चअसस्सतिकाe·kac·ca·a·sas·sa·ti·kā एकच्चंe·kac·caṃ सस्सतंsas·sa·taṃ एकच्चंe·kac·caṃ असस्सतंa·sas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्ति?pañ·ña·pen·ti

     Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti?

     And what is the third ground on which they rely?

256. 256

     सन्ति,san·ti भिक्खवे,bhik·kha·ve मनोपदोसिकाma·no·pa·do·si·kā नामnā·ma देवा,de·vā तेte अतिवेलंa·ti·ve·laṃ अञ्ञमञ्ञंañ·ña·mañ·ñaṃ उपनिज्झायन्ति।u·pa·nij·jhā·yan·ti तेte अतिवेलंa·ti·ve·laṃ अञ्ञमञ्ञंañ·ña·mañ·ñaṃ उपनिज्झायन्ताu·pa·nij·jhā·yan·tā अञ्ञमञ्ञम्हिañ·ña·mañ·ñam·hi चित्तानिcit·tā·ni पदूसेन्ति।pa·dū·sen·ti तेte अञ्ञमञ्ञंañ·ña·mañ·ñaṃ पदुट्ठचित्ताpa·duṭ·ṭha·cit·tā किलन्तकायाki·lan·ta·kā·yā किलन्तचित्ता।ki·lan·ta·cit·tā तेte देवाde·vā तम्हाtam·hā कायाkā·yā चवन्ति।ca·van·ti

     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.

     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.

257. 257

     ठानंṭhā·naṃ खोkho पनेतं,pa·ne·taṃ भिक्खवे,bhik·kha·ve विज्जतिvij·ja·ti यंyaṃ अञ्ञतरोañ·ña·ta·ro सत्तोsat·to तम्हाtam·hā कायाkā·yā चवित्वाca·vit·vā इत्थत्तंit·that·taṃ आगच्छति।ā·gac·cha·ti

     Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati.

     It’s possible that one of those beings passes away from that host and is reborn in this place.

258. 258

     इत्थत्तंit·that·taṃ आगतोā·ga·to समानोsa·mā·no अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजति।pab·ba·ja·ti

     Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati.

     Having done so, they go forth from the lay life to homelessness.

259. 259

     अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजितोpab·ba·ji·to समानोsa·mā·no आतप्पमन्वायā·tap·pa·man·vā·ya पधानमन्वायpa·dhā·na·man·vā·ya अनुयोगमन्वायa·nu·yo·ga·man·vā·ya अप्पमादमन्वायap·pa·mā·da·man·vā·ya सम्मामनसिकारमन्वायsam·mā·ma·na·si·kā·ra·man·vā·ya तथारूपंta·thā·rū·paṃ चेतोसमाधिंce·to·sa·mā·dhiṃ फुसति,phu·sa·ti यथासमाहितेya·thā·sa·mā·hi·te चित्तेcit·te तंtaṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरति,a·nus·sa·ra·ti ततोta·to परंpa·raṃ नानुस्सरति।nā·nus·sa·ra·ti

     Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.

     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.

260. 260

     सोso एवमाह:e·va·mā·ha

     So evamāha:

     They say:

261. 261

     ‘येye खोkho तेte भोन्तोbhon·to देवाde·vā नna मनोपदोसिका,ma·no·pa·do·si·kā तेte नातिवेलंnā·ti·ve·laṃ अञ्ञमञ्ञंañ·ña·mañ·ñaṃ उपनिज्झायन्ति।u·pa·nij·jhā·yan·ti तेte नातिवेलंnā·ti·ve·laṃ अञ्ञमञ्ञंañ·ña·mañ·ñaṃ उपनिज्झायन्ताu·pa·nij·jhā·yan·tā अञ्ञमञ्ञम्हिañ·ña·mañ·ñam·hi चित्तानिcit·tā·ni नप्पदूसेन्ति।nap·pa·dū·sen·ti तेte अञ्ञमञ्ञंañ·ña·mañ·ñaṃ अप्पदुट्ठचित्ताap·pa·duṭ·ṭha·cit·tā अकिलन्तकायाa·ki·lan·ta·kā·yā अकिलन्तचित्ता।a·ki·lan·ta·cit·tā तेte देवाde·vā तम्हाtam·hā कायाkā·yā नna चवन्ति,ca·van·ti

     ‘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,

     ‘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.

262. 262

     निच्चाnic·cā धुवाdhu·vā सस्सताsas·sa·tā अविपरिणामधम्माa·vi·pa·ri·ṇā·ma·dham·mā सस्सतिसमंsas·sa·ti·sa·maṃ तथेवta·the·va ठस्सन्ति।ṭhas·san·ti

     niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti.

     They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity.

263. 263

     येye पनpa·na मयंma·yaṃ अहुम्हाa·hum·hā मनोपदोसिका,ma·no·pa·do·si·kā तेte मयंma·yaṃ अतिवेलंa·ti·ve·laṃ अञ्ञमञ्ञंañ·ña·mañ·ñaṃ उपनिज्झायिम्हा।u·pa·nij·jhā·yim·hā तेte मयंma·yaṃ अतिवेलंa·ti·ve·laṃ अञ्ञमञ्ञंañ·ña·mañ·ñaṃ उपनिज्झायन्ताu·pa·nij·jhā·yan·tā अञ्ञमञ्ञम्हिañ·ña·mañ·ñam·hi चित्तानिcit·tā·ni पदूसिम्हा,pa·dū·sim·hā तेte मयंma·yaṃ अञ्ञमञ्ञंañ·ña·mañ·ñaṃ पदुट्ठचित्ताpa·duṭ·ṭha·cit·tā किलन्तकायाki·lan·ta·kā·yā किलन्तचित्ता।ki·lan·ta·cit·tā एवंe·vaṃ मयंma·yaṃ तम्हाtam·hā कायाkā·yā चुताcu·tā

     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

     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.

264. 264

     अनिच्चाa·nic·cā अद्धुवाad·dhu·vā अप्पायुकाap·pā·yu·kā चवनधम्माca·va·na·dham·mā इत्थत्तंit·that·taṃ आगता’ति।ā·ga·tā

     aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti.

     We are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.’

265. 265

     इदं,i·daṃ भिक्खवे,bhik·kha·ve ततियंta·ti·yaṃ ठानं,ṭhā·naṃ यंyaṃ आगम्मā·gam·ma यंyaṃ आरब्भā·rab·bha एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एकच्चसस्सतिकाe·kac·ca·sas·sa·ti·kā एकच्चअसस्सतिकाe·kac·ca·a·sas·sa·ti·kā एकच्चंe·kac·caṃ सस्सतंsas·sa·taṃ एकच्चंe·kac·caṃ असस्सतंa·sas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्ति।pañ·ña·pen·ti

     Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti.

     This is the third ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.

266. 266

     चतुत्थेca·tut·the चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha एकच्चसस्सतिकाe·kac·ca·sas·sa·ti·kā एकच्चअसस्सतिकाe·kac·ca·a·sas·sa·ti·kā एकच्चंe·kac·caṃ सस्सतंsas·sa·taṃ एकच्चंe·kac·caṃ असस्सतंa·sas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्ति?pañ·ña·pen·ti

     Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti?

     And what is the fourth ground on which they rely?

267. 267

     इध,i·dha भिक्खवे,bhik·kha·ve एकच्चोe·kac·co समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā तक्कीtak·kī होतिho·ti वीमंसी।vī·maṃ·sī सोso तक्कपरियाहतंtak·ka·pa·ri·yā·ha·taṃ वीमंसानुचरितंvī·maṃ·sā·nu·ca·ri·taṃ सयम्पटिभानंsa·yam·pa·ṭi·bhā·naṃ एवमाह:e·va·mā·ha

     Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī. So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha:

     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:

268. 268

     ‘यंyaṃ खोkho इदंi·daṃ वुच्चतिvuc·ca·ti चक्खुंcak·khuṃ इतिपिi·ti·pi सोतंso·taṃ इतिपिi·ti·pi घानंghā·naṃ इतिपिi·ti·pi जिव्हाjiv·hā इतिपिi·ti·pi कायोkā·yo इतिपि,i·ti·pi अयंa·yaṃ अत्ताat·tā अनिच्चोa·nic·co अद्धुवोad·dhu·vo असस्सतोa·sas·sa·to विपरिणामधम्मो।vi·pa·ri·ṇā·ma·dham·mo

     ‘yaṁ kho idaṁ vuccati cakkhuṁ itipi sotaṁ itipi ghānaṁ itipi jivhā itipi kāyo itipi, ayaṁ attā anicco addhuvo asassato vipariṇāmadhammo.

     ‘That which is called “the eye”, “the ear”, “the nose”, “the tongue”, and also “the body”: that self is impermanent, not lasting, transient, perishable.

269. 269

     यञ्चyañ·ca खोkho इदंi·daṃ वुच्चतिvuc·ca·ti चित्तन्तिcit·tan·ti वाvā मनोतिma·no·ti वाvā विञ्ञाणन्तिviñ·ñā·ṇan·ti वाvā अयंa·yaṃ अत्ताat·tā निच्चोnic·co धुवोdhu·vo सस्सतोsas·sa·to अविपरिणामधम्मोa·vi·pa·ri·ṇā·ma·dham·mo सस्सतिसमंsas·sa·ti·sa·maṃ तथेवta·the·va ठस्सती’ति।ṭhas·sa·tī

     Yañca kho idaṁ vuccati cittanti vā manoti vā viññāṇanti vā ayaṁ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassatī’ti.

     That which is called “mind” or “sentience” or “consciousness”: that self is permanent, everlasting, eternal, imperishable, remaining the same for all eternity.’

270. 270

     इदं,i·daṃ भिक्खवे,bhik·kha·ve चतुत्थंca·tut·thaṃ ठानं,ṭhā·naṃ यंyaṃ आगम्मā·gam·ma यंyaṃ आरब्भā·rab·bha एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एकच्चसस्सतिकाe·kac·ca·sas·sa·ti·kā एकच्चअसस्सतिकाe·kac·ca·a·sas·sa·ti·kā एकच्चंe·kac·caṃ सस्सतंsas·sa·taṃ एकच्चंe·kac·caṃ असस्सतंa·sas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्ति।pañ·ña·pen·ti

     Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti.

     This is the fourth ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.

271. 271

     इमेहिi·me·hi खोkho ते,te भिक्खवे,bhik·kha·ve समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एकच्चसस्सतिकाe·kac·ca·sas·sa·ti·kā एकच्चअसस्सतिकाe·kac·ca·a·sas·sa·ti·kā एकच्चंe·kac·caṃ सस्सतंsas·sa·taṃ एकच्चंe·kac·caṃ असस्सतंa·sas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्तिpañ·ña·pen·ti चतूहिca·tū·hi वत्थूहि।vat·thū·hi

     Imehi kho te, bhikkhave, samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi.

     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.

272. 272

     येye हिhi केचि,ke·ci भिक्खवे,bhik·kha·ve समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā एकच्चसस्सतिकाe·kac·ca·sas·sa·ti·kā एकच्चअसस्सतिकाe·kac·ca·a·sas·sa·ti·kā एकच्चंe·kac·caṃ सस्सतंsas·sa·taṃ एकच्चंe·kac·caṃ असस्सतंa·sas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्ति,pañ·ña·pen·ti सब्बेsab·be तेte इमेहेवi·me·he·va चतूहिca·tū·hi वत्थूहि,vat·thū·hi एतेसंe·te·saṃ वाvā अञ्ञतरेन;añ·ña·ta·re·na नत्थिnat·thi इतोi·to बहिद्धा।ba·hid·dhā

     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.

     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.

273. 273

     तयिदं,ta·yi·daṃ भिक्खवे,bhik·kha·ve तथागतोta·thā·ga·to पजानाति:pa·jā·nā·ti

     Tayidaṁ, bhikkhave, tathāgato pajānāti:

     The Realized One understands this:

274. 274

     ‘इमेi·me दिट्ठिट्ठानाdiṭ·ṭhiṭ·ṭhā·nā एवङ्गहिताe·vaṅ·ga·hi·tā एवंपरामट्ठाe·vaṃ·pa·rā·maṭ·ṭhā एवङ्गतिकाe·vaṅ·ga·ti·kā भवन्तिbha·van·ti एवंअभिसम्पराया’ति।e·vaṃ·a·bhi·sam·pa·rā·yā

     ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti.

     ‘If you hold on to and attach to these grounds for views it leads to such a destiny in the next life.’

275. 275

     तञ्चtañ·ca तथागतोta·thā·ga·to पजानाति,pa·jā·nā·ti ततोta·to चca उत्तरितरंut·ta·ri·ta·raṃ पजानाति,pa·jā·nā·ti तञ्चtañ·ca पजाननंpa·jā·na·naṃ नna परामसति,pa·rā·ma·sa·ti अपरामसतोa·pa·rā·ma·sa·to चस्सcas·sa पच्चत्तञ्ञेवpac·cat·tañ·ñe·va निब्बुतिnib·bu·ti विदिता।vi·di·tā

     Tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.

     He understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself.

276. 276

     वेदनानंve·da·nā·naṃ समुदयञ्चsa·mu·da·yañ·ca अत्थङ्गमञ्चat·thaṅ·ga·mañ·ca अस्सादञ्चas·sā·dañ·ca आदीनवञ्चā·dī·na·vañ·ca निस्सरणञ्चnis·sa·ra·ṇañ·ca यथाभूतंya·thā·bhū·taṃ विदित्वाvi·dit·vā अनुपादाविमुत्तो,a·nu·pā·dā·vi·mut·to भिक्खवे,bhik·kha·ve तथागतो।ta·thā·ga·to

     Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.

     Having truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed by not grasping.

277. 277

     इमेi·me खोkho ते,te भिक्खवे,bhik·kha·ve धम्माdham·mā गम्भीराgam·bhī·rā दुद्दसाdud·da·sā दुरनुबोधाdu·ra·nu·bo·dhā सन्ताsan·tā पणीताpa·ṇī·tā अतक्कावचराa·tak·kā·va·ca·rā निपुणाni·pu·ṇā पण्डितवेदनीया,paṇ·ḍi·ta·ve·da·nī·yā येye तथागतोta·thā·ga·to सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā पवेदेति,pa·ve·de·ti येहिye·hi तथागतस्सta·thā·ga·tas·sa यथाभुच्चंya·thā·bhuc·caṃ वण्णंvaṇ·ṇaṃ सम्माsam·mā वदमानाva·da·mā·nā वदेय्युं।va·dey·yuṃ

     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.

278. 278

     3।1।3। अन्तानन्तवादan·tā·nan·ta·vā·da

     3.1.3. Antānantavāda

     3.1.3. The Cosmos is Finite or Infinite

279. 279

     सन्ति,san·ti भिक्खवे,bhik·kha·ve एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अन्तानन्तिकाan·tā·nan·ti·kā अन्तानन्तंan·tā·nan·taṃ लोकस्सlo·kas·sa पञ्ञपेन्तिpañ·ña·pen·ti चतूहिca·tū·hi वत्थूहि।vat·thū·hi

     Santi, bhikkhave, eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi.

     There are some ascetics and brahmins who speculate and theorize about size, and assert that the cosmos is finite or infinite on four grounds.

280. 280

     तेte चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha अन्तानन्तिकाan·tā·nan·ti·kā अन्तानन्तंan·tā·nan·taṃ लोकस्सlo·kas·sa पञ्ञपेन्तिpañ·ña·pen·ti चतूहिca·tū·hi वत्थूहि?vat·thū·hi

     Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi?

     And what are the four grounds on which they rely?

281. 281

     इध,i·dha भिक्खवे,bhik·kha·ve एकच्चोe·kac·co समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā आतप्पमन्वायā·tap·pa·man·vā·ya पधानमन्वायpa·dhā·na·man·vā·ya अनुयोगमन्वायa·nu·yo·ga·man·vā·ya अप्पमादमन्वायap·pa·mā·da·man·vā·ya सम्मामनसिकारमन्वायsam·mā·ma·na·si·kā·ra·man·vā·ya तथारूपंta·thā·rū·paṃ चेतोसमाधिंce·to·sa·mā·dhiṃ फुसति,phu·sa·ti यथासमाहितेya·thā·sa·mā·hi·te चित्तेcit·te अन्तसञ्ञीan·ta·sañ·ñī लोकस्मिंlo·kas·miṃ विहरति।vi·ha·ra·ti

     Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte antasaññī lokasmiṁ viharati.

     It’s when some ascetic or brahmin—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 meditate perceiving the cosmos as finite.

282. 282

     सोso एवमाह:e·va·mā·ha

     So evamāha:

     They say:

283. 283

     ‘अन्तवाan·ta·vā अयंa·yaṃ लोकोlo·ko परिवटुमो।pa·ri·va·ṭu·mo

     ‘antavā ayaṁ loko parivaṭumo.

     ‘The cosmos is finite and restricted.

284. 284

     तंtaṃ किस्सkis·sa हेतु?he·tu

     Taṁ kissa hetu?

     Why is that?

285. 285

     अहञ्हिa·hañ·hi आतप्पमन्वायā·tap·pa·man·vā·ya पधानमन्वायpa·dhā·na·man·vā·ya अनुयोगमन्वायa·nu·yo·ga·man·vā·ya अप्पमादमन्वायap·pa·mā·da·man·vā·ya सम्मामनसिकारमन्वायsam·mā·ma·na·si·kā·ra·man·vā·ya तथारूपंta·thā·rū·paṃ चेतोसमाधिंce·to·sa·mā·dhiṃ फुसामि,phu·sā·mi यथासमाहितेya·thā·sa·mā·hi·te चित्तेcit·te अन्तसञ्ञीan·ta·sañ·ñī लोकस्मिंlo·kas·miṃ विहरामि।vi·ha·rā·mi

     Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte antasaññī lokasmiṁ viharāmi.

     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.

286. 286

     इमिनामहंi·mi·nā·ma·haṃ एतंe·taṃ जानामि:jā·nā·mi

     Imināmahaṁ etaṁ jānāmi:

     Because of this I know:

287. 287

     “यथाya·thā अन्तवाan·ta·vā अयंa·yaṃ लोकोlo·ko परिवटुमो”’ति।pa·ri·va·ṭu·mo

     “yathā antavā ayaṁ loko parivaṭumo”’ti.

     “The cosmos is finite and restricted.”’

288. 288

     इदं,i·daṃ भिक्खवे,bhik·kha·ve पठमंpa·ṭha·maṃ ठानं,ṭhā·naṃ यंyaṃ आगम्मā·gam·ma यंyaṃ आरब्भā·rab·bha एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अन्तानन्तिकाan·tā·nan·ti·kā अन्तानन्तंan·tā·nan·taṃ लोकस्सlo·kas·sa पञ्ञपेन्ति।pañ·ña·pen·ti

     Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti.

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

289. 289

     दुतियेdu·ti·ye चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha अन्तानन्तिकाan·tā·nan·ti·kā अन्तानन्तंan·tā·nan·taṃ लोकस्सlo·kas·sa पञ्ञपेन्ति?pañ·ña·pen·ti

     Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti?

     And what is the second ground on which they rely?

290. 290

     इध,i·dha भिक्खवे,bhik·kha·ve एकच्चोe·kac·co समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā आतप्पमन्वायā·tap·pa·man·vā·ya पधानमन्वायpa·dhā·na·man·vā·ya अनुयोगमन्वायa·nu·yo·ga·man·vā·ya अप्पमादमन्वायap·pa·mā·da·man·vā·ya सम्मामनसिकारमन्वायsam·mā·ma·na·si·kā·ra·man·vā·ya तथारूपंta·thā·rū·paṃ चेतोसमाधिंce·to·sa·mā·dhiṃ फुसति,phu·sa·ti यथासमाहितेya·thā·sa·mā·hi·te चित्तेcit·te अनन्तसञ्ञीa·nan·ta·sañ·ñī लोकस्मिंlo·kas·miṃ विहरति।vi·ha·ra·ti

     Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anantasaññī lokasmiṁ viharati.

     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 meditate perceiving the cosmos as infinite.

291. 291

     सोso एवमाह:e·va·mā·ha

     So evamāha:

     They say:

292. 292

     ‘अनन्तोa·nan·to अयंa·yaṃ लोकोlo·ko अपरियन्तो।a·pa·ri·yan·to

     ‘ananto ayaṁ loko apariyanto.

     ‘The cosmos is infinite and unbounded.

293. 293

     येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवमाहंसु:e·va·mā·haṃ·su

     Ye te samaṇabrāhmaṇā evamāhaṁsu:

     The ascetics and brahmins who say that

294. 294

     “अन्तवाan·ta·vā अयंa·yaṃ लोकोlo·ko परिवटुमो”ति,pa·ri·va·ṭu·mo तेसंte·saṃ मुसा।mu·sā

     “antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā.

     the cosmos is finite are wrong.

295. 295

     अनन्तोa·nan·to अयंa·yaṃ लोकोlo·ko अपरियन्तो।a·pa·ri·yan·to

     Ananto ayaṁ loko apariyanto.

     The cosmos is infinite and unbounded.

296. 296

     तंtaṃ किस्सkis·sa हेतु?he·tu

     Taṁ kissa hetu?

     Why is that?

297. 297

     अहञ्हिa·hañ·hi आतप्पमन्वायā·tap·pa·man·vā·ya पधानमन्वायpa·dhā·na·man·vā·ya अनुयोगमन्वायa·nu·yo·ga·man·vā·ya अप्पमादमन्वायap·pa·mā·da·man·vā·ya सम्मामनसिकारमन्वायsam·mā·ma·na·si·kā·ra·man·vā·ya तथारूपंta·thā·rū·paṃ चेतोसमाधिंce·to·sa·mā·dhiṃ फुसामि,phu·sā·mi यथासमाहितेya·thā·sa·mā·hi·te चित्तेcit·te अनन्तसञ्ञीa·nan·ta·sañ·ñī लोकस्मिंlo·kas·miṃ विहरामि।vi·ha·rā·mi

     Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anantasaññī lokasmiṁ viharāmi.

     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.

298. 298

     इमिनामहंi·mi·nā·ma·haṃ एतंe·taṃ जानामि:jā·nā·mi

     Imināmahaṁ etaṁ jānāmi:

     Because of this I know:

299. 299

     “यथाya·thā अनन्तोa·nan·to अयंa·yaṃ लोकोlo·ko अपरियन्तो”’ति।a·pa·ri·yan·to

     “yathā ananto ayaṁ loko apariyanto”’ti.

     “The cosmos is infinite and unbounded.”’

300. 300

     इदं,i·daṃ भिक्खवे,bhik·kha·ve दुतियंdu·ti·yaṃ ठानं,ṭhā·naṃ यंyaṃ आगम्मā·gam·ma यंyaṃ आरब्भā·rab·bha एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अन्तानन्तिकाan·tā·nan·ti·kā अन्तानन्तंan·tā·nan·taṃ लोकस्सlo·kas·sa पञ्ञपेन्ति।pañ·ña·pen·ti

     Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti.

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

301. 301

     ततियेta·ti·ye चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha अन्तानन्तिकाan·tā·nan·ti·kā अन्तानन्तंan·tā·nan·taṃ लोकस्सlo·kas·sa पञ्ञपेन्ति?pañ·ña·pen·ti

     Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti?

     And what is the third ground on which they rely?

302. 302

     इध,i·dha भिक्खवे,bhik·kha·ve एकच्चोe·kac·co समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā आतप्पमन्वायā·tap·pa·man·vā·ya पधानमन्वायpa·dhā·na·man·vā·ya अनुयोगमन्वायa·nu·yo·ga·man·vā·ya अप्पमादमन्वायap·pa·mā·da·man·vā·ya सम्मामनसिकारमन्वायsam·mā·ma·na·si·kā·ra·man·vā·ya तथारूपंta·thā·rū·paṃ चेतोसमाधिंce·to·sa·mā·dhiṃ फुसति,phu·sa·ti यथासमाहितेya·thā·sa·mā·hi·te चित्तेcit·te उद्धमधोud·dha·ma·dho अन्तसञ्ञीan·ta·sañ·ñī लोकस्मिंlo·kas·miṃ विहरति,vi·ha·ra·ti तिरियंti·ri·yaṃ अनन्तसञ्ञी।a·nan·ta·sañ·ñī

     Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte uddhamadho antasaññī lokasmiṁ viharati, tiriyaṁ anantasaññī.

     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 meditate perceiving the cosmos as finite vertically but infinite horizontally.

303. 303

     सोso एवमाह:e·va·mā·ha

     So evamāha:

     They say:

304. 304

     ‘अन्तवाan·ta·vā चca अयंa·yaṃ लोकोlo·ko अनन्तोa·nan·to च।ca

     ‘antavā ca ayaṁ loko ananto ca.

     ‘The cosmos is both finite and infinite.

305. 305

     येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवमाहंसु:e·va·mā·haṃ·su

     Ye te samaṇabrāhmaṇā evamāhaṁsu:

     The ascetics and brahmins who say that

306. 306

     “अन्तवाan·ta·vā अयंa·yaṃ लोकोlo·ko परिवटुमो”ति,pa·ri·va·ṭu·mo तेसंte·saṃ मुसा।mu·sā

     “antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā.

     the cosmos is finite are wrong,

307. 307

     येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवमाहंसु:e·va·mā·haṃ·su

     Yepi te samaṇabrāhmaṇā evamāhaṁsu:

     and so are those who say that

308. 308

     “अनन्तोa·nan·to अयंa·yaṃ लोकोlo·ko अपरियन्तो”ति,a·pa·ri·yan·to तेसम्पिte·sam·pi मुसा।mu·sā

     “ananto ayaṁ loko apariyanto”ti, tesampi musā.

     the cosmos is infinite.

309. 309

     अन्तवाan·ta·vā चca अयंa·yaṃ लोकोlo·ko अनन्तोa·nan·to च।ca

     Antavā ca ayaṁ loko ananto ca.

     The cosmos is both finite and infinite.

310. 310

     तंtaṃ किस्सkis·sa हेतु?he·tu

     Taṁ kissa hetu?

     Why is that?

311. 311

     अहञ्हिa·hañ·hi आतप्पमन्वायā·tap·pa·man·vā·ya पधानमन्वायpa·dhā·na·man·vā·ya अनुयोगमन्वायa·nu·yo·ga·man·vā·ya अप्पमादमन्वायap·pa·mā·da·man·vā·ya सम्मामनसिकारमन्वायsam·mā·ma·na·si·kā·ra·man·vā·ya तथारूपंta·thā·rū·paṃ चेतोसमाधिंce·to·sa·mā·dhiṃ फुसामि,phu·sā·mi यथासमाहितेya·thā·sa·mā·hi·te चित्तेcit·te उद्धमधोud·dha·ma·dho अन्तसञ्ञीan·ta·sañ·ñī लोकस्मिंlo·kas·miṃ विहरामि,vi·ha·rā·mi तिरियंti·ri·yaṃ अनन्तसञ्ञी।a·nan·ta·sañ·ñī

     Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte uddhamadho antasaññī lokasmiṁ viharāmi, tiriyaṁ anantasaññī.

     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.

312. 312

     इमिनामहंi·mi·nā·ma·haṃ एतंe·taṃ जानामि:jā·nā·mi

     Imināmahaṁ etaṁ jānāmi:

     Because of this I know:

313. 313

     “यथाya·thā अन्तवाan·ta·vā चca अयंa·yaṃ लोकोlo·ko अनन्तोa·nan·to चा”’ति।cā

     “yathā antavā ca ayaṁ loko ananto cā”’ti.

     “The cosmos is both finite and infinite.”’

314. 314

     इदं,i·daṃ भिक्खवे,bhik·kha·ve ततियंta·ti·yaṃ ठानं,ṭhā·naṃ यंyaṃ आगम्मā·gam·ma यंyaṃ आरब्भā·rab·bha एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अन्तानन्तिकाan·tā·nan·ti·kā अन्तानन्तंan·tā·nan·taṃ लोकस्सlo·kas·sa पञ्ञपेन्ति।pañ·ña·pen·ti

     Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti.

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

315. 315

     चतुत्थेca·tut·the चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha अन्तानन्तिकाan·tā·nan·ti·kā अन्तानन्तंan·tā·nan·taṃ लोकस्सlo·kas·sa पञ्ञपेन्ति?pañ·ña·pen·ti

     Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti?

     And what is the fourth ground on which they rely?

316. 316

     इध,i·dha भिक्खवे,bhik·kha·ve एकच्चोe·kac·co समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā तक्कीtak·kī होतिho·ti वीमंसी।vī·maṃ·sī सोso तक्कपरियाहतंtak·ka·pa·ri·yā·ha·taṃ वीमंसानुचरितंvī·maṃ·sā·nu·ca·ri·taṃ सयम्पटिभानंsa·yam·pa·ṭi·bhā·naṃ एवमाह:e·va·mā·ha

     Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī. So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha:

     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:

317. 317

     ‘नेवायंne·vā·yaṃ लोकोlo·ko अन्तवा,an·ta·vā नna पनानन्तो।pa·nā·nan·to

     ‘nevāyaṁ loko antavā, na panānanto.

     ‘The cosmos is neither finite nor infinite.

318. 318

     येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवमाहंसु:e·va·mā·haṃ·su

     Ye te samaṇabrāhmaṇā evamāhaṁsu:

     The ascetics and brahmins who say that

319. 319

     “अन्तवाan·ta·vā अयंa·yaṃ लोकोlo·ko परिवटुमो”ति,pa·ri·va·ṭu·mo तेसंte·saṃ मुसा।mu·sā

     “antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā.

     the cosmos is finite are wrong,

320. 320

     येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवमाहंसु:e·va·mā·haṃ·su

     Yepi te samaṇabrāhmaṇā evamāhaṁsu:

     as are those who say that

321. 321

     “अनन्तोa·nan·to अयंa·yaṃ लोकोlo·ko अपरियन्तो”ति,a·pa·ri·yan·to तेसम्पिte·sam·pi मुसा।mu·sā

     “ananto ayaṁ loko apariyanto”ti, tesampi musā.

     the cosmos is infinite,

322. 322

     येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवमाहंसु:e·va·mā·haṃ·su

     Yepi te samaṇabrāhmaṇā evamāhaṁsu:

     and also those who say that

323. 323

     “अन्तवाan·ta·vā चca अयंa·yaṃ लोकोlo·ko अनन्तोa·nan·to चा”ति,cā तेसम्पिte·sam·pi मुसा।mu·sā

     “antavā ca ayaṁ loko ananto cā”ti, tesampi musā.

     the cosmos is both finite and infinite.

324. 324

     नेवायंne·vā·yaṃ लोकोlo·ko अन्तवा,an·ta·vā नna पनानन्तो’ति।pa·nā·nan·to

     Nevāyaṁ loko antavā, na panānanto’ti.

     The cosmos is neither finite nor infinite.’

325. 325

     इदं,i·daṃ भिक्खवे,bhik·kha·ve चतुत्थंca·tut·thaṃ ठानं,ṭhā·naṃ यंyaṃ आगम्मā·gam·ma यंyaṃ आरब्भā·rab·bha एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अन्तानन्तिकाan·tā·nan·ti·kā अन्तानन्तंan·tā·nan·taṃ लोकस्सlo·kas·sa पञ्ञपेन्ति।pañ·ña·pen·ti

     Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti.

     This is the fourth ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.

326. 326

     इमेहिi·me·hi खोkho ते,te भिक्खवे,bhik·kha·ve समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अन्तानन्तिकाan·tā·nan·ti·kā अन्तानन्तंan·tā·nan·taṃ लोकस्सlo·kas·sa पञ्ञपेन्तिpañ·ña·pen·ti चतूहिca·tū·hi वत्थूहि।vat·thū·hi

     Imehi kho te, bhikkhave, samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi.

     These are the four grounds on which those ascetics and brahmins assert that the cosmos is finite or infinite.

327. 327

     येye हिhi केचि,ke·ci भिक्खवे,bhik·kha·ve समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā अन्तानन्तिकाan·tā·nan·ti·kā अन्तानन्तंan·tā·nan·taṃ लोकस्सlo·kas·sa पञ्ञपेन्ति,pañ·ña·pen·ti सब्बेsab·be तेte इमेहेवi·me·he·va चतूहिca·tū·hi वत्थूहि,vat·thū·hi एतेसंe·te·saṃ वाvā अञ्ञतरेन;añ·ña·ta·re·na नत्थिnat·thi इतोi·to बहिद्धा।ba·hid·dhā

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

     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.

328. 328

     तयिदं,ta·yi·daṃ भिक्खवे,bhik·kha·ve तथागतोta·thā·ga·to पजानाति:pa·jā·nā·ti

     Tayidaṁ, bhikkhave, tathāgato pajānāti:

     The Realized One understands this:

329. 329

     ‘इमेi·me दिट्ठिट्ठानाdiṭ·ṭhiṭ·ṭhā·nā एवङ्गहिताe·vaṅ·ga·hi·tā एवंपरामट्ठाe·vaṃ·pa·rā·maṭ·ṭhā एवङ्गतिकाe·vaṅ·ga·ti·kā भवन्तिbha·van·ti एवंअभिसम्पराया’ति।e·vaṃ·a·bhi·sam·pa·rā·yā

     ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti.

     ‘If you hold on to and attach to these grounds for views it leads to such a destiny in the next life.’

330. 330

     तञ्चtañ·ca तथागतोta·thā·ga·to पजानाति,pa·jā·nā·ti ततोta·to चca उत्तरितरंut·ta·ri·ta·raṃ पजानाति,pa·jā·nā·ti तञ्चtañ·ca पजाननंpa·jā·na·naṃ नna परामसति,pa·rā·ma·sa·ti अपरामसतोa·pa·rā·ma·sa·to चस्सcas·sa पच्चत्तञ्ञेवpac·cat·tañ·ñe·va निब्बुतिnib·bu·ti विदिता।vi·di·tā

     Tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.

     He understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself.

331. 331

     वेदनानंve·da·nā·naṃ समुदयञ्चsa·mu·da·yañ·ca अत्थङ्गमञ्चat·thaṅ·ga·mañ·ca अस्सादञ्चas·sā·dañ·ca आदीनवञ्चā·dī·na·vañ·ca निस्सरणञ्चnis·sa·ra·ṇañ·ca यथाभूतंya·thā·bhū·taṃ विदित्वाvi·dit·vā अनुपादाविमुत्तो,a·nu·pā·dā·vi·mut·to भिक्खवे,bhik·kha·ve तथागतो।ta·thā·ga·to

     Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.

     Having truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed by not grasping.

332. 332

     इमेi·me खोkho ते,te भिक्खवे,bhik·kha·ve धम्माdham·mā गम्भीराgam·bhī·rā दुद्दसाdud·da·sā दुरनुबोधाdu·ra·nu·bo·dhā सन्ताsan·tā पणीताpa·ṇī·tā अतक्कावचराa·tak·kā·va·ca·rā निपुणाni·pu·ṇā पण्डितवेदनीया,paṇ·ḍi·ta·ve·da·nī·yā येye तथागतोta·thā·ga·to सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā पवेदेति,pa·ve·de·ti येहिye·hi तथागतस्सta·thā·ga·tas·sa यथाभुच्चंya·thā·bhuc·caṃ वण्णंvaṇ·ṇaṃ सम्माsam·mā वदमानाva·da·mā·nā वदेय्युं।va·dey·yuṃ

     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.

333. 333

     3।1।4। अमराविक्खेपवादa·ma·rā·vik·khe·pa·vā·da

     3.1.4. Amarāvikkhepavāda

     3.1.4. Endless Flip-floppers

334. 334

     सन्ति,san·ti भिक्खवे,bhik·kha·ve एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अमराविक्खेपिका,a·ma·rā·vik·khe·pi·kā तत्थtat·tha तत्थtat·tha पञ्हंpañ·haṃ पुट्ठाpuṭ·ṭhā समानाsa·mā·nā वाचाविक्खेपंvā·cā·vik·khe·paṃ आपज्जन्तिā·paj·jan·ti अमराविक्खेपंa·ma·rā·vik·khe·paṃ चतूहिca·tū·hi वत्थूहि।vat·thū·hi

     Santi, bhikkhave, eke samaṇabrāhmaṇā 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.

335. 335

     तेte चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha अमराविक्खेपिकाa·ma·rā·vik·khe·pi·kā तत्थtat·tha तत्थtat·tha पञ्हंpañ·haṃ पुट्ठाpuṭ·ṭhā समानाsa·mā·nā वाचाविक्खेपंvā·cā·vik·khe·paṃ आपज्जन्तिā·paj·jan·ti अमराविक्खेपंa·ma·rā·vik·khe·paṃ चतूहिca·tū·hi वत्थूहि?vat·thū·hi

     Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi?

     And what are the four grounds on which they rely?

336. 336

     इध,i·dha भिक्खवे,bhik·kha·ve एकच्चोe·kac·co समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā ‘इदंi·daṃ कुसलन्’तिku·sa·lan यथाभूतंya·thā·bhū·taṃ नप्पजानाति,nap·pa·jā·nā·ti ‘इदंi·daṃ अकुसलन्’तिa·ku·sa·lan यथाभूतंya·thā·bhū·taṃ नप्पजानाति।nap·pa·jā·nā·ti

     Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti.

     It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful.

337. 337

     तस्सtas·sa एवंe·vaṃ होति:ho·ti

     Tassa evaṁ hoti:

     They think:

338. 338

     ‘अहंa·haṃ खोkho “इदंi·daṃ कुसलन्”तिku·sa·lan यथाभूतंya·thā·bhū·taṃ नप्पजानामि,nap·pa·jā·nā·mi “इदंi·daṃ अकुसलन्”तिa·ku·sa·lan यथाभूतंya·thā·bhū·taṃ नप्पजानामि।nap·pa·jā·nā·mi

     ‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi.

     ‘I don’t truly understand what is skillful and what is unskillful.

339. 339

     अहञ्चेa·hañ·ce खोkho पनpa·na “इदंi·daṃ कुसलन्”तिku·sa·lan यथाभूतंya·thā·bhū·taṃ अप्पजानन्तो,ap·pa·jā·nan·to “इदंi·daṃ अकुसलन्”तिa·ku·sa·lan यथाभूतंya·thā·bhū·taṃ अप्पजानन्तो,ap·pa·jā·nan·to “इदंi·daṃ कुसलन्”तिku·sa·lan वाvā ब्याकरेय्यं,byā·ka·rey·yaṃ “इदंi·daṃ अकुसलन्”तिa·ku·sa·lan वाvā ब्याकरेय्यं,byā·ka·rey·yaṃ तंtaṃ ममस्सma·mas·sa मुसा।mu·sā

     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.

     If I were to declare that something was skillful or unskillful I might be wrong.

340. 340

     यंyaṃ ममस्सma·mas·sa मुसा,mu·sā सोso ममस्सma·mas·sa विघातो।vi·ghā·to

     Yaṁ mamassa musā, so mamassa vighāto.

     That would be stressful for me,

341. 341

     योyo ममस्सma·mas·sa विघातोvi·ghā·to सोso ममस्सma·mas·sa अन्तरायो’ति।an·ta·rā·yo

     Yo mamassa vighāto so mamassa antarāyo’ti.

     and that stress would be an obstacle.’

342. 342

     इतिi·ti सोso मुसावादभयाmu·sā·vā·da·bha·yā मुसावादपरिजेगुच्छाmu·sā·vā·da·pa·ri·je·guc·chā नेविदंne·vi·daṃ कुसलन्तिku·sa·lan·ti ब्याकरोति,byā·ka·ro·ti नna पनिदंpa·ni·daṃ अकुसलन्तिa·ku·sa·lan·ti ब्याकरोति,byā·ka·ro·ti तत्थtat·tha तत्थtat·tha पञ्हंpañ·haṃ पुट्ठोpuṭ·ṭho समानोsa·mā·no वाचाविक्खेपंvā·cā·vik·khe·paṃ आपज्जतिā·paj·ja·ti अमराविक्खेपं:a·ma·rā·vik·khe·paṃ

     Iti so musāvādabhayā musāvādaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ:

     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:

343. 343

     ‘एवन्तिपिe·van·ti·pi मेme नो;no तथातिपिta·thā·ti·pi मेme नो;no अञ्ञथातिपिañ·ña·thā·ti·pi मेme नो;no नोतिपिno·ti·pi मेme नो;no नोno नोतिपिno·ti·pi मेme नो’ति।no

     ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti.

     ‘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.’

344. 344

     इदं,i·daṃ भिक्खवे,bhik·kha·ve पठमंpa·ṭha·maṃ ठानं,ṭhā·naṃ यंyaṃ आगम्मā·gam·ma यंyaṃ आरब्भā·rab·bha एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अमराविक्खेपिकाa·ma·rā·vik·khe·pi·kā तत्थtat·tha तत्थtat·tha पञ्हंpañ·haṃ पुट्ठाpuṭ·ṭhā समानाsa·mā·nā वाचाविक्खेपंvā·cā·vik·khe·paṃ आपज्जन्तिā·paj·jan·ti अमराविक्खेपं।a·ma·rā·vik·khe·paṃ

     Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ.

     This is the first ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops.

345. 345

     दुतियेdu·ti·ye चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha अमराविक्खेपिकाa·ma·rā·vik·khe·pi·kā तत्थtat·tha तत्थtat·tha पञ्हंpañ·haṃ पुट्ठाpuṭ·ṭhā समानाsa·mā·nā वाचाविक्खेपंvā·cā·vik·khe·paṃ आपज्जन्तिā·paj·jan·ti अमराविक्खेपं?a·ma·rā·vik·khe·paṃ

     Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ?

     And what is the second ground on which they rely?

346. 346

     इध,i·dha भिक्खवे,bhik·kha·ve एकच्चोe·kac·co समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā ‘इदंi·daṃ कुसलन्’तिku·sa·lan यथाभूतंya·thā·bhū·taṃ नप्पजानाति,nap·pa·jā·nā·ti ‘इदंi·daṃ अकुसलन्’तिa·ku·sa·lan यथाभूतंya·thā·bhū·taṃ नप्पजानाति।nap·pa·jā·nā·ti

     Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti.

     It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful.

347. 347

     तस्सtas·sa एवंe·vaṃ होति:ho·ti

     Tassa evaṁ hoti:

     They think:

348. 348

     ‘अहंa·haṃ खोkho “इदंi·daṃ कुसलन्”तिku·sa·lan यथाभूतंya·thā·bhū·taṃ नप्पजानामि,nap·pa·jā·nā·mi “इदंi·daṃ अकुसलन्”तिa·ku·sa·lan यथाभूतंya·thā·bhū·taṃ नप्पजानामि।nap·pa·jā·nā·mi

     ‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi.

     ‘I don’t truly understand what is skillful and what is unskillful.

349. 349

     अहञ्चेa·hañ·ce खोkho पनpa·na “इदंi·daṃ कुसलन्”तिku·sa·lan यथाभूतंya·thā·bhū·taṃ अप्पजानन्तो,ap·pa·jā·nan·to “इदंi·daṃ अकुसलन्”तिa·ku·sa·lan यथाभूतंya·thā·bhū·taṃ अप्पजानन्तो,ap·pa·jā·nan·to “इदंi·daṃ कुसलन्”तिku·sa·lan वाvā ब्याकरेय्यं,byā·ka·rey·yaṃ “इदंi·daṃ अकुसलन्”तिa·ku·sa·lan वाvā ब्याकरेय्यं,byā·ka·rey·yaṃ तत्थtat·tha मेme अस्सas·sa छन्दोchan·do वाvā रागोrā·go वाvā दोसोdo·so वाvā पटिघोpa·ṭi·gho वा।vā

     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.

     If I were to declare that something was skillful or unskillful I might feel desire or greed or hate or aversion.

350. 350

     यत्थyat·tha मेme अस्सas·sa छन्दोchan·do वाvā रागोrā·go वाvā दोसोdo·so वाvā पटिघोpa·ṭi·gho वा,vā तंtaṃ ममस्सma·mas·sa उपादानं।u·pā·dā·naṃ

     Yattha me assa chando vā rāgo vā doso vā paṭigho vā, taṁ mamassa upādānaṁ.

     That would be grasping on my part.

351. 351

     यंyaṃ ममस्सma·mas·sa उपादानं,u·pā·dā·naṃ सोso ममस्सma·mas·sa विघातो।vi·ghā·to

     Yaṁ mamassa upādānaṁ, so mamassa vighāto.

     That would be stressful for me,

352. 352

     योyo ममस्सma·mas·sa विघातो,vi·ghā·to सोso ममस्सma·mas·sa अन्तरायो’ति।an·ta·rā·yo

     Yo mamassa vighāto, so mamassa antarāyo’ti.

     and that stress would be an obstacle.’

353. 353

     इतिi·ti सोso उपादानभयाu·pā·dā·na·bha·yā उपादानपरिजेगुच्छाu·pā·dā·na·pa·ri·je·guc·chā नेविदंne·vi·daṃ कुसलन्तिku·sa·lan·ti ब्याकरोति,byā·ka·ro·ti नna पनिदंpa·ni·daṃ अकुसलन्तिa·ku·sa·lan·ti ब्याकरोति,byā·ka·ro·ti तत्थtat·tha तत्थtat·tha पञ्हंpañ·haṃ पुट्ठोpuṭ·ṭho समानोsa·mā·no वाचाविक्खेपंvā·cā·vik·khe·paṃ आपज्जतिā·paj·ja·ti अमराविक्खेपं:a·ma·rā·vik·khe·paṃ

     Iti so upādānabhayā upādānaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ:

     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:

354. 354

     ‘एवन्तिपिe·van·ti·pi मेme नो;no तथातिपिta·thā·ti·pi मेme नो;no अञ्ञथातिपिañ·ña·thā·ti·pi मेme नो;no नोतिपिno·ti·pi मेme नो;no नोno नोतिपिno·ti·pi मेme नो’ति।no

     ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti.

     ‘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.’

355. 355

     इदं,i·daṃ भिक्खवे,bhik·kha·ve दुतियंdu·ti·yaṃ ठानं,ṭhā·naṃ यंyaṃ आगम्मā·gam·ma यंyaṃ आरब्भā·rab·bha एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अमराविक्खेपिकाa·ma·rā·vik·khe·pi·kā तत्थtat·tha तत्थtat·tha पञ्हंpañ·haṃ पुट्ठाpuṭ·ṭhā समानाsa·mā·nā वाचाविक्खेपंvā·cā·vik·khe·paṃ आपज्जन्तिā·paj·jan·ti अमराविक्खेपं।a·ma·rā·vik·khe·paṃ

     Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ.

     This is the second ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops.

356. 356

     ततियेta·ti·ye चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha अमराविक्खेपिकाa·ma·rā·vik·khe·pi·kā तत्थtat·tha तत्थtat·tha पञ्हंpañ·haṃ पुट्ठाpuṭ·ṭhā समानाsa·mā·nā वाचाविक्खेपंvā·cā·vik·khe·paṃ आपज्जन्तिā·paj·jan·ti अमराविक्खेपं?a·ma·rā·vik·khe·paṃ

     Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ?

     And what is the third ground on which they rely?

357. 357

     इध,i·dha भिक्खवे,bhik·kha·ve एकच्चोe·kac·co समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā ‘इदंi·daṃ कुसलन्’तिku·sa·lan यथाभूतंya·thā·bhū·taṃ नप्पजानाति,nap·pa·jā·nā·ti ‘इदंi·daṃ अकुसलन्’तिa·ku·sa·lan यथाभूतंya·thā·bhū·taṃ नप्पजानाति।nap·pa·jā·nā·ti

     Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti.

     It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful.

358. 358

     तस्सtas·sa एवंe·vaṃ होति:ho·ti

     Tassa evaṁ hoti:

     They think:

359. 359

     ‘अहंa·haṃ खोkho “इदंi·daṃ कुसलन्”तिku·sa·lan यथाभूतंya·thā·bhū·taṃ नप्पजानामि,nap·pa·jā·nā·mi “इदंi·daṃ अकुसलन्”तिa·ku·sa·lan यथाभूतंya·thā·bhū·taṃ नप्पजानामि।nap·pa·jā·nā·mi

     ‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi.

     ‘I don’t truly understand what is skillful and what is unskillful.

360. 360

     अहञ्चेa·hañ·ce खोkho पनpa·na “इदंi·daṃ कुसलन्”तिku·sa·lan यथाभूतंya·thā·bhū·taṃ अप्पजानन्तोap·pa·jā·nan·to “इदंi·daṃ अकुसलन्”तिa·ku·sa·lan यथाभूतंya·thā·bhū·taṃ अप्पजानन्तोap·pa·jā·nan·to “इदंi·daṃ कुसलन्”तिku·sa·lan वाvā ब्याकरेय्यं,byā·ka·rey·yaṃ “इदंi·daṃ अकुसलन्”तिa·ku·sa·lan वाvā ब्याकरेय्यं;byā·ka·rey·yaṃ

     Ahañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto “idaṁ akusalan”ti yathābhūtaṁ appajānanto “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ;

     Suppose I were to declare that something was skillful or unskillful.

361. 361

     सन्तिsan·ti हिhi खोkho समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā पण्डिताpaṇ·ḍi·tā निपुणाni·pu·ṇā कतपरप्पवादाka·ta·pa·rap·pa·vā·dā वालवेधिरूपा,vā·la·ve·dhi·rū·pā तेte भिन्दन्ताbhin·dan·tā मञ्ञेmañ·ñe चरन्तिca·ran·ti पञ्ञागतेनpañ·ñā·ga·te·na दिट्ठिगतानि,diṭ·ṭhi·ga·tā·ni

     santi hi kho samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā, te bhindantā maññe caranti paññāgatena diṭṭhigatāni,

     There are astute 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.

362. 362

     तेte मंmaṃ तत्थtat·tha समनुयुञ्जेय्युंsa·ma·nu·yuñ·jey·yuṃ समनुगाहेय्युंsa·ma·nu·gā·hey·yuṃ समनुभासेय्युं।sa·ma·nu·bhā·sey·yuṃ

     te maṁ tattha samanuyuñjeyyuṁ samanugāheyyuṁ samanubhāseyyuṁ.

     They might pursue, press, and grill me about that.

363. 363

     येye मंmaṃ तत्थtat·tha समनुयुञ्जेय्युंsa·ma·nu·yuñ·jey·yuṃ समनुगाहेय्युंsa·ma·nu·gā·hey·yuṃ समनुभासेय्युं,sa·ma·nu·bhā·sey·yuṃ तेसाहंte·sā·haṃ नna सम्पायेय्यं।sam·pā·yey·yaṃ

     Ye maṁ tattha samanuyuñjeyyuṁ samanugāheyyuṁ samanubhāseyyuṁ, tesāhaṁ na sampāyeyyaṁ.

     I’d be stumped by such a grilling.

364. 364

     येसाहंye·sā·haṃ नna सम्पायेय्यं,sam·pā·yey·yaṃ सोso ममस्सma·mas·sa विघातो।vi·ghā·to

     Yesāhaṁ na sampāyeyyaṁ, so mamassa vighāto.

     That would be stressful for me,

365. 365

     योyo ममस्सma·mas·sa विघातो,vi·ghā·to सोso ममस्सma·mas·sa अन्तरायो’ति।an·ta·rā·yo

     Yo mamassa vighāto, so mamassa antarāyo’ti.

     and that stress would be an obstacle.’

366. 366

     इतिi·ti सोso अनुयोगभयाa·nu·yo·ga·bha·yā अनुयोगपरिजेगुच्छाa·nu·yo·ga·pa·ri·je·guc·chā नेविदंne·vi·daṃ कुसलन्तिku·sa·lan·ti ब्याकरोति,byā·ka·ro·ti नna पनिदंpa·ni·daṃ अकुसलन्तिa·ku·sa·lan·ti ब्याकरोति,byā·ka·ro·ti तत्थtat·tha तत्थtat·tha पञ्हंpañ·haṃ पुट्ठोpuṭ·ṭho समानोsa·mā·no वाचाविक्खेपंvā·cā·vik·khe·paṃ आपज्जतिā·paj·ja·ti अमराविक्खेपं:a·ma·rā·vik·khe·paṃ

     Iti so anuyogabhayā anuyogaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ:

     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:

367. 367

     ‘एवन्तिपिe·van·ti·pi मेme नो;no तथातिपिta·thā·ti·pi मेme नो;no अञ्ञथातिपिañ·ña·thā·ti·pi मेme नो;no नोतिपिno·ti·pi मेme नो;no नोno नोतिपिno·ti·pi मेme नो’ति।no

     ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti.

     ‘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.’

368. 368

     इदं,i·daṃ भिक्खवे,bhik·kha·ve ततियंta·ti·yaṃ ठानं,ṭhā·naṃ यंyaṃ आगम्मā·gam·ma यंyaṃ आरब्भā·rab·bha एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अमराविक्खेपिकाa·ma·rā·vik·khe·pi·kā तत्थtat·tha तत्थtat·tha पञ्हंpañ·haṃ पुट्ठाpuṭ·ṭhā समानाsa·mā·nā वाचाविक्खेपंvā·cā·vik·khe·paṃ आपज्जन्तिā·paj·jan·ti अमराविक्खेपं।a·ma·rā·vik·khe·paṃ

     Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ.

     This is the third ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops.

369. 369

     चतुत्थेca·tut·the चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha अमराविक्खेपिकाa·ma·rā·vik·khe·pi·kā तत्थtat·tha तत्थtat·tha पञ्हंpañ·haṃ पुट्ठाpuṭ·ṭhā समानाsa·mā·nā वाचाविक्खेपंvā·cā·vik·khe·paṃ आपज्जन्तिā·paj·jan·ti अमराविक्खेपं?a·ma·rā·vik·khe·paṃ

     Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ?

     And what is the fourth ground on which they rely?

370. 370

     इध,i·dha भिक्खवे,bhik·kha·ve एकच्चोe·kac·co समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā मन्दोman·do होतिho·ti मोमूहो।mo·mū·ho

     Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā mando hoti momūho.

     It’s when some ascetic or brahmin is dull and stupid.

371. 371

     सोso मन्दत्ताman·dat·tā मोमूहत्ताmo·mū·hat·tā तत्थtat·tha तत्थtat·tha पञ्हंpañ·haṃ पुट्ठोpuṭ·ṭho समानोsa·mā·no वाचाविक्खेपंvā·cā·vik·khe·paṃ आपज्जतिā·paj·ja·ti अमराविक्खेपं:a·ma·rā·vik·khe·paṃ

     So mandattā momūhattā tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ:

     Because of that, whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:

372. 372

     ‘अत्थिat·thi परोpa·ro लोको’तिlo·ko इतिi·ti चेce मंmaṃ पुच्छसि,puc·cha·si ‘अत्थिat·thi परोpa·ro लोको’तिlo·ko इतिi·ti चेce मेme अस्स,as·sa ‘अत्थिat·thi परोpa·ro लोको’तिlo·ko इतिi·ti तेte नंnaṃ ब्याकरेय्यं,byā·ka·rey·yaṃ

     ‘atthi paro loko’ti iti ce maṁ pucchasi, ‘atthi paro loko’ti iti ce me assa, ‘atthi paro loko’ti iti te naṁ byākareyyaṁ,

     ‘Suppose you were to ask me whether there is another world. If I believed that to be the case, I would say so.

373. 373

     ‘एवन्तिपिe·van·ti·pi मेme नो,no तथातिपिta·thā·ti·pi मेme नो,no अञ्ञथातिपिañ·ña·thā·ti·pi मेme नो,no नोतिपिno·ti·pi मेme नो,no नोno नोतिपिno·ti·pi मेme नो’ति।no

     ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.

     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.

374. 374

     ‘नत्थिnat·thi परोpa·ro लोकोlo·ko …पे…pe

     ‘Natthi paro loko …pe…

     Suppose you were to ask me whether there is no other world …

375. 375

     ‘अत्थिat·thi चca नत्थिnat·thi चca परोpa·ro लोकोlo·ko …पे…pe

     ‘atthi ca natthi ca paro loko …pe…

     whether there both is and is not another world …

376. 376

     ‘नेवत्थिne·vat·thi नna नत्थिnat·thi परोpa·ro लोकोlo·ko …पे…pe

     ‘nevatthi na natthi paro loko …pe…

     whether there neither is nor is not another world …

377. 377

     ‘अत्थिat·thi सत्ताsat·tā ओपपातिकाo·pa·pā·ti·kā …पे…pe

     ‘atthi sattā opapātikā …pe…

     whether there are beings who are reborn spontaneously …

378. 378

     ‘नत्थिnat·thi सत्ताsat·tā ओपपातिकाo·pa·pā·ti·kā …पे…pe

     ‘natthi sattā opapātikā …pe…

     whether there are not beings who are reborn spontaneously …

379. 379

     ‘अत्थिat·thi चca नत्थिnat·thi चca सत्ताsat·tā ओपपातिकाo·pa·pā·ti·kā …पे…pe

     ‘atthi ca natthi ca sattā opapātikā …pe…

     whether there both are and are not beings who are reborn spontaneously …

380. 380

     ‘नेवत्थिne·vat·thi नna नत्थिnat·thi सत्ताsat·tā ओपपातिकाo·pa·pā·ti·kā …पे…pe

     ‘nevatthi na natthi sattā opapātikā …pe…

     whether there neither are nor are not beings who are reborn spontaneously …

381. 381

     ‘अत्थिat·thi सुकतदुक्कटानंsu·ka·ta·duk·ka·ṭā·naṃ कम्मानंkam·mā·naṃ फलंpha·laṃ विपाकोvi·pā·ko …पे…pe

     ‘atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…

     whether there is fruit and result of good and bad deeds …

382. 382

     ‘नत्थिnat·thi सुकतदुक्कटानंsu·ka·ta·duk·ka·ṭā·naṃ कम्मानंkam·mā·naṃ फलंpha·laṃ विपाकोvi·pā·ko …पे…pe

     ‘natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…

     whether there is no fruit and result of good and bad deeds …

383. 383

     ‘अत्थिat·thi चca नत्थिnat·thi चca सुकतदुक्कटानंsu·ka·ta·duk·ka·ṭā·naṃ कम्मानंkam·mā·naṃ फलंpha·laṃ विपाकोvi·pā·ko …पे…pe

     ‘atthi ca natthi ca sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…

     whether there both is and is not fruit and result of good and bad deeds …

384. 384

     ‘नेवत्थिne·vat·thi नna नत्थिnat·thi सुकतदुक्कटानंsu·ka·ta·duk·ka·ṭā·naṃ कम्मानंkam·mā·naṃ फलंpha·laṃ विपाकोvi·pā·ko …पे…pe

     ‘nevatthi na natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…

     whether there neither is nor is not fruit and result of good and bad deeds …

385. 385

     ‘होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणाma·ra·ṇā …पे…pe

     ‘hoti tathāgato paraṁ maraṇā …pe…

     whether a realized one still exists after death …

386. 386

     ‘नna होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणाma·ra·ṇā …पे…pe

     ‘na hoti tathāgato paraṁ maraṇā …pe…

     whether a realized one no longer exists after death …

387. 387

     ‘होतिho·ti चca नna चca होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणाma·ra·ṇā …पे…pe

     ‘hoti ca na ca hoti tathāgato paraṁ maraṇā …pe…

     whether a realized one both still exists and no longer exists after death …

388. 388

     ‘नेवne·va होतिho·ti नna नna होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा’तिma·ra·ṇā इतिi·ti चेce मंmaṃ पुच्छसि,puc·cha·si ‘नेवne·va होतिho·ti नna नna होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा’तिma·ra·ṇā इतिi·ti चेce मेme अस्स,as·sa ‘नेवne·va होतिho·ti नna नna होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा’तिma·ra·ṇā इतिi·ti तेte नंnaṃ ब्याकरेय्यं,byā·ka·rey·yaṃ

     ‘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,

     whether a realized one neither still exists nor no longer exists after death. If I believed that to be the case, I would say so.

389. 389

     ‘एवन्तिपिe·van·ti·pi मेme नो,no तथातिपिta·thā·ti·pi मेme नो,no अञ्ञथातिपिañ·ña·thā·ti·pi मेme नो,no नोतिपिno·ti·pi मेme नो,no नोno नोतिपिno·ti·pi मेme नो’ति।no

     ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.

     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.’

390. 390

     इदं,i·daṃ भिक्खवे,bhik·kha·ve चतुत्थंca·tut·thaṃ ठानं,ṭhā·naṃ यंyaṃ आगम्मā·gam·ma यंyaṃ आरब्भā·rab·bha एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अमराविक्खेपिकाa·ma·rā·vik·khe·pi·kā तत्थtat·tha तत्थtat·tha पञ्हंpañ·haṃ पुट्ठाpuṭ·ṭhā समानाsa·mā·nā वाचाविक्खेपंvā·cā·vik·khe·paṃ आपज्जन्तिā·paj·jan·ti अमराविक्खेपं।a·ma·rā·vik·khe·paṃ

     Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ.

     This is the fourth ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops.

391. 391

     इमेहिi·me·hi खोkho ते,te भिक्खवे,bhik·kha·ve समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अमराविक्खेपिकाa·ma·rā·vik·khe·pi·kā तत्थtat·tha तत्थtat·tha पञ्हंpañ·haṃ पुट्ठाpuṭ·ṭhā समानाsa·mā·nā वाचाविक्खेपंvā·cā·vik·khe·paṃ आपज्जन्तिā·paj·jan·ti अमराविक्खेपंa·ma·rā·vik·khe·paṃ चतूहिca·tū·hi वत्थूहि।vat·thū·hi

     Imehi kho te, bhikkhave, samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi.

     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.

392. 392

     येye हिhi केचि,ke·ci भिक्खवे,bhik·kha·ve समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā अमराविक्खेपिकाa·ma·rā·vik·khe·pi·kā तत्थtat·tha तत्थtat·tha पञ्हंpañ·haṃ पुट्ठाpuṭ·ṭhā समानाsa·mā·nā वाचाविक्खेपंvā·cā·vik·khe·paṃ आपज्जन्तिā·paj·jan·ti अमराविक्खेपं,a·ma·rā·vik·khe·paṃ सब्बेsab·be तेte इमेहेवi·me·he·va चतूहिca·tū·hi वत्थूहि,vat·thū·hi एतेसंe·te·saṃ वाvā अञ्ञतरेन,añ·ña·ta·re·na नत्थिnat·thi इतोi·to बहिद्धाba·hid·dhā …

     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 …

     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.

393. 393

     पे…pe

     pe…

     The Realized One understands this …

394. 394

     येहिye·hi तथागतस्सta·thā·ga·tas·sa यथाभुच्चंya·thā·bhuc·caṃ वण्णंvaṇ·ṇaṃ सम्माsam·mā वदमानाva·da·mā·nā वदेय्युं।va·dey·yuṃ

     yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.

     And those who genuinely praise the Realized One would rightly speak of these things.

395. 395

     3।1।5। अधिच्चसमुप्पन्नवादa·dhic·ca·sa·mup·pan·na·vā·da

     3.1.5. Adhiccasamuppannavāda

     3.1.5. Doctrines of Anomalous Origination

396. 396

     सन्ति,san·ti भिक्खवे,bhik·kha·ve एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अधिच्चसमुप्पन्निकाa·dhic·ca·sa·mup·pan·ni·kā अधिच्चसमुप्पन्नंa·dhic·ca·sa·mup·pan·naṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्तिpañ·ña·pen·ti द्वीहिdvī·hi वत्थूहि।vat·thū·hi

     Santi, bhikkhave, eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi.

     There are some ascetics and brahmins who speculate and theorize about anomalous origination. They assert that the self and the cosmos arose anomalously on two grounds.

397. 397

     तेte चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha अधिच्चसमुप्पन्निकाa·dhic·ca·sa·mup·pan·ni·kā अधिच्चसमुप्पन्नंa·dhic·ca·sa·mup·pan·naṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्तिpañ·ña·pen·ti द्वीहिdvī·hi वत्थूहि?vat·thū·hi

     Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi?

     And what are the two grounds on which they rely?

398. 398

     सन्ति,san·ti भिक्खवे,bhik·kha·ve असञ्ञसत्ताa·sañ·ña·sat·tā नामnā·ma देवा।de·vā

     Santi, bhikkhave, asaññasattā nāma devā.

     There are gods named ‘non-percipient beings’.

399. 399

     सञ्ञुप्पादाsañ·ñup·pā·dā चca पनpa·na तेte देवाde·vā तम्हाtam·hā कायाkā·yā चवन्ति।ca·van·ti

     Saññuppādā ca pana te devā tamhā kāyā cavanti.

     When perception arises they pass away from that host of gods.

400. 400

     ठानंṭhā·naṃ खोkho पनेतं,pa·ne·taṃ भिक्खवे,bhik·kha·ve विज्जति,vij·ja·ti यंyaṃ अञ्ञतरोañ·ña·ta·ro सत्तोsat·to तम्हाtam·hā कायाkā·yā चवित्वाca·vit·vā इत्थत्तंit·that·taṃ आगच्छति।ā·gac·cha·ti

     Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati.

     It’s possible that one of those beings passes away from that host and is reborn in this place.

401. 401

     इत्थत्तंit·that·taṃ आगतोā·ga·to समानोsa·mā·no अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजति।pab·ba·ja·ti

     Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati.

     Having done so, they go forth from the lay life to homelessness.

402. 402

     अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजितोpab·ba·ji·to समानोsa·mā·no आतप्पमन्वायā·tap·pa·man·vā·ya पधानमन्वायpa·dhā·na·man·vā·ya अनुयोगमन्वायa·nu·yo·ga·man·vā·ya अप्पमादमन्वायap·pa·mā·da·man·vā·ya सम्मामनसिकारमन्वायsam·mā·ma·na·si·kā·ra·man·vā·ya तथारूपंta·thā·rū·paṃ चेतोसमाधिंce·to·sa·mā·dhiṃ फुसति,phu·sa·ti यथासमाहितेya·thā·sa·mā·hi·te चित्तेcit·te सञ्ञुप्पादंsañ·ñup·pā·daṃ अनुस्सरति,a·nus·sa·ra·ti ततोta·to परंpa·raṃ नानुस्सरति।nā·nus·sa·ra·ti

     Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte saññuppādaṁ anussarati, tato paraṁ nānussarati.

     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.

403. 403

     सोso एवमाह:e·va·mā·ha

     So evamāha:

     They say:

404. 404

     ‘अधिच्चसमुप्पन्नोa·dhic·ca·sa·mup·pan·no अत्ताat·tā चca लोकोlo·ko च।ca

     ‘adhiccasamuppanno attā ca loko ca.

     ‘The self and the cosmos arose anomalously.

405. 405

     तंtaṃ किस्सkis·sa हेतु?he·tu

     Taṁ kissa hetu?

     Why is that?

406. 406

     अहञ्हिa·hañ·hi पुब्बेpub·be नाहोसिं,nā·ho·siṃ सोम्हिsom·hi एतरहिe·ta·ra·hi अहुत्वाa·hut·vā सन्ततायsan·ta·tā·ya परिणतो’ति।pa·ri·ṇa·to

     Ahañhi pubbe nāhosiṁ, somhi etarahi ahutvā santatāya pariṇato’ti.

     Because formerly I didn’t exist, whereas now, having not existed, I’ve transformed into the state of existing.’

407. 407

     इदं,i·daṃ भिक्खवे,bhik·kha·ve पठमंpa·ṭha·maṃ ठानं,ṭhā·naṃ यंyaṃ आगम्मā·gam·ma यंyaṃ आरब्भā·rab·bha एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अधिच्चसमुप्पन्निकाa·dhic·ca·sa·mup·pan·ni·kā अधिच्चसमुप्पन्नंa·dhic·ca·sa·mup·pan·naṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्ति।pañ·ña·pen·ti

     Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti.

     This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose anomalously.

408. 408

     दुतियेdu·ti·ye चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha अधिच्चसमुप्पन्निकाa·dhic·ca·sa·mup·pan·ni·kā अधिच्चसमुप्पन्नंa·dhic·ca·sa·mup·pan·naṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्ति?pañ·ña·pen·ti

     Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti?

     And what is the second ground on which they rely?

409. 409

     इध,i·dha भिक्खवे,bhik·kha·ve एकच्चोe·kac·co समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā तक्कीtak·kī होतिho·ti वीमंसी।vī·maṃ·sī

     Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī.

     It’s when some ascetic or brahmin relies on logic and inquiry.

410. 410

     सोso तक्कपरियाहतंtak·ka·pa·ri·yā·ha·taṃ वीमंसानुचरितंvī·maṃ·sā·nu·ca·ri·taṃ सयम्पटिभानंsa·yam·pa·ṭi·bhā·naṃ एवमाह:e·va·mā·ha

     So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha:

     They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective:

411. 411

     ‘अधिच्चसमुप्पन्नोa·dhic·ca·sa·mup·pan·no अत्ताat·tā चca लोकोlo·ko चा’ति।cā

     ‘adhiccasamuppanno attā ca loko cā’ti.

     ‘The self and the cosmos arose anomalously.’

412. 412

     इदं,i·daṃ भिक्खवे,bhik·kha·ve दुतियंdu·ti·yaṃ ठानं,ṭhā·naṃ यंyaṃ आगम्मā·gam·ma यंyaṃ आरब्भā·rab·bha एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अधिच्चसमुप्पन्निकाa·dhic·ca·sa·mup·pan·ni·kā अधिच्चसमुप्पन्नंa·dhic·ca·sa·mup·pan·naṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्ति।pañ·ña·pen·ti

     Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti.

     This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose anomalously.

413. 413

     इमेहिi·me·hi खोkho ते,te भिक्खवे,bhik·kha·ve समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अधिच्चसमुप्पन्निकाa·dhic·ca·sa·mup·pan·ni·kā अधिच्चसमुप्पन्नंa·dhic·ca·sa·mup·pan·naṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्तिpañ·ña·pen·ti द्वीहिdvī·hi वत्थूहि।vat·thū·hi

     Imehi kho te, bhikkhave, samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi.

     These are the two grounds on which those ascetics and brahmins who speculate and theorize about anomalous origination assert that the self and the cosmos arose anomalously.

414. 414

     येye हिhi केचि,ke·ci भिक्खवे,bhik·kha·ve समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā अधिच्चसमुप्पन्निकाa·dhic·ca·sa·mup·pan·ni·kā अधिच्चसमुप्पन्नंa·dhic·ca·sa·mup·pan·naṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्ति,pañ·ña·pen·ti सब्बेsab·be तेte इमेहेवi·me·he·va द्वीहिdvī·hi वत्थूहि,vat·thū·hi एतेसंe·te·saṃ वाvā अञ्ञतरेन,añ·ña·ta·re·na नत्थिnat·thi इतोi·to बहिद्धाba·hid·dhā …

     Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti, sabbe te imeheva dvīhi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā …

     Any ascetics and brahmins who speculate and theorize about anomalous origination do so on one or other of these two grounds. Outside of this there is none.

415. 415

     पे…pe

     pe…

     The Realized One understands this …

416. 416

     येहिye·hi तथागतस्सta·thā·ga·tas·sa यथाभुच्चंya·thā·bhuc·caṃ वण्णंvaṇ·ṇaṃ सम्माsam·mā वदमानाva·da·mā·nā वदेय्युं।va·dey·yuṃ

     yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.

     And those who genuinely praise the Realized One would rightly speak of these things.

417. 417

     इमेहिi·me·hi खोkho ते,te भिक्खवे,bhik·kha·ve समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā पुब्बन्तकप्पिकाpub·ban·ta·kap·pi·kā पुब्बन्तानुदिट्ठिनोpub·ban·tā·nu·diṭ·ṭhi·no पुब्बन्तंpub·ban·taṃ आरब्भā·rab·bha अनेकविहितानिa·ne·ka·vi·hi·tā·ni अधिमुत्तिपदानिa·dhi·mut·ti·pa·dā·ni अभिवदन्तिa·bhi·va·dan·ti अट्ठारसहिaṭ·ṭhā·ra·sa·hi वत्थूहि।vat·thū·hi

     Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi.

     These are the eighteen grounds on which those ascetics and brahmins who speculate and theorize about the first beginning propose various hypotheses concerning the first beginning.

418. 418

     येye हिhi केचि,ke·ci भिक्खवे,bhik·kha·ve समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā पुब्बन्तकप्पिकाpub·ban·ta·kap·pi·kā पुब्बन्तानुदिट्ठिनोpub·ban·tā·nu·diṭ·ṭhi·no पुब्बन्तमारब्भpub·ban·ta·mā·rab·bha अनेकविहितानिa·ne·ka·vi·hi·tā·ni अधिमुत्तिपदानिa·dhi·mut·ti·pa·dā·ni अभिवदन्ति,a·bhi·va·dan·ti सब्बेsab·be तेte इमेहेवi·me·he·va अट्ठारसहिaṭ·ṭhā·ra·sa·hi वत्थूहि,vat·thū·hi एतेसंe·te·saṃ वाvā अञ्ञतरेन,añ·ña·ta·re·na नत्थिnat·thi इतोi·to बहिद्धा।ba·hid·dhā

     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.

     Any ascetics and brahmins who speculate and theorize about the first beginning do so on one or other of these eighteen grounds. Outside of this there is none.

419. 419

     तयिदं,ta·yi·daṃ भिक्खवे,bhik·kha·ve तथागतोta·thā·ga·to पजानाति:pa·jā·nā·ti

     Tayidaṁ, bhikkhave, tathāgato pajānāti:

     The Realized One understands this:

420. 420

     ‘इमेi·me दिट्ठिट्ठानाdiṭ·ṭhiṭ·ṭhā·nā एवङ्गहिताe·vaṅ·ga·hi·tā एवंपरामट्ठाe·vaṃ·pa·rā·maṭ·ṭhā एवङ्गतिकाe·vaṅ·ga·ti·kā भवन्तिbha·van·ti एवंअभिसम्पराया’ति।e·vaṃ·a·bhi·sam·pa·rā·yā

     ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti.

     ‘If you hold on to and attach to these grounds for views it leads to such a destiny in the next life.’

421. 421

     तञ्चtañ·ca तथागतोta·thā·ga·to पजानाति,pa·jā·nā·ti ततोta·to चca उत्तरितरंut·ta·ri·ta·raṃ पजानाति,pa·jā·nā·ti तञ्चtañ·ca पजाननंpa·jā·na·naṃ नna परामसति,pa·rā·ma·sa·ti अपरामसतोa·pa·rā·ma·sa·to चस्सcas·sa पच्चत्तञ्ञेवpac·cat·tañ·ñe·va निब्बुतिnib·bu·ti विदिता।vi·di·tā

     Tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.

     He understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself.

422. 422

     वेदनानंve·da·nā·naṃ समुदयञ्चsa·mu·da·yañ·ca अत्थङ्गमञ्चat·thaṅ·ga·mañ·ca अस्सादञ्चas·sā·dañ·ca आदीनवञ्चā·dī·na·vañ·ca निस्सरणञ्चnis·sa·ra·ṇañ·ca यथाभूतंya·thā·bhū·taṃ विदित्वाvi·dit·vā अनुपादाविमुत्तो,a·nu·pā·dā·vi·mut·to भिक्खवे,bhik·kha·ve तथागतो।ta·thā·ga·to

     Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.

     Having truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed by not grasping.

423. 423

     इमेi·me खोkho ते,te भिक्खवे,bhik·kha·ve धम्माdham·mā गम्भीराgam·bhī·rā दुद्दसाdud·da·sā दुरनुबोधाdu·ra·nu·bo·dhā सन्ताsan·tā पणीताpa·ṇī·tā अतक्कावचराa·tak·kā·va·ca·rā निपुणाni·pu·ṇā पण्डितवेदनीया,paṇ·ḍi·ta·ve·da·nī·yā येye तथागतोta·thā·ga·to सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā पवेदेति,pa·ve·de·ti येहिye·hi तथागतस्सta·thā·ga·tas·sa यथाभुच्चंya·thā·bhuc·caṃ वण्णंvaṇ·ṇaṃ सम्माsam·mā वदमानाva·da·mā·nā वदेय्युं।va·dey·yuṃ

     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.

424. 424

     दुतियभाणवारो।du·ti·ya·bhā·ṇa·vā·ro

     Dutiyabhāṇavāro.

     The second recitation section.

425. 425

     3।2। अपरन्तकप्पिकa·pa·ran·ta·kap·pi·ka

     3.2. Aparantakappika

     3.2. Theories About the Final End

426. 426

     सन्ति,san·ti भिक्खवे,bhik·kha·ve एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अपरन्तकप्पिकाa·pa·ran·ta·kap·pi·kā अपरन्तानुदिट्ठिनो,a·pa·ran·tā·nu·diṭ·ṭhi·no अपरन्तंa·pa·ran·taṃ आरब्भā·rab·bha अनेकविहितानिa·ne·ka·vi·hi·tā·ni अधिमुत्तिपदानिa·dhi·mut·ti·pa·dā·ni अभिवदन्तिa·bhi·va·dan·ti चतुचत्तारीसायca·tu·cat·tā·rī·sā·ya वत्थूहि।vat·thū·hi

     Santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino, aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi.

     There are some ascetics and brahmins who speculate and theorize about the final end, and propose various hypotheses concerning the final end on forty-four grounds.

427. 427

     तेte चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha अपरन्तकप्पिकाa·pa·ran·ta·kap·pi·kā अपरन्तानुदिट्ठिनोa·pa·ran·tā·nu·diṭ·ṭhi·no अपरन्तंa·pa·ran·taṃ आरब्भā·rab·bha अनेकविहितानिa·ne·ka·vi·hi·tā·ni अधिमुत्तिपदानिa·dhi·mut·ti·pa·dā·ni अभिवदन्तिa·bhi·va·dan·ti चतुचत्तारीसायca·tu·cat·tā·rī·sā·ya वत्थूहि?vat·thū·hi

     Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi?

     And what are the forty-four grounds on which they rely?

428. 428

     3।2।1। सञ्ञीवादsañ·ñī·vā·da

     3.2.1. Saññīvāda

     3.2.1. Percipient Life After Death

429. 429

     सन्ति,san·ti भिक्खवे,bhik·kha·ve एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उद्धमाघातनिकाud·dha·mā·ghā·ta·ni·kā सञ्ञीवादाsañ·ñī·vā·dā उद्धमाघातनंud·dha·mā·ghā·ta·naṃ सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti सोळसहिso·ḷa·sa·hi वत्थूहि।vat·thū·hi

     Santi, bhikkhave, eke samaṇabrāhmaṇā 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.

430. 430

     तेte चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha उद्धमाघातनिकाud·dha·mā·ghā·ta·ni·kā सञ्ञीवादाsañ·ñī·vā·dā उद्धमाघातनंud·dha·mā·ghā·ta·naṃ सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti सोळसहिso·ḷa·sa·hi वत्थूहि?vat·thū·hi

     Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi?

     And what are the sixteen grounds on which they rely?

431. 431

     ‘रूपीrū·pī अत्ताat·tā होतिho·ti अरोगोa·ro·go परंpa·raṃ मरणाma·ra·ṇā सञ्ञी’तिsañ·ñī नंnaṃ पञ्ञपेन्ति।pañ·ña·pen·ti

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

     They assert: ‘The self is healthy and percipient after death, and it is formed …

432. 432

     ‘अरूपीa·rū·pī अत्ताat·tā होतिho·ti अरोगोa·ro·go परंpa·raṃ मरणाma·ra·ṇā सञ्ञी’तिsañ·ñī नंnaṃ पञ्ञपेन्ति।pañ·ña·pen·ti

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

     formless …

433. 433

     ‘रूपीrū·pī चca अरूपीa·rū·pī चca अत्ताat·tā होतिho·ti …पे…।pe

     ‘Rūpī ca arūpī ca attā hoti …pe….

     both formed and formless …

434. 434

     ‘नेवरूपीne·va·rū·pī नारूपीnā·rū·pī अत्ताat·tā होतिho·ti …।

     ‘Nevarūpī nārūpī attā hoti ….

     neither formed nor formless …

435. 435

     ‘अन्तवाan·ta·vā अत्ताat·tā होतिho·ti …।

     ‘Antavā attā hoti ….

     finite …

436. 436

     ‘अनन्तवाa·nan·ta·vā अत्ताat·tā होतिho·ti …।

     ‘Anantavā attā hoti ….

     infinite …

437. 437

     ‘अन्तवाan·ta·vā चca अनन्तवाa·nan·ta·vā चca अत्ताat·tā होतिho·ti …।

     ‘Antavā ca anantavā ca attā hoti ….

     both finite and infinite …

438. 438

     ‘नेवन्तवाne·van·ta·vā नानन्तवाnā·nan·ta·vā अत्ताat·tā होतिho·ti …।

     ‘Nevantavā nānantavā attā hoti ….

     neither finite nor infinite …

439. 439

     ‘एकत्तसञ्ञीe·kat·ta·sañ·ñī अत्ताat·tā होतिho·ti …।

     ‘Ekattasaññī attā hoti ….

     of unified perception …

440. 440

     ‘नानत्तसञ्ञीnā·nat·ta·sañ·ñī अत्ताat·tā होतिho·ti …।

     ‘Nānattasaññī attā hoti ….

     of diverse perception …

441. 441

     ‘परित्तसञ्ञीpa·rit·ta·sañ·ñī अत्ताat·tā होतिho·ti …।

     ‘Parittasaññī attā hoti ….

     of limited perception …

442. 442

     ‘अप्पमाणसञ्ञीap·pa·mā·ṇa·sañ·ñī अत्ताat·tā होतिho·ti …।

     ‘Appamāṇasaññī attā hoti ….

     of limitless perception …

443. 443

     ‘एकन्तसुखीe·kan·ta·su·khī अत्ताat·tā होतिho·ti …।

     ‘Ekantasukhī attā hoti ….

     experiences nothing but happiness …

444. 444

     ‘एकन्तदुक्खीe·kan·ta·duk·khī अत्ताat·tā होतिho·ti …।

     ‘Ekantadukkhī attā hoti ….

     experiences absolute suffering …

445. 445

     ‘सुखदुक्खीsu·kha·duk·khī अत्ताat·tā होतिho·ti …।

     ‘Sukhadukkhī attā hoti ….

     experiences both happiness and suffering …

446. 446

     ‘अदुक्खमसुखीa·duk·kha·ma·su·khī अत्ताat·tā होतिho·ti अरोगोa·ro·go परंpa·raṃ मरणाma·ra·ṇā सञ्ञी’तिsañ·ñī नंnaṃ पञ्ञपेन्ति।pañ·ña·pen·ti

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

     experiences neither happiness nor suffering.’

447. 447

     इमेहिi·me·hi खोkho ते,te भिक्खवे,bhik·kha·ve समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उद्धमाघातनिकाud·dha·mā·ghā·ta·ni·kā सञ्ञीवादाsañ·ñī·vā·dā उद्धमाघातनंud·dha·mā·ghā·ta·naṃ सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti सोळसहिso·ḷa·sa·hi वत्थूहि।vat·thū·hi

     Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi.

     These are the sixteen grounds on which those ascetics and brahmins assert that the self lives on after death in a percipient form.

448. 448

     येye हिhi केचि,ke·ci भिक्खवे,bhik·kha·ve समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā उद्धमाघातनिकाud·dha·mā·ghā·ta·ni·kā सञ्ञीवादाsañ·ñī·vā·dā उद्धमाघातनंud·dha·mā·ghā·ta·naṃ सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्ति,pañ·ña·pen·ti सब्बेsab·be तेte इमेहेवi·me·he·va सोळसहिso·ḷa·sa·hi वत्थूहि,vat·thū·hi एतेसंe·te·saṃ वाvā अञ्ञतरेन,añ·ña·ta·re·na नत्थिnat·thi इतोi·to बहिद्धाba·hid·dhā …

     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 …

     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.

449. 449

     पे…pe

     pe…

     The Realized One understands this …

450. 450

     येहिye·hi तथागतस्सta·thā·ga·tas·sa यथाभुच्चंya·thā·bhuc·caṃ वण्णंvaṇ·ṇaṃ सम्माsam·mā वदमानाva·da·mā·nā वदेय्युं।va·dey·yuṃ

     yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.

     And those who genuinely praise the Realized One would rightly speak of these things.

451. 451

     3।2।2। असञ्ञीवादa·sañ·ñī·vā·da

     3.2.2. Asaññīvāda

     3.2.2. Non-Percipient Life After Death

452. 452

     सन्ति,san·ti भिक्खवे,bhik·kha·ve एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उद्धमाघातनिकाud·dha·mā·ghā·ta·ni·kā असञ्ञीवादाa·sañ·ñī·vā·dā उद्धमाघातनंud·dha·mā·ghā·ta·naṃ असञ्ञिंa·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अट्ठहिaṭ·ṭha·hi वत्थूहि।vat·thū·hi

     Santi, bhikkhave, eke samaṇabrāhmaṇā 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.

453. 453

     तेte चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha उद्धमाघातनिकाud·dha·mā·ghā·ta·ni·kā असञ्ञीवादाa·sañ·ñī·vā·dā उद्धमाघातनंud·dha·mā·ghā·ta·naṃ असञ्ञिंa·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अट्ठहिaṭ·ṭha·hi वत्थूहि?vat·thū·hi

     Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi?

     And what are the eight grounds on which they rely?

454. 454

     ‘रूपीrū·pī अत्ताat·tā होतिho·ti अरोगोa·ro·go परंpa·raṃ मरणाma·ra·ṇā असञ्ञी’तिa·sañ·ñī नंnaṃ पञ्ञपेन्ति।pañ·ña·pen·ti

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

     They assert: ‘The self is healthy and non-percipient after death, and it is formed …

455. 455

     ‘अरूपीa·rū·pī अत्ताat·tā होतिho·ti अरोगोa·ro·go परंpa·raṃ मरणाma·ra·ṇā असञ्ञी’तिa·sañ·ñī नंnaṃ पञ्ञपेन्ति।pañ·ña·pen·ti

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

     formless …

456. 456

     ‘रूपीrū·pī चca अरूपीa·rū·pī चca अत्ताat·tā होतिho·ti …पे…।pe

     ‘Rūpī ca arūpī ca attā hoti …pe….

     both formed and formless …

457. 457

     ‘नेवरूपीne·va·rū·pī नारूपीnā·rū·pī अत्ताat·tā होतिho·ti …।

     ‘Nevarūpī nārūpī attā hoti ….

     neither formed nor formless …

458. 458

     ‘अन्तवाan·ta·vā अत्ताat·tā होतिho·ti …।

     ‘Antavā attā hoti ….

     finite …

459. 459

     ‘अनन्तवाa·nan·ta·vā अत्ताat·tā होतिho·ti …।

     ‘Anantavā attā hoti ….

     infinite …

460. 460

     ‘अन्तवाan·ta·vā चca अनन्तवाa·nan·ta·vā चca अत्ताat·tā होतिho·ti …।

     ‘Antavā ca anantavā ca attā hoti ….

     both finite and infinite …

461. 461

     ‘नेवन्तवाne·van·ta·vā नानन्तवाnā·nan·ta·vā अत्ताat·tā होतिho·ti अरोगोa·ro·go परंpa·raṃ मरणाma·ra·ṇā असञ्ञी’तिa·sañ·ñī नंnaṃ पञ्ञपेन्ति।pañ·ña·pen·ti

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

     neither finite nor infinite.’

462. 462

     इमेहिi·me·hi खोkho ते,te भिक्खवे,bhik·kha·ve समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उद्धमाघातनिकाud·dha·mā·ghā·ta·ni·kā असञ्ञीवादाa·sañ·ñī·vā·dā उद्धमाघातनंud·dha·mā·ghā·ta·naṃ असञ्ञिंa·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अट्ठहिaṭ·ṭha·hi वत्थूहि।vat·thū·hi

     Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi.

     These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a non-percipient form.

463. 463

     येye हिhi केचि,ke·ci भिक्खवे,bhik·kha·ve समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā उद्धमाघातनिकाud·dha·mā·ghā·ta·ni·kā असञ्ञीवादाa·sañ·ñī·vā·dā उद्धमाघातनंud·dha·mā·ghā·ta·naṃ असञ्ञिंa·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्ति,pañ·ña·pen·ti सब्बेsab·be तेte इमेहेवi·me·he·va अट्ठहिaṭ·ṭha·hi वत्थूहि,vat·thū·hi एतेसंe·te·saṃ वाvā अञ्ञतरेन,añ·ña·ta·re·na नत्थिnat·thi इतोi·to बहिद्धाba·hid·dhā …

     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 …

     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.

464. 464

     पे…pe

     pe…

     The Realized One understands this …

465. 465

     येहिye·hi तथागतस्सta·thā·ga·tas·sa यथाभुच्चंya·thā·bhuc·caṃ वण्णंvaṇ·ṇaṃ सम्माsam·mā वदमानाva·da·mā·nā वदेय्युं।va·dey·yuṃ

     yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.

     And those who genuinely praise the Realized One would rightly speak of these things.

466. 466

     3।2।3। नेवसञ्ञीनासञ्ञीवादne·va·sañ·ñī·nā·sañ·ñī·vā·da

     3.2.3. Nevasaññīnāsaññīvāda

     3.2.3. Neither Percipient Nor Non-Percipient Life After Death

467. 467

     सन्ति,san·ti भिक्खवे,bhik·kha·ve एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उद्धमाघातनिकाud·dha·mā·ghā·ta·ni·kā नेवसञ्ञीनासञ्ञीवादा,ne·va·sañ·ñī·nā·sañ·ñī·vā·dā उद्धमाघातनंud·dha·mā·ghā·ta·naṃ नेवसञ्ञीनासञ्ञिंne·va·sañ·ñī·nā·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अट्ठहिaṭ·ṭha·hi वत्थूहि।vat·thū·hi

     Santi, bhikkhave, eke samaṇabrāhmaṇā 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.

468. 468

     तेte चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha उद्धमाघातनिकाud·dha·mā·ghā·ta·ni·kā नेवसञ्ञीनासञ्ञीवादाne·va·sañ·ñī·nā·sañ·ñī·vā·dā उद्धमाघातनंud·dha·mā·ghā·ta·naṃ नेवसञ्ञीनासञ्ञिंne·va·sañ·ñī·nā·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अट्ठहिaṭ·ṭha·hi वत्थूहि?vat·thū·hi

     Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi?

     And what are the eight grounds on which they rely?

469. 469

     ‘रूपीrū·pī अत्ताat·tā होतिho·ti अरोगोa·ro·go परंpa·raṃ मरणाma·ra·ṇā नेवसञ्ञीनासञ्ञी’तिne·va·sañ·ñī·nā·sañ·ñī नंnaṃ पञ्ञपेन्ति।pañ·ña·pen·ti

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

     They assert: ‘The self is healthy and neither percipient nor non-percipient after death, and it is formed …

470. 470

     ‘अरूपीa·rū·pī अत्ताat·tā होतिho·ti …पे…।pe

     ‘Arūpī attā hoti …pe….

     formless …

471. 471

     ‘रूपीrū·pī चca अरूपीa·rū·pī चca अत्ताat·tā होतिho·ti …।

     ‘Rūpī ca arūpī ca attā hoti ….

     both formed and formless …

472. 472

     ‘नेवरूपीne·va·rū·pī नारूपीnā·rū·pī अत्ताat·tā होतिho·ti …।

     ‘Nevarūpī nārūpī attā hoti ….

     neither formed nor formless …

473. 473

     ‘अन्तवाan·ta·vā अत्ताat·tā होतिho·ti …।

     ‘Antavā attā hoti ….

     finite …

474. 474

     ‘अनन्तवाa·nan·ta·vā अत्ताat·tā होतिho·ti …।

     ‘Anantavā attā hoti ….

     infinite …

475. 475

     ‘अन्तवाan·ta·vā चca अनन्तवाa·nan·ta·vā चca अत्ताat·tā होतिho·ti …।

     ‘Antavā ca anantavā ca attā hoti ….

     both finite and infinite …

476. 476

     ‘नेवन्तवाne·van·ta·vā नानन्तवाnā·nan·ta·vā अत्ताat·tā होतिho·ti अरोगोa·ro·go परंpa·raṃ मरणाma·ra·ṇā नेवसञ्ञीनासञ्ञी’तिne·va·sañ·ñī·nā·sañ·ñī नंnaṃ पञ्ञपेन्ति।pañ·ña·pen·ti

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

     neither finite nor infinite.’

477. 477

     इमेहिi·me·hi खोkho ते,te भिक्खवे,bhik·kha·ve समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उद्धमाघातनिकाud·dha·mā·ghā·ta·ni·kā नेवसञ्ञीनासञ्ञीवादाne·va·sañ·ñī·nā·sañ·ñī·vā·dā उद्धमाघातनंud·dha·mā·ghā·ta·naṃ नेवसञ्ञीनासञ्ञिंne·va·sañ·ñī·nā·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अट्ठहिaṭ·ṭha·hi वत्थूहि।vat·thū·hi

     Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi.

     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.

478. 478

     येye हिhi केचि,ke·ci भिक्खवे,bhik·kha·ve समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā उद्धमाघातनिकाud·dha·mā·ghā·ta·ni·kā नेवसञ्ञीनासञ्ञीवादाne·va·sañ·ñī·nā·sañ·ñī·vā·dā उद्धमाघातनंud·dha·mā·ghā·ta·naṃ नेवसञ्ञीनासञ्ञिंne·va·sañ·ñī·nā·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्ति,pañ·ña·pen·ti सब्बेsab·be तेte इमेहेवi·me·he·va अट्ठहिaṭ·ṭha·hi वत्थूहिvat·thū·hi …

     Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi …

     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.

479. 479

     पे…pe

     pe…

     The Realized One understands this …

480. 480

     येहिye·hi तथागतस्सta·thā·ga·tas·sa यथाभुच्चंya·thā·bhuc·caṃ वण्णंvaṇ·ṇaṃ सम्माsam·mā वदमानाva·da·mā·nā वदेय्युं।va·dey·yuṃ

     yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.

     And those who genuinely praise the Realized One would rightly speak of these things.

481. 481

     3।2।4। उच्छेदवादuc·che·da·vā·da

     3.2.4. Ucchedavāda

     3.2.4. Annihilationism

482. 482

     सन्ति,san·ti भिक्खवे,bhik·kha·ve एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उच्छेदवादाuc·che·da·vā·dā सतोsa·to सत्तस्सsat·tas·sa उच्छेदंuc·che·daṃ विनासंvi·nā·saṃ विभवंvi·bha·vaṃ पञ्ञपेन्तिpañ·ña·pen·ti सत्तहिsat·ta·hi वत्थूहि।vat·thū·hi

     Santi, bhikkhave, eke samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi.

     There are some ascetics and brahmins who are annihilationists. They assert the annihilation, eradication, and nonexistence of an existing being on seven grounds.

483. 483

     तेte चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha उच्छेदवादाuc·che·da·vā·dā सतोsa·to सत्तस्सsat·tas·sa उच्छेदंuc·che·daṃ विनासंvi·nā·saṃ विभवंvi·bha·vaṃ पञ्ञपेन्तिpañ·ña·pen·ti सत्तहिsat·ta·hi वत्थूहि?vat·thū·hi

     Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi?

     And what are the seven grounds on which they rely?

484. 484

     इध,i·dha भिक्खवे,bhik·kha·ve एकच्चोe·kac·co समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā एवंवादीe·vaṃ·vā·dī होतिho·ti एवंदिट्ठि:e·vaṃ·diṭ·ṭhi

     Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhi:

     There are some ascetics and brahmins who have this doctrine and view:

485. 485

     ‘यतोya·to खो,kho भो,bho अयंa·yaṃ अत्ताat·tā रूपीrū·pī चातुमहाभूतिकोcā·tu·ma·hā·bhū·ti·ko मातापेत्तिकसम्भवोmā·tā·pet·ti·ka·sam·bha·vo कायस्सkā·yas·sa भेदाbhe·dā उच्छिज्जतिuc·chij·ja·ti विनस्सति,vi·nas·sa·ti नna होतिho·ti परंpa·raṃ मरणा,ma·ra·ṇā एत्तावताet·tā·va·tā खो,kho भो,bho अयंa·yaṃ अत्ताat·tā सम्माsam·mā समुच्छिन्नोsa·muc·chin·no होती’ति।ho·tī

     ‘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.

     ‘This self is formed, made up of the four principal states, 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.’

486. 486

     इत्थेकेit·the·ke सतोsa·to सत्तस्सsat·tas·sa उच्छेदंuc·che·daṃ विनासंvi·nā·saṃ विभवंvi·bha·vaṃ पञ्ञपेन्ति।pañ·ña·pen·ti

     Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.

     That is how some assert the annihilation of an existing being.

487. 487

     तमञ्ञोta·mañ·ño एवमाह:e·va·mā·ha

     Tamañño evamāha:

     But someone else says to them:

488. 488

     ‘अत्थिat·thi खो,kho भो,bho एसोe·so अत्ता,at·tā यंyaṃ त्वंtvaṃ वदेसि,va·de·si नेसोne·so नत्थीतिnat·thī·ti वदामि;va·dā·mi

     ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;

     ‘<em>That</em> self of which you speak does exist, I don’t deny it.

489. 489

     नोno चca खो,kho भो,bho अयंa·yaṃ अत्ताat·tā एत्तावताet·tā·va·tā सम्माsam·mā समुच्छिन्नोsa·muc·chin·no होति।ho·ti

     no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti.

     But that’s not how <em>this</em> self becomes rightly annihilated.

490. 490

     अत्थिat·thi खो,kho भो,bho अञ्ञोañ·ño अत्ताat·tā दिब्बोdib·bo रूपीrū·pī कामावचरोkā·mā·va·ca·ro कबळीकाराहारभक्खो।ka·ba·ḷī·kā·rā·hā·ra·bhak·kho

     Atthi kho, bho, añño attā dibbo rūpī kāmāvacaro kabaḷīkārāhārabhakkho.

     There is another self that is heavenly, formed, sensual, consuming edible food.

491. 491

     तंtaṃ त्वंtvaṃ नna जानासिjā·nā·si नna पस्ससि।pas·sa·si

     Taṁ tvaṁ na jānāsi na passasi.

     You don’t know or see that.

492. 492

     तमहंta·ma·haṃ जानामिjā·nā·mi पस्सामि।pas·sā·mi

     Tamahaṁ jānāmi passāmi.

     But I know it and see it.

493. 493

     सोso खो,kho भो,bho अत्ताat·tā यतोya·to कायस्सkā·yas·sa भेदाbhe·dā उच्छिज्जतिuc·chij·ja·ti विनस्सति,vi·nas·sa·ti नna होतिho·ti परंpa·raṃ मरणा,ma·ra·ṇā एत्तावताet·tā·va·tā खो,kho भो,bho अयंa·yaṃ अत्ताat·tā सम्माsam·mā समुच्छिन्नोsa·muc·chin·no होती’ति।ho·tī

     So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.

     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.’

494. 494

     इत्थेकेit·the·ke सतोsa·to सत्तस्सsat·tas·sa उच्छेदंuc·che·daṃ विनासंvi·nā·saṃ विभवंvi·bha·vaṃ पञ्ञपेन्ति।pañ·ña·pen·ti

     Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.

     That is how some assert the annihilation of an existing being.

495. 495

     तमञ्ञोta·mañ·ño एवमाह:e·va·mā·ha

     Tamañño evamāha:

     But someone else says to them:

496. 496

     ‘अत्थिat·thi खो,kho भो,bho एसोe·so अत्ता,at·tā यंyaṃ त्वंtvaṃ वदेसि,va·de·si नेसोne·so नत्थीतिnat·thī·ti वदामि;va·dā·mi

     ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;

     ‘<em>That</em> self of which you speak does exist, I don’t deny it.

497. 497

     नोno चca खो,kho भो,bho अयंa·yaṃ अत्ताat·tā एत्तावताet·tā·va·tā सम्माsam·mā समुच्छिन्नोsa·muc·chin·no होति।ho·ti

     no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti.

     But that’s not how <em>this</em> self becomes rightly annihilated.

498. 498

     अत्थिat·thi खो,kho भो,bho अञ्ञोañ·ño अत्ताat·tā दिब्बोdib·bo रूपीrū·pī मनोमयोma·no·ma·yo सब्बङ्गपच्चङ्गीsab·baṅ·ga·pac·caṅ·gī अहीनिन्द्रियो।a·hī·nin·dri·yo

     Atthi kho, bho, añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo.

     There is another self that is heavenly, formed, mind-made, whole in its major and minor limbs, not deficient in any faculty.

499. 499

     तंtaṃ त्वंtvaṃ नna जानासिjā·nā·si नna पस्ससि।pas·sa·si

     Taṁ tvaṁ na jānāsi na passasi.

     You don’t know or see that.

500. 500

     तमहंta·ma·haṃ जानामिjā·nā·mi पस्सामि।pas·sā·mi

     Tamahaṁ jānāmi passāmi.

     But I know it and see it.

501. 501

     सोso खो,kho भो,bho अत्ताat·tā यतोya·to कायस्सkā·yas·sa भेदाbhe·dā उच्छिज्जतिuc·chij·ja·ti विनस्सति,vi·nas·sa·ti नna होतिho·ti परंpa·raṃ मरणा,ma·ra·ṇā एत्तावताet·tā·va·tā खो,kho भो,bho अयंa·yaṃ अत्ताat·tā सम्माsam·mā समुच्छिन्नोsa·muc·chin·no होती’ति।ho·tī

     So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.

     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.’

502. 502

     इत्थेकेit·the·ke सतोsa·to सत्तस्सsat·tas·sa उच्छेदंuc·che·daṃ विनासंvi·nā·saṃ विभवंvi·bha·vaṃ पञ्ञपेन्ति।pañ·ña·pen·ti

     Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.

     That is how some assert the annihilation of an existing being.

503. 503

     तमञ्ञोta·mañ·ño एवमाह:e·va·mā·ha

     Tamañño evamāha:

     But someone else says to them:

504. 504

     ‘अत्थिat·thi खो,kho भो,bho एसोe·so अत्ता,at·tā यंyaṃ त्वंtvaṃ वदेसि,va·de·si नेसोne·so नत्थीतिnat·thī·ti वदामि;va·dā·mi

     ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;

     ‘<em>That</em> self of which you speak does exist, I don’t deny it.

505. 505

     नोno चca खो,kho भो,bho अयंa·yaṃ अत्ताat·tā एत्तावताet·tā·va·tā सम्माsam·mā समुच्छिन्नोsa·muc·chin·no होति।ho·ti

     no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti.

     But that’s not how <em>this</em> self becomes rightly annihilated.

506. 506

     अत्थिat·thi खो,kho भो,bho अञ्ञोañ·ño अत्ताat·tā सब्बसोsab·ba·so रूपसञ्ञानंrū·pa·sañ·ñā·naṃ समतिक्कमाsa·ma·tik·ka·mā पटिघसञ्ञानंpa·ṭi·gha·sañ·ñā·naṃ अत्थङ्गमाat·thaṅ·ga·mā नानत्तसञ्ञानंnā·nat·ta·sañ·ñā·naṃ अमनसिकाराa·ma·na·si·kā·rā “अनन्तोa·nan·to आकासो”तिā·kā·so आकासानञ्चायतनूपगो।ā·kā·sā·nañ·cā·ya·ta·nū·pa·go

     Atthi kho, bho, añño attā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā “ananto ākāso”ti ākāsānañcāyatanūpago.

     There is another self which has gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, it’s reborn in the dimension of infinite space.

507. 507

     तंtaṃ त्वंtvaṃ नna जानासिjā·nā·si नna पस्ससि।pas·sa·si

     Taṁ tvaṁ na jānāsi na passasi.

     You don’t know or see that.

508. 508

     तमहंta·ma·haṃ जानामिjā·nā·mi पस्सामि।pas·sā·mi

     Tamahaṁ jānāmi passāmi.

     But I know it and see it.

509. 509

     सोso खो,kho भो,bho अत्ताat·tā यतोya·to कायस्सkā·yas·sa भेदाbhe·dā उच्छिज्जतिuc·chij·ja·ti विनस्सति,vi·nas·sa·ti नna होतिho·ti परंpa·raṃ मरणा,ma·ra·ṇā एत्तावताet·tā·va·tā खो,kho भो,bho अयंa·yaṃ अत्ताat·tā सम्माsam·mā समुच्छिन्नोsa·muc·chin·no होती’ति।ho·tī

     So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.

     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.’

510. 510

     इत्थेकेit·the·ke सतोsa·to सत्तस्सsat·tas·sa उच्छेदंuc·che·daṃ विनासंvi·nā·saṃ विभवंvi·bha·vaṃ पञ्ञपेन्ति।pañ·ña·pen·ti

     Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.

     That is how some assert the annihilation of an existing being.

511. 511

     तमञ्ञोta·mañ·ño एवमाह:e·va·mā·ha

     Tamañño evamāha:

     But someone else says to them:

512. 512

     ‘अत्थिat·thi खो,kho भो,bho एसोe·so अत्ताat·tā यंyaṃ त्वंtvaṃ वदेसि,va·de·si नेसोne·so नत्थीतिnat·thī·ti वदामि;va·dā·mi

     ‘atthi kho, bho, eso attā yaṁ tvaṁ vadesi, neso natthīti vadāmi;

     ‘<em>That</em> self of which you speak does exist, I don’t deny it.

513. 513

     नोno चca खो,kho भो,bho अयंa·yaṃ अत्ताat·tā एत्तावताet·tā·va·tā सम्माsam·mā समुच्छिन्नोsa·muc·chin·no होति।ho·ti

     no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti.

     But that’s not how <em>this</em> self becomes rightly annihilated.

514. 514

     अत्थिat·thi खो,kho भो,bho अञ्ञोañ·ño अत्ताat·tā सब्बसोsab·ba·so आकासानञ्चायतनंā·kā·sā·nañ·cā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma “अनन्तंa·nan·taṃ विञ्ञाणन्”तिviñ·ñā·ṇan विञ्ञाणञ्चायतनूपगो।viñ·ñā·ṇañ·cā·ya·ta·nū·pa·go

     Atthi kho, bho, añño attā sabbaso ākāsānañcāyatanaṁ samatikkamma “anantaṁ viññāṇan”ti viññāṇañcāyatanūpago.

     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.

515. 515

     तंtaṃ त्वंtvaṃ नna जानासिjā·nā·si नna पस्ससि।pas·sa·si

     Taṁ tvaṁ na jānāsi na passasi.

     You don’t know or see that.

516. 516

     तमहंta·ma·haṃ जानामिjā·nā·mi पस्सामि।pas·sā·mi

     Tamahaṁ jānāmi passāmi.

     But I know it and see it.

517. 517

     सोso खो,kho भो,bho अत्ताat·tā यतोya·to कायस्सkā·yas·sa भेदाbhe·dā उच्छिज्जतिuc·chij·ja·ti विनस्सति,vi·nas·sa·ti नna होतिho·ti परंpa·raṃ मरणा,ma·ra·ṇā एत्तावताet·tā·va·tā खो,kho भो,bho अयंa·yaṃ अत्ताat·tā सम्माsam·mā समुच्छिन्नोsa·muc·chin·no होती’ति।ho·tī

     So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.

     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.’

518. 518

     इत्थेकेit·the·ke सतोsa·to सत्तस्सsat·tas·sa उच्छेदंuc·che·daṃ विनासंvi·nā·saṃ विभवंvi·bha·vaṃ पञ्ञपेन्ति।pañ·ña·pen·ti

     Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.

     That is how some assert the annihilation of an existing being.

519. 519

     तमञ्ञोta·mañ·ño एवमाह:e·va·mā·ha

     Tamañño evamāha:

     But someone else says to them:

520. 520

     ‘अत्थिat·thi खो,kho भो,bho सोso अत्ता,at·tā यंyaṃ त्वंtvaṃ वदेसि,va·de·si नेसोne·so नत्थीतिnat·thī·ti वदामि;va·dā·mi

     ‘atthi kho, bho, so attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;

     ‘<em>That</em> self of which you speak does exist, I don’t deny it.

521. 521

     नोno चca खो,kho भो,bho अयंa·yaṃ अत्ताat·tā एत्तावताet·tā·va·tā सम्माsam·mā समुच्छिन्नोsa·muc·chin·no होति।ho·ti

     no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti.

     But that’s not how <em>this</em> self becomes rightly annihilated.

522. 522

     अत्थिat·thi खो,kho भो,bho अञ्ञोañ·ño अत्ताat·tā सब्बसोsab·ba·so विञ्ञाणञ्चायतनंviñ·ñā·ṇañ·cā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma “नत्थिnat·thi किञ्ची”तिkiñ·cī आकिञ्चञ्ञायतनूपगो।ā·kiñ·cañ·ñā·ya·ta·nū·pa·go

     Atthi kho, bho, añño attā sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanūpago.

     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.

523. 523

     तंtaṃ त्वंtvaṃ नna जानासिjā·nā·si नna पस्ससि।pas·sa·si

     Taṁ tvaṁ na jānāsi na passasi.

     You don’t know or see that.

524. 524

     तमहंta·ma·haṃ जानामिjā·nā·mi पस्सामि।pas·sā·mi

     Tamahaṁ jānāmi passāmi.

     But I know it and see it.

525. 525

     सोso खो,kho भो,bho अत्ताat·tā यतोya·to कायस्सkā·yas·sa भेदाbhe·dā उच्छिज्जतिuc·chij·ja·ti विनस्सति,vi·nas·sa·ti नna होतिho·ti परंpa·raṃ मरणा,ma·ra·ṇā एत्तावताet·tā·va·tā खो,kho भो,bho अयंa·yaṃ अत्ताat·tā सम्माsam·mā समुच्छिन्नोsa·muc·chin·no होती’ति।ho·tī

     So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.

     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.’

526. 526

     इत्थेकेit·the·ke सतोsa·to सत्तस्सsat·tas·sa उच्छेदंuc·che·daṃ विनासंvi·nā·saṃ विभवंvi·bha·vaṃ पञ्ञपेन्ति।pañ·ña·pen·ti

     Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.

     That is how some assert the annihilation of an existing being.

527. 527

     तमञ्ञोta·mañ·ño एवमाह:e·va·mā·ha

     Tamañño evamāha:

     But someone else says to them:

528. 528

     ‘अत्थिat·thi खो,kho भो,bho एसोe·so अत्ता,at·tā यंyaṃ त्वंtvaṃ वदेसि,va·de·si नेसोne·so नत्थीतिnat·thī·ti वदामि;va·dā·mi

     ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;

     ‘<em>That</em> self of which you speak does exist, I don’t deny it.

529. 529

     नोno चca खो,kho भो,bho अयंa·yaṃ अत्ताat·tā एत्तावताet·tā·va·tā सम्माsam·mā समुच्छिन्नोsa·muc·chin·no होति।ho·ti

     no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti.

     But that’s not how <em>this</em> self becomes rightly annihilated.

530. 530

     अत्थिat·thi खो,kho भो,bho अञ्ञोañ·ño अत्ताat·tā सब्बसोsab·ba·so आकिञ्चञ्ञायतनंā·kiñ·cañ·ñā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma “सन्तमेतंsan·ta·me·taṃ पणीतमेतन्”तिpa·ṇī·ta·me·tan नेवसञ्ञानासञ्ञायतनूपगो।ne·va·sañ·ñā·nā·sañ·ñā·ya·ta·nū·pa·go

     Atthi kho, bho, añño attā sabbaso ākiñcaññāyatanaṁ samatikkamma “santametaṁ paṇītametan”ti nevasaññānāsaññāyatanūpago.

     There is another self that has gone totally beyond the dimension of nothingness. Aware that “this is peaceful, this is sublime”, it passes on to the dimension of neither perception nor non-perception.

531. 531

     तंtaṃ त्वंtvaṃ नna जानासिjā·nā·si नna पस्ससि।pas·sa·si

     Taṁ tvaṁ na jānāsi na passasi.

     You don’t know or see that.

532. 532

     तमहंta·ma·haṃ जानामिjā·nā·mi पस्सामि।pas·sā·mi

     Tamahaṁ jānāmi passāmi.

     But I know it and see it.

533. 533

     सोso खो,kho भो,bho अत्ताat·tā यतोya·to कायस्सkā·yas·sa भेदाbhe·dā उच्छिज्जतिuc·chij·ja·ti विनस्सति,vi·nas·sa·ti नna होतिho·ti परंpa·raṃ मरणा,ma·ra·ṇā एत्तावताet·tā·va·tā खो,kho भो,bho अयंa·yaṃ अत्ताat·tā सम्माsam·mā समुच्छिन्नोsa·muc·chin·no होती’ति।ho·tī

     So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.

     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.’

534. 534

     इत्थेकेit·the·ke सतोsa·to सत्तस्सsat·tas·sa उच्छेदंuc·che·daṃ विनासंvi·nā·saṃ विभवंvi·bha·vaṃ पञ्ञपेन्ति।pañ·ña·pen·ti

     Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.

     That is how some assert the annihilation of an existing being.

535. 535

     इमेहिi·me·hi खोkho ते,te भिक्खवे,bhik·kha·ve समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उच्छेदवादाuc·che·da·vā·dā सतोsa·to सत्तस्सsat·tas·sa उच्छेदंuc·che·daṃ विनासंvi·nā·saṃ विभवंvi·bha·vaṃ पञ्ञपेन्तिpañ·ña·pen·ti सत्तहिsat·ta·hi वत्थूहि।vat·thū·hi

     Imehi kho te, bhikkhave, samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi.

     These are the seven grounds on which those ascetics and brahmins assert the annihilation, eradication, and nonexistence of an existing being.

536. 536

     येye हिhi केचि,ke·ci भिक्खवे,bhik·kha·ve समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā उच्छेदवादाuc·che·da·vā·dā सतोsa·to सत्तस्सsat·tas·sa उच्छेदंuc·che·daṃ विनासंvi·nā·saṃ विभवंvi·bha·vaṃ पञ्ञपेन्ति,pañ·ña·pen·ti सब्बेsab·be तेte इमेहेवi·me·he·va सत्तहिsat·ta·hi वत्थूहिvat·thū·hi …

     Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, sabbe te imeheva sattahi vatthūhi …

     Any ascetics and brahmins who assert the annihilation, eradication, and nonexistence of an existing being do so on one or other of these seven grounds. Outside of this there is none.

537. 537

     पे…pe

     pe…

     The Realized One understands this …

538. 538

     येहिye·hi तथागतस्सta·thā·ga·tas·sa यथाभुच्चंya·thā·bhuc·caṃ वण्णंvaṇ·ṇaṃ सम्माsam·mā वदमानाva·da·mā·nā वदेय्युं।va·dey·yuṃ

     yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.

     And those who genuinely praise the Realized One would rightly speak of these things.

539. 539

     3।2।5। दिट्ठधम्मनिब्बानवादdiṭ·ṭha·dham·ma·nib·bā·na·vā·da

     3.2.5. Diṭṭhadhammanibbānavāda

     3.2.5. Extinguishment of Suffering in This Life

540. 540

     सन्ति,san·ti भिक्खवे,bhik·kha·ve एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā दिट्ठधम्मनिब्बानवादाdiṭ·ṭha·dham·ma·nib·bā·na·vā·dā सतोsa·to सत्तस्सsat·tas·sa परमदिट्ठधम्मनिब्बानंpa·ra·ma·diṭ·ṭha·dham·ma·nib·bā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti पञ्चहिpañ·ca·hi वत्थूहि।vat·thū·hi

     Santi, bhikkhave, eke samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi.

     There are some ascetics and brahmins who speak of extinguishment in this life. They assert ultimate extinguishment for an existing being in this life on five grounds.

541. 541

     तेte चca भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā किमागम्मki·mā·gam·ma किमारब्भki·mā·rab·bha दिट्ठधम्मनिब्बानवादाdiṭ·ṭha·dham·ma·nib·bā·na·vā·dā सतोsa·to सत्तस्सsat·tas·sa परमदिट्ठधम्मनिब्बानंpa·ra·ma·diṭ·ṭha·dham·ma·nib·bā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti पञ्चहिpañ·ca·hi वत्थूहि?vat·thū·hi

     Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi?

     And what are the five grounds on which they rely?

542. 542

     इध,i·dha भिक्खवे,bhik·kha·ve एकच्चोe·kac·co समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā एवंवादीe·vaṃ·vā·dī होतिho·ti एवंदिट्ठि:e·vaṃ·diṭ·ṭhi

     Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhi:

     There are some ascetics and brahmins who have this doctrine and view:

543. 543

     ‘यतोya·to खो,kho भो,bho अयंa·yaṃ अत्ताat·tā पञ्चहिpañ·ca·hi कामगुणेहिkā·ma·gu·ṇe·hi समप्पितोsa·map·pi·to समङ्गीभूतोsa·maṅ·gī·bhū·to परिचारेति,pa·ri·cā·re·ti एत्तावताet·tā·va·tā खो,kho भो,bho अयंa·yaṃ अत्ताat·tā परमदिट्ठधम्मनिब्बानंpa·ra·ma·diṭ·ṭha·dham·ma·nib·bā·naṃ पत्तोpat·to होती’ति।ho·tī

     ‘yato kho, bho, ayaṁ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti.

     ‘When this self amuses itself, supplied and provided with the five kinds of sensual stimulation, that’s how this self attains ultimate extinguishment in this life.’

544. 544

     इत्थेकेit·the·ke सतोsa·to सत्तस्सsat·tas·sa परमदिट्ठधम्मनिब्बानंpa·ra·ma·diṭ·ṭha·dham·ma·nib·bā·naṃ पञ्ञपेन्ति।pañ·ña·pen·ti

     Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.

     That is how some assert ultimate extinguishment for an existing being in this life.

545. 545

     तमञ्ञोta·mañ·ño एवमाह:e·va·mā·ha

     Tamañño evamāha:

     But someone else says to them:

546. 546

     ‘अत्थिat·thi खो,kho भो,bho एसोe·so अत्ता,at·tā यंyaṃ त्वंtvaṃ वदेसि,va·de·si नेसोne·so नत्थीतिnat·thī·ti वदामि;va·dā·mi

     ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;

     ‘<em>That</em> self of which you speak does exist, I don’t deny it.

547. 547

     नोno चca खो,kho भो,bho अयंa·yaṃ अत्ताat·tā एत्तावताet·tā·va·tā परमदिट्ठधम्मनिब्बानंpa·ra·ma·diṭ·ṭha·dham·ma·nib·bā·naṃ पत्तोpat·to होति।ho·ti

     no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti.

     But that’s not how <em>this</em> self attains ultimate extinguishment in this life.

548. 548

     तंtaṃ किस्सkis·sa हेतु?he·tu

     Taṁ kissa hetu?

     Why is that?

549. 549

     कामाkā·mā हि,hi भो,bho अनिच्चाa·nic·cā दुक्खाduk·khā विपरिणामधम्मा,vi·pa·ri·ṇā·ma·dham·mā तेसंte·saṃ विपरिणामञ्ञथाभावाvi·pa·ri·ṇā·mañ·ña·thā·bhā·vā उप्पज्जन्तिup·paj·jan·ti सोकपरिदेवदुक्खदोमनस्सुपायासा।so·ka·pa·ri·de·va·duk·kha·do·ma·nas·su·pā·yā·sā

     Kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā, tesaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

     Because sensual pleasures are impermanent, suffering, and perishable. Their decay and perishing give rise to sorrow, lamentation, pain, sadness, and distress.

550. 550

     यतोya·to खो,kho भो,bho अयंa·yaṃ अत्ताat·tā विविच्चेवvi·vic·ce·va कामेहिkā·me·hi विविच्चvi·vic·ca अकुसलेहिa·ku·sa·le·hi धम्मेहिdham·me·hi सवितक्कंsa·vi·tak·kaṃ सविचारंsa·vi·cā·raṃ विवेकजंvi·ve·ka·jaṃ पीतिसुखंpī·ti·su·khaṃ पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti एत्तावताet·tā·va·tā खो,kho भो,bho अयंa·yaṃ अत्ताat·tā परमदिट्ठधम्मनिब्बानंpa·ra·ma·diṭ·ṭha·dham·ma·nib·bā·naṃ पत्तोpat·to होती’ति।ho·tī

     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.

     Quite secluded from sensual pleasures, secluded from unskillful qualities, this self enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. That’s how this self attains ultimate extinguishment in this life.’

551. 551

     इत्थेकेit·the·ke सतोsa·to सत्तस्सsat·tas·sa परमदिट्ठधम्मनिब्बानंpa·ra·ma·diṭ·ṭha·dham·ma·nib·bā·naṃ पञ्ञपेन्ति।pañ·ña·pen·ti

     Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.

     That is how some assert ultimate extinguishment for an existing being in this life.

552. 552

     तमञ्ञोta·mañ·ño एवमाह:e·va·mā·ha

     Tamañño evamāha:

     But someone else says to them:

553. 553

     ‘अत्थिat·thi खो,kho भो,bho एसोe·so अत्ता,at·tā यंyaṃ त्वंtvaṃ वदेसि,va·de·si नेसोne·so नत्थीतिnat·thī·ti वदामि;va·dā·mi

     ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;

     ‘<em>That</em> self of which you speak does exist, I don’t deny it.

554. 554

     नोno चca खो,kho भो,bho अयंa·yaṃ अत्ताat·tā एत्तावताet·tā·va·tā परमदिट्ठधम्मनिब्बानंpa·ra·ma·diṭ·ṭha·dham·ma·nib·bā·naṃ पत्तोpat·to होति।ho·ti

     no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti.

     But that’s not how <em>this</em> self attains ultimate extinguishment in this life.

555. 555

     तंtaṃ किस्सkis·sa हेतु?he·tu

     Taṁ kissa hetu?

     Why is that?

556. 556

     यदेवya·de·va तत्थtat·tha वितक्कितंvi·tak·ki·taṃ विचारितं,vi·cā·ri·taṃ एतेनेतंe·te·ne·taṃ ओळारिकंo·ḷā·ri·kaṃ अक्खायति।ak·khā·ya·ti

     Yadeva tattha vitakkitaṁ vicāritaṁ, etenetaṁ oḷārikaṁ akkhāyati.

     Because the placing of the mind and the keeping it connected there are coarse.

557. 557

     यतोya·to खो,kho भो,bho अयंa·yaṃ अत्ताat·tā वितक्कविचारानंvi·tak·ka·vi·cā·rā·naṃ वूपसमाvū·pa·sa·mā अज्झत्तंaj·jhat·taṃ सम्पसादनंsam·pa·sā·da·naṃ चेतसोce·ta·so एकोदिभावंe·ko·di·bhā·vaṃ अवितक्कंa·vi·tak·kaṃ अविचारंa·vi·cā·raṃ समाधिजंsa·mā·dhi·jaṃ पीतिसुखंpī·ti·su·khaṃ दुतियंdu·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti एत्तावताet·tā·va·tā खो,kho भो,bho अयंa·yaṃ अत्ताat·tā परमदिट्ठधम्मनिब्बानंpa·ra·ma·diṭ·ṭha·dham·ma·nib·bā·naṃ पत्तोpat·to होती’ति।ho·tī

     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.

     But when the placing of the mind and keeping it connected are stilled, this self enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. That’s how this self attains ultimate extinguishment in this life.’

558. 558

     इत्थेकेit·the·ke सतोsa·to सत्तस्सsat·tas·sa परमदिट्ठधम्मनिब्बानंpa·ra·ma·diṭ·ṭha·dham·ma·nib·bā·naṃ पञ्ञपेन्ति।pañ·ña·pen·ti

     Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.

     That is how some assert ultimate extinguishment for an existing being in this life.

559. 559

     तमञ्ञोta·mañ·ño एवमाह:e·va·mā·ha

     Tamañño evamāha:

     But someone else says to them:

560. 560

     ‘अत्थिat·thi खो,kho भो,bho एसोe·so अत्ता,at·tā यंyaṃ त्वंtvaṃ वदेसि,va·de·si नेसोne·so नत्थीतिnat·thī·ti वदामि;va·dā·mi

     ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;

     ‘<em>That</em> self of which you speak does exist, I don’t deny it.

561. 561

     नोno चca खो,kho भो,bho अयंa·yaṃ अत्ताat·tā एत्तावताet·tā·va·tā परमदिट्ठधम्मनिब्बानंpa·ra·ma·diṭ·ṭha·dham·ma·nib·bā·naṃ पत्तोpat·to होति।ho·ti

     no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti.

     But that’s not how <em>this</em> self attains ultimate extinguishment in this life.

562. 562

     तंtaṃ किस्सkis·sa हेतु?he·tu

     Taṁ kissa hetu?

     Why is that?

563. 563

     यदेवya·de·va तत्थtat·tha पीतिगतंpī·ti·ga·taṃ चेतसोce·ta·so उप्पिलावितत्तं,up·pi·lā·vi·tat·taṃ एतेनेतंe·te·ne·taṃ ओळारिकंo·ḷā·ri·kaṃ अक्खायति।ak·khā·ya·ti

     Yadeva tattha pītigataṁ cetaso uppilāvitattaṁ, etenetaṁ oḷārikaṁ akkhāyati.

     Because the rapture and emotional elation there are coarse.

564. 564

     यतोya·to खो,kho भो,bho अयंa·yaṃ अत्ताat·tā पीतियाpī·ti·yā चca विरागाvi·rā·gā उपेक्खकोu·pek·kha·ko चca विहरति,vi·ha·ra·ti सतोsa·to चca सम्पजानो,sam·pa·jā·no सुखञ्चsu·khañ·ca कायेनkā·ye·na पटिसंवेदेति,pa·ṭi·saṃ·ve·de·ti यंyaṃ तंtaṃ अरियाa·ri·yā आचिक्खन्तिā·cik·khan·ti “उपेक्खकोu·pek·kha·ko सतिमाsa·ti·mā सुखविहारी”ति,su·kha·vi·hā·rī ततियंta·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti एत्तावताet·tā·va·tā खो,kho भो,bho अयंa·yaṃ अत्ताat·tā परमदिट्ठधम्मनिब्बानंpa·ra·ma·diṭ·ṭha·dham·ma·nib·bā·naṃ पत्तोpat·to होती’ति।ho·tī

     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.

     But with the fading away of rapture, this self enters and remains in the third absorption, where it meditates with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”. That’s how this self attains ultimate extinguishment in this life.’

565. 565

     इत्थेकेit·the·ke सतोsa·to सत्तस्सsat·tas·sa परमदिट्ठधम्मनिब्बानंpa·ra·ma·diṭ·ṭha·dham·ma·nib·bā·naṃ पञ्ञपेन्ति।pañ·ña·pen·ti

     Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.

     That is how some assert ultimate extinguishment for an existing being in this life.

566. 566

     तमञ्ञोta·mañ·ño एवमाह:e·va·mā·ha

     Tamañño evamāha:

     But someone else says to them:

567. 567

     ‘अत्थिat·thi खो,kho भो,bho एसोe·so अत्ता,at·tā यंyaṃ त्वंtvaṃ वदेसि,va·de·si नेसोne·so नत्थीतिnat·thī·ti वदामि;va·dā·mi

     ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;

     ‘<em>That</em> self of which you speak does exist, I don’t deny it.

568. 568

     नोno चca खो,kho भो,bho अयंa·yaṃ अत्ताat·tā एत्तावताet·tā·va·tā परमदिट्ठधम्मनिब्बानंpa·ra·ma·diṭ·ṭha·dham·ma·nib·bā·naṃ पत्तोpat·to होति।ho·ti

     no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti.

     But that’s not how <em>this</em> self attains ultimate extinguishment in this life.

569. 569

     तंtaṃ किस्सkis·sa हेतु?he·tu

     Taṁ kissa hetu?

     Why is that?

570. 570

     यदेवya·de·va तत्थtat·tha सुखमितिsu·kha·mi·ti चेतसोce·ta·so आभोगो,ā·bho·go एतेनेतंe·te·ne·taṃ ओळारिकंo·ḷā·ri·kaṃ अक्खायति।ak·khā·ya·ti

     Yadeva tattha sukhamiti cetaso ābhogo, etenetaṁ oḷārikaṁ akkhāyati.

     Because mentally partaking in that as ‘blissful’ is said to be coarse.

571. 571

     यतोya·to खो,kho भो,bho अयंa·yaṃ अत्ताat·tā सुखस्सsu·khas·sa चca पहानाpa·hā·nā दुक्खस्सduk·khas·sa चca पहानाpa·hā·nā पुब्बेवpub·be·va सोमनस्सदोमनस्सानंso·ma·nas·sa·do·ma·nas·sā·naṃ अत्थङ्गमाat·thaṅ·ga·mā अदुक्खमसुखंa·duk·kha·ma·su·khaṃ उपेक्खासतिपारिसुद्धिंu·pek·khā·sa·ti·pā·ri·sud·dhiṃ चतुत्थंca·tut·thaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti एत्तावताet·tā·va·tā खो,kho भो,bho अयंa·yaṃ अत्ताat·tā परमदिट्ठधम्मनिब्बानंpa·ra·ma·diṭ·ṭha·dham·ma·nib·bā·naṃ पत्तोpat·to होती’ति।ho·tī

     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.

     But with the giving up of pleasure and pain and the disappearance of former happiness and sadness, this self enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how this self attains ultimate extinguishment in this life.’

572. 572

     इत्थेकेit·the·ke सतोsa·to सत्तस्सsat·tas·sa परमदिट्ठधम्मनिब्बानंpa·ra·ma·diṭ·ṭha·dham·ma·nib·bā·naṃ पञ्ञपेन्ति।pañ·ña·pen·ti

     Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.

     That is how some assert ultimate extinguishment for an existing being in this life.

573. 573

     इमेहिi·me·hi खोkho ते,te भिक्खवे,bhik·kha·ve समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā दिट्ठधम्मनिब्बानवादाdiṭ·ṭha·dham·ma·nib·bā·na·vā·dā सतोsa·to सत्तस्सsat·tas·sa परमदिट्ठधम्मनिब्बानंpa·ra·ma·diṭ·ṭha·dham·ma·nib·bā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti पञ्चहिpañ·ca·hi वत्थूहि।vat·thū·hi

     Imehi kho te, bhikkhave, samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi.

     These are the five grounds on which those ascetics and brahmins assert ultimate extinguishment for an existing being in this life.

574. 574

     येye हिhi केचि,ke·ci भिक्खवे,bhik·kha·ve समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā दिट्ठधम्मनिब्बानवादाdiṭ·ṭha·dham·ma·nib·bā·na·vā·dā सतोsa·to सत्तस्सsat·tas·sa परमदिट्ठधम्मनिब्बानंpa·ra·ma·diṭ·ṭha·dham·ma·nib·bā·naṃ पञ्ञपेन्ति,pañ·ña·pen·ti सब्बेsab·be तेte इमेहेवi·me·he·va पञ्चहिpañ·ca·hi वत्थूहिvat·thū·hi …

     Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti, sabbe te imeheva pañcahi vatthūhi …

     Any ascetics and brahmins who assert ultimate extinguishment for an existing being in this life do so on one or other of these five grounds. Outside of this there is none.

575. 575

     पे…pe

     pe…

     The Realized One understands this …

576. 576

     येहिye·hi तथागतस्सta·thā·ga·tas·sa यथाभुच्चंya·thā·bhuc·caṃ वण्णंvaṇ·ṇaṃ सम्माsam·mā वदमानाva·da·mā·nā वदेय्युं।va·dey·yuṃ

     yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.

     And those who genuinely praise the Realized One would rightly speak of these things.

577. 577

     इमेहिi·me·hi खोkho ते,te भिक्खवे,bhik·kha·ve समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अपरन्तकप्पिकाa·pa·ran·ta·kap·pi·kā अपरन्तानुदिट्ठिनोa·pa·ran·tā·nu·diṭ·ṭhi·no अपरन्तंa·pa·ran·taṃ आरब्भā·rab·bha अनेकविहितानिa·ne·ka·vi·hi·tā·ni अधिमुत्तिपदानिa·dhi·mut·ti·pa·dā·ni अभिवदन्तिa·bhi·va·dan·ti चतुचत्तारीसायca·tu·cat·tā·rī·sā·ya वत्थूहि।vat·thū·hi

     Imehi kho te, bhikkhave, samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi.

     These are the forty-four grounds on which those ascetics and brahmins who speculate and theorize about the final end propose various hypotheses concerning the final end.

578. 578

     येye हिhi केचि,ke·ci भिक्खवे,bhik·kha·ve समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā अपरन्तकप्पिकाa·pa·ran·ta·kap·pi·kā अपरन्तानुदिट्ठिनोa·pa·ran·tā·nu·diṭ·ṭhi·no अपरन्तंa·pa·ran·taṃ आरब्भā·rab·bha अनेकविहितानिa·ne·ka·vi·hi·tā·ni अधिमुत्तिपदानिa·dhi·mut·ti·pa·dā·ni अभिवदन्ति,a·bhi·va·dan·ti सब्बेsab·be तेte इमेहेवi·me·he·va चतुचत्तारीसायca·tu·cat·tā·rī·sā·ya वत्थूहिvat·thū·hi …

     Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva catucattārīsāya vatthūhi …

     Any ascetics and brahmins who speculate and theorize about the final end do so on one or other of these forty-four grounds. Outside of this there is none.

579. 579

     पे…pe

     pe…

     The Realized One understands this …

580. 580

     येहिye·hi तथागतस्सta·thā·ga·tas·sa यथाभुच्चंya·thā·bhuc·caṃ वण्णंvaṇ·ṇaṃ सम्माsam·mā वदमानाva·da·mā·nā वदेय्युं।va·dey·yuṃ

     yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.

     And those who genuinely praise the Realized One would rightly speak of these things.

581. 581

     इमेहिi·me·hi खोkho ते,te भिक्खवे,bhik·kha·ve समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā पुब्बन्तकप्पिकाpub·ban·ta·kap·pi·kā चca अपरन्तकप्पिकाa·pa·ran·ta·kap·pi·kā चca पुब्बन्तापरन्तकप्पिकाpub·ban·tā·pa·ran·ta·kap·pi·kā चca पुब्बन्तापरन्तानुदिट्ठिनोpub·ban·tā·pa·ran·tā·nu·diṭ·ṭhi·no पुब्बन्तापरन्तंpub·ban·tā·pa·ran·taṃ आरब्भā·rab·bha अनेकविहितानिa·ne·ka·vi·hi·tā·ni अधिमुत्तिपदानिa·dhi·mut·ti·pa·dā·ni अभिवदन्तिa·bhi·va·dan·ti द्वासट्ठियाdvā·saṭ·ṭhi·yā वत्थूहि।vat·thū·hi

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

     These are the sixty-two grounds on which those ascetics and brahmins who speculate and theorize about the first beginning and the final end propose various hypotheses concerning the first beginning and the final end.

582. 582

     येye हिhi केचि,ke·ci भिक्खवे,bhik·kha·ve समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā पुब्बन्तकप्पिकाpub·ban·ta·kap·pi·kā वाvā अपरन्तकप्पिकाa·pa·ran·ta·kap·pi·kā वाvā पुब्बन्तापरन्तकप्पिकाpub·ban·tā·pa·ran·ta·kap·pi·kā वाvā पुब्बन्तापरन्तानुदिट्ठिनोpub·ban·tā·pa·ran·tā·nu·diṭ·ṭhi·no पुब्बन्तापरन्तंpub·ban·tā·pa·ran·taṃ आरब्भā·rab·bha अनेकविहितानिa·ne·ka·vi·hi·tā·ni अधिमुत्तिपदानिa·dhi·mut·ti·pa·dā·ni अभिवदन्ति,a·bhi·va·dan·ti सब्बेsab·be तेte इमेहेवi·me·he·va द्वासट्ठियाdvā·saṭ·ṭhi·yā वत्थूहि,vat·thū·hi एतेसंe·te·saṃ वाvā अञ्ञतरेन;añ·ña·ta·re·na नत्थिnat·thi इतोi·to बहिद्धा।ba·hid·dhā

     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 speculate and theorize about the first beginning or the final end do so on one or other of these sixty-two grounds. Outside of this there is none.

583. 583

     तयिदं,ta·yi·daṃ भिक्खवे,bhik·kha·ve तथागतोta·thā·ga·to पजानाति:pa·jā·nā·ti

     Tayidaṁ, bhikkhave, tathāgato pajānāti:

     The Realized One understands this:

584. 584

     ‘इमेi·me दिट्ठिट्ठानाdiṭ·ṭhiṭ·ṭhā·nā एवङ्गहिताe·vaṅ·ga·hi·tā एवंपरामट्ठाe·vaṃ·pa·rā·maṭ·ṭhā एवङ्गतिकाe·vaṅ·ga·ti·kā भवन्तिbha·van·ti एवंअभिसम्पराया’ति।e·vaṃ·a·bhi·sam·pa·rā·yā

     ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti.

     ‘If you hold on to and attach to these grounds for views it leads to such a destiny in the next life.’

585. 585

     तञ्चtañ·ca तथागतोta·thā·ga·to पजानाति,pa·jā·nā·ti ततोta·to चca उत्तरितरंut·ta·ri·ta·raṃ पजानाति,pa·jā·nā·ti तञ्चtañ·ca पजाननंpa·jā·na·naṃ नna परामसति,pa·rā·ma·sa·ti अपरामसतोa·pa·rā·ma·sa·to चस्सcas·sa पच्चत्तञ्ञेवpac·cat·tañ·ñe·va निब्बुतिnib·bu·ti विदिता।vi·di·tā

     Tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.

     He understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself.

586. 586

     वेदनानंve·da·nā·naṃ समुदयञ्चsa·mu·da·yañ·ca अत्थङ्गमञ्चat·thaṅ·ga·mañ·ca अस्सादञ्चas·sā·dañ·ca आदीनवञ्चā·dī·na·vañ·ca निस्सरणञ्चnis·sa·ra·ṇañ·ca यथाभूतंya·thā·bhū·taṃ विदित्वाvi·dit·vā अनुपादाविमुत्तो,a·nu·pā·dā·vi·mut·to भिक्खवे,bhik·kha·ve तथागतो।ta·thā·ga·to

     Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.

     Having truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed by not grasping.

587. 587

     इमेi·me खोkho ते,te भिक्खवे,bhik·kha·ve धम्माdham·mā गम्भीराgam·bhī·rā दुद्दसाdud·da·sā दुरनुबोधाdu·ra·nu·bo·dhā सन्ताsan·tā पणीताpa·ṇī·tā अतक्कावचराa·tak·kā·va·ca·rā निपुणाni·pu·ṇā पण्डितवेदनीया,paṇ·ḍi·ta·ve·da·nī·yā येye तथागतोta·thā·ga·to सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā पवेदेति,pa·ve·de·ti येहिye·hi तथागतस्सta·thā·ga·tas·sa यथाभुच्चंya·thā·bhuc·caṃ वण्णंvaṇ·ṇaṃ सम्माsam·mā वदमानाva·da·mā·nā वदेय्युं।va·dey·yuṃ

     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.

588. 588

     4। अत्तालोकपञ्ञत्तिवत्थुat·tā·lo·ka·pañ·ñat·ti·vat·thu

     4. Attālokapaññattivatthu

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

589. 589

     4।1। परितस्सितविप्फन्दितवारpa·ri·tas·si·ta·vip·phan·di·ta·vā·ra

     4.1. Paritassitavipphanditavāra

     4.1. Anxiety and Evasiveness

590. 590

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सस्सतवादाsas·sa·ta·vā·dā सस्सतंsas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्तिpañ·ña·pen·ti चतूहिca·tū·hi वत्थूहि,vat·thū·hi तदपिta·da·pi तेसंte·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ अजानतंa·jā·na·taṃ अपस्सतंa·pas·sa·taṃ वेदयितंve·da·yi·taṃ तण्हागतानंtaṇ·hā·ga·tā·naṃ परितस्सितविप्फन्दितमेव।pa·ri·tas·si·ta·vip·phan·di·ta·me·va

     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 …

591. 591

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एकच्चसस्सतिकाe·kac·ca·sas·sa·ti·kā एकच्चअसस्सतिकाe·kac·ca·a·sas·sa·ti·kā एकच्चंe·kac·caṃ सस्सतंsas·sa·taṃ एकच्चंe·kac·caṃ असस्सतंa·sas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्तिpañ·ña·pen·ti चतूहिca·tū·hi वत्थूहि,vat·thū·hi तदपिta·da·pi तेसंte·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ अजानतंa·jā·na·taṃ अपस्सतंa·pas·sa·taṃ वेदयितंve·da·yi·taṃ तण्हागतानंtaṇ·hā·ga·tā·naṃ परितस्सितविप्फन्दितमेव।pa·ri·tas·si·ta·vip·phan·di·ta·me·va

     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 …

592. 592

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अन्तानन्तिकाan·tā·nan·ti·kā अन्तानन्तंan·tā·nan·taṃ लोकस्सlo·kas·sa पञ्ञपेन्तिpañ·ña·pen·ti चतूहिca·tū·hi वत्थूहि,vat·thū·hi तदपिta·da·pi तेसंte·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ अजानतंa·jā·na·taṃ अपस्सतंa·pas·sa·taṃ वेदयितंve·da·yi·taṃ तण्हागतानंtaṇ·hā·ga·tā·naṃ परितस्सितविप्फन्दितमेव।pa·ri·tas·si·ta·vip·phan·di·ta·me·va

     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 …

593. 593

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अमराविक्खेपिकाa·ma·rā·vik·khe·pi·kā तत्थtat·tha तत्थtat·tha पञ्हंpañ·haṃ पुट्ठाpuṭ·ṭhā समानाsa·mā·nā वाचाविक्खेपंvā·cā·vik·khe·paṃ आपज्जन्तिā·paj·jan·ti अमराविक्खेपंa·ma·rā·vik·khe·paṃ चतूहिca·tū·hi वत्थूहि,vat·thū·hi तदपिta·da·pi तेसंte·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ अजानतंa·jā·na·taṃ अपस्सतंa·pas·sa·taṃ वेदयितंve·da·yi·taṃ तण्हागतानंtaṇ·hā·ga·tā·naṃ परितस्सितविप्फन्दितमेव।pa·ri·tas·si·ta·vip·phan·di·ta·me·va

     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 …

594. 594

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अधिच्चसमुप्पन्निकाa·dhic·ca·sa·mup·pan·ni·kā अधिच्चसमुप्पन्नंa·dhic·ca·sa·mup·pan·naṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्तिpañ·ña·pen·ti द्वीहिdvī·hi वत्थूहि,vat·thū·hi तदपिta·da·pi तेसंte·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ अजानतंa·jā·na·taṃ अपस्सतंa·pas·sa·taṃ वेदयितंve·da·yi·taṃ तण्हागतानंtaṇ·hā·ga·tā·naṃ परितस्सितविप्फन्दितमेव।pa·ri·tas·si·ta·vip·phan·di·ta·me·va

     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 anomalously on two grounds …

595. 595

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā पुब्बन्तकप्पिकाpub·ban·ta·kap·pi·kā पुब्बन्तानुदिट्ठिनोpub·ban·tā·nu·diṭ·ṭhi·no पुब्बन्तंpub·ban·taṃ आरब्भā·rab·bha अनेकविहितानिa·ne·ka·vi·hi·tā·ni अधिमुत्तिपदानिa·dhi·mut·ti·pa·dā·ni अभिवदन्तिa·bhi·va·dan·ti अट्ठारसहिaṭ·ṭhā·ra·sa·hi वत्थूहि,vat·thū·hi तदपिta·da·pi तेसंte·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ अजानतंa·jā·na·taṃ अपस्सतंa·pas·sa·taṃ वेदयितंve·da·yi·taṃ तण्हागतानंtaṇ·hā·ga·tā·naṃ परितस्सितविप्फन्दितमेव।pa·ri·tas·si·ta·vip·phan·di·ta·me·va

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

     they speculate and theorize about the first beginning on these eighteen grounds …

596. 596

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उद्धमाघातनिकाud·dha·mā·ghā·ta·ni·kā सञ्ञीवादाsañ·ñī·vā·dā उद्धमाघातनंud·dha·mā·ghā·ta·naṃ सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti सोळसहिso·ḷa·sa·hi वत्थूहि,vat·thū·hi तदपिta·da·pi तेसंte·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ अजानतंa·jā·na·taṃ अपस्सतंa·pas·sa·taṃ वेदयितंve·da·yi·taṃ तण्हागतानंtaṇ·hā·ga·tā·naṃ परितस्सितविप्फन्दितमेव।pa·ri·tas·si·ta·vip·phan·di·ta·me·va

     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 …

597. 597

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उद्धमाघातनिकाud·dha·mā·ghā·ta·ni·kā असञ्ञीवादाa·sañ·ñī·vā·dā उद्धमाघातनंud·dha·mā·ghā·ta·naṃ असञ्ञिंa·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अट्ठहिaṭ·ṭha·hi वत्थूहि,vat·thū·hi तदपिta·da·pi तेसंte·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ अजानतंa·jā·na·taṃ अपस्सतंa·pas·sa·taṃ वेदयितंve·da·yi·taṃ तण्हागतानंtaṇ·hā·ga·tā·naṃ परितस्सितविप्फन्दितमेव।pa·ri·tas·si·ta·vip·phan·di·ta·me·va

     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 …

598. 598

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उद्धमाघातनिकाud·dha·mā·ghā·ta·ni·kā नेवसञ्ञीनासञ्ञीवादाne·va·sañ·ñī·nā·sañ·ñī·vā·dā उद्धमाघातनंud·dha·mā·ghā·ta·naṃ नेवसञ्ञीनासञ्ञिंne·va·sañ·ñī·nā·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अट्ठहिaṭ·ṭha·hi वत्थूहि,vat·thū·hi तदपिta·da·pi तेसंte·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ अजानतंa·jā·na·taṃ अपस्सतंa·pas·sa·taṃ वेदयितंve·da·yi·taṃ तण्हागतानंtaṇ·hā·ga·tā·naṃ परितस्सितविप्फन्दितमेव।pa·ri·tas·si·ta·vip·phan·di·ta·me·va

     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 …

599. 599

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उच्छेदवादाuc·che·da·vā·dā सतोsa·to सत्तस्सsat·tas·sa उच्छेदंuc·che·daṃ विनासंvi·nā·saṃ विभवंvi·bha·vaṃ पञ्ञपेन्तिpañ·ña·pen·ti सत्तहिsat·ta·hi वत्थूहि,vat·thū·hi तदपिta·da·pi तेसंte·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ अजानतंa·jā·na·taṃ अपस्सतंa·pas·sa·taṃ वेदयितंve·da·yi·taṃ तण्हागतानंtaṇ·hā·ga·tā·naṃ परितस्सितविप्फन्दितमेव।pa·ri·tas·si·ta·vip·phan·di·ta·me·va

     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 …

600. 600

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā दिट्ठधम्मनिब्बानवादाdiṭ·ṭha·dham·ma·nib·bā·na·vā·dā सतोsa·to सत्तस्सsat·tas·sa परमदिट्ठधम्मनिब्बानंpa·ra·ma·diṭ·ṭha·dham·ma·nib·bā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti पञ्चहिpañ·ca·hi वत्थूहि,vat·thū·hi तदपिta·da·pi तेसंte·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ अजानतंa·jā·na·taṃ अपस्सतंa·pas·sa·taṃ वेदयितंve·da·yi·taṃ तण्हागतानंtaṇ·hā·ga·tā·naṃ परितस्सितविप्फन्दितमेव।pa·ri·tas·si·ta·vip·phan·di·ta·me·va

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

     or they assert ultimate extinguishment for an existing being in this life on five grounds …

601. 601

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अपरन्तकप्पिकाa·pa·ran·ta·kap·pi·kā अपरन्तानुदिट्ठिनोa·pa·ran·tā·nu·diṭ·ṭhi·no अपरन्तंa·pa·ran·taṃ आरब्भā·rab·bha अनेकविहितानिa·ne·ka·vi·hi·tā·ni अधिमुत्तिपदानिa·dhi·mut·ti·pa·dā·ni अभिवदन्तिa·bhi·va·dan·ti चतुचत्तारीसायca·tu·cat·tā·rī·sā·ya वत्थूहि,vat·thū·hi तदपिta·da·pi तेसंte·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ अजानतंa·jā·na·taṃ अपस्सतंa·pas·sa·taṃ वेदयितंve·da·yi·taṃ तण्हागतानंtaṇ·hā·ga·tā·naṃ परितस्सितविप्फन्दितमेव।pa·ri·tas·si·ta·vip·phan·di·ta·me·va

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

     they speculate and theorize about the final end on these forty-four grounds …

602. 602

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā पुब्बन्तकप्पिकाpub·ban·ta·kap·pi·kā चca अपरन्तकप्पिकाa·pa·ran·ta·kap·pi·kā चca पुब्बन्तापरन्तकप्पिकाpub·ban·tā·pa·ran·ta·kap·pi·kā चca पुब्बन्तापरन्तानुदिट्ठिनोpub·ban·tā·pa·ran·tā·nu·diṭ·ṭhi·no पुब्बन्तापरन्तंpub·ban·tā·pa·ran·taṃ आरब्भā·rab·bha अनेकविहितानिa·ne·ka·vi·hi·tā·ni अधिमुत्तिपदानिa·dhi·mut·ti·pa·dā·ni अभिवदन्तिa·bhi·va·dan·ti द्वासट्ठियाdvā·saṭ·ṭhi·yā वत्थूहि,vat·thū·hi तदपिta·da·pi तेसंte·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ अजानतंa·jā·na·taṃ अपस्सतंa·pas·sa·taṃ वेदयितंve·da·yi·taṃ तण्हागतानंtaṇ·hā·ga·tā·naṃ परितस्सितविप्फन्दितमेव।pa·ri·tas·si·ta·vip·phan·di·ta·me·va

     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 speculate and theorize about the first beginning and the final end 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.

603. 603

     4।2। फस्सपच्चयावारphas·sa·pac·ca·yā·vā·ra

     4.2. Phassapaccayāvāra

     4.2. Dependent On contact

604. 604

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सस्सतवादाsas·sa·ta·vā·dā सस्सतंsas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्तिpañ·ña·pen·ti चतूहिca·tū·hi वत्थूहि,vat·thū·hi तदपिta·da·pi फस्सपच्चया।phas·sa·pac·ca·yā

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

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

605. 605

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एकच्चसस्सतिकाe·kac·ca·sas·sa·ti·kā एकच्चअसस्सतिकाe·kac·ca·a·sas·sa·ti·kā एकच्चंe·kac·caṃ सस्सतंsas·sa·taṃ एकच्चंe·kac·caṃ असस्सतंa·sas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्तिpañ·ña·pen·ti चतूहिca·tū·hi वत्थूहि,vat·thū·hi तदपिta·da·pi फस्सपच्चया।phas·sa·pac·ca·yā

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

     partially eternal on four grounds …

606. 606

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अन्तानन्तिकाan·tā·nan·ti·kā अन्तानन्तंan·tā·nan·taṃ लोकस्सlo·kas·sa पञ्ञपेन्तिpañ·ña·pen·ti चतूहिca·tū·hi वत्थूहि,vat·thū·hi तदपिta·da·pi फस्सपच्चया।phas·sa·pac·ca·yā

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

     finite or infinite on four grounds …

607. 607

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अमराविक्खेपिकाa·ma·rā·vik·khe·pi·kā तत्थtat·tha तत्थtat·tha पञ्हंpañ·haṃ पुट्ठाpuṭ·ṭhā समानाsa·mā·nā वाचाविक्खेपंvā·cā·vik·khe·paṃ आपज्जन्तिā·paj·jan·ti अमराविक्खेपंa·ma·rā·vik·khe·paṃ चतूहिca·tū·hi वत्थूहि,vat·thū·hi तदपिta·da·pi फस्सपच्चया।phas·sa·pac·ca·yā

     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 …

608. 608

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अधिच्चसमुप्पन्निकाa·dhic·ca·sa·mup·pan·ni·kā अधिच्चसमुप्पन्नंa·dhic·ca·sa·mup·pan·naṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्तिpañ·ña·pen·ti द्वीहिdvī·hi वत्थूहि,vat·thū·hi तदपिta·da·pi फस्सपच्चया।phas·sa·pac·ca·yā

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

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

609. 609

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā पुब्बन्तकप्पिकाpub·ban·ta·kap·pi·kā पुब्बन्तानुदिट्ठिनोpub·ban·tā·nu·diṭ·ṭhi·no पुब्बन्तंpub·ban·taṃ आरब्भā·rab·bha अनेकविहितानिa·ne·ka·vi·hi·tā·ni अधिमुत्तिपदानिa·dhi·mut·ti·pa·dā·ni अभिवदन्तिa·bhi·va·dan·ti अट्ठारसहिaṭ·ṭhā·ra·sa·hi वत्थूहि,vat·thū·hi तदपिta·da·pi फस्सपच्चया।phas·sa·pac·ca·yā

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

     they speculate and theorize about the first beginning on these eighteen grounds …

610. 610

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उद्धमाघातनिकाud·dha·mā·ghā·ta·ni·kā सञ्ञीवादाsañ·ñī·vā·dā उद्धमाघातनंud·dha·mā·ghā·ta·naṃ सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti सोळसहिso·ḷa·sa·hi वत्थूहि,vat·thū·hi तदपिta·da·pi फस्सपच्चया।phas·sa·pac·ca·yā

     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 …

611. 611

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उद्धमाघातनिकाud·dha·mā·ghā·ta·ni·kā असञ्ञीवादाa·sañ·ñī·vā·dā उद्धमाघातनंud·dha·mā·ghā·ta·naṃ असञ्ञिंa·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अट्ठहिaṭ·ṭha·hi वत्थूहि,vat·thū·hi तदपिta·da·pi फस्सपच्चया।phas·sa·pac·ca·yā

     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 …

612. 612

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उद्धमाघातनिकाud·dha·mā·ghā·ta·ni·kā नेवसञ्ञीनासञ्ञीवादाne·va·sañ·ñī·nā·sañ·ñī·vā·dā उद्धमाघातनंud·dha·mā·ghā·ta·naṃ नेवसञ्ञीनासञ्ञिंne·va·sañ·ñī·nā·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अट्ठहिaṭ·ṭha·hi वत्थूहि,vat·thū·hi तदपिta·da·pi फस्सपच्चया।phas·sa·pac·ca·yā

     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 …

613. 613

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उच्छेदवादाuc·che·da·vā·dā सतोsa·to सत्तस्सsat·tas·sa उच्छेदंuc·che·daṃ विनासंvi·nā·saṃ विभवंvi·bha·vaṃ पञ्ञपेन्तिpañ·ña·pen·ti सत्तहिsat·ta·hi वत्थूहि,vat·thū·hi तदपिta·da·pi फस्सपच्चया।phas·sa·pac·ca·yā

     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 …

614. 614

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā दिट्ठधम्मनिब्बानवादाdiṭ·ṭha·dham·ma·nib·bā·na·vā·dā सतोsa·to सत्तस्सsat·tas·sa परमदिट्ठधम्मनिब्बानंpa·ra·ma·diṭ·ṭha·dham·ma·nib·bā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti पञ्चहिpañ·ca·hi वत्थूहि,vat·thū·hi तदपिta·da·pi फस्सपच्चया।phas·sa·pac·ca·yā

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

     or they assert ultimate extinguishment for an existing being in this life on five grounds …

615. 615

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अपरन्तकप्पिकाa·pa·ran·ta·kap·pi·kā अपरन्तानुदिट्ठिनोa·pa·ran·tā·nu·diṭ·ṭhi·no अपरन्तंa·pa·ran·taṃ आरब्भā·rab·bha अनेकविहितानिa·ne·ka·vi·hi·tā·ni अधिमुत्तिपदानिa·dhi·mut·ti·pa·dā·ni अभिवदन्तिa·bhi·va·dan·ti चतुचत्तारीसायca·tu·cat·tā·rī·sā·ya वत्थूहि,vat·thū·hi तदपिta·da·pi फस्सपच्चया।phas·sa·pac·ca·yā

     Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi phassapaccayā.

     they speculate and theorize about the final end on these forty-four grounds …

616. 616

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā पुब्बन्तकप्पिकाpub·ban·ta·kap·pi·kā चca अपरन्तकप्पिकाa·pa·ran·ta·kap·pi·kā चca पुब्बन्तापरन्तकप्पिकाpub·ban·tā·pa·ran·ta·kap·pi·kā चca पुब्बन्तापरन्तानुदिट्ठिनोpub·ban·tā·pa·ran·tā·nu·diṭ·ṭhi·no पुब्बन्तापरन्तंpub·ban·tā·pa·ran·taṃ आरब्भā·rab·bha अनेकविहितानिa·ne·ka·vi·hi·tā·ni अधिमुत्तिपदानिa·dhi·mut·ti·pa·dā·ni अभिवदन्तिa·bhi·va·dan·ti द्वासट्ठियाdvā·saṭ·ṭhi·yā वत्थूहि,vat·thū·hi तदपिta·da·pi फस्सपच्चया।phas·sa·pac·ca·yā

     Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi phassapaccayā.

     When those ascetics and brahmins speculate and theorize about the first beginning and the final end on these sixty-two grounds, that too is dependent on contact.

617. 617

     4।3। नेतंठानंविज्जतिवारne·taṃ·ṭhā·naṃ·vij·ja·ti·vā·ra

     4.3. Netaṁṭhānaṁvijjativāra

     4.3. Not Possible

618. 618

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सस्सतवादाsas·sa·ta·vā·dā सस्सतंsas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्तिpañ·ña·pen·ti चतूहिca·tū·hi वत्थूहि,vat·thū·hi तेte वतva·ta अञ्ञत्रañ·ñat·ra फस्साphas·sā पटिसंवेदिस्सन्तीतिpa·ṭi·saṃ·ve·dis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti

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

     (Pāli only)

619. 619

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एकच्चसस्सतिकाe·kac·ca·sas·sa·ti·kā एकच्चअसस्सतिकाe·kac·ca·a·sas·sa·ti·kā एकच्चंe·kac·caṃ सस्सतंsas·sa·taṃ एकच्चंe·kac·caṃ असस्सतंa·sas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्तिpañ·ña·pen·ti चतूहिca·tū·hi वत्थूहि,vat·thū·hi तेte वतva·ta अञ्ञत्रañ·ñat·ra फस्साphas·sā पटिसंवेदिस्सन्तीतिpa·ṭi·saṃ·ve·dis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti

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

     (Pāli only)

620. 620

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अन्तानन्तिकाan·tā·nan·ti·kā अन्तानन्तंan·tā·nan·taṃ लोकस्सlo·kas·sa पञ्ञपेन्तिpañ·ña·pen·ti चतूहिca·tū·hi वत्थूहि,vat·thū·hi तेte वतva·ta अञ्ञत्रañ·ñat·ra फस्साphas·sā पटिसंवेदिस्सन्तीतिpa·ṭi·saṃ·ve·dis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti

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

     (Pāli only)

621. 621

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अमराविक्खेपिकाa·ma·rā·vik·khe·pi·kā तत्थtat·tha तत्थtat·tha पञ्हंpañ·haṃ पुट्ठाpuṭ·ṭhā समानाsa·mā·nā वाचाविक्खेपंvā·cā·vik·khe·paṃ आपज्जन्तिā·paj·jan·ti अमराविक्खेपंa·ma·rā·vik·khe·paṃ चतूहिca·tū·hi वत्थूहि,vat·thū·hi तेte वतva·ta अञ्ञत्रañ·ñat·ra फस्साphas·sā पटिसंवेदिस्सन्तीतिpa·ṭi·saṃ·ve·dis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti

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

     (Pāli only)

622. 622

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अधिच्चसमुप्पन्निकाa·dhic·ca·sa·mup·pan·ni·kā अधिच्चसमुप्पन्नंa·dhic·ca·sa·mup·pan·naṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्तिpañ·ña·pen·ti द्वीहिdvī·hi वत्थूहि,vat·thū·hi तेte वतva·ta अञ्ञत्रañ·ñat·ra फस्साphas·sā पटिसंवेदिस्सन्तीतिpa·ṭi·saṃ·ve·dis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti

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

     (Pāli only)

623. 623

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā पुब्बन्तकप्पिकाpub·ban·ta·kap·pi·kā पुब्बन्तानुदिट्ठिनोpub·ban·tā·nu·diṭ·ṭhi·no पुब्बन्तंpub·ban·taṃ आरब्भā·rab·bha अनेकविहितानिa·ne·ka·vi·hi·tā·ni अधिमुत्तिपदानिa·dhi·mut·ti·pa·dā·ni अभिवदन्तिa·bhi·va·dan·ti अट्ठारसहिaṭ·ṭhā·ra·sa·hi वत्थूहि,vat·thū·hi तेte वतva·ta अञ्ञत्रañ·ñat·ra फस्साphas·sā पटिसंवेदिस्सन्तीतिpa·ṭi·saṃ·ve·dis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti

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

     (Pāli only)

624. 624

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उद्धमाघातनिकाud·dha·mā·ghā·ta·ni·kā सञ्ञीवादाsañ·ñī·vā·dā उद्धमाघातनंud·dha·mā·ghā·ta·naṃ सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti सोळसहिso·ḷa·sa·hi वत्थूहि,vat·thū·hi तेte वतva·ta अञ्ञत्रañ·ñat·ra फस्साphas·sā पटिसंवेदिस्सन्तीतिpa·ṭi·saṃ·ve·dis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti

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

     (Pāli only)

625. 625

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उद्धमाघातनिकाud·dha·mā·ghā·ta·ni·kā असञ्ञीवादा,a·sañ·ñī·vā·dā उद्धमाघातनंud·dha·mā·ghā·ta·naṃ असञ्ञिंa·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अट्ठहिaṭ·ṭha·hi वत्थूहि,vat·thū·hi तेte वतva·ta अञ्ञत्रañ·ñat·ra फस्साphas·sā पटिसंवेदिस्सन्तीतिpa·ṭi·saṃ·ve·dis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti

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

     (Pāli only)

626. 626

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उद्धमाघातनिकाud·dha·mā·ghā·ta·ni·kā नेवसञ्ञीनासञ्ञीवादाne·va·sañ·ñī·nā·sañ·ñī·vā·dā उद्धमाघातनंud·dha·mā·ghā·ta·naṃ नेवसञ्ञीनासञ्ञिंne·va·sañ·ñī·nā·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अट्ठहिaṭ·ṭha·hi वत्थूहि,vat·thū·hi तेte वतva·ta अञ्ञत्रañ·ñat·ra फस्साphas·sā पटिसंवेदिस्सन्तीतिpa·ṭi·saṃ·ve·dis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti

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

     (Pāli only)

627. 627

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उच्छेदवादाuc·che·da·vā·dā सतोsa·to सत्तस्सsat·tas·sa उच्छेदंuc·che·daṃ विनासंvi·nā·saṃ विभवंvi·bha·vaṃ पञ्ञपेन्तिpañ·ña·pen·ti सत्तहिsat·ta·hi वत्थूहि,vat·thū·hi तेte वतva·ta अञ्ञत्रañ·ñat·ra फस्साphas·sā पटिसंवेदिस्सन्तीतिpa·ṭi·saṃ·ve·dis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti

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

     (Pāli only)

628. 628

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā दिट्ठधम्मनिब्बानवादाdiṭ·ṭha·dham·ma·nib·bā·na·vā·dā सतोsa·to सत्तस्सsat·tas·sa परमदिट्ठधम्मनिब्बानंpa·ra·ma·diṭ·ṭha·dham·ma·nib·bā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti पञ्चहिpañ·ca·hi वत्थूहि,vat·thū·hi तेte वतva·ta अञ्ञत्रañ·ñat·ra फस्साphas·sā पटिसंवेदिस्सन्तीतिpa·ṭi·saṃ·ve·dis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti

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

     (Pāli only)

629. 629

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अपरन्तकप्पिकाa·pa·ran·ta·kap·pi·kā अपरन्तानुदिट्ठिनोa·pa·ran·tā·nu·diṭ·ṭhi·no अपरन्तंa·pa·ran·taṃ आरब्भā·rab·bha अनेकविहितानिa·ne·ka·vi·hi·tā·ni अधिमुत्तिपदानिa·dhi·mut·ti·pa·dā·ni अभिवदन्तिa·bhi·va·dan·ti चतुचत्तारीसायca·tu·cat·tā·rī·sā·ya वत्थूहि,vat·thū·hi तेte वतva·ta अञ्ञत्रañ·ñat·ra फस्साphas·sā पटिसंवेदिस्सन्तीतिpa·ṭi·saṃ·ve·dis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti

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

     (Pāli only)

630. 630

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā पुब्बन्तकप्पिकाpub·ban·ta·kap·pi·kā चca अपरन्तकप्पिकाa·pa·ran·ta·kap·pi·kā चca पुब्बन्तापरन्तकप्पिकाpub·ban·tā·pa·ran·ta·kap·pi·kā चca पुब्बन्तापरन्तानुदिट्ठिनोpub·ban·tā·pa·ran·tā·nu·diṭ·ṭhi·no पुब्बन्तापरन्तंpub·ban·tā·pa·ran·taṃ आरब्भā·rab·bha अनेकविहितानिa·ne·ka·vi·hi·tā·ni अधिमुत्तिपदानिa·dhi·mut·ti·pa·dā·ni अभिवदन्तिa·bhi·va·dan·ti द्वासट्ठियाdvā·saṭ·ṭhi·yā वत्थूहि,vat·thū·hi तेte वतva·ta अञ्ञत्रañ·ñat·ra फस्साphas·sā पटिसंवेदिस्सन्तीतिpa·ṭi·saṃ·ve·dis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti

     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 speculate and theorize about the first beginning and the final end on these sixty-two grounds, it is not possible that they should experience these things without contact.

631. 631

     4।4। दिट्ठिगतिकाधिट्ठानवट्टकथाdiṭ·ṭhi·ga·ti·kā·dhiṭ·ṭhā·na·vaṭ·ṭa·ka·thā

     4.4. Diṭṭhigatikādhiṭṭhānavaṭṭakathā

     4.4. Dependent Origination

632. 632

     तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सस्सतवादाsas·sa·ta·vā·dā सस्सतंsas·sa·taṃ अत्तानञ्चat·tā·nañ·ca लोकञ्चlo·kañ·ca पञ्ञपेन्तिpañ·ña·pen·ti चतूहिca·tū·hi वत्थूहि,vat·thū·hi येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एकच्चसस्सतिकाe·kac·ca·sas·sa·ti·kā एकच्चअसस्सतिकाe·kac·ca·a·sas·sa·ti·kā …पे…pe

     Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, yepi te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā …pe…

     (Pāli only)

633. 633

     येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अन्तानन्तिकाan·tā·nan·ti·kā …

     yepi te samaṇabrāhmaṇā antānantikā …

     (Pāli only)

634. 634

     येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अमराविक्खेपिकाa·ma·rā·vik·khe·pi·kā …

     yepi te samaṇabrāhmaṇā amarāvikkhepikā …

     (Pāli only)

635. 635

     येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अधिच्चसमुप्पन्निकाa·dhic·ca·sa·mup·pan·ni·kā …

     yepi te samaṇabrāhmaṇā adhiccasamuppannikā …

     (Pāli only)

636. 636

     येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā पुब्बन्तकप्पिकाpub·ban·ta·kap·pi·kā …

     yepi te samaṇabrāhmaṇā pubbantakappikā …

     (Pāli only)

637. 637

     येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उद्धमाघातनिकाud·dha·mā·ghā·ta·ni·kā सञ्ञीवादाsañ·ñī·vā·dā …

     yepi te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā …

     (Pāli only)

638. 638

     येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उद्धमाघातनिकाud·dha·mā·ghā·ta·ni·kā असञ्ञीवादाa·sañ·ñī·vā·dā …

     yepi te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā …

     (Pāli only)

639. 639

     येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उद्धमाघातनिकाud·dha·mā·ghā·ta·ni·kā नेवसञ्ञीनासञ्ञीवादाne·va·sañ·ñī·nā·sañ·ñī·vā·dā …

     yepi te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā …

     (Pāli only)

640. 640

     येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उच्छेदवादाuc·che·da·vā·dā …

     yepi te samaṇabrāhmaṇā ucchedavādā …

     (Pāli only)

641. 641

     येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā दिट्ठधम्मनिब्बानवादाdiṭ·ṭha·dham·ma·nib·bā·na·vā·dā …

     yepi te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā …

     (Pāli only)

642. 642

     येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अपरन्तकप्पिकाa·pa·ran·ta·kap·pi·kā …

     yepi te samaṇabrāhmaṇā aparantakappikā …

     (Pāli only)

643. 643

     येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā पुब्बन्तकप्पिकाpub·ban·ta·kap·pi·kā चca अपरन्तकप्पिकाa·pa·ran·ta·kap·pi·kā चca पुब्बन्तापरन्तकप्पिकाpub·ban·tā·pa·ran·ta·kap·pi·kā चca पुब्बन्तापरन्तानुदिट्ठिनोpub·ban·tā·pa·ran·tā·nu·diṭ·ṭhi·no पुब्बन्तापरन्तंpub·ban·tā·pa·ran·taṃ आरब्भā·rab·bha अनेकविहितानिa·ne·ka·vi·hi·tā·ni अधिमुत्तिपदानिa·dhi·mut·ti·pa·dā·ni अभिवदन्तिa·bhi·va·dan·ti द्वासट्ठियाdvā·saṭ·ṭhi·yā वत्थूहि,vat·thū·hi सब्बेsab·be तेte छहिcha·hi फस्सायतनेहिphas·sā·ya·ta·ne·hi फुस्सphus·sa फुस्सphus·sa पटिसंवेदेन्तिpa·ṭi·saṃ·ve·den·ti तेसंte·saṃ वेदनापच्चयाve·da·nā·pac·ca·yā तण्हा,taṇ·hā तण्हापच्चयाtaṇ·hā·pac·ca·yā उपादानं,u·pā·dā·naṃ उपादानपच्चयाu·pā·dā·na·pac·ca·yā भवो,bha·vo भवपच्चयाbha·va·pac·ca·yā जाति,jā·ti जातिपच्चयाjā·ti·pac·ca·yā जरामरणंja·rā·ma·ra·ṇaṃ सोकपरिदेवदुक्खदोमनस्सुपायासाso·ka·pa·ri·de·va·duk·kha·do·ma·nas·su·pā·yā·sā सम्भवन्ति।sam·bha·van·ti

     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 speculate and theorize about the first beginning and the final end 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.

644. 644

     5। विवट्टकथादिvi·vaṭ·ṭa·ka·thā·di

     5. Vivaṭṭakathādi

     5. The End of the Round

645. 645

     यतोya·to खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu छन्नंchan·naṃ फस्सायतनानंphas·sā·ya·ta·nā·naṃ समुदयञ्चsa·mu·da·yañ·ca अत्थङ्गमञ्चat·thaṅ·ga·mañ·ca अस्सादञ्चas·sā·dañ·ca आदीनवञ्चā·dī·na·vañ·ca निस्सरणञ्चnis·sa·ra·ṇañ·ca यथाभूतंya·thā·bhū·taṃ पजानाति,pa·jā·nā·ti अयंa·yaṃ इमेहिi·me·hi सब्बेहेवsab·be·he·va उत्तरितरंut·ta·ri·ta·raṃ पजानाति।pa·jā·nā·ti

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

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

646. 646

     येye हिhi केचि,ke·ci भिक्खवे,bhik·kha·ve समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā पुब्बन्तकप्पिकाpub·ban·ta·kap·pi·kā वाvā अपरन्तकप्पिकाa·pa·ran·ta·kap·pi·kā वाvā पुब्बन्तापरन्तकप्पिकाpub·ban·tā·pa·ran·ta·kap·pi·kā वाvā पुब्बन्तापरन्तानुदिट्ठिनोpub·ban·tā·pa·ran·tā·nu·diṭ·ṭhi·no पुब्बन्तापरन्तंpub·ban·tā·pa·ran·taṃ आरब्भā·rab·bha अनेकविहितानिa·ne·ka·vi·hi·tā·ni अधिमुत्तिपदानिa·dhi·mut·ti·pa·dā·ni अभिवदन्ति,a·bhi·va·dan·ti सब्बेsab·be तेte इमेहेवi·me·he·va द्वासट्ठियाdvā·saṭ·ṭhi·yā वत्थूहिvat·thū·hi अन्तोजालीकता,an·to·jā·lī·ka·tā एत्थet·tha सितावsi·tā·va उम्मुज्जमानाum·muj·ja·mā·nā उम्मुज्जन्ति,um·muj·jan·ti एत्थet·tha परियापन्नाpa·ri·yā·pan·nā अन्तोजालीकतावan·to·jā·lī·ka·tā·va उम्मुज्जमानाum·muj·ja·mā·nā उम्मुज्जन्ति।um·muj·jan·ti

     Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā, ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.

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

647. 647

     सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve दक्खोdak·kho केवट्टोke·vaṭ·ṭo वाvā केवट्टन्तेवासीke·vaṭ·ṭan·te·vā·sī वाvā सुखुमच्छिकेनsu·khu·mac·chi·ke·na जालेनjā·le·na परित्तंpa·rit·taṃ उदकदहंu·da·ka·da·haṃ ओत्थरेय्य।ot·tha·rey·ya तस्सtas·sa एवमस्स:e·va·mas·sa ‘येye खोkho केचिke·ci इमस्मिंi·mas·miṃ उदकदहेu·da·ka·da·he ओळारिकाo·ḷā·ri·kā पाणा,pā·ṇā सब्बेsab·be तेte अन्तोजालीकता।an·to·jā·lī·ka·tā एत्थet·tha सितावsi·tā·va उम्मुज्जमानाum·muj·ja·mā·nā उम्मुज्जन्ति;um·muj·jan·ti एत्थet·tha परियापन्नाpa·ri·yā·pan·nā अन्तोजालीकतावan·to·jā·lī·ka·tā·va उम्मुज्जमानाum·muj·ja·mā·nā उम्मुज्जन्ती’ति;um·muj·jan·tī

     Seyyathāpi, bhikkhave, dakkho kevaṭṭo vā kevaṭṭantevāsī vā sukhumacchikena jālena parittaṁ udakadahaṁ otthareyya. Tassa evamassa: ‘ye kho keci imasmiṁ udakadahe oḷārikā pāṇā, sabbe te antojālīkatā. Ettha sitāva ummujjamānā ummujjanti; ettha pariyāpannā antojālīkatāva ummujjamānā ummujjantī’ti;

     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.’

648. 648

     एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve येye हिhi केचिke·ci समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā पुब्बन्तकप्पिकाpub·ban·ta·kap·pi·kā वाvā अपरन्तकप्पिकाa·pa·ran·ta·kap·pi·kā वाvā पुब्बन्तापरन्तकप्पिकाpub·ban·tā·pa·ran·ta·kap·pi·kā वाvā पुब्बन्तापरन्तानुदिट्ठिनोpub·ban·tā·pa·ran·tā·nu·diṭ·ṭhi·no पुब्बन्तापरन्तंpub·ban·tā·pa·ran·taṃ आरब्भā·rab·bha अनेकविहितानिa·ne·ka·vi·hi·tā·ni अधिमुत्तिपदानिa·dhi·mut·ti·pa·dā·ni अभिवदन्ति,a·bhi·va·dan·ti सब्बेsab·be तेte इमेहेवi·me·he·va द्वासट्ठियाdvā·saṭ·ṭhi·yā वत्थूहिvat·thū·hi अन्तोजालीकताan·to·jā·lī·ka·tā एत्थet·tha सितावsi·tā·va उम्मुज्जमानाum·muj·ja·mā·nā उम्मुज्जन्ति,um·muj·jan·ti एत्थet·tha परियापन्नाpa·ri·yā·pan·nā अन्तोजालीकतावan·to·jā·lī·ka·tā·va उम्मुज्जमानाum·muj·ja·mā·nā उम्मुज्जन्ति।um·muj·jan·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.

     In the same way, all of these ascetics and brahmins who speculate and theorize about the first beginning or the final end are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net.

649. 649

     उच्छिन्नभवनेत्तिको,uc·chin·na·bha·va·net·ti·ko भिक्खवे,bhik·kha·ve तथागतस्सta·thā·ga·tas·sa कायोkā·yo तिट्ठति।tiṭ·ṭha·ti

     Ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo tiṭṭhati.

     The Realized One’s body remains, but his leash to existence has been cut off.

650. 650

     यावस्सyā·vas·sa कायोkā·yo ठस्सति,ṭhas·sa·ti तावtā·va नंnaṃ दक्खन्तिdak·khan·ti देवमनुस्सा।de·va·ma·nus·sā

     Yāvassa kāyo ṭhassati, tāva naṁ dakkhanti devamanussā.

     As long as his body remains he will be seen by gods and humans.

651. 651

     कायस्सkā·yas·sa भेदाbhe·dā उद्धंud·dhaṃ जीवितपरियादानाjī·vi·ta·pa·ri·yā·dā·nā नna नंnaṃ दक्खन्तिdak·khan·ti देवमनुस्सा।de·va·ma·nus·sā

     Kāyassa bhedā uddhaṁ jīvitapariyādānā na naṁ dakkhanti devamanussā.

     But when his body breaks up, after life has ended, gods and humans will see him no more.

652. 652

     सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve अम्बपिण्डियाam·ba·piṇ·ḍi·yā वण्टच्छिन्नायvaṇ·ṭac·chin·nā·ya यानिyā·ni कानिचिkā·ni·ci अम्बानिam·bā·ni वण्टपटिबन्धानि,vaṇ·ṭa·pa·ṭi·ban·dhā·ni सब्बानिsab·bā·ni तानिtā·ni तदन्वयानिta·dan·va·yā·ni भवन्ति;bha·van·ti

     Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭapaṭibandhāni, sabbāni tāni tadanvayāni bhavanti;

     When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along.

653. 653

     एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve उच्छिन्नभवनेत्तिकोuc·chin·na·bha·va·net·ti·ko तथागतस्सta·thā·ga·tas·sa कायोkā·yo तिट्ठति,tiṭ·ṭha·ti

     evameva kho, bhikkhave, ucchinnabhavanettiko tathāgatassa kāyo tiṭṭhati,

     In the same way, the Realized One’s body remains, but his leash to existence has been cut off.

654. 654

     यावस्सyā·vas·sa कायोkā·yo ठस्सति,ṭhas·sa·ti तावtā·va नंnaṃ दक्खन्तिdak·khan·ti देवमनुस्सा,de·va·ma·nus·sā

     yāvassa kāyo ṭhassati, tāva naṁ dakkhanti devamanussā,

     As long as his body remains he will be seen by gods and humans.

655. 655

     कायस्सkā·yas·sa भेदाbhe·dā उद्धंud·dhaṃ जीवितपरियादानाjī·vi·ta·pa·ri·yā·dā·nā नna नंnaṃ दक्खन्तिdak·khan·ti देवमनुस्सा”ति।de·va·ma·nus·sā

     kāyassa bhedā uddhaṁ jīvitapariyādānā na naṁ dakkhanti devamanussā”ti.

     But when his body breaks up, after life has ended, gods and humans will see him no more.”

656. 656

     एवंe·vaṃ वुत्ते,vut·te आयस्माā·yas·mā आनन्दोā·nan·do भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca

     Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:

     When he had spoken, Venerable Ānanda said to the Buddha,

657. 657

     “अच्छरियं,ac·cha·ri·yaṃ भन्ते,bhan·te अब्भुतं,ab·bhu·taṃ भन्ते,bhan·te कोko नामोnā·mo अयं,a·yaṃ भन्ते,bhan·te धम्मपरियायो”ति?dham·ma·pa·ri·yā·yo

     “acchariyaṁ, bhante, abbhutaṁ, bhante, ko nāmo ayaṁ, bhante, dhammapariyāyo”ti?

     “It’s incredible, sir, it’s amazing! What is the name of this exposition of the teaching?”

658. 658

     “तस्मातिहtas·mā·ti·ha त्वं,tvaṃ आनन्द,ā·nan·da इमंi·maṃ धम्मपरियायंdham·ma·pa·ri·yā·yaṃ अत्थजालन्तिपिat·tha·jā·lan·ti·pi नंnaṃ धारेहि,dhā·re·hi धम्मजालन्तिपिdham·ma·jā·lan·ti·pi नंnaṃ धारेहि,dhā·re·hi ब्रह्मजालन्तिपिbrah·ma·jā·lan·ti·pi नंnaṃ धारेहि,dhā·re·hi दिट्ठिजालन्तिपिdiṭ·ṭhi·jā·lan·ti·pi नंnaṃ धारेहि,dhā·re·hi अनुत्तरोa·nut·ta·ro सङ्गामविजयोतिपिsaṅ·gā·ma·vi·ja·yo·ti·pi नंnaṃ धारेही”ति।dhā·re·hī

     “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’.”

659. 659

     इदमवोचi·da·ma·vo·ca भगवा।bha·ga·vā

     Idamavoca bhagavā.

     That is what the Buddha said.

660. 660

     अत्तमनाat·ta·ma·nā तेte भिक्खूbhik·khū भगवतोbha·ga·va·to भासितंbhā·si·taṃ अभिनन्दुन्ति।a·bhi·nan·dun·ti

     Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

     Satisfied, the mendicants approved what the Buddha said.

661. 661

     इमस्मिञ्चi·mas·miñ·ca पनpa·na वेय्याकरणस्मिंvey·yā·ka·ra·ṇas·miṃ भञ्ञमानेbhañ·ña·mā·ne दससहस्सीda·sa·sa·has·sī लोकधातुlo·ka·dhā·tu अकम्पित्थाति।a·kam·pit·thā·ti

     Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne dasasahassī lokadhātu akampitthāti.

     And while this discourse was being spoken, the ten-thousandfold galaxy shook.

662. 662

     ब्रह्मजालसुत्तंbrah·ma·jā·la·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ पठमं।pa·ṭha·maṃ

     Brahmajālasuttaṁ niṭṭhitaṁ paṭhamaṁ.

     (Pāli only)

Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.