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Middle Discourses 102 मज्झिमनिकाय 102

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Pañcattayasutta

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

मज्झिमmaj·jhi·ma निकायni·kā·ya 102

Majjhima Nikāya 102

Middle Discourses 102
2

पञ्चत्तयसुत्तpañ·cat·ta·ya·sut·ta

Pañcattayasutta

The Five and Three
3

एवंe·vaṃ मेme सुतं—su·taṃ

Evaṁ me sutaṁ—

So I have heard.
4

एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā सावत्थियंsā·vat·thi·yaṃ विहरतिvi·ha·ra·ti जेतवनेje·ta·va·ne अनाथपिण्डिकस्सa·nā·tha·piṇ·ḍi·kas·sa आरामे।ā·rā·me

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
5

तत्रtat·ra खोkho भगवाbha·ga·vā भिक्खूbhik·khū आमन्तेसि:ā·man·te·si

Tatra kho bhagavā bhikkhū āmantesi:

There the Buddha addressed the mendicants,
6

“भिक्खवो”ति।bhik·kha·vo

“bhikkhavo”ti.

“Mendicants!”
7

“भदन्ते”तिbha·dan·te तेte भिक्खूbhik·khū भगवतोbha·ga·va·to पच्चस्सोसुं।pac·cas·so·suṃ

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

“Venerable sir,” they replied.
8

भगवाbha·ga·vā एतदवोच:e·ta·da·vo·ca

Bhagavā etadavoca:

The Buddha said this:
9

“सन्ति,san·ti भिक्खवे,bhik·kha·ve एकेe·ke 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 अधिवुत्तिपदानिa·dhi·vut·ti·pa·dā·ni अभिवदन्ति।a·bhi·va·dan·ti

“santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti.

“Mendicants, there are some ascetics and brahmins who speculate and theorize about the final end, and propose various hypotheses concerning the final end.
10

‘सञ्ञीsañ·ñī अत्ताat·tā होतिho·ti अरोगोa·ro·go परंpa·raṃ मरणा’ति—ma·ra·ṇā

‘Saññī attā hoti arogo paraṁ maraṇā’ti—

Some propose this: ‘The self is percipient and healthy after death.’
11

इत्थेकेit·the·ke अभिवदन्ति;a·bhi·va·dan·ti

ittheke abhivadanti;

(Pāli only)
12

‘असञ्ञीa·sañ·ñī अत्ताat·tā होतिho·ti अरोगोa·ro·go परंpa·raṃ मरणा’ति—ma·ra·ṇā

‘asaññī attā hoti arogo paraṁ maraṇā’ti—

Some propose this: ‘The self is non-percipient and healthy after death.’
13

इत्थेकेit·the·ke अभिवदन्ति;a·bhi·va·dan·ti

ittheke abhivadanti;

(Pāli only)
14

‘नेवसञ्ञीनासञ्ञीne·va·sañ·ñī·nā·sañ·ñī अत्ताat·tā होतिho·ti अरोगोa·ro·go परंpa·raṃ मरणा’ति—ma·ra·ṇā

‘nevasaññīnāsaññī attā hoti arogo paraṁ maraṇā’ti—

Some propose this: ‘The self is neither percipient nor non-percipient and healthy after death.’
15

इत्थेकेit·the·ke अभिवदन्ति;a·bhi·va·dan·ti

ittheke abhivadanti;

(Pāli only)
16

सतोsa·to वाvā पनpa·na सत्तस्सsat·tas·sa उच्छेदंuc·che·daṃ विनासंvi·nā·saṃ विभवंvi·bha·vaṃ पञ्ञपेन्ति,pañ·ña·pen·ti दिट्ठधम्मनिब्बानंdiṭ·ṭha·dham·ma·nib·bā·naṃ वाvā पनेकेpa·ne·ke अभिवदन्ति।a·bhi·va·dan·ti

sato vā pana sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, diṭṭhadhammanibbānaṁ vā paneke abhivadanti.

But some assert the annihilation, eradication, and nonexistence of an existing being, while others propose extinguishment in this life.
17

इतिi·ti सन्तंsan·taṃ वाvā अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā सतोsa·to वाvā पनpa·na सत्तस्सsat·tas·sa उच्छेदंuc·che·daṃ विनासंvi·nā·saṃ विभवंvi·bha·vaṃ पञ्ञपेन्ति,pañ·ña·pen·ti दिट्ठधम्मनिब्बानंdiṭ·ṭha·dham·ma·nib·bā·naṃ वाvā पनेकेpa·ne·ke अभिवदन्ति।a·bhi·va·dan·ti

Iti santaṁ vā attānaṁ paññapenti arogaṁ paraṁ maraṇā, sato vā pana sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, diṭṭhadhammanibbānaṁ vā paneke abhivadanti.

Thus they assert an existent self that is healthy after death; or they assert the annihilation of an existing being; while some propose extinguishment in this life.
18

इतिi·ti इमानिi·mā·ni पञ्चpañ·ca हुत्वाhut·vā तीणिtī·ṇi होन्ति,hon·ti तीणिtī·ṇi हुत्वाhut·vā पञ्चpañ·ca होन्ति—hon·ti

Iti imāni pañca hutvā tīṇi honti, tīṇi hutvā pañca honti—

In this way five become three, and three become five.
19

अयमुद्देसोa·ya·mud·de·so पञ्चत्तयस्स।pañ·cat·ta·yas·sa

ayamuddeso pañcattayassa.

This is the summary recital of the five and three.
20

तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā रूपिंrū·piṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā अरूपिंa·rū·piṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā रूपिञ्चrū·piñ·ca अरूपिञ्चa·rū·piñ·ca वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā नेवरूपिंne·va·rū·piṃ नारूपिंnā·rū·piṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā एकत्तसञ्ञिंe·kat·ta·sañ·ñiṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā नानत्तसञ्ञिंnā·nat·ta·sañ·ñiṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā परित्तसञ्ञिंpa·rit·ta·sañ·ñiṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā अप्पमाणसञ्ञिंap·pa·mā·ṇa·sañ·ñiṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā एतंe·taṃ वाvā पनेकेसंpa·ne·ke·saṃ उपातिवत्ततंu·pā·ti·vat·ta·taṃ विञ्ञाणकसिणमेकेviñ·ñā·ṇa·ka·si·ṇa·me·ke अभिवदन्तिa·bhi·va·dan·ti अप्पमाणंap·pa·mā·ṇaṃ आनेञ्जं।ā·neñ·jaṃ

Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, ekattasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nānattasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, parittasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, appamāṇasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, etaṁ vā panekesaṁ upātivattataṁ viññāṇakasiṇameke abhivadanti appamāṇaṁ āneñjaṁ.

Now, the ascetics and brahmins who propose a self that is percipient and healthy after death describe it as formed, or formless, or both formed and formless, or neither formed nor formless. Or they propose a self of unified perception, or of diverse perception, or of limited perception, or of limitless perception. Or some among those who go beyond this propose universal consciousness, limitless and imperturbable.
21

तयिदं,ta·yi·daṃ भिक्खवे,bhik·kha·ve तथागतोta·thā·ga·to अभिजानाति।a·bhi·jā·nā·ti

Tayidaṁ, bhikkhave, tathāgato abhijānāti.

The Realized One understands this as follows.
22

येye खोkho तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā रूपिंrū·piṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā अरूपिंa·rū·piṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā रूपिञ्चrū·piñ·ca अरूपिञ्चa·rū·piñ·ca वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā नेवरूपिंne·va·rū·piṃ नारूपिंnā·rū·piṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā एकत्तसञ्ञिंe·kat·ta·sañ·ñiṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā नानत्तसञ्ञिंnā·nat·ta·sañ·ñiṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā परित्तसञ्ञिंpa·rit·ta·sañ·ñiṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā अप्पमाणसञ्ञिंap·pa·mā·ṇa·sañ·ñiṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā याyā वाvā पनेतासंpa·ne·tā·saṃ सञ्ञानंsañ·ñā·naṃ परिसुद्धाpa·ri·sud·dhā परमाpa·ra·mā अग्गाag·gā अनुत्तरियाa·nut·ta·ri·yā अक्खायति—ak·khā·ya·ti

Ye kho te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, ekattasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nānattasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, parittasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, appamāṇasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, yā vā panetāsaṁ saññānaṁ parisuddhā paramā aggā anuttariyā akkhāyati—

There are ascetics and brahmins who assert a self that is percipient and healthy after death, describing it as formed, or formless, or both formed and formless, or neither formed nor formless. Or they describe it as of unified perception, or of diverse perception, or of limited perception, or of limitless perception.
23

यदिya·di रूपसञ्ञानंrū·pa·sañ·ñā·naṃ यदिya·di अरूपसञ्ञानंa·rū·pa·sañ·ñā·naṃ यदिya·di एकत्तसञ्ञानंe·kat·ta·sañ·ñā·naṃ यदिya·di नानत्तसञ्ञानं।nā·nat·ta·sañ·ñā·naṃ

yadi rūpasaññānaṁ yadi arūpasaññānaṁ yadi ekattasaññānaṁ yadi nānattasaññānaṁ.

(Pāli only)
24

‘नत्थिnat·thi किञ्ची’तिkiñ·cī आकिञ्चञ्ञायतनमेकेā·kiñ·cañ·ñā·ya·ta·na·me·ke अभिवदन्तिa·bhi·va·dan·ti अप्पमाणंap·pa·mā·ṇaṃ आनेञ्जं।ā·neñ·jaṃ

‘Natthi kiñcī’ti ākiñcaññāyatanameke abhivadanti appamāṇaṁ āneñjaṁ.

Or some, aware that ‘there is nothing at all’, propose the dimension of nothingness, limitless and imperturbable. They declare that this is the purest, highest, best, and supreme of all those perceptions, whether of form or of formlessness or of unity or of diversity.
25

‘तयिदंta·yi·daṃ सङ्खतंsaṅ·kha·taṃ ओळारिकंo·ḷā·ri·kaṃ अत्थिat·thi खोkho पनpa·na सङ्खारानंsaṅ·khā·rā·naṃ निरोधोni·ro·dho अत्थेतन्’ति—at·the·tan

‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—

‘That much is conditioned and crude. But there is the cessation of conditions—that is real.’
26

इतिi·ti विदित्वाvi·dit·vā तस्सtas·sa निस्सरणदस्सावीnis·sa·ra·ṇa·das·sā·vī तथागतोta·thā·ga·to तदुपातिवत्तो।ta·du·pā·ti·vat·to

iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

Understanding this and seeing the escape from it, the Realized One has gone beyond all that.
27

तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā असञ्ञिंa·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā रूपिंrū·piṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā असञ्ञिंa·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā अरूपिंa·rū·piṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā असञ्ञिंa·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā रूपिञ्चrū·piñ·ca अरूपिञ्चa·rū·piñ·ca वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā असञ्ञिंa·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā नेवरूपिंne·va·rū·piṃ नारूपिंnā·rū·piṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā असञ्ञिंa·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा।ma·ra·ṇā

Tatra, bhikkhave, ye te samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā.

Now, the ascetics and brahmins who assert a self that is non-percipient and healthy after death describe it as formed, or formless, or both formed and formless, or neither formed nor formless.
28

तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणाma·ra·ṇā तेसमेतेte·sa·me·te पटिक्कोसन्ति।pa·ṭik·ko·san·ti

Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti.

So they reject those who assert a self that is percipient and healthy after death.
29

तंtaṃ किस्सkis·sa हेतु?he·tu

Taṁ kissa hetu?

Why is that?
30

सञ्ञाsañ·ñā रोगोro·go सञ्ञाsañ·ñā गण्डोgaṇ·ḍo सञ्ञाsañ·ñā सल्लं,sal·laṃ एतंe·taṃ सन्तंsan·taṃ एतंe·taṃ पणीतंpa·ṇī·taṃ यदिदं:ya·di·daṃ ‘असञ्ञन्’ति।a·sañ·ñan

Saññā rogo saññā gaṇḍo saññā sallaṁ, etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ: ‘asaññan’ti.

Because they believe that perception is a disease, a boil, a dart, and that the state of non-perception is peaceful and sublime.
31

तयिदं,ta·yi·daṃ भिक्खवे,bhik·kha·ve तथागतोta·thā·ga·to अभिजानातिa·bhi·jā·nā·ti

Tayidaṁ, bhikkhave, tathāgato abhijānāti

The Realized One understands this as follows.
32

येye खोkho तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā असञ्ञिंa·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā रूपिंrū·piṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā असञ्ञिंa·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā अरूपिंa·rū·piṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā असञ्ञिंa·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā रूपिञ्चrū·piñ·ca अरूपिञ्चa·rū·piñ·ca वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā असञ्ञिंa·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā नेवरूपिंne·va·rū·piṃ नारूपिंnā·rū·piṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā असञ्ञिंa·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा।ma·ra·ṇā

ye kho te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā.

There are ascetics and brahmins who assert a self that is non-percipient and healthy after death, describing it as formed, or formless, or both formed and formless, or neither formed nor formless.
33

योyo हिhi कोचि,ko·ci भिक्खवे,bhik·kha·ve समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā एवंe·vaṃ वदेय्य:va·dey·ya

Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṁ vadeyya:

But if any ascetic or brahmin should say this:
34

‘अहमञ्ञत्रa·ha·mañ·ñat·ra रूपा,rū·pā अञ्ञत्रañ·ñat·ra वेदनाय,ve·da·nā·ya अञ्ञत्रañ·ñat·ra सञ्ञाय,sañ·ñā·ya अञ्ञत्रañ·ñat·ra सङ्खारेहि,saṅ·khā·re·hi विञ्ञाणस्सviñ·ñā·ṇas·sa आगतिंā·ga·tiṃ वाvā गतिंga·tiṃ वाvā चुतिंcu·tiṃ वाvā उपपत्तिंu·pa·pat·tiṃ वाvā वुद्धिंvud·dhiṃ वाvā विरूळ्हिंvi·rū·ḷhiṃ वाvā वेपुल्लंve·pul·laṃ वाvā पञ्ञपेस्सामी’ति—pañ·ña·pes·sā·mī

‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi, viññāṇassa āgatiṁ vā gatiṁ vā cutiṁ vā upapattiṁ vā vuddhiṁ vā virūḷhiṁ vā vepullaṁ vā paññapessāmī’ti—

‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’
35

नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti

netaṁ ṭhānaṁ vijjati.

That is not possible.
36

‘तयिदंta·yi·daṃ सङ्खतंsaṅ·kha·taṃ ओळारिकंo·ḷā·ri·kaṃ अत्थिat·thi खोkho पनpa·na सङ्खारानंsaṅ·khā·rā·naṃ निरोधोni·ro·dho अत्थेतन्’ति—at·the·tan

‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—

‘All that is conditioned and crude. But there is the cessation of conditions—that is real.’
37

इतिi·ti विदित्वाvi·dit·vā तस्सtas·sa निस्सरणदस्सावीnis·sa·ra·ṇa·das·sā·vī तथागतोta·thā·ga·to तदुपातिवत्तो।ta·du·pā·ti·vat·to

iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

Understanding this and seeing the escape from it, the Realized One has gone beyond all that.
38

तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā नेवसञ्ञीनासञ्ञिंne·va·sañ·ñī·nā·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā रूपिंrū·piṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā नेवसञ्ञीनासञ्ञिंne·va·sañ·ñī·nā·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā अरूपिंa·rū·piṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā नेवसञ्ञीनासञ्ञिंne·va·sañ·ñī·nā·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā रूपिञ्चrū·piñ·ca अरूपिञ्चa·rū·piñ·ca वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā नेवसञ्ञीनासञ्ञिंne·va·sañ·ñī·nā·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā नेवरूपिंne·va·rū·piṃ नारूपिंnā·rū·piṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā नेवसञ्ञीनासञ्ञिंne·va·sañ·ñī·nā·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा।ma·ra·ṇā

Tatra, bhikkhave, ye te samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā.

Now, the ascetics and brahmins who assert a self that is neither percipient nor non-percipient and healthy after death describe it as formed, or formless, or both formed and formless, or neither formed nor formless.
39

तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणाma·ra·ṇā तेसमेतेte·sa·me·te पटिक्कोसन्ति,pa·ṭik·ko·san·ti येपिye·pi तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā असञ्ञिंa·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणाma·ra·ṇā तेसमेतेte·sa·me·te पटिक्कोसन्ति।pa·ṭik·ko·san·ti

Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti.

So they reject those who assert a self that is percipient and healthy after death, as well as those who assert a self that is non-percipient and healthy after death.
40

तंtaṃ किस्सkis·sa हेतु?he·tu

Taṁ kissa hetu?

Why is that?
41

सञ्ञाsañ·ñā रोगोro·go सञ्ञाsañ·ñā गण्डोgaṇ·ḍo सञ्ञाsañ·ñā सल्लं,sal·laṃ असञ्ञाa·sañ·ñā सम्मोहो,sam·mo·ho एतंe·taṃ सन्तंsan·taṃ एतंe·taṃ पणीतंpa·ṇī·taṃ यदिदं:ya·di·daṃ

Saññā rogo saññā gaṇḍo saññā sallaṁ, asaññā sammoho, etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ:

Because they believe that perception is a disease, a boil, a dart; that non-perception is a stupor; and that the state of neither perception nor non-perception is peaceful and sublime.
42

‘नेवसञ्ञानासञ्ञन्’ति।ne·va·sañ·ñā·nā·sañ·ñan

‘nevasaññānāsaññan’ti.

(Pāli only)
43

तयिदं,ta·yi·daṃ भिक्खवे,bhik·kha·ve तथागतोta·thā·ga·to अभिजानाति।a·bhi·jā·nā·ti

Tayidaṁ, bhikkhave, tathāgato abhijānāti.

The Realized One understands this as follows.
44

येye खोkho तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā नेवसञ्ञीनासञ्ञिंne·va·sañ·ñī·nā·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā रूपिंrū·piṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā नेवसञ्ञीनासञ्ञिंne·va·sañ·ñī·nā·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā अरूपिंa·rū·piṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā नेवसञ्ञीनासञ्ञिंne·va·sañ·ñī·nā·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā रूपिञ्चrū·piñ·ca अरूपिञ्चa·rū·piñ·ca वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā नेवसञ्ञीनासञ्ञिंne·va·sañ·ñī·nā·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा,ma·ra·ṇā नेवरूपिंne·va·rū·piṃ नारूपिंnā·rū·piṃ वाvā तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā नेवसञ्ञीनासञ्ञिंne·va·sañ·ñī·nā·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणा।ma·ra·ṇā

Ye kho te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā.

There are ascetics and brahmins who assert a self that is neither percipient nor non-percipient and healthy after death, describing it as formed, or formless, or both formed and formless, or neither formed nor formless.
45

येye हिhi केचि,ke·ci भिक्खवे,bhik·kha·ve समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā दिट्ठसुतमुतविञ्ञातब्बसङ्खारमत्तेनdiṭ·ṭha·su·ta·mu·ta·viñ·ñā·tab·ba·saṅ·khā·ra·mat·te·na एतस्सe·tas·sa आयतनस्सā·ya·ta·nas·sa उपसम्पदंu·pa·sam·pa·daṃ पञ्ञपेन्ति,pañ·ña·pen·ti ब्यसनञ्हेतं,bya·sa·nañ·he·taṃ भिक्खवे,bhik·kha·ve अक्खायतिak·khā·ya·ti एतस्सe·tas·sa आयतनस्सā·ya·ta·nas·sa उपसम्पदाय।u·pa·sam·pa·dā·ya

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṁ paññapenti, byasanañhetaṁ, bhikkhave, akkhāyati etassa āyatanassa upasampadāya.

Some ascetics or brahmins assert the embracing of that dimension merely through the conditioned phenomena of what ought be seen, heard, thought, and known. But that is said to be a disastrous approach.
46

नna हेतं,he·taṃ भिक्खवे,bhik·kha·ve आयतनंā·ya·ta·naṃ सङ्खारसमापत्तिपत्तब्बमक्खायति;saṅ·khā·ra·sa·mā·pat·ti·pat·tab·ba·mak·khā·ya·ti

Na hetaṁ, bhikkhave, āyatanaṁ saṅkhārasamāpattipattabbamakkhāyati;

For that dimension is said to be not attainable by means of conditioned phenomena,
47

सङ्खारावसेससमापत्तिपत्तब्बमेतं,saṅ·khā·rā·va·se·sa·sa·mā·pat·ti·pat·tab·ba·me·taṃ भिक्खवे,bhik·kha·ve आयतनमक्खायति।ā·ya·ta·na·mak·khā·ya·ti

saṅkhārāvasesasamāpattipattabbametaṁ, bhikkhave, āyatanamakkhāyati.

but only with a residue of conditioned phenomena.
48

‘तयिदंta·yi·daṃ सङ्खतंsaṅ·kha·taṃ ओळारिकंo·ḷā·ri·kaṃ अत्थिat·thi खोkho पनpa·na सङ्खारानंsaṅ·khā·rā·naṃ निरोधोni·ro·dho अत्थेतन्’ति—at·the·tan

‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—

‘All that is conditioned and crude. But there is the cessation of conditions—that is real.’
49

इतिi·ti विदित्वाvi·dit·vā तस्सtas·sa निस्सरणदस्सावीnis·sa·ra·ṇa·das·sā·vī तथागतोta·thā·ga·to तदुपातिवत्तो।ta·du·pā·ti·vat·to

iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

Understanding this and seeing the escape from it, the Realized One has gone beyond all that.
50

तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सतोsa·to सत्तस्सsat·tas·sa उच्छेदंuc·che·daṃ विनासंvi·nā·saṃ विभवंvi·bha·vaṃ पञ्ञपेन्ति,pañ·ña·pen·ti तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सञ्ञिंsañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणाma·ra·ṇā तेसमेतेte·sa·me·te पटिक्कोसन्ति,pa·ṭik·ko·san·ti येपिye·pi तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā असञ्ञिंa·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणाma·ra·ṇā तेसमेतेte·sa·me·te पटिक्कोसन्ति,pa·ṭik·ko·san·ti येपिye·pi तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā नेवसञ्ञीनासञ्ञिंne·va·sañ·ñī·nā·sañ·ñiṃ अत्तानंat·tā·naṃ पञ्ञपेन्तिpañ·ña·pen·ti अरोगंa·ro·gaṃ परंpa·raṃ मरणाma·ra·ṇā तेसमेतेte·sa·me·te पटिक्कोसन्ति।pa·ṭik·ko·san·ti

Tatra, bhikkhave, ye te samaṇabrāhmaṇā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti.

Now, the ascetics and brahmins who assert the annihilation, eradication, and nonexistence of an existing being reject those who assert a self that is healthy after death, whether percipient or non-percipient or neither percipient nor non-percipient.
51

तंtaṃ किस्सkis·sa हेतु?he·tu

Taṁ kissa hetu?

Why is that?
52

सब्बेपिमेsab·be·pi·me भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उद्धंud·dhaṃ सरंsa·raṃ आसत्तिंयेवā·sat·tiṃ·ye·va अभिवदन्ति:a·bhi·va·dan·ti

Sabbepime bhonto samaṇabrāhmaṇā uddhaṁ saraṁ āsattiṁyeva abhivadanti:

Because they think: ‘All of those ascetics and brahmins only propose their attachment to heading upstream:
53

‘इतिi·ti पेच्चpec·ca भविस्साम,bha·vis·sā·ma इतिi·ti पेच्चpec·ca भविस्सामा’ति।bha·vis·sā·mā

‘iti pecca bhavissāma, iti pecca bhavissāmā’ti.

“After death we shall be like this! After death we shall be like that!”
54

सेय्यथापिsey·ya·thā·pi नामnā·ma वाणिजस्सvā·ṇi·jas·sa वाणिज्जायvā·ṇij·jā·ya गच्छतोgac·cha·to एवंe·vaṃ होति:ho·ti

Seyyathāpi nāma vāṇijassa vāṇijjāya gacchato evaṁ hoti:

Suppose a trader was going to market, thinking:
55

‘इतोi·to मेme इदंi·daṃ भविस्सति,bha·vis·sa·ti इमिनाi·mi·nā इदंi·daṃ लच्छामी’ति;lac·chā·mī

‘ito me idaṁ bhavissati, iminā idaṁ lacchāmī’ti;

“With this, that shall be mine! This way, I shall get that!”
56

एवमेविमेe·va·me·vi·me भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā वाणिजूपमाvā·ṇi·jū·pa·mā मञ्ञेmañ·ñe पटिभन्ति:pa·ṭi·bhan·ti

evamevime bhonto samaṇabrāhmaṇā vāṇijūpamā maññe paṭibhanti:

In the same way, those ascetics and brahmins seem to be like traders when they say:
57

‘इतिi·ti पेच्चpec·ca भविस्साम,bha·vis·sā·ma इतिi·ti पेच्चpec·ca भविस्सामा’ति।bha·vis·sā·mā

‘iti pecca bhavissāma, iti pecca bhavissāmā’ti.

“After death we shall be like this! After death we shall be like that!”’
58

तयिदं,ta·yi·daṃ भिक्खवे,bhik·kha·ve तथागतोta·thā·ga·to अभिजानाति।a·bhi·jā·nā·ti

Tayidaṁ, bhikkhave, tathāgato abhijānāti.

The Realized One understands this as follows.
59

येye खोkho तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सतोsa·to सत्तस्सsat·tas·sa उच्छेदंuc·che·daṃ विनासंvi·nā·saṃ विभवंvi·bha·vaṃ पञ्ञपेन्तिpañ·ña·pen·ti तेte सक्कायभयाsak·kā·ya·bha·yā सक्कायपरिजेगुच्छाsak·kā·ya·pa·ri·je·guc·chā सक्कायञ्ञेवsak·kā·yañ·ñe·va अनुपरिधावन्तिa·nu·pa·ri·dhā·van·ti अनुपरिवत्तन्ति।a·nu·pa·ri·vat·tan·ti

Ye kho te bhonto samaṇabrāhmaṇā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti te sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti.

The ascetics and brahmins who assert the annihilation, eradication, and nonexistence of an existing being; from fear and disgust with substantial reality, they just keep running and circling around substantial reality.
60

सेय्यथापिsey·ya·thā·pi नामnā·ma साsā गद्दुलबद्धोgad·du·la·bad·dho दळ्हेda·ḷhe थम्भेtham·bhe वाvā खिलेkhi·le वाvā उपनिबद्धो,u·pa·ni·bad·dho तमेवta·me·va थम्भंtham·bhaṃ वाvā खिलंkhi·laṃ वाvā अनुपरिधावतिa·nu·pa·ri·dhā·va·ti अनुपरिवत्तति;a·nu·pa·ri·vat·ta·ti

Seyyathāpi nāma sā gaddulabaddho daḷhe thambhe vā khile vā upanibaddho, tameva thambhaṁ vā khilaṁ vā anuparidhāvati anuparivattati;

Suppose a mutt on a leash was tethered to a strong post or pillar. It would just keeping running and circling around that post or pillar.
61

एवमेविमेe·va·me·vi·me भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सक्कायभयाsak·kā·ya·bha·yā सक्कायपरिजेगुच्छाsak·kā·ya·pa·ri·je·guc·chā सक्कायञ्ञेवsak·kā·yañ·ñe·va अनुपरिधावन्तिa·nu·pa·ri·dhā·van·ti अनुपरिवत्तन्ति।a·nu·pa·ri·vat·tan·ti

evamevime bhonto samaṇabrāhmaṇā sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti.

In the same way, those ascetics and brahmins, from fear and disgust with substantial reality, just keep running and circling around substantial reality.
62

‘तयिदंta·yi·daṃ सङ्खतंsaṅ·kha·taṃ ओळारिकंo·ḷā·ri·kaṃ अत्थिat·thi खोkho पनpa·na सङ्खारानंsaṅ·khā·rā·naṃ निरोधोni·ro·dho अत्थेतन्’ति—at·the·tan

‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—

‘All that is conditioned and crude. But there is the cessation of conditions—that is real.’
63

इतिi·ti विदित्वाvi·dit·vā तस्सtas·sa निस्सरणदस्सावीnis·sa·ra·ṇa·das·sā·vī तथागतोta·thā·ga·to तदुपातिवत्तो।ta·du·pā·ti·vat·to

iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

Understanding this and seeing the escape from it, the Realized One has gone beyond all that.
64

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 अधिवुत्तिपदानिa·dhi·vut·ti·pa·dā·ni अभिवदन्ति,a·bhi·va·dan·ti सब्बेsab·be तेte इमानेवi·mā·ne·va पञ्चायतनानिpañ·cā·ya·ta·nā·ni अभिवदन्तिa·bhi·va·dan·ti एतेसंe·te·saṃ वाvā अञ्ञतरं।añ·ña·ta·raṃ

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imāneva pañcāyatanāni abhivadanti etesaṁ vā aññataraṁ.

Whatever ascetics and brahmins speculate and theorize about the final end, and propose various hypotheses concerning the final end, all of them propose one or other of these five topics.
65

सन्ति,san·ti भिक्खवे,bhik·kha·ve एकेe·ke 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 अधिवुत्तिपदानिa·dhi·vut·ti·pa·dā·ni अभिवदन्ति।a·bhi·va·dan·ti

Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti.

There are some ascetics and brahmins who speculate and theorize about the first beginning, and propose various hypotheses concerning the first beginning. They propose the following, each insisting that theirs is the only truth and that everything else is wrong.
66

‘सस्सतोsas·sa·to अत्ताat·tā चca लोकोlo·ko च,ca इदमेवi·da·me·va सच्चंsac·caṃ मोघमञ्ञन्’ति—mo·gha·mañ·ñan

‘Sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—

‘The self and the cosmos are eternal.’
67

इत्थेकेit·the·ke अभिवदन्ति,a·bhi·va·dan·ti ‘असस्सतोa·sas·sa·to अत्ताat·tā चca लोकोlo·ko च,ca इदमेवi·da·me·va सच्चंsac·caṃ मोघमञ्ञन्’ति—mo·gha·mañ·ñan

ittheke abhivadanti, ‘asassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—

‘The self and the cosmos are not eternal.’
68

इत्थेकेit·the·ke अभिवदन्ति,a·bhi·va·dan·ti ‘सस्सतोsas·sa·to चca असस्सतोa·sas·sa·to चca अत्ताat·tā चca लोकोlo·ko च,ca इदमेवi·da·me·va सच्चंsac·caṃ मोघमञ्ञन्’ति—mo·gha·mañ·ñan

ittheke abhivadanti, ‘sassato ca asassato ca attā ca loko ca, idameva saccaṁ moghamaññan’ti—

‘The self and the cosmos are both eternal and not eternal.’
69

इत्थेकेit·the·ke अभिवदन्ति,a·bhi·va·dan·ti ‘नेवसस्सतोne·va·sas·sa·to नासस्सतोnā·sas·sa·to अत्ताat·tā चca लोकोlo·ko च,ca इदमेवi·da·me·va सच्चंsac·caṃ मोघमञ्ञन्’ति—mo·gha·mañ·ñan

ittheke abhivadanti, ‘nevasassato nāsassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—

‘The self and the cosmos are neither eternal nor not eternal.’
70

इत्थेकेit·the·ke अभिवदन्ति,a·bhi·va·dan·ti ‘अन्तवाan·ta·vā अत्ताat·tā चca लोकोlo·ko च,ca इदमेवi·da·me·va सच्चंsac·caṃ मोघमञ्ञन्’ति—mo·gha·mañ·ñan

ittheke abhivadanti, ‘antavā attā ca loko ca, idameva saccaṁ moghamaññan’ti—

‘The self and the cosmos are finite.’
71

इत्थेकेit·the·ke अभिवदन्ति,a·bhi·va·dan·ti ‘अनन्तवाa·nan·ta·vā अत्ताat·tā चca लोकोlo·ko च,ca इदमेवi·da·me·va सच्चंsac·caṃ मोघमञ्ञन्’ति—mo·gha·mañ·ñan

ittheke abhivadanti, ‘anantavā attā ca loko ca, idameva saccaṁ moghamaññan’ti—

‘The self and the cosmos are infinite.’
72

इत्थेकेit·the·ke अभिवदन्ति,a·bhi·va·dan·ti ‘अन्तवाan·ta·vā चca अनन्तवाa·nan·ta·vā चca अत्ताat·tā चca लोकोlo·ko च,ca इदमेवi·da·me·va सच्चंsac·caṃ मोघमञ्ञन्’ति—mo·gha·mañ·ñan

ittheke abhivadanti, ‘antavā ca anantavā ca attā ca loko ca, idameva saccaṁ moghamaññan’ti—

‘The self and the cosmos are both finite and infinite.’
73

इत्थेकेit·the·ke अभिवदन्ति,a·bhi·va·dan·ti ‘नेवन्तवाne·van·ta·vā नानन्तवाnā·nan·ta·vā अत्ताat·tā चca लोकोlo·ko च,ca इदमेवi·da·me·va सच्चंsac·caṃ मोघमञ्ञन्’ति—mo·gha·mañ·ñan

ittheke abhivadanti, ‘nevantavā nānantavā attā ca loko ca, idameva saccaṁ moghamaññan’ti—

‘The self and the cosmos are neither finite nor infinite.’
74

इत्थेकेit·the·ke अभिवदन्ति,a·bhi·va·dan·ti ‘एकत्तसञ्ञीe·kat·ta·sañ·ñī अत्ताat·tā चca लोकोlo·ko च,ca इदमेवi·da·me·va सच्चंsac·caṃ मोघमञ्ञन्’ति—mo·gha·mañ·ñan

ittheke abhivadanti, ‘ekattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—

‘The self and the cosmos are unified in perception.’
75

इत्थेकेit·the·ke अभिवदन्ति,a·bhi·va·dan·ti ‘नानत्तसञ्ञीnā·nat·ta·sañ·ñī अत्ताat·tā चca लोकोlo·ko च,ca इदमेवi·da·me·va सच्चंsac·caṃ मोघमञ्ञन्’ति—mo·gha·mañ·ñan

ittheke abhivadanti, ‘nānattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—

‘The self and the cosmos are diverse in perception.’
76

इत्थेकेit·the·ke अभिवदन्ति,a·bhi·va·dan·ti ‘परित्तसञ्ञीpa·rit·ta·sañ·ñī अत्ताat·tā चca लोकोlo·ko च,ca इदमेवi·da·me·va सच्चंsac·caṃ मोघमञ्ञन्’ति—mo·gha·mañ·ñan

ittheke abhivadanti, ‘parittasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—

‘The self and the cosmos have limited perception.’
77

इत्थेकेit·the·ke अभिवदन्ति,a·bhi·va·dan·ti ‘अप्पमाणसञ्ञीap·pa·mā·ṇa·sañ·ñī अत्ताat·tā चca लोकोlo·ko च,ca इदमेवi·da·me·va सच्चंsac·caṃ मोघमञ्ञन्’ति—mo·gha·mañ·ñan

ittheke abhivadanti, ‘appamāṇasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—

‘The self and the cosmos have limitless perception.’
78

इत्थेकेit·the·ke अभिवदन्ति,a·bhi·va·dan·ti ‘एकन्तसुखीe·kan·ta·su·khī अत्ताat·tā चca लोकोlo·ko च,ca इदमेवi·da·me·va सच्चंsac·caṃ मोघमञ्ञन्’ति—mo·gha·mañ·ñan

ittheke abhivadanti, ‘ekantasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—

‘The self and the cosmos experience nothing but happiness.’
79

इत्थेकेit·the·ke अभिवदन्ति,a·bhi·va·dan·ti ‘एकन्तदुक्खीe·kan·ta·duk·khī अत्ताat·tā चca लोकोlo·ko च,ca इदमेवi·da·me·va सच्चंsac·caṃ मोघमञ्ञन्’ति—mo·gha·mañ·ñan

ittheke abhivadanti, ‘ekantadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—

‘The self and the cosmos experience absolute suffering.’
80

इत्थेकेit·the·ke अभिवदन्ति,a·bhi·va·dan·ti ‘सुखदुक्खीsu·kha·duk·khī अत्ताat·tā चca लोकोlo·ko च,ca इदमेवi·da·me·va सच्चंsac·caṃ मोघमञ्ञन्’ति—mo·gha·mañ·ñan

ittheke abhivadanti, ‘sukhadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—

‘The self and the cosmos experience both happiness and suffering.’
81

इत्थेकेit·the·ke अभिवदन्ति,a·bhi·va·dan·ti ‘अदुक्खमसुखीa·duk·kha·ma·su·khī अत्ताat·tā चca लोकोlo·ko च,ca इदमेवi·da·me·va सच्चंsac·caṃ मोघमञ्ञन्’ति—mo·gha·mañ·ñan

ittheke abhivadanti, ‘adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—

‘The self and the cosmos experience neither happiness nor suffering.’
82

इत्थेकेit·the·ke अभिवदन्ति।a·bhi·va·dan·ti

ittheke abhivadanti.

(Pāli only)
83

तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no

Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

Now, consider the ascetics and brahmins whose view is as follows.
84

‘सस्सतोsas·sa·to अत्ताat·tā चca लोकोlo·ko च,ca इदमेवi·da·me·va सच्चंsac·caṃ मोघमञ्ञन्’ति,mo·gha·mañ·ñan तेसंte·saṃ वतva·ta अञ्ञत्रेवañ·ñat·re·va सद्धायsad·dhā·ya अञ्ञत्रañ·ñat·ra रुचियाru·ci·yā अञ्ञत्रañ·ñat·ra अनुस्सवाa·nus·sa·vā अञ्ञत्रañ·ñat·ra आकारपरिवितक्काā·kā·ra·pa·ri·vi·tak·kā अञ्ञत्रañ·ñat·ra दिट्ठिनिज्झानक्खन्तियाdiṭ·ṭhi·nij·jhā·nak·khan·ti·yā पच्चत्तंयेवpac·cat·taṃ·ye·va ञाणंñā·ṇaṃ भविस्सतिbha·vis·sa·ti परिसुद्धंpa·ri·sud·dhaṃ परियोदातन्ति—नेतंpa·ri·yo·dā·tan·ti ठानंṭhā·naṃ विज्जति।vij·ja·ti

‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti, tesaṁ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṁyeva ñāṇaṁ bhavissati parisuddhaṁ pariyodātanti—netaṁ ṭhānaṁ vijjati.

‘The self and the cosmos are eternal. This is the only truth, anything else is futile.’ It’s simply not possible for them to have personal knowledge of this that is pure and bright, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation.
85

पच्चत्तंpac·cat·taṃ खोkho पन,pa·na भिक्खवे,bhik·kha·ve ञाणेñā·ṇe असतिa·sa·ti परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te यदपिya·da·pi तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā तत्थtat·tha ञाणभागमत्तमेवñā·ṇa·bhā·ga·mat·ta·me·va परियोदपेन्तिpa·ri·yo·da·pen·ti तदपिta·da·pi तेसंte·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ उपादानमक्खायति।u·pā·dā·na·mak·khā·ya·ti

Paccattaṁ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ upādānamakkhāyati.

But in the absence of personal knowledge that is pure and bright, even the portion of knowledge they illuminate is said to be grasping on their part.
86

‘तयिदंta·yi·daṃ सङ्खतंsaṅ·kha·taṃ ओळारिकंo·ḷā·ri·kaṃ अत्थिat·thi खोkho पनpa·na सङ्खारानंsaṅ·khā·rā·naṃ निरोधोni·ro·dho अत्थेतन्’ति—at·the·tan

‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—

‘All that is conditioned and crude. But there is the cessation of conditions—that is real.’
87

इतिi·ti विदित्वाvi·dit·vā तस्सtas·sa निस्सरणदस्सावीnis·sa·ra·ṇa·das·sā·vī तथागतोta·thā·ga·to तदुपातिवत्तो।ta·du·pā·ti·vat·to

iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

Understanding this and seeing the escape from it, the Realized One has gone beyond all that.
88

तत्र,tat·ra भिक्खवे,bhik·kha·ve येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no

Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

Now, consider the ascetics and brahmins whose view is as follows.
89

‘असस्सतोa·sas·sa·to अत्ताat·tā चca लोकोlo·ko च,ca इदमेवi·da·me·va सच्चंsac·caṃ मोघमञ्ञन्’तिmo·gha·mañ·ñan …पे…pe

‘asassato attā ca loko ca, idameva saccaṁ moghamaññan’ti …pe…

The self and the cosmos are not eternal,
90

सस्सतोsas·sa·to चca असस्सतोa·sas·sa·to चca अत्ताat·tā चca लोकोlo·ko चca …

sassato ca asassato ca attā ca loko ca …

or both eternal and not eternal,
91

नेवसस्सतोne·va·sas·sa·to नासस्सतोnā·sas·sa·to अत्ताat·tā चca लोकोlo·ko चca …

nevasassato nāsassato attā ca loko ca …

or neither eternal nor not-eternal,
92

अन्तवाan·ta·vā अत्ताat·tā चca लोकोlo·ko चca …

antavā attā ca loko ca …

or finite,
93

अनन्तवाa·nan·ta·vā अत्ताat·tā चca लोकोlo·ko चca …

anantavā attā ca loko ca …

or infinite,
94

अन्तवाan·ta·vā चca अनन्तवाa·nan·ta·vā चca अत्ताat·tā चca लोकोlo·ko चca …

antavā ca anantavā ca attā ca loko ca …

or both finite and infinite,
95

नेवन्तवाne·van·ta·vā नानन्तवाnā·nan·ta·vā अत्ताat·tā चca लोकोlo·ko चca …

nevantavā nānantavā attā ca loko ca …

or neither finite nor infinite,
96

एकत्तसञ्ञीe·kat·ta·sañ·ñī अत्ताat·tā चca लोकोlo·ko चca …

ekattasaññī attā ca loko ca …

or of unified perception,
97

नानत्तसञ्ञीnā·nat·ta·sañ·ñī अत्ताat·tā चca लोकोlo·ko चca …

nānattasaññī attā ca loko ca …

or of diverse perception,
98

परित्तसञ्ञीpa·rit·ta·sañ·ñī अत्ताat·tā चca लोकोlo·ko चca …

parittasaññī attā ca loko ca …

or of limited perception,
99

अप्पमाणसञ्ञीap·pa·mā·ṇa·sañ·ñī अत्ताat·tā चca लोकोlo·ko चca …

appamāṇasaññī attā ca loko ca …

or of limitless perception,
100

एकन्तसुखीe·kan·ta·su·khī अत्ताat·tā चca लोकोlo·ko चca …

ekantasukhī attā ca loko ca …

or experience nothing but happiness,
101

एकन्तदुक्खीe·kan·ta·duk·khī अत्ताat·tā चca लोकोlo·ko चca …

ekantadukkhī attā ca loko ca …

or experience absolute suffering,
102

सुखदुक्खीsu·kha·duk·khī अत्ताat·tā चca लोकोlo·ko चca …

sukhadukkhī attā ca loko ca …

or experience both happiness and suffering,
103

अदुक्खमसुखीa·duk·kha·ma·su·khī अत्ताat·tā चca लोकोlo·ko च,ca इदमेवi·da·me·va सच्चंsac·caṃ मोघमञ्ञन्ति,mo·gha·mañ·ñan·ti तेसंte·saṃ वतva·ta अञ्ञत्रेवañ·ñat·re·va सद्धायsad·dhā·ya अञ्ञत्रañ·ñat·ra रुचियाru·ci·yā अञ्ञत्रañ·ñat·ra अनुस्सवाa·nus·sa·vā अञ्ञत्रañ·ñat·ra आकारपरिवितक्काā·kā·ra·pa·ri·vi·tak·kā अञ्ञत्रañ·ñat·ra दिट्ठिनिज्झानक्खन्तियाdiṭ·ṭhi·nij·jhā·nak·khan·ti·yā पच्चत्तंयेवpac·cat·taṃ·ye·va ञाणंñā·ṇaṃ भविस्सतिbha·vis·sa·ti परिसुद्धंpa·ri·sud·dhaṃ परियोदातन्ति—नेतंpa·ri·yo·dā·tan·ti ठानंṭhā·naṃ विज्जति।vij·ja·ti

adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññanti, tesaṁ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṁyeva ñāṇaṁ bhavissati parisuddhaṁ pariyodātanti—netaṁ ṭhānaṁ vijjati.

or experience neither happiness nor suffering. It’s simply not possible for them to have personal knowledge of this that is pure and bright, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation.
104

पच्चत्तंpac·cat·taṃ खोkho पन,pa·na भिक्खवे,bhik·kha·ve ञाणेñā·ṇe असतिa·sa·ti परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te यदपिya·da·pi तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā तत्थtat·tha ञाणभागमत्तमेवñā·ṇa·bhā·ga·mat·ta·me·va परियोदपेन्तिpa·ri·yo·da·pen·ti तदपिta·da·pi तेसंte·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ उपादानमक्खायति।u·pā·dā·na·mak·khā·ya·ti

Paccattaṁ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ upādānamakkhāyati.

But in the absence of personal knowledge that is pure and bright, even the portion of knowledge they illuminate is said to be grasping on their part.
105

‘तयिदंta·yi·daṃ सङ्खतंsaṅ·kha·taṃ ओळारिकंo·ḷā·ri·kaṃ अत्थिat·thi खोkho पनpa·na सङ्खारानंsaṅ·khā·rā·naṃ निरोधोni·ro·dho अत्थेतन्’ति—at·the·tan

‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—

‘All that is conditioned and crude. But there is the cessation of conditions—that is real.’
106

इतिi·ti विदित्वाvi·dit·vā तस्सtas·sa निस्सरणदस्सावीnis·sa·ra·ṇa·das·sā·vī तथागतोta·thā·ga·to तदुपातिवत्तो।ta·du·pā·ti·vat·to

iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

Understanding this and seeing the escape from it, the Realized One has gone beyond all that.
107

इध,i·dha भिक्खवे,bhik·kha·ve एकच्चोe·kac·co समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā पुब्बन्तानुदिट्ठीनञ्चpub·ban·tā·nu·diṭ·ṭhī·nañ·ca पटिनिस्सग्गा,pa·ṭi·nis·sag·gā अपरन्तानुदिट्ठीनञ्चa·pa·ran·tā·nu·diṭ·ṭhī·nañ·ca पटिनिस्सग्गा,pa·ṭi·nis·sag·gā सब्बसोsab·ba·so कामसंयोजनानंkā·ma·saṃ·yo·ja·nā·naṃ अनधिट्ठाना,a·na·dhiṭ·ṭhā·nā पविवेकंpa·vi·ve·kaṃ पीतिंpī·tiṃ उपसम्पज्जu·pa·sam·paj·ja विहरति:vi·ha·ra·ti

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekaṁ pītiṁ upasampajja viharati:

Now, some ascetics and brahmins, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, enter and remain in the rapture of seclusion:
108

‘एतंe·taṃ सन्तंsan·taṃ एतंe·taṃ पणीतंpa·ṇī·taṃ यदिदंya·di·daṃ पविवेकंpa·vi·ve·kaṃ पीतिंpī·tiṃ उपसम्पज्जu·pa·sam·paj·ja विहरामी’ति।vi·ha·rā·mī

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ pavivekaṁ pītiṁ upasampajja viharāmī’ti.

‘This is peaceful, this is sublime, that is, entering and remaining in the rapture of seclusion.’
109

तस्सtas·sa साsā पविवेकाpa·vi·ve·kā पीतिpī·ti निरुज्झति।ni·ruj·jha·ti

Tassa sā pavivekā pīti nirujjhati.

But that rapture of seclusion of theirs ceases.
110

पविवेकायpa·vi·ve·kā·ya पीतियाpī·ti·yā निरोधाni·ro·dhā उप्पज्जतिup·paj·ja·ti दोमनस्सं,do·ma·nas·saṃ दोमनस्सस्सdo·ma·nas·sas·sa निरोधाni·ro·dhā उप्पज्जतिup·paj·ja·ti पविवेकाpa·vi·ve·kā पीति।pī·ti

Pavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti.

When the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises.
111

सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve यंyaṃ छायाchā·yā जहतिja·ha·ti तंtaṃ आतपोā·ta·po फरति,pha·ra·ti यंyaṃ आतपोā·ta·po जहतिja·ha·ti तंtaṃ छायाchā·yā फरति;pha·ra·ti

Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati;

It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves.
112

एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve पविवेकायpa·vi·ve·kā·ya पीतियाpī·ti·yā निरोधाni·ro·dhā उप्पज्जतिup·paj·ja·ti दोमनस्सं,do·ma·nas·saṃ दोमनस्सस्सdo·ma·nas·sas·sa निरोधाni·ro·dhā उप्पज्जतिup·paj·ja·ti पविवेकाpa·vi·ve·kā पीति।pī·ti

evameva kho, bhikkhave, pavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti.

In the same way, when the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises.
113

तयिदं,ta·yi·daṃ भिक्खवे,bhik·kha·ve तथागतोta·thā·ga·to अभिजानाति।a·bhi·jā·nā·ti

Tayidaṁ, bhikkhave, tathāgato abhijānāti.

The Realized One understands this as follows.
114

अयंa·yaṃ खोkho भवंbha·vaṃ समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā पुब्बन्तानुदिट्ठीनञ्चpub·ban·tā·nu·diṭ·ṭhī·nañ·ca पटिनिस्सग्गा,pa·ṭi·nis·sag·gā अपरन्तानुदिट्ठीनञ्चa·pa·ran·tā·nu·diṭ·ṭhī·nañ·ca पटिनिस्सग्गा,pa·ṭi·nis·sag·gā सब्बसोsab·ba·so कामसंयोजनानंkā·ma·saṃ·yo·ja·nā·naṃ अनधिट्ठाना,a·na·dhiṭ·ṭhā·nā पविवेकंpa·vi·ve·kaṃ पीतिंpī·tiṃ उपसम्पज्जu·pa·sam·paj·ja विहरति:vi·ha·ra·ti

Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekaṁ pītiṁ upasampajja viharati:

This good ascetic or brahmin, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, enters and remains in the rapture of seclusion:
115

‘एतंe·taṃ सन्तंsan·taṃ एतंe·taṃ पणीतंpa·ṇī·taṃ यदिदंya·di·daṃ पविवेकंpa·vi·ve·kaṃ पीतिंpī·tiṃ उपसम्पज्जu·pa·sam·paj·ja विहरामी’ति।vi·ha·rā·mī

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ pavivekaṁ pītiṁ upasampajja viharāmī’ti.

‘This is peaceful, this is sublime, that is, entering and remaining in the rapture of seclusion.’
116

तस्सtas·sa साsā पविवेकाpa·vi·ve·kā पीतिpī·ti निरुज्झति।ni·ruj·jha·ti

Tassa sā pavivekā pīti nirujjhati.

But that rapture of seclusion of theirs ceases.
117

पविवेकायpa·vi·ve·kā·ya पीतियाpī·ti·yā निरोधाni·ro·dhā उप्पज्जतिup·paj·ja·ti दोमनस्सं,do·ma·nas·saṃ दोमनस्सस्सdo·ma·nas·sas·sa निरोधाni·ro·dhā उप्पज्जतिup·paj·ja·ti पविवेकाpa·vi·ve·kā पीति।pī·ti

Pavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti.

When the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises.
118

‘तयिदंta·yi·daṃ सङ्खतंsaṅ·kha·taṃ ओळारिकंo·ḷā·ri·kaṃ अत्थिat·thi खोkho पनpa·na सङ्खारानंsaṅ·khā·rā·naṃ निरोधोni·ro·dho अत्थेतन्’ति—at·the·tan

‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—

‘All that is conditioned and crude. But there is the cessation of conditions—that is real.’
119

इतिi·ti विदित्वाvi·dit·vā तस्सtas·sa निस्सरणदस्सावीnis·sa·ra·ṇa·das·sā·vī तथागतोta·thā·ga·to तदुपातिवत्तो।ta·du·pā·ti·vat·to

iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

Understanding this and seeing the escape from it, the Realized One has gone beyond all that.
120

इधi·dha पन,pa·na भिक्खवे,bhik·kha·ve एकच्चोe·kac·co समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā पुब्बन्तानुदिट्ठीनञ्चpub·ban·tā·nu·diṭ·ṭhī·nañ·ca पटिनिस्सग्गा,pa·ṭi·nis·sag·gā अपरन्तानुदिट्ठीनञ्चa·pa·ran·tā·nu·diṭ·ṭhī·nañ·ca पटिनिस्सग्गा,pa·ṭi·nis·sag·gā सब्बसोsab·ba·so कामसंयोजनानंkā·ma·saṃ·yo·ja·nā·naṃ अनधिट्ठाना,a·na·dhiṭ·ṭhā·nā पविवेकायpa·vi·ve·kā·ya पीतियाpī·ti·yā समतिक्कमाsa·ma·tik·ka·mā निरामिसंni·rā·mi·saṃ सुखंsu·khaṃ उपसम्पज्जu·pa·sam·paj·ja विहरति:vi·ha·ra·ti

Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā nirāmisaṁ sukhaṁ upasampajja viharati:

Now, some ascetics and brahmins, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, going beyond the rapture of seclusion, enter and remain in pleasure not of the flesh.
121

‘एतंe·taṃ सन्तंsan·taṃ एतंe·taṃ पणीतंpa·ṇī·taṃ यदिदंya·di·daṃ निरामिसंni·rā·mi·saṃ सुखंsu·khaṃ उपसम्पज्जu·pa·sam·paj·ja विहरामी’ति।vi·ha·rā·mī

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ nirāmisaṁ sukhaṁ upasampajja viharāmī’ti.

‘This is peaceful, this is sublime, that is, entering and remaining in pleasure not of the flesh.’
122

तस्सtas·sa तंtaṃ निरामिसंni·rā·mi·saṃ सुखंsu·khaṃ निरुज्झति।ni·ruj·jha·ti

Tassa taṁ nirāmisaṁ sukhaṁ nirujjhati.

But that pleasure not of the flesh of theirs ceases.
123

निरामिसस्सni·rā·mi·sas·sa सुखस्सsu·khas·sa निरोधाni·ro·dhā उप्पज्जतिup·paj·ja·ti पविवेकाpa·vi·ve·kā पीति,pī·ti पविवेकायpa·vi·ve·kā·ya पीतियाpī·ti·yā निरोधाni·ro·dhā उप्पज्जतिup·paj·ja·ti निरामिसंni·rā·mi·saṃ सुखं।su·khaṃ

Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ.

When pleasure not of the flesh ceases, the rapture of seclusion arises; and when the rapture of seclusion ceases, pleasure not of the flesh arises.
124

सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve यंyaṃ छायाchā·yā जहतिja·ha·ti तंtaṃ आतपोā·ta·po फरति,pha·ra·ti यंyaṃ आतपोā·ta·po जहतिja·ha·ti तंtaṃ छायाchā·yā फरति;pha·ra·ti

Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati;

It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves. …
125

एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve निरामिसस्सni·rā·mi·sas·sa सुखस्सsu·khas·sa निरोधाni·ro·dhā उप्पज्जतिup·paj·ja·ti पविवेकाpa·vi·ve·kā पीति,pī·ti पविवेकायpa·vi·ve·kā·ya पीतियाpī·ti·yā निरोधाni·ro·dhā उप्पज्जतिup·paj·ja·ti निरामिसंni·rā·mi·saṃ सुखं।su·khaṃ

evameva kho, bhikkhave, nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ.

(Pāli only)
126

तयिदं,ta·yi·daṃ भिक्खवे,bhik·kha·ve तथागतोta·thā·ga·to अभिजानाति।a·bhi·jā·nā·ti

Tayidaṁ, bhikkhave, tathāgato abhijānāti.

The Realized One understands this as follows.
127

अयंa·yaṃ खोkho भवंbha·vaṃ समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā पुब्बन्तानुदिट्ठीनञ्चpub·ban·tā·nu·diṭ·ṭhī·nañ·ca पटिनिस्सग्गा,pa·ṭi·nis·sag·gā अपरन्तानुदिट्ठीनञ्चa·pa·ran·tā·nu·diṭ·ṭhī·nañ·ca पटिनिस्सग्गा,pa·ṭi·nis·sag·gā सब्बसोsab·ba·so कामसंयोजनानंkā·ma·saṃ·yo·ja·nā·naṃ अनधिट्ठाना,a·na·dhiṭ·ṭhā·nā पविवेकायpa·vi·ve·kā·ya पीतियाpī·ti·yā समतिक्कमा,sa·ma·tik·ka·mā निरामिसंni·rā·mi·saṃ सुखंsu·khaṃ उपसम्पज्जu·pa·sam·paj·ja विहरति:vi·ha·ra·ti

Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisaṁ sukhaṁ upasampajja viharati:

This good ascetic or brahmin, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, going beyond the rapture of seclusion, enters and remains in pleasure not of the flesh.
128

‘एतंe·taṃ सन्तंsan·taṃ एतंe·taṃ पणीतंpa·ṇī·taṃ यदिदंya·di·daṃ निरामिसंni·rā·mi·saṃ सुखंsu·khaṃ उपसम्पज्जu·pa·sam·paj·ja विहरामी’ति।vi·ha·rā·mī

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ nirāmisaṁ sukhaṁ upasampajja viharāmī’ti.

‘This is peaceful, this is sublime, that is, entering and remaining in pleasure not of the flesh.’
129

तस्सtas·sa तंtaṃ निरामिसंni·rā·mi·saṃ सुखंsu·khaṃ निरुज्झति।ni·ruj·jha·ti

Tassa taṁ nirāmisaṁ sukhaṁ nirujjhati.

But that pleasure not of the flesh of theirs ceases.
130

निरामिसस्सni·rā·mi·sas·sa सुखस्सsu·khas·sa निरोधाni·ro·dhā उप्पज्जतिup·paj·ja·ti पविवेकाpa·vi·ve·kā पीति,pī·ti पविवेकायpa·vi·ve·kā·ya पीतियाpī·ti·yā निरोधाni·ro·dhā उप्पज्जतिup·paj·ja·ti निरामिसंni·rā·mi·saṃ सुखं।su·khaṃ

Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ.

When pleasure not of the flesh ceases, the rapture of seclusion arises; and when the rapture of seclusion ceases, pleasure not of the flesh arises.
131

‘तयिदंta·yi·daṃ सङ्खतंsaṅ·kha·taṃ ओळारिकंo·ḷā·ri·kaṃ अत्थिat·thi खोkho पनpa·na सङ्खारानंsaṅ·khā·rā·naṃ निरोधोni·ro·dho अत्थेतन्’ति—at·the·tan

‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—

‘All that is conditioned and crude. But there is the cessation of conditions—that is real.’
132

इतिi·ti विदित्वाvi·dit·vā तस्सtas·sa निस्सरणदस्सावीnis·sa·ra·ṇa·das·sā·vī तथागतोta·thā·ga·to तदुपातिवत्तो।ta·du·pā·ti·vat·to

iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

Understanding this and seeing the escape from it, the Realized One has gone beyond all that.
133

इधi·dha पन,pa·na भिक्खवे,bhik·kha·ve एकच्चोe·kac·co समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā पुब्बन्तानुदिट्ठीनञ्चpub·ban·tā·nu·diṭ·ṭhī·nañ·ca पटिनिस्सग्गा,pa·ṭi·nis·sag·gā अपरन्तानुदिट्ठीनञ्चa·pa·ran·tā·nu·diṭ·ṭhī·nañ·ca पटिनिस्सग्गा,pa·ṭi·nis·sag·gā सब्बसोsab·ba·so कामसंयोजनानंkā·ma·saṃ·yo·ja·nā·naṃ अनधिट्ठाना,a·na·dhiṭ·ṭhā·nā पविवेकायpa·vi·ve·kā·ya पीतियाpī·ti·yā समतिक्कमा,sa·ma·tik·ka·mā निरामिसस्सni·rā·mi·sas·sa सुखस्सsu·khas·sa समतिक्कमा,sa·ma·tik·ka·mā अदुक्खमसुखंa·duk·kha·ma·su·khaṃ वेदनंve·da·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति:vi·ha·ra·ti

Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṁ vedanaṁ upasampajja viharati:

Now, some ascetics and brahmins, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, going beyond the rapture of seclusion and pleasure not of the flesh, enter and remain in neutral feeling.
134

‘एतंe·taṃ सन्तंsan·taṃ एतंe·taṃ पणीतंpa·ṇī·taṃ यदिदंya·di·daṃ अदुक्खमसुखंa·duk·kha·ma·su·khaṃ वेदनंve·da·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरामी’ति।vi·ha·rā·mī

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharāmī’ti.

‘This is peaceful, this is sublime, that is, entering and remaining in neutral feeling.’
135

तस्सtas·sa साsā अदुक्खमसुखाa·duk·kha·ma·su·khā वेदनाve·da·nā निरुज्झति।ni·ruj·jha·ti

Tassa sā adukkhamasukhā vedanā nirujjhati.

Then that neutral feeling ceases.
136

अदुक्खमसुखायa·duk·kha·ma·su·khā·ya वेदनायve·da·nā·ya निरोधाni·ro·dhā उप्पज्जतिup·paj·ja·ti निरामिसंni·rā·mi·saṃ सुखं,su·khaṃ निरामिसस्सni·rā·mi·sas·sa सुखस्सsu·khas·sa निरोधाni·ro·dhā उप्पज्जतिup·paj·ja·ti अदुक्खमसुखाa·duk·kha·ma·su·khā वेदना।ve·da·nā

Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.

When neutral feeling ceases, pleasure not of the flesh arises; and when pleasure not of the flesh ceases, neutral feeling arises.
137

सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve यंyaṃ छायाchā·yā जहतिja·ha·ti तंtaṃ आतपोā·ta·po फरति,pha·ra·ti यंyaṃ आतपोā·ta·po जहतिja·ha·ti तंtaṃ छायाchā·yā फरति;pha·ra·ti

Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati;

It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves. …
138

एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve अदुक्खमसुखायa·duk·kha·ma·su·khā·ya वेदनायve·da·nā·ya निरोधाni·ro·dhā उप्पज्जतिup·paj·ja·ti निरामिसंni·rā·mi·saṃ सुखं,su·khaṃ निरामिसस्सni·rā·mi·sas·sa सुखस्सsu·khas·sa निरोधाni·ro·dhā उप्पज्जतिup·paj·ja·ti अदुक्खमसुखाa·duk·kha·ma·su·khā वेदना।ve·da·nā

evameva kho, bhikkhave, adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.

(Pāli only)
139

तयिदं,ta·yi·daṃ भिक्खवे,bhik·kha·ve तथागतोta·thā·ga·to अभिजानाति।a·bhi·jā·nā·ti

Tayidaṁ, bhikkhave, tathāgato abhijānāti.

The Realized One understands this as follows.
140

अयंa·yaṃ खोkho भवंbha·vaṃ समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā पुब्बन्तानुदिट्ठीनञ्चpub·ban·tā·nu·diṭ·ṭhī·nañ·ca पटिनिस्सग्गा,pa·ṭi·nis·sag·gā अपरन्तानुदिट्ठीनञ्चa·pa·ran·tā·nu·diṭ·ṭhī·nañ·ca पटिनिस्सग्गा,pa·ṭi·nis·sag·gā सब्बसोsab·ba·so कामसंयोजनानंkā·ma·saṃ·yo·ja·nā·naṃ अनधिट्ठाना,a·na·dhiṭ·ṭhā·nā पविवेकायpa·vi·ve·kā·ya पीतियाpī·ti·yā समतिक्कमा,sa·ma·tik·ka·mā निरामिसस्सni·rā·mi·sas·sa सुखस्सsu·khas·sa समतिक्कमा,sa·ma·tik·ka·mā अदुक्खमसुखंa·duk·kha·ma·su·khaṃ वेदनंve·da·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति:vi·ha·ra·ti

Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṁ vedanaṁ upasampajja viharati:

This good ascetic or brahmin, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, going beyond the rapture of seclusion and pleasure not of the flesh, enters and remains in neutral feeling.
141

‘एतंe·taṃ सन्तंsan·taṃ एतंe·taṃ पणीतंpa·ṇī·taṃ यदिदंya·di·daṃ अदुक्खमसुखंa·duk·kha·ma·su·khaṃ वेदनंve·da·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरामी’ति।vi·ha·rā·mī

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharāmī’ti.

‘This is peaceful, this is sublime, that is, entering and remaining in neutral feeling.’
142

तस्सtas·sa साsā अदुक्खमसुखाa·duk·kha·ma·su·khā वेदनाve·da·nā निरुज्झति।ni·ruj·jha·ti

Tassa sā adukkhamasukhā vedanā nirujjhati.

Then that neutral feeling ceases.
143

अदुक्खमसुखायa·duk·kha·ma·su·khā·ya वेदनायve·da·nā·ya निरोधाni·ro·dhā उप्पज्जतिup·paj·ja·ti निरामिसंni·rā·mi·saṃ सुखं,su·khaṃ निरामिसस्सni·rā·mi·sas·sa सुखस्सsu·khas·sa निरोधाni·ro·dhā उप्पज्जतिup·paj·ja·ti अदुक्खमसुखाa·duk·kha·ma·su·khā वेदना।ve·da·nā

Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.

When neutral feeling ceases, pleasure not of the flesh arises; and when pleasure not of the flesh ceases, neutral feeling arises.
144

‘तयिदंta·yi·daṃ सङ्खतंsaṅ·kha·taṃ ओळारिकंo·ḷā·ri·kaṃ अत्थिat·thi खोkho पनpa·na सङ्खारानंsaṅ·khā·rā·naṃ निरोधोni·ro·dho अत्थेतन्’ति—at·the·tan

‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—

‘All that is conditioned and crude. But there is the cessation of conditions—that is real.’
145

इतिi·ti विदित्वाvi·dit·vā तस्सtas·sa निस्सरणदस्सावीnis·sa·ra·ṇa·das·sā·vī तथागतोta·thā·ga·to तदुपातिवत्तो।ta·du·pā·ti·vat·to

iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

Understanding this and seeing the escape from it, the Realized One has gone beyond all that.
146

इधi·dha पन,pa·na भिक्खवे,bhik·kha·ve एकच्चोe·kac·co समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā पुब्बन्तानुदिट्ठीनञ्चpub·ban·tā·nu·diṭ·ṭhī·nañ·ca पटिनिस्सग्गा,pa·ṭi·nis·sag·gā अपरन्तानुदिट्ठीनञ्चa·pa·ran·tā·nu·diṭ·ṭhī·nañ·ca पटिनिस्सग्गा,pa·ṭi·nis·sag·gā सब्बसोsab·ba·so कामसंयोजनानंkā·ma·saṃ·yo·ja·nā·naṃ अनधिट्ठाना,a·na·dhiṭ·ṭhā·nā पविवेकायpa·vi·ve·kā·ya पीतियाpī·ti·yā समतिक्कमा,sa·ma·tik·ka·mā निरामिसस्सni·rā·mi·sas·sa सुखस्सsu·khas·sa समतिक्कमा,sa·ma·tik·ka·mā अदुक्खमसुखायa·duk·kha·ma·su·khā·ya वेदनायve·da·nā·ya समतिक्कमा:sa·ma·tik·ka·mā

Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā:

Now, some ascetics and brahmins, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, go beyond the rapture of seclusion, pleasure not of the flesh, and neutral feeling.
147

‘सन्तोहमस्मि,san·to·ha·mas·mi निब्बुतोहमस्मि,nib·bu·to·ha·mas·mi अनुपादानोहमस्मी’तिa·nu·pā·dā·no·ha·mas·mī समनुपस्सति।sa·ma·nu·pas·sa·ti

‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati.

They regard themselves like this: ‘I am at peace; I am quenched; I am free of grasping.’
148

तयिदं,ta·yi·daṃ भिक्खवे,bhik·kha·ve तथागतोta·thā·ga·to अभिजानाति।a·bhi·jā·nā·ti

Tayidaṁ, bhikkhave, tathāgato abhijānāti.

The Realized One understands this as follows.
149

अयंa·yaṃ खोkho भवंbha·vaṃ समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā पुब्बन्तानुदिट्ठीनञ्चpub·ban·tā·nu·diṭ·ṭhī·nañ·ca पटिनिस्सग्गा,pa·ṭi·nis·sag·gā अपरन्तानुदिट्ठीनञ्चa·pa·ran·tā·nu·diṭ·ṭhī·nañ·ca पटिनिस्सग्गा,pa·ṭi·nis·sag·gā सब्बसोsab·ba·so कामसंयोजनानंkā·ma·saṃ·yo·ja·nā·naṃ अनधिट्ठाना,a·na·dhiṭ·ṭhā·nā पविवेकायpa·vi·ve·kā·ya पीतियाpī·ti·yā समतिक्कमा,sa·ma·tik·ka·mā निरामिसस्सni·rā·mi·sas·sa सुखस्सsu·khas·sa समतिक्कमा,sa·ma·tik·ka·mā अदुक्खमसुखायa·duk·kha·ma·su·khā·ya वेदनायve·da·nā·ya समतिक्कमा:sa·ma·tik·ka·mā

Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā:

This good ascetic or brahmin, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, goes beyond the rapture of seclusion, pleasure not of the flesh, and neutral feeling.
150

‘सन्तोहमस्मि,san·to·ha·mas·mi निब्बुतोहमस्मि,nib·bu·to·ha·mas·mi अनुपादानोहमस्मी’तिa·nu·pā·dā·no·ha·mas·mī समनुपस्सति;sa·ma·nu·pas·sa·ti

‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati;

They regard themselves like this: ‘I am at peace; I am quenched; I am free of grasping.’
151

अद्धाad·dhā अयमायस्माa·ya·mā·yas·mā निब्बानसप्पायंयेवnib·bā·na·sap·pā·yaṃ·ye·va पटिपदंpa·ṭi·pa·daṃ अभिवदति।a·bhi·va·da·ti

addhā ayamāyasmā nibbānasappāyaṁyeva paṭipadaṁ abhivadati.

Clearly this venerable speaks of a practice that’s conducive to extinguishment.
152

अथa·tha चca पनायंpa·nā·yaṃ भवंbha·vaṃ समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā पुब्बन्तानुदिट्ठिंpub·ban·tā·nu·diṭ·ṭhiṃ वाvā उपादियमानोu·pā·di·ya·mā·no उपादियति,u·pā·di·ya·ti अपरन्तानुदिट्ठिंa·pa·ran·tā·nu·diṭ·ṭhiṃ वाvā उपादियमानोu·pā·di·ya·mā·no उपादियति,u·pā·di·ya·ti कामसंयोजनंkā·ma·saṃ·yo·ja·naṃ वाvā उपादियमानोu·pā·di·ya·mā·no उपादियति,u·pā·di·ya·ti पविवेकंpa·vi·ve·kaṃ वाvā पीतिंpī·tiṃ उपादियमानोu·pā·di·ya·mā·no उपादियति,u·pā·di·ya·ti निरामिसंni·rā·mi·saṃ वाvā सुखंsu·khaṃ उपादियमानोu·pā·di·ya·mā·no उपादियति,u·pā·di·ya·ti अदुक्खमसुखंa·duk·kha·ma·su·khaṃ वाvā वेदनंve·da·naṃ उपादियमानोu·pā·di·ya·mā·no उपादियति।u·pā·di·ya·ti

Atha ca panāyaṁ bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhiṁ vā upādiyamāno upādiyati, aparantānudiṭṭhiṁ vā upādiyamāno upādiyati, kāmasaṁyojanaṁ vā upādiyamāno upādiyati, pavivekaṁ vā pītiṁ upādiyamāno upādiyati, nirāmisaṁ vā sukhaṁ upādiyamāno upādiyati, adukkhamasukhaṁ vā vedanaṁ upādiyamāno upādiyati.

Nevertheless, they still grasp at theories about the first beginning or the final end, or the fetters of sensuality, or the rapture of seclusion, or pleasure not of the flesh, or neutral feeling.
153

यञ्चyañ·ca खोkho अयमायस्मा:a·ya·mā·yas·mā

Yañca kho ayamāyasmā:

And when they regard themselves like this:
154

‘सन्तोहमस्मि,san·to·ha·mas·mi निब्बुतोहमस्मि,nib·bu·to·ha·mas·mi अनुपादानोहमस्मी’तिa·nu·pā·dā·no·ha·mas·mī समनुपस्सतिsa·ma·nu·pas·sa·ti तदपिta·da·pi इमस्सi·mas·sa भोतोbho·to समणस्सsa·ma·ṇas·sa ब्राह्मणस्सbrāh·ma·ṇas·sa उपादानमक्खायति।u·pā·dā·na·mak·khā·ya·ti

‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati tadapi imassa bhoto samaṇassa brāhmaṇassa upādānamakkhāyati.

‘I am at peace; I am quenched; I am free of grasping,’ that’s also said to be grasping on their part.
155

‘तयिदंta·yi·daṃ सङ्खतंsaṅ·kha·taṃ ओळारिकंo·ḷā·ri·kaṃ अत्थिat·thi खोkho पनpa·na सङ्खारानंsaṅ·khā·rā·naṃ निरोधोni·ro·dho अत्थेतन्’ति—at·the·tan

‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—

‘All that is conditioned and crude. But there is the cessation of conditions—that is real.’
156

इतिi·ti विदित्वाvi·dit·vā तस्सtas·sa निस्सरणदस्सावीnis·sa·ra·ṇa·das·sā·vī तथागतोta·thā·ga·to तदुपातिवत्तो।ta·du·pā·ti·vat·to

iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

Understanding this and seeing the escape from it, the Realized One has gone beyond all that.
157

इदंi·daṃ खोkho पन,pa·na भिक्खवे,bhik·kha·ve तथागतेनta·thā·ga·te·na अनुत्तरंa·nut·ta·raṃ सन्तिवरपदंsan·ti·va·ra·pa·daṃ अभिसम्बुद्धंa·bhi·sam·bud·dhaṃ यदिदं—ya·di·daṃ

Idaṁ kho pana, bhikkhave, tathāgatena anuttaraṁ santivarapadaṁ abhisambuddhaṁ yadidaṁ—

But the Realized One has awakened to the supreme state of sublime peace, that is,
158

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 विदित्वाvi·dit·vā अनुपादाविमोक्खो”ति।a·nu·pā·dā·vi·mok·kho

channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimokkho”ti.

liberation by not grasping after truly understanding the six fields of contact’s origin, disappearance, gratification, drawback, and escape.”
159

इदमवोचi·da·ma·vo·ca भगवा।bha·ga·vā

Idamavoca bhagavā.

That is what the Buddha said.
160

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.
161

पञ्चत्तयसुत्तंpañ·cat·ta·ya·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ दुतियं।du·ti·yaṃ

Pañcattayasuttaṁ niṭṭhitaṁ dutiyaṁ.

(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.