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Linked Discourses 12 24 संयुत्त निकाय 12।1 24

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Aññatitthiyasutta

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

संयुत्तsaṃ·yut·ta निकायni·kā·ya 12।24

Saṁyutta Nikāya 12.24

Linked Discourses 12.24
2

3। दसबलवग्गda·sa·ba·la·vag·ga

3. Dasabalavagga

3. The Ten Powers
3

अञ्ञतित्थियसुत्तañ·ña·tit·thi·ya·sut·ta

Aññatitthiyasutta

Followers of Other Religions
4

राजगहेrā·ja·ga·he विहरतिvi·ha·ra·ti वेळुवने।ve·ḷu·va·ne

Rājagahe viharati veḷuvane.

Near Rājagaha, in the Bamboo Grove.
5

अथa·tha खोkho आयस्माā·yas·mā सारिपुत्तोsā·ri·put·to पुब्बण्हसमयंpub·baṇ·ha·sa·ma·yaṃ निवासेत्वाni·vā·set·vā पत्तचीवरमादायpat·ta·cī·va·ra·mā·dā·ya राजगहंrā·ja·ga·haṃ पिण्डायpiṇ·ḍā·ya पाविसि।pā·vi·si

Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.

Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.
6

अथa·tha खोkho आयस्मतोā·yas·ma·to सारिपुत्तस्सsā·ri·put·tas·sa एतदहोसि:e·ta·da·ho·si

Atha kho āyasmato sāriputtassa etadahosi:

Then it occurred to him,
7

“अतिप्पगोa·tip·pa·go खोkho तावtā·va राजगहेrā·ja·ga·he पिण्डायpiṇ·ḍā·ya चरितुं।ca·ri·tuṃ

“atippago kho tāva rājagahe piṇḍāya carituṁ.

“It’s too early to wander for alms in Rājagaha.
8

यन्नूनाहंyan·nū·nā·haṃ येनye·na अञ्ञतित्थियानंañ·ña·tit·thi·yā·naṃ परिब्बाजकानंpa·rib·bā·ja·kā·naṃ आरामोā·rā·mo तेनुपसङ्कमेय्यन्”ति।te·nu·pa·saṅ·ka·mey·yan

Yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan”ti.

Why don’t I visit the monastery for the wanderers of other religions?”
9

अथa·tha खोkho आयस्माā·yas·mā सारिपुत्तोsā·ri·put·to येनye·na अञ्ञतित्थियानंañ·ña·tit·thi·yā·naṃ परिब्बाजकानंpa·rib·bā·ja·kā·naṃ आरामोā·rā·mo तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā तेहिte·hi अञ्ञतित्थियेहिañ·ña·tit·thi·ye·hi परिब्बाजकेहिpa·rib·bā·ja·ke·hi सद्धिंsad·dhiṃ सम्मोदि।sam·mo·di

Atha kho āyasmā sāriputto yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodi.

Then he went to the monastery for the wanderers of other religions and exchanged greetings with the wanderers there.
10

सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di एकमन्तंe·ka·man·taṃ निसिन्नंni·sin·naṃ खोkho आयस्मन्तंā·yas·man·taṃ सारिपुत्तंsā·ri·put·taṃ तेte अञ्ञतित्थियाañ·ña·tit·thi·yā परिब्बाजकाpa·rib·bā·ja·kā एतदवोचुं:e·ta·da·vo·cuṃ

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ te aññatitthiyā paribbājakā etadavocuṁ:

When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him:
11

“सन्तावुसोsan·tā·vu·so सारिपुत्त,sā·ri·put·ta एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā कम्मवादाkam·ma·vā·dā सयङ्कतंsa·yaṅ·ka·taṃ दुक्खंduk·khaṃ पञ्ञपेन्ति।pañ·ña·pen·ti

“Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti.

“Reverend Sāriputta, there are ascetics and brahmins who teach the efficacy of deeds. Some of them assert that suffering is made by oneself.
12

सन्तिsan·ti पनावुसोpa·nā·vu·so सारिपुत्त,sā·ri·put·ta एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā कम्मवादाkam·ma·vā·dā परङ्कतंpa·raṅ·ka·taṃ दुक्खंduk·khaṃ पञ्ञपेन्ति।pañ·ña·pen·ti

Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti.

Some of them assert that suffering is made by another.
13

सन्तावुसोsan·tā·vu·so सारिपुत्त,sā·ri·put·ta एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā कम्मवादाkam·ma·vā·dā सयङ्कतञ्चsa·yaṅ·ka·tañ·ca परङ्कतञ्चpa·raṅ·ka·tañ·ca दुक्खंduk·khaṃ पञ्ञपेन्ति।pañ·ña·pen·ti

Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti.

Some of them assert that suffering is made by both oneself and another.
14

सन्तिsan·ti पनावुसोpa·nā·vu·so सारिपुत्त,sā·ri·put·ta एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā कम्मवादाkam·ma·vā·dā असयङ्कारंa·sa·yaṅ·kā·raṃ अपरङ्कारंa·pa·raṅ·kā·raṃ अधिच्चसमुप्पन्नंa·dhic·ca·sa·mup·pan·naṃ दुक्खंduk·khaṃ पञ्ञपेन्ति।pañ·ña·pen·ti

Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti.

Some of them assert that suffering arises anomalously, not made by oneself or another.
15

इध,i·dha पनावुसोpa·nā·vu·so सारिपुत्त,sā·ri·put·ta समणोsa·ma·ṇo गोतमोgo·ta·mo किंवादीkiṃ·vā·dī किमक्खायी?ki·mak·khā·yī

Idha, panāvuso sāriputta, samaṇo gotamo kiṁvādī kimakkhāyī?

What does the ascetic Gotama say about this? How does he explain it?
16

कथंka·thaṃ ब्याकरमानाbyā·ka·ra·mā·nā चca मयंma·yaṃ वुत्तवादिनोvut·ta·vā·di·no चेवce·va समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa अस्साम,as·sā·ma नna चca समणंsa·ma·ṇaṃ गोतमंgo·ta·maṃ अभूतेनa·bhū·te·na अब्भाचिक्खेय्याम,ab·bhā·cik·khey·yā·ma धम्मस्सdham·mas·sa चानुधम्मंcā·nu·dham·maṃ ब्याकरेय्याम,byā·ka·rey·yā·ma नna चca कोचिko·ci सहधम्मिकोsa·ha·dham·mi·ko वादानुपातोvā·dā·nu·pā·to गारय्हंgā·ray·haṃ ठानंṭhā·naṃ आगच्छेय्या”ति?ā·gac·chey·yā

Kathaṁ byākaramānā ca mayaṁ vuttavādino ceva samaṇassa gotamassa assāma, na ca samaṇaṁ gotamaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyā”ti?

How should we answer so as to repeat what the ascetic Gotama has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuttal and criticism?”
17

“पटिच्चसमुप्पन्नंpa·ṭic·ca·sa·mup·pan·naṃ खो,kho आवुसो,ā·vu·so दुक्खंduk·khaṃ वुत्तंvut·taṃ भगवता।bha·ga·va·tā

“Paṭiccasamuppannaṁ kho, āvuso, dukkhaṁ vuttaṁ bhagavatā.

“Reverends, the Buddha has said that suffering is dependently originated.
18

किंkiṃ पटिच्च?pa·ṭic·ca

Kiṁ paṭicca?

Dependent on what?
19

फस्संphas·saṃ पटिच्च।pa·ṭic·ca

Phassaṁ paṭicca.

Dependent on contact.
20

इतिi·ti वदंva·daṃ वुत्तवादीvut·ta·vā·dī चेवce·va भगवतोbha·ga·va·to अस्स,as·sa नna चca भगवन्तंbha·ga·van·taṃ अभूतेनa·bhū·te·na अब्भाचिक्खेय्य,ab·bhā·cik·khey·ya धम्मस्सdham·mas·sa चानुधम्मंcā·nu·dham·maṃ ब्याकरेय्य,byā·ka·rey·ya नna चca कोचिko·ci सहधम्मिकोsa·ha·dham·mi·ko वादानुपातोvā·dā·nu·pā·to गारय्हंgā·ray·haṃ ठानंṭhā·naṃ आगच्छेय्य।ā·gac·chey·ya

Iti vadaṁ vuttavādī ceva bhagavato assa, na ca bhagavantaṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya.

In speaking like this, you would repeat what the Buddha has said, and not misrepresent him with an untruth. You would explain in line with his teaching, and there would be no legitimate grounds for rebuttal and criticism.
21

तत्रावुसो,tat·rā·vu·so येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā कम्मवादाkam·ma·vā·dā सयङ्कतंsa·yaṅ·ka·taṃ दुक्खंduk·khaṃ पञ्ञपेन्तिpañ·ña·pen·ti तदपिta·da·pi फस्सपच्चया।phas·sa·pac·ca·yā

Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā.

Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who assert that suffering is made by oneself, that’s dependent on contact.
22

येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā कम्मवादाkam·ma·vā·dā परङ्कतंpa·raṅ·ka·taṃ दुक्खंduk·khaṃ पञ्ञपेन्तिpañ·ña·pen·ti तदपिta·da·pi फस्सपच्चया।phas·sa·pac·ca·yā

Yepi te samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā.

In the case of those who assert that suffering is made by another, that’s also dependent on contact.
23

येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā कम्मवादाkam·ma·vā·dā सयङ्कतञ्चsa·yaṅ·ka·tañ·ca परङ्कतञ्चpa·raṅ·ka·tañ·ca दुक्खंduk·khaṃ पञ्ञपेन्तिpañ·ña·pen·ti तदपिta·da·pi फस्सपच्चया।phas·sa·pac·ca·yā

Yepi te samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti tadapi phassapaccayā.

In the case of those who assert that suffering is made by oneself and another, that’s also dependent on contact.
24

येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā कम्मवादाkam·ma·vā·dā असयङ्कारंa·sa·yaṅ·kā·raṃ अपरङ्कारंa·pa·raṅ·kā·raṃ अधिच्चसमुप्पन्नंa·dhic·ca·sa·mup·pan·naṃ दुक्खंduk·khaṃ पञ्ञपेन्तिpañ·ña·pen·ti तदपिta·da·pi फस्सपच्चया।phas·sa·pac·ca·yā

Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā.

In the case of those who assert that suffering arises anomalously, not made by oneself or another, that’s also dependent on contact.
25

तत्रावुसो,tat·rā·vu·so येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā कम्मवादाkam·ma·vā·dā सयङ्कतंsa·yaṅ·ka·taṃ दुक्खंduk·khaṃ पञ्ञपेन्ति,pañ·ña·pen·ti तेte वतva·ta अञ्ञत्रañ·ñat·ra फस्साphas·sā पटिसंवेदिस्सन्तीतिpa·ṭi·saṃ·ve·dis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti

Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.

Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who assert that suffering is made by oneself, it’s impossible that they will experience that without contact.
26

येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā कम्मवादाkam·ma·vā·dā परङ्कतंpa·raṅ·ka·taṃ दुक्खंduk·khaṃ पञ्ञपेन्ति,pañ·ña·pen·ti तेte वतva·ta अञ्ञत्रañ·ñat·ra फस्साphas·sā पटिसंवेदिस्सन्तीतिpa·ṭi·saṃ·ve·dis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti

Yepi te samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.

In the case of those who declare that suffering is made by another, it’s impossible that they will experience that without contact.
27

येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā कम्मवादाkam·ma·vā·dā सयङ्कतञ्चsa·yaṅ·ka·tañ·ca परङ्कतञ्चpa·raṅ·ka·tañ·ca दुक्खंduk·khaṃ पञ्ञपेन्ति,pañ·ña·pen·ti तेte वतva·ta अञ्ञत्रañ·ñat·ra फस्साphas·sā पटिसंवेदिस्सन्तीतिpa·ṭi·saṃ·ve·dis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti

Yepi te samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.

In the case of those who assert that suffering is made by oneself and another, it’s impossible that they will experience that without contact.
28

येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā कम्मवादाkam·ma·vā·dā असयङ्कारंa·sa·yaṅ·kā·raṃ अपरङ्कारंa·pa·raṅ·kā·raṃ अधिच्चसमुप्पन्नंa·dhic·ca·sa·mup·pan·naṃ दुक्खंduk·khaṃ पञ्ञपेन्ति,pañ·ña·pen·ti तेte वतva·ta अञ्ञत्रañ·ñat·ra फस्साphas·sā पटिसंवेदिस्सन्तीतिpa·ṭi·saṃ·ve·dis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जती”ति।vij·ja·tī

Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti.

In the case of those who assert that suffering arises anomalously, not made by oneself or another, it’s impossible that they will experience that without contact.”
29

अस्सोसिas·so·si खोkho आयस्माā·yas·mā आनन्दोā·nan·do आयस्मतोā·yas·ma·to सारिपुत्तस्सsā·ri·put·tas·sa तेहिte·hi अञ्ञतित्थियेहिañ·ña·tit·thi·ye·hi परिब्बाजकेहिpa·rib·bā·ja·ke·hi सद्धिंsad·dhiṃ इमंi·maṃ कथासल्लापं।ka·thā·sal·lā·paṃ

Assosi kho āyasmā ānando āyasmato sāriputtassa tehi aññatitthiyehi paribbājakehi saddhiṁ imaṁ kathāsallāpaṁ.

Venerable Ānanda heard this discussion between Venerable Sāriputta and those wanderers of other religions.
30

अथa·tha खोkho आयस्माā·yas·mā आनन्दोā·nan·do राजगहेrā·ja·ga·he पिण्डायpiṇ·ḍā·ya चरित्वाca·rit·vā पच्छाभत्तंpac·chā·bhat·taṃ पिण्डपातपटिक्कन्तोpiṇ·ḍa·pā·ta·pa·ṭik·kan·to येनye·na भगवाbha·ga·vā तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di

Atha kho āyasmā ānando rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Then Ānanda wandered for alms in Rājagaha. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side,
31

एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho आयस्माā·yas·mā आनन्दोā·nan·do यावतकोyā·va·ta·ko आयस्मतोā·yas·ma·to सारिपुत्तस्सsā·ri·put·tas·sa तेहिte·hi अञ्ञतित्थियेहिañ·ña·tit·thi·ye·hi परिब्बाजकेहिpa·rib·bā·ja·ke·hi सद्धिंsad·dhiṃ अहोसिa·ho·si कथासल्लापोka·thā·sal·lā·po तंtaṃ सब्बंsab·baṃ भगवतोbha·ga·va·to आरोचेसि।ā·ro·ce·si

Ekamantaṁ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa tehi aññatitthiyehi paribbājakehi saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.

and informed the Buddha of all they had discussed.
32

“साधुsā·dhu साधु,sā·dhu आनन्द,ā·nan·da यथाya·thā तंtaṃ सारिपुत्तोsā·ri·put·to सम्माsam·mā ब्याकरमानोbyā·ka·ra·mā·no ब्याकरेय्य।byā·ka·rey·ya

“Sādhu sādhu, ānanda, yathā taṁ sāriputto sammā byākaramāno byākareyya.

“Good, good, Ānanda! It’s just as Sāriputta has so rightly explained.
33

पटिच्चसमुप्पन्नंpa·ṭic·ca·sa·mup·pan·naṃ खो,kho आनन्द,ā·nan·da दुक्खंduk·khaṃ वुत्तंvut·taṃ मया।ma·yā

Paṭiccasamuppannaṁ kho, ānanda, dukkhaṁ vuttaṁ mayā.

I have said that suffering is dependently originated.
34

किंkiṃ पटिच्च?pa·ṭic·ca

Kiṁ paṭicca?

Dependent on what?
35

फस्संphas·saṃ पटिच्च।pa·ṭic·ca

Phassaṁ paṭicca.

Dependent on contact.
36

इतिi·ti वदंva·daṃ वुत्तवादीvut·ta·vā·dī चेवce·va मेme अस्स,as·sa नna चca मंmaṃ अभूतेनa·bhū·te·na अब्भाचिक्खेय्य,ab·bhā·cik·khey·ya धम्मस्सdham·mas·sa चानुधम्मंcā·nu·dham·maṃ ब्याकरेय्य,byā·ka·rey·ya नna चca कोचिko·ci सहधम्मिकोsa·ha·dham·mi·ko वादानुपातोvā·dā·nu·pā·to गारय्हंgā·ray·haṃ ठानंṭhā·naṃ आगच्छेय्य।ā·gac·chey·ya

Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya.

Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuttal and criticism.
37

तत्रानन्द,tat·rā·nan·da येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā कम्मवादाkam·ma·vā·dā सयङ्कतंsa·yaṅ·ka·taṃ दुक्खंduk·khaṃ पञ्ञपेन्तिpañ·ña·pen·ti तदपिta·da·pi फस्सपच्चया।phas·sa·pac·ca·yā

Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā.

Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who assert that suffering is made by oneself, that’s dependent on contact. …
38

येपिye·pi तेte …पे…pe

Yepi te …pe…

(Pāli only)
39

येपिye·pi तेte …पे…pe

yepi te …pe…

(Pāli only)
40

येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā कम्मवादाkam·ma·vā·dā असयङ्कारंa·sa·yaṅ·kā·raṃ अपरङ्कारंa·pa·raṅ·kā·raṃ अधिच्चसमुप्पन्नंa·dhic·ca·sa·mup·pan·naṃ दुक्खंduk·khaṃ पञ्ञपेन्तिpañ·ña·pen·ti तदपिta·da·pi फस्सपच्चया।phas·sa·pac·ca·yā

yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā.

In the case of those who assert that suffering arises anomalously, not made by oneself or another, that’s also dependent on contact.
41

तत्रानन्द,tat·rā·nan·da येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā कम्मवादाkam·ma·vā·dā सयङ्कतंsa·yaṅ·ka·taṃ दुक्खंduk·khaṃ पञ्ञपेन्ति,pañ·ña·pen·ti तेte वतva·ta अञ्ञत्रañ·ñat·ra फस्साphas·sā पटिसंवेदिस्सन्तीतिpa·ṭi·saṃ·ve·dis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti

Tatrānanda, yepi te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.

In the case of those who assert that suffering is made by oneself, it’s impossible that they will experience that without contact. …
42

येपिye·pi तेte …पे…pe

Yepi te …pe…

(Pāli only)
43

येपिye·pi तेte …पे…pe

yepi te …pe…

(Pāli only)
44

येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā कम्मवादाkam·ma·vā·dā असयङ्कारंa·sa·yaṅ·kā·raṃ अपरङ्कारंa·pa·raṅ·kā·raṃ अधिच्चसमुप्पन्नंa·dhic·ca·sa·mup·pan·naṃ दुक्खंduk·khaṃ पञ्ञपेन्ति,pañ·ña·pen·ti तेte वतva·ta अञ्ञत्रañ·ñat·ra फस्साphas·sā पटिसंवेदिस्सन्तीतिpa·ṭi·saṃ·ve·dis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti

yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.

In the case of those who assert that suffering arises anomalously, not made by oneself or another, it’s impossible that they will experience that without contact.
45

एकमिदाहं,e·ka·mi·dā·haṃ आनन्द,ā·nan·da समयंsa·ma·yaṃ इधेवi·dhe·va राजगहेrā·ja·ga·he विहरामिvi·ha·rā·mi वेळुवनेve·ḷu·va·ne कलन्दकनिवापे।ka·lan·da·ka·ni·vā·pe

Ekamidāhaṁ, ānanda, samayaṁ idheva rājagahe viharāmi veḷuvane kalandakanivāpe.

Ānanda, this one time I was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.
46

अथa·tha ख्वाहं,khvā·haṃ आनन्द,ā·nan·da पुब्बण्हसमयंpub·baṇ·ha·sa·ma·yaṃ निवासेत्वाni·vā·set·vā पत्तचीवरमादायpat·ta·cī·va·ra·mā·dā·ya राजगहंrā·ja·ga·haṃ पिण्डायpiṇ·ḍā·ya पाविसिं।pā·vi·siṃ

Atha khvāhaṁ, ānanda, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisiṁ.

Then I robed up in the morning and, taking my bowl and robe, entered Rājagaha for alms.
47

तस्सtas·sa मय्हं,may·haṃ आनन्द,ā·nan·da एतदहोसि:e·ta·da·ho·si

Tassa mayhaṁ, ānanda, etadahosi:

Then I thought:
48

‘अतिप्पगोa·tip·pa·go खोkho तावtā·va राजगहेrā·ja·ga·he पिण्डायpiṇ·ḍā·ya चरितुं।ca·ri·tuṃ

‘atippago kho tāva rājagahe piṇḍāya carituṁ.

‘It’s too early to wander for alms in Rājagaha.
49

यन्नूनाहंyan·nū·nā·haṃ येनye·na अञ्ञतित्थियानंañ·ña·tit·thi·yā·naṃ परिब्बाजकानंpa·rib·bā·ja·kā·naṃ आरामोā·rā·mo तेनुपसङ्कमेय्यन्’ति।te·nu·pa·saṅ·ka·mey·yan

Yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan’ti.

Why don’t I visit the monastery for the wanderers of other religions?’
50

अथa·tha ख्वाहं,khvā·haṃ आनन्द,ā·nan·da येनye·na अञ्ञतित्थियानंañ·ña·tit·thi·yā·naṃ परिब्बाजकानंpa·rib·bā·ja·kā·naṃ आरामोā·rā·mo तेनुपसङ्कमिं;te·nu·pa·saṅ·ka·miṃ उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā तेहिte·hi अञ्ञतित्थियेहिañ·ña·tit·thi·ye·hi परिब्बाजकेहिpa·rib·bā·ja·ke·hi सद्धिंsad·dhiṃ सम्मोदिं।sam·mo·diṃ

Atha khvāhaṁ, ānanda, yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁ; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁ.

Then I went to the monastery for the wanderers of other religions and exchanged greetings with the wanderers there.
51

सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ निसीदिं।ni·sī·diṃ एकमन्तंe·ka·man·taṃ निसिन्नंni·sin·naṃ खोkho मं,maṃ आनन्द,ā·nan·da तेte अञ्ञतित्थियाañ·ña·tit·thi·yā परिब्बाजकाpa·rib·bā·ja·kā एतदवोचुं:e·ta·da·vo·cuṃ

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinnaṁ kho maṁ, ānanda, te aññatitthiyā paribbājakā etadavocuṁ:

When the greetings and polite conversation were over, I sat down to one side. …”
52

‘सन्तावुसोsan·tā·vu·so गोतम,go·ta·ma एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā कम्मवादाkam·ma·vā·dā सयङ्कतंsa·yaṅ·ka·taṃ दुक्खंduk·khaṃ पञ्ञपेन्ति।pañ·ña·pen·ti

‘Santāvuso gotama, eke samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti.

(The wanderers asked the Buddha the very same questions, and he gave the same answers.)
53

सन्तिsan·ti पनावुसोpa·nā·vu·so गोतम,go·ta·ma एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā कम्मवादाkam·ma·vā·dā परङ्कतंpa·raṅ·ka·taṃ दुक्खंduk·khaṃ पञ्ञपेन्ति।pañ·ña·pen·ti

Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti.

(Pāli only)
54

सन्तावुसोsan·tā·vu·so गोतम,go·ta·ma एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā कम्मवादाkam·ma·vā·dā सयङ्कतञ्चsa·yaṅ·ka·tañ·ca परङ्कतञ्चpa·raṅ·ka·tañ·ca दुक्खंduk·khaṃ पञ्ञपेन्ति।pañ·ña·pen·ti

Santāvuso gotama, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti.

(Pāli only)
55

सन्तिsan·ti पनावुसोpa·nā·vu·so गोतम,go·ta·ma एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā कम्मवादाkam·ma·vā·dā असयङ्कारंa·sa·yaṅ·kā·raṃ अपरङ्कारंa·pa·raṅ·kā·raṃ अधिच्चसमुप्पन्नंa·dhic·ca·sa·mup·pan·naṃ दुक्खंduk·khaṃ पञ्ञपेन्ति।pañ·ña·pen·ti

Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti.

(Pāli only)
56

इधi·dha नोno आयस्माā·yas·mā गोतमोgo·ta·mo किंवादीkiṃ·vā·dī किमक्खायी?ki·mak·khā·yī

Idha no āyasmā gotamo kiṁvādī kimakkhāyī?

(Pāli only)
57

कथंka·thaṃ ब्याकरमानाbyā·ka·ra·mā·nā चca मयंma·yaṃ वुत्तवादिनोvut·ta·vā·di·no चेवce·va आयस्मतोā·yas·ma·to गोतमस्सgo·ta·mas·sa अस्साम,as·sā·ma नna चca आयस्मन्तंā·yas·man·taṃ गोतमंgo·ta·maṃ अभूतेनa·bhū·te·na अब्भाचिक्खेय्याम,ab·bhā·cik·khey·yā·ma धम्मस्सdham·mas·sa चानुधम्मंcā·nu·dham·maṃ ब्याकरेय्याम,byā·ka·rey·yā·ma नna चca कोचिko·ci सहधम्मिकोsa·ha·dham·mi·ko वादानुपातोvā·dā·nu·pā·to गारय्हंgā·ray·haṃ ठानंṭhā·naṃ आगच्छेय्या’ति?ā·gac·chey·yā

Kathaṁ byākaramānā ca mayaṁ vuttavādino ceva āyasmato gotamassa assāma, na ca āyasmantaṁ gotamaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyā’ti?

(Pāli only)
58

एवंe·vaṃ वुत्ताहं,vut·tā·haṃ आनन्द,ā·nan·da तेte अञ्ञतित्थियेañ·ña·tit·thi·ye परिब्बाजकेpa·rib·bā·ja·ke एतदवोचं:e·ta·da·vo·caṃ

Evaṁ vuttāhaṁ, ānanda, te aññatitthiye paribbājake etadavocaṁ:

(Pāli only)
59

‘पटिच्चसमुप्पन्नंpa·ṭic·ca·sa·mup·pan·naṃ खो,kho आवुसो,ā·vu·so दुक्खंduk·khaṃ वुत्तंvut·taṃ मया।ma·yā

‘paṭiccasamuppannaṁ kho, āvuso, dukkhaṁ vuttaṁ mayā.

(Pāli only)
60

किंkiṃ पटिच्च?pa·ṭic·ca

Kiṁ paṭicca?

(Pāli only)
61

फस्संphas·saṃ पटिच्च।pa·ṭic·ca

Phassaṁ paṭicca.

(Pāli only)
62

इतिi·ti वदंva·daṃ वुत्तवादीvut·ta·vā·dī चेवce·va मेme अस्स,as·sa नna चca मंmaṃ अभूतेनa·bhū·te·na अब्भाचिक्खेय्य,ab·bhā·cik·khey·ya धम्मस्सdham·mas·sa चानुधम्मंcā·nu·dham·maṃ ब्याकरेय्य,byā·ka·rey·ya नna चca कोचिko·ci सहधम्मिकोsa·ha·dham·mi·ko वादानुपातोvā·dā·nu·pā·to गारय्हंgā·ray·haṃ ठानंṭhā·naṃ आगच्छेय्याति।ā·gac·chey·yā·ti

Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyāti.

(Pāli only)
63

तत्रावुसो,tat·rā·vu·so येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā कम्मवादाkam·ma·vā·dā सयङ्कतंsa·yaṅ·ka·taṃ दुक्खंduk·khaṃ पञ्ञपेन्तिpañ·ña·pen·ti तदपिta·da·pi फस्सपच्चया।phas·sa·pac·ca·yā

Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā.

(Pāli only)
64

येपिye·pi तेte …पे…pe

Yepi te …pe…

(Pāli only)
65

येपिye·pi तेte …पे…pe

yepi te …pe…

(Pāli only)
66

येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā कम्मवादाkam·ma·vā·dā असयङ्कारंa·sa·yaṅ·kā·raṃ अपरङ्कारंa·pa·raṅ·kā·raṃ अधिच्चसमुप्पन्नंa·dhic·ca·sa·mup·pan·naṃ दुक्खंduk·khaṃ पञ्ञपेन्तिpañ·ña·pen·ti तदपिta·da·pi फस्सपच्चया।phas·sa·pac·ca·yā

yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā.

(Pāli only)
67

तत्रावुसो,tat·rā·vu·so येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā कम्मवादाkam·ma·vā·dā सयङ्कतंsa·yaṅ·ka·taṃ दुक्खंduk·khaṃ पञ्ञपेन्ति,pañ·ña·pen·ti तेte वतva·ta अञ्ञत्रañ·ñat·ra फस्साphas·sā पटिसंवेदिस्सन्तीतिpa·ṭi·saṃ·ve·dis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti

Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.

(Pāli only)
68

येपिye·pi तेte …पे…pe

Yepi te …pe…

(Pāli only)
69

येपिye·pi तेte …पे…pe

yepi te …pe…

(Pāli only)
70

येपिye·pi तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā कम्मवादाkam·ma·vā·dā असयङ्कारंa·sa·yaṅ·kā·raṃ अपरङ्कारंa·pa·raṅ·kā·raṃ अधिच्चसमुप्पन्नंa·dhic·ca·sa·mup·pan·naṃ दुक्खंduk·khaṃ पञ्ञपेन्ति,pañ·ña·pen·ti तेte वतva·ta अञ्ञत्रañ·ñat·ra फस्साphas·sā पटिसंवेदिस्सन्तीतिpa·ṭi·saṃ·ve·dis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जती’”ति।vij·ja·tī

yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī’”ti.

(Pāli only)
71

“अच्छरियंac·cha·ri·yaṃ भन्ते,bhan·te अब्भुतंab·bhu·taṃ भन्ते।bhan·te

“Acchariyaṁ bhante, abbhutaṁ bhante.

“It’s incredible, sir, it’s amazing,
72

यत्रyat·ra हिhi नामnā·ma एकेनe·ke·na पदेनpa·de·na सब्बोsab·bo अत्थोat·tho वुत्तोvut·to भविस्सति।bha·vis·sa·ti

Yatra hi nāma ekena padena sabbo attho vutto bhavissati.

how the whole matter is stated with one phrase.
73

सियाsi·yā नुnu खो,kho भन्ते,bhan·te एसेवत्थोe·se·vat·tho वित्थारेनvit·thā·re·na वुच्चमानोvuc·ca·mā·no गम्भीरोgam·bhī·ro चेवce·va अस्सas·sa गम्भीरावभासोgam·bhī·rā·va·bhā·so चा”ति?cā

Siyā nu kho, bhante, esevattho vitthārena vuccamāno gambhīro ceva assa gambhīrāvabhāso cā”ti?

Could there be a detailed explanation of this matter that is both deep and appears deep?”
74

“तेनte·na हानन्द,hā·nan·da तञ्ञेवेत्थtañ·ñe·vet·tha पटिभातू”ति।pa·ṭi·bhā·tū

“Tena hānanda, taññevettha paṭibhātū”ti.

“Well then, Ānanda, clarify this matter yourself.”
75

“सचेsa·ce मं,maṃ भन्ते,bhan·te एवंe·vaṃ पुच्छेय्युं:puc·chey·yuṃ

“Sace maṁ, bhante, evaṁ puccheyyuṁ:

“Sir, suppose they were to ask me:
76

‘जरामरणं,ja·rā·ma·ra·ṇaṃ आवुसोā·vu·so आनन्द,ā·nan·da किंनिदानंkiṃ·ni·dā·naṃ किंसमुदयंkiṃ·sa·mu·da·yaṃ किंजातिकंkiṃ·jā·ti·kaṃ किंपभवन्’ति?kiṃ·pa·bha·van

‘jarāmaraṇaṁ, āvuso ānanda, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavan’ti?

‘Reverend Ānanda, what is the source, origin, birthplace, and inception of old age and death?’
77

एवंe·vaṃ पुट्ठोहं,puṭ·ṭho·haṃ भन्ते,bhan·te एवंe·vaṃ ब्याकरेय्यं:byā·ka·rey·yaṃ

Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:

I’d answer like this:
78

‘जरामरणंja·rā·ma·ra·ṇaṃ खो,kho आवुसो,ā·vu·so जातिनिदानंjā·ti·ni·dā·naṃ जातिसमुदयंjā·ti·sa·mu·da·yaṃ जातिजातिकंjā·ti·jā·ti·kaṃ जातिपभवन्’ति।jā·ti·pa·bha·van

‘jarāmaraṇaṁ kho, āvuso, jātinidānaṁ jātisamudayaṁ jātijātikaṁ jātipabhavan’ti.

‘Reverends, rebirth is the source, origin, birthplace, and inception of old age and death.’
79

एवंe·vaṃ पुट्ठोहं,puṭ·ṭho·haṃ भन्ते,bhan·te एवंe·vaṃ ब्याकरेय्यं।byā·ka·rey·yaṃ

Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ.

That’s how I’d answer such a question.
80

सचेsa·ce मं,maṃ भन्ते,bhan·te एवंe·vaṃ पुच्छेय्युं:puc·chey·yuṃ

Sace maṁ, bhante, evaṁ puccheyyuṁ:

Suppose they were to ask me:
81

‘जातिjā·ti पनावुसोpa·nā·vu·so आनन्द,ā·nan·da किंनिदानाkiṃ·ni·dā·nā किंसमुदयाkiṃ·sa·mu·da·yā किंजातिकाkiṃ·jā·ti·kā किंपभवा’ति?kiṃ·pa·bha·vā

‘jāti panāvuso ānanda, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti?

‘What is the source of rebirth?’
82

एवंe·vaṃ पुट्ठोहं,puṭ·ṭho·haṃ भन्ते,bhan·te एवंe·vaṃ ब्याकरेय्यं:byā·ka·rey·yaṃ

Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:

I’d answer like this:
83

‘जातिjā·ti खो,kho आवुसो,ā·vu·so भवनिदानाbha·va·ni·dā·nā भवसमुदयाbha·va·sa·mu·da·yā भवजातिकाbha·va·jā·ti·kā भवप्पभवा’ति।bha·vap·pa·bha·vā

‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti.

‘Continued existence is the source of rebirth.’
84

एवंe·vaṃ पुट्ठोहं,puṭ·ṭho·haṃ भन्ते,bhan·te एवंe·vaṃ ब्याकरेय्यं।byā·ka·rey·yaṃ

Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ.

That’s how I’d answer such a question.
85

सचेsa·ce मं,maṃ भन्ते,bhan·te एवंe·vaṃ पुच्छेय्युं:puc·chey·yuṃ

Sace maṁ, bhante, evaṁ puccheyyuṁ:

Suppose they were to ask me:
86

‘भवोbha·vo पनावुसोpa·nā·vu·so आनन्द,ā·nan·da किंनिदानोkiṃ·ni·dā·no किंसमुदयोkiṃ·sa·mu·da·yo किंजातिकोkiṃ·jā·ti·ko किंपभवो’ति?kiṃ·pa·bha·vo

‘bhavo panāvuso ānanda, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo’ti?

‘What is the source of continued existence?’
87

एवंe·vaṃ पुट्ठोहं,puṭ·ṭho·haṃ भन्ते,bhan·te एवंe·vaṃ ब्याकरेय्यं:byā·ka·rey·yaṃ

Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:

I’d answer like this:
88

‘भवोbha·vo खो,kho आवुसो,ā·vu·so उपादाननिदानोu·pā·dā·na·ni·dā·no उपादानसमुदयोu·pā·dā·na·sa·mu·da·yo उपादानजातिकोu·pā·dā·na·jā·ti·ko उपादानप्पभवो’ति।u·pā·dā·nap·pa·bha·vo

‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti.

‘Grasping is the source of continued existence.’
89

एवंe·vaṃ पुट्ठोहं,puṭ·ṭho·haṃ भन्ते,bhan·te एवंe·vaṃ ब्याकरेय्यं।byā·ka·rey·yaṃ

Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ.

That’s how I’d answer such a question.
90

सचेsa·ce मं,maṃ भन्ते,bhan·te एवंe·vaṃ पुच्छेय्युं—puc·chey·yuṃ

Sace maṁ, bhante, evaṁ puccheyyuṁ—

Suppose they were to ask me:
91

उपादानंu·pā·dā·naṃ पनावुसोpa·nā·vu·so …पे…pe

upādānaṁ panāvuso …pe…

‘What is the source of grasping?’ …
92

तण्हाtaṇ·hā पनावुसोpa·nā·vu·so …पे…pe

taṇhā panāvuso …pe…

craving …
93

वेदनाve·da·nā पनावुसोpa·nā·vu·so …पे…pe

vedanā panāvuso …pe…

feeling …
94

सचेsa·ce मं,maṃ भन्ते,bhan·te एवंe·vaṃ पुच्छेय्युं:puc·chey·yuṃ

sace maṁ, bhante, evaṁ puccheyyuṁ:

Suppose they were to ask me:
95

‘फस्सोphas·so पनावुसोpa·nā·vu·so आनन्द,ā·nan·da किंनिदानोkiṃ·ni·dā·no किंसमुदयोkiṃ·sa·mu·da·yo किंजातिकोkiṃ·jā·ti·ko किंपभवो’ति?kiṃ·pa·bha·vo

‘phasso panāvuso ānanda, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo’ti?

‘What is the source of contact?’
96

एवंe·vaṃ पुट्ठोहं,puṭ·ṭho·haṃ भन्ते,bhan·te एवंe·vaṃ ब्याकरेय्यं:byā·ka·rey·yaṃ

Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:

I’d answer like this:
97

‘फस्सोphas·so खो,kho आवुसो,ā·vu·so सळायतननिदानोsa·ḷā·ya·ta·na·ni·dā·no सळायतनसमुदयोsa·ḷā·ya·ta·na·sa·mu·da·yo सळायतनजातिकोsa·ḷā·ya·ta·na·jā·ti·ko सळायतनप्पभवो’ति।sa·ḷā·ya·ta·nap·pa·bha·vo

‘phasso kho, āvuso, saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanappabhavo’ti.

‘The six sense fields are the source, origin, birthplace, and inception of contact.’
98

‘छन्नंchan·naṃ त्वेव,tve·va आवुसो,ā·vu·so फस्सायतनानंphas·sā·ya·ta·nā·naṃ असेसविरागनिरोधाa·se·sa·vi·rā·ga·ni·ro·dhā फस्सनिरोधो;phas·sa·ni·ro·dho

‘Channaṁ tveva, āvuso, phassāyatanānaṁ asesavirāganirodhā phassanirodho;

‘When the six fields of contact fade away and cease with no residue left behind, contact ceases.
99

फस्सनिरोधाphas·sa·ni·ro·dhā वेदनानिरोधो;ve·da·nā·ni·ro·dho

phassanirodhā vedanānirodho;

When contact ceases, feeling ceases.
100

वेदनानिरोधाve·da·nā·ni·ro·dhā तण्हानिरोधो;taṇ·hā·ni·ro·dho

vedanānirodhā taṇhānirodho;

When feeling ceases, craving ceases.
101

तण्हानिरोधाtaṇ·hā·ni·ro·dhā उपादाननिरोधो;u·pā·dā·na·ni·ro·dho

taṇhānirodhā upādānanirodho;

When craving ceases, grasping ceases.
102

उपादाननिरोधाu·pā·dā·na·ni·ro·dhā भवनिरोधो;bha·va·ni·ro·dho

upādānanirodhā bhavanirodho;

When grasping ceases, continued existence ceases.
103

भवनिरोधाbha·va·ni·ro·dhā जातिनिरोधो;jā·ti·ni·ro·dho

bhavanirodhā jātinirodho;

When continued existence ceases, rebirth ceases.
104

जातिनिरोधाjā·ti·ni·ro·dhā जरामरणंja·rā·ma·ra·ṇaṃ सोकपरिदेवदुक्खदोमनस्सुपायासाso·ka·pa·ri·de·va·duk·kha·do·ma·nas·su·pā·yā·sā निरुज्झन्ति।ni·ruj·jhan·ti

jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.

When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
105

एवमेतस्सe·va·me·tas·sa केवलस्सke·va·las·sa दुक्खक्खन्धस्सduk·khak·khan·dhas·sa निरोधोni·ro·dho होती’ति।ho·tī

Evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti.

That is how this entire mass of suffering ceases.’
106

एवंe·vaṃ पुट्ठोहं,puṭ·ṭho·haṃ भन्ते,bhan·te एवंe·vaṃ ब्याकरेय्यन्”ति।byā·ka·rey·yan

Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.

That’s how I’d answer such a question.”
107

चतुत्थं।ca·tut·thaṃ

Catutthaṁ.

(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.