Paribbājakakathā Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā antarā ca rājagahaṁ antarā ca nāḷandaṁ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.
Thus have I heard: At one time, the Blessed One was traveling between Rājagaha and Nālandā with a large company of disciples, about five hundred in total.
Suppiyopi kho paribbājako antarā ca rājagahaṁ antarā ca nāḷandaṁ addhānamaggappaṭipanno hoti saddhiṁ antevāsinā brahmadattena māṇavena.
Suppiya the wanderer was also traveling between Rājagaha and Nālandā with his pupil, the young Brahmadatta.
There, indeed, Suppiya the wanderer spoke in many ways in dispraise of the Tathāgata, the Dhamma, and the Sangha; However, Suppiya's pupil, the young Brahmadatta, spoke in many ways in praise of the Tathāgata, the Dhamma, and the Sangha.
There too, Suppiya the wanderer spoke in many ways in dispraise of the Tathāgata, the Dhamma, and the Sangha; However, Suppiya's pupil, the young Brahmadatta, spoke in many ways in praise of the Tathāgata, the Dhamma, and the Sangha.
Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā viharanti.
Thus, both the teacher and pupil, holding opposing views, lived there.
Then, many disciples, having risen early in the morning and gathered in the pavilion, this topic of conversation arose: It is wonderful, friends, it is marvelous, how the Blessed One, knowing and seeing, the Arahant, the Fully Enlightened One, has thoroughly known the diverse inclinations of beings.
For here, Suppiya the wanderer speaks in many ways in dispraise of the Tathāgata, the Dhamma, and the Sangha; However, Suppiya's pupil, the young Brahmadatta, speaks in many ways in praise of the Tathāgata, the Dhamma, and the Sangha.
Then, the Blessed One, knowing this topic of conversation among the disciples, approached the pavilion; having approached, he sat down on the prepared seat.
Nisajja kho bhagavā bhikkhū āmantesi: “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti?
Sitting down, the Blessed One asked the disciples: What were you discussing just now what was your conversation that was interrupted?
When asked, the disciples told the Blessed One about their conversation.
“Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā.
The Blessed One said whether others speak in dispraise of me, the Dhamma, or the Sangha, you should not feel resentment, displeasure, or ill-will.
Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṁ yevassa tena antarāyo. Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṁ subhāsitaṁ dubbhāsitaṁ ājāneyyāthā”ti? “No hetaṁ, bhante”.
If you were to feel angry or displeased, would you then be able to recognize whether what others say is right or wrong? No, venerable sir. Disciples, if others speak in dispraise of me, the Dhamma, or the Sangha, you should unravel what is untrue as untrue, saying: This is not true, this is not right, this is not found among us, this is not in us.
“Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi abhūtaṁ abhūtato nibbeṭhetabbaṁ: ‘itipetaṁ abhūtaṁ, itipetaṁ atacchaṁ, natthi cetaṁ amhesu, na ca panetaṁ amhesu saṁvijjatī’ti.
Disciples, if others speak in praise of me, the Dhamma, or the Sangha, you should acknowing what is true as true, saying: This is true, this is right, this is found among us, this is in us.
Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇīyaṁ.
They praise, whether it's the praise of the Dhamma, the praise of the Sangha, in that, you should not be excited, joyful, or uplifted in mind.
Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha ānandino sumanā uppilāvitā tumhaṁ yevassa tena antarāyo.
Whether it's me or others being praised, the praise of the Dhamma, the praise of the Sangha, if you were to be joyful, pleased, and uplifted, that would be an obstacle for you.
Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi bhūtaṁ bhūtato paṭijānitabbaṁ: ‘itipetaṁ bhūtaṁ, itipetaṁ tacchaṁ, atthi cetaṁ amhesu, saṁvijjati ca panetaṁ amhesū’ti.
Whether it's me or others being praised, the praise of the Dhamma, the praise of the Sangha, in that, you should acknowing the truth as it is: This is true, this is factual, this exists in us, and this is found among us.
Having abandoned the taking of life, the ascetic Gotama refrains from taking life, he is without stick or sword, conscientious, merciful, compassionate towards all living beings: thus indeed an ordinary person, speaking in praise of the Tathagata, might speak.
Having abandoned taking what is not given, the ascetic Gotama refrains from taking what is not given, he takes only what is given, expecting only what is given, by not stealing he lives purely: thus indeed an ordinary person, speaking in praise of the Tathagata, might speak.
Having abandoned unchastity, the ascetic Gotama lives a life of chastity, he dwells apart from the vulgar practice of sexual intercourse: thus indeed an ordinary person, speaking in praise of the Tathagata, might speak.
Having abandoned false speech, the ascetic Gotama refrains from falsehood, he speaks truth, is devoted to truth, reliable, worthy of confidence, not a deceiver of the world: thus indeed an ordinary person, speaking in praise of the Tathagata, might speak.
Having abandoned divisive speech, the ascetic Gotama refrains from divisive speech, what he has heard here he does not repeat elsewhere to divide those people from these, nor what he has heard elsewhere does he repeat here to divide these people from those, thus he is one who reunites those who are divided, a promoter of friendships, who enjoys concord, rejoices in concord, delights in concord, a speaker of words that promote concord: thus indeed an ordinary person, speaking in praise of the Tathagata, might speak.
Having abandoned harsh speech, the ascetic Gotama refrains from harsh speech, he speaks such words that are gentle, pleasing to the ear, and loveable as they go to the heart, are courteous, desired by many and agreeable to many: thus indeed an ordinary person, speaking in praise of the Tathagata, might speak.
Having abandoned idle chatter, the ascetic Gotama refrains from idle chatter, he speaks at the right time, speaks what is fact, speaks on what is good, speaks on the Dhamma and the discipline; at the right time he speaks such words that are worth recording, reasonable, moderate, and beneficial: thus indeed an ordinary person, speaking in praise of the Tathagata, might speak.
The ascetic Gotama abstains from accepting women and girls: thus indeed, disciples. The ascetic Gotama abstains from accepting male and female slaves: thus indeed, disciples...
The ascetic Gotama abstains from accepting goats and sheep: thus indeed, disciples...
The ascetic Gotama abstains from accepting fowl and pigs: thus indeed, disciples. The ascetic Gotama abstains from accepting elephants, cattle, horses, and mares: thus indeed, disciples. The ascetic Gotama abstains from accepting fields and land: thus indeed, disciples...
The ascetic Gotama abstains from running messages and errands: thus indeed, disciples...
The ascetic Gotama abstains from buying and selling: thus indeed, disciples. The ascetic Gotama abstains from false weights, false metals, and false measures: thus indeed, disciples. The ascetic Gotama abstains from bribery, deception, fraud, and crooked practices in relation to weights, metals, and measures: thus indeed, disciples...
The ascetic Gotama abstains from mutilation, murder, binding, brigandage, plunder, and violence: thus indeed an ordinary person, speaking in praise of the Tathagata, might speak. Minor virtue is concluded.
Just as some ascetics and brahmins, feeding on food given in faith, engage in such occupations as these, namely the cultivation of seeds such as root seeds, shoot seeds, joint seeds, cutting seeds, and fifthly seed seeds; the ascetic Gotama refrains from such occupations: thus indeed an ordinary person, speaking in praise of the Tathagata, might speak.
One might say, Just as some venerable disciples and brahmins, after consuming food given in faith, indulge in the enjoyment of various kinds of possessions and pleasures, such as food, drinks, clothes, vehicles, beds, scents, and meats, so too, the ascetic Gotama refrains from such indulgence in possessions and pleasures. This is how an ordinary person might praise the Tathagata.
Just as some venerable disciples and brahmins, after consuming food given in faith, indulge in various forms of entertainment, such as dancing, singing, music, spectacles, storytelling, shouting, physical displays, combats, and competitions involving elephants, horses, buffaloes, bulls, goats, rams, chickens, quails, and fights with sticks or fists, so too, the ascetic Gotama refrains from such forms of entertainment.
This is how an ordinary person might praise the Tathagata.
Just as some venerable disciples and brahmins, after consuming food given in faith, indulge in various games and gambling, such as board games, hopscotch, aerial acrobatics, water tricks, games involving balls, dice, leaf games, and various other games, so too, the ascetic Gotama refrains from such games and gambling. This is how an ordinary person might praise the Tathagata.
Just as some venerable disciples and brahmins, after consuming food given in faith, indulge in the use of high and luxurious beds and seats, such as couches, stools, woolen covers, silk covers, and various kinds of luxurious bedding, so too, the ascetic Gotama refrains from the use of high and luxurious beds and seats. This is how an ordinary person might praise the Tathagata.
Just as some venerable disciples and brahmins, after consuming food given in faith, indulge in beautification and adornment, such as applying powders, bathing, decorating with garlands, scents, and creams, wearing jewelry and fine clothes, so too, the ascetic Gotama refrains from such beautification and adornment.
This is how an ordinary person might praise the Tathagata.
Just as some venerable disciples and brahmins, after consuming food given in faith, indulge in idle chatter about kings, robbers, ministers, armies, dangers, battles, food, drinks, clothes, beds, garlands, scents, relatives, vehicles, villages, towns, cities, countries, women, heroes, street fights, ancestors, various stories about land and sea, tales of the past and future, so too, the ascetic Gotama refrains from such idle chatter. This is how an ordinary person might praise the Tathagata.
Just as some venerable disciples and brahmins, after consuming food given in faith, indulge in contentious talk, saying, You don't know this Dhamma and Discipline, I know this Dhamma and Discipline; how could you know this Dhamma and Discipline? You're practicing wrongly, I'm practicing rightly; I'm consistent, you're inconsistent; what should have been said before you said after, what should have been said after you said before; my contention is refuted, you're caught in your views; come, let's settle this, so too, the ascetic Gotama refrains from such contentious talk.
This is how an ordinary person might praise the Tathagata.
Just as some venerable disciples and brahmins, after consuming food given in faith, indulge in running errands and messages for kings, royal ministers, nobles, brahmins, householders, and princes, so too, the ascetic Gotama refrains from such errands and messages. This is how an ordinary person might praise the Tathagata.
Okay, go there, bring this, bring that from there - thus, the kind of errands and missions, the Venerable Gotama refrains from - thus, indeed, a common person would praise the Tathagata.
Just as some ascetics and brahmins, after consuming food given in faith, engage in deceit, chatter, predicting, and interpreting omens for gain, the Venerable Gotama refrains from such deceit and chatter - thus, indeed, a common person would praise the Tathagata.
The middle virtue is completed. Great Virtue: Just as some ascetics and brahmins, after consuming food given in faith, maintain their lives with wrong livelihood through such low arts, for example, interpreting bodily marks, omens, dreams, animal cries, sacrifices, and various forms of divination and spells, the Venerable Gotama refrains from such wrong livelihood through low arts - thus, indeed, a common person would praise the Tathagata.
Just as some ascetics and brahmins, after consuming food given in faith, maintain their lives with wrong livelihood through such low arts, for example, predicting victories and defeats of kings and battles, the Venerable Gotama refrains from such wrong livelihood through low arts - thus, indeed, a common person would praise the Tathagata.
Just as some ascetics and brahmins, after consuming food given in faith, maintain their lives with wrong livelihood through such low arts, for example, predicting eclipses, movements of celestial bodies, meteor showers, earthquakes, and other natural disasters, the Venerable Gotama refrains from such wrong livelihood through low arts - thus, indeed, a common person would praise the Tathagata.
Just as some ascetics and brahmins, after consuming food given in faith, maintain their lives with wrong livelihood through such low arts, for example, predicting good rainfall - There will be prosperity, there will be famine, there will be peace, there will be fear, there will be disease, there will be health, joy, counting, enumeration, poetry, materialism, etc. Such wrong livelihoods as these, the ascetic Gotama refrains from: thus, indeed a common person might speak in praise of the Tathagata.
Just as some ascetics and brahmins, having consumed food provided in faith, maintain their lives by such wrong livelihoods, including invoking, dispelling, binding, opening, mixing, scattering, making fortunate, making unfortunate, causing barrenness, binding the tongue, locking the jaws, gesturing with the hands, gesturing with the chin, gesturing with the ears, mirror questions, maiden questions, divine questions, sun worship, great worship, raising the flame, blowing the conch, etc.
Such wrong livelihoods as these, the ascetic Gotama refrains from: thus, indeed a common person might speak in praise of the Tathagata. Just as some ascetics and brahmins, having consumed food provided in faith, maintain their lives by such wrong livelihoods, including pacification rituals, vow fulfillment, ghost business, extensive business, rain rituals, seed rituals, site rituals, site preparation, rinsing, bathing, steaming, vomiting, purging, upward purging, downward purging, head purging, ear oil, eye treatment, nose treatment, ointments, eye salve, using a probe, surgery, child treatment, root medicines, administering medicines, etc.
There are some ascetics and brahmins who, adhering to and insisting on the past, proclaim various views about the past based on eighteen grounds. And what are these views that they proclaim based on eighteen grounds?
And how do they assert this? Here a certain ascetic or brahmin, through ardor, endeavor, application, diligence, and right attention, attains such a level of concentration of mind that he recalls many past lives.
That is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world contraction, many eons of world expansion, many eons of world contraction and expansion: There I was with such a name, of such a clan, with such an appearance, eating such food, experiencing such pleasures and pains, with such a lifespan; passing away from there, I appeared elsewhere; and there too I was with such a name, of such a clan, with such an appearance, eating such food, experiencing such pleasures and pains, with such a lifespan; passing away from there, I appeared here.
Thus he recalls his varied past lives in their aspects and details.
So evamāha: ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ. Taṁ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi. Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti.
He says: The self and the world are eternal, barren, standing firm like a pillar, established, without any change; and these beings, running on and wandering through this cycle of existence, undergo rebirth, but there is indeed something eternal. Why is that? Because I, through ardor, endeavor, application, diligence, and right attention, attain such a level of concentration of mind that I recall many past lives, such as one birth, two births, three births, four births...
Five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many hundreds of births, many thousands of births, many hundreds of thousands of births: There I was with such a name, of such a clan, with such an appearance, eating such food, experiencing such happiness and suffering, with such a lifespan.
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. Imināmahaṁ etaṁ jānāmi: “yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti.
Then, having died from there, I reappeared elsewhere; and there too I was with such a name, of such a clan, with such an appearance, eating such food, experiencing such happiness and suffering, with such a lifespan.
By this I know: As eternal are the self and the world, deceptive, established on a false premise; and these beings run on, circle around, pass away, and reappear, truly there is an eternal continuum.
Seyyathidaṁ—ekampi saṁvaṭṭavivaṭṭaṁ dvepi saṁvaṭṭavivaṭṭāni tīṇipi saṁvaṭṭavivaṭṭāni cattāripi saṁvaṭṭavivaṭṭāni pañcapi saṁvaṭṭavivaṭṭāni dasapi saṁvaṭṭavivaṭṭāni: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. So evamāha: ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ. Taṁ kissa hetu?
This is the first case, based on which some ascetics and brahmins proclaim the eternity of the self and the world.
And what do some ascetics and brahmins proclaim the eternity of the self and the world based on the second case?
Here a certain ascetic or brahmin, by striving, by exerting, by applying, by being diligent, and by rightly focusing, attains such a level of concentration of mind that he recalls many past lives in detail.
Seyyathidaṁ—ekampi saṁvaṭṭavivaṭṭaṁ dvepi saṁvaṭṭavivaṭṭāni tīṇipi saṁvaṭṭavivaṭṭāni cattāripi saṁvaṭṭavivaṭṭāni pañcapi saṁvaṭṭavivaṭṭāni dasapi saṁvaṭṭavivaṭṭāni: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti.
For example: one eon of expansion and contraction, two eons of expansion and contraction, three eons of expansion and contraction, four eons of expansion and contraction, five eons of expansion and contraction, ten eons of expansion and contraction: There I was with such a name, of such a clan, with such an appearance, eating such food, experiencing such happiness and suffering, with such a lifespan.
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. Imināmahaṁ etaṁ jānāmi: “yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti.
Then, having died from there, I reappeared elsewhere; and there too I was with such a name, of such a clan, with such an appearance, eating such food, experiencing such happiness and suffering, with such a lifespan.
He says: Eternal are the self and the world, deceptive, established on a false premise; and these beings run on, circle around, pass away, and reappear, truly there is an eternal continuum.
Seyyathidaṁ—dasapi saṁvaṭṭavivaṭṭāni vīsampi saṁvaṭṭavivaṭṭāni tiṁsampi saṁvaṭṭavivaṭṭāni cattālīsampi saṁvaṭṭavivaṭṭāni: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. So evamāha: ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ. Taṁ kissa hetu?
Why is that? Because I, by striving, by exerting, by applying, by being diligent, and by rightly focusing, attain such a level of concentration of mind that I recall many past lives in detail.
For example: ten eons of expansion and contraction, twenty eons of expansion and contraction, thirty eons of expansion and contraction, forty eons of expansion and contraction.
Seyyathidaṁ—dasapi saṁvaṭṭavivaṭṭāni vīsampi saṁvaṭṭavivaṭṭāni tiṁsampi saṁvaṭṭavivaṭṭāni cattālīsampi saṁvaṭṭavivaṭṭāni: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti.
Through the rounds of rebirths: There I was with such a name, of such a clan, with such an appearance, eating such food, experiencing such happiness and suffering, with such a lifespan.
Then, having died from there, I reappeared elsewhere; there too I was with such a name, of such a clan, with such an appearance, eating such food, experiencing such happiness and suffering, with such a lifespan. Then, having died from there, I reappeared here.
Thus, with details and specifics, I recall many past lives.
Imināmahaṁ etaṁ jānāmi: “yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti.
By this I know: As eternal are the soul and the world, deceptive, standing like a pillar, those beings run and wander, die and reappear, there truly is eternal continuity.
And on what basis do some ascetics and brahmins in the fourth case proclaim the eternity of the soul and the world?
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī, so takkapariyāhataṁ vīmaṁsānucaritaṁ sayaṁ paṭibhānaṁ evamāha: ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti.
Here a certain ascetic or brahmin is a logician, a reasoner. Through logic and reasoning, by his own intuition, he declares: The soul and the world are eternal, deceptive, standing like a pillar; those beings run and wander, die and reappear, there truly is eternal continuity.
These are the four grounds on which ascetics and brahmins proclaim the eternity of the soul and the world.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sassatavādā sassataṁ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.
Indeed whatever ascetics or brahmins proclaim the eternity of the soul and the world, all of them do so based on these four grounds, or one of them; there is nothing beyond this.
Tayidaṁ, bhikkhave, tathāgato pajānāti: ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti, tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti; tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.
Thus the Tathagata knows: These standpoints, thus grasped, thus adhered to, lead to such a destiny, such a future life. And the Tathagata knows this, and more than this; but not grasping, for him, by not grasping, there is personal realization of Nibbana.
These are the profound, hard to see, hard to know, peaceful, sublime, beyond the sphere of reasoning, subtle, comprehensible only by the wise, which the Tathagata, having himself realized and seen, makes known.
Disciples, there are some ascetics and brahmins who are proponents of partial eternity and partial non-eternity, proclaiming the eternity and non-eternity of the soul and the world on four grounds.
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi?
And on what basis do some ascetics and brahmins proclaim the partial eternity and partial non-eternity of the soul and the world on four grounds?
Hoti kho so, bhikkhave, samayo, yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko saṁvaṭṭati.
There comes a time when, after a very long period, this world contracts.
Then a certain being, due to the exhaustion of his lifespan or merit, passes away from the Ābhassara Brahma world and reappears in the empty Brahma palace.
Then other beings, due to the exhaustion of their lifespan or merit, pass away from the Ābhassara Brahma world and reappear in the Brahma palace with him.
There the being who reappeared first thinks: I am Brahma, the Great Brahma, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Lord, the Maker and Creator, Supreme Being, the Ruler, Father of all that are and are to be.
And the beings who appeared after also think: This must be Brahma, the Great Brahma, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Lord, the Maker and Creator, Supreme Being, the Ruler, Father of all that are and are to be.
Having gone forth, by pursuing ardor, effort, application, diligence, and right mindfulness, he attains such a level of concentration of mind that, with his mind thus concentrated, he recalls his past life but not beyond that.
He says: That Brahma, the Great Brahma, the Conqueror, the Unconquered, the All-Seeing, the All-Powerful, the Lord, the Maker and Creator, the Supreme Being, the Ruler, the Father of all that are and are to be, by whom we were created, is eternal, permanent, everlasting, unchanging, and will remain so forever and ever.
Ye pana mayaṁ ahumhā tena bhotā brahmunā nimmitā, te mayaṁ aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti.
But we, who were created by that Brahma, are impermanent, not lasting, short-lived, destined to pass away, having come into this state.
Having gone forth, by pursuing ardor, effort, application, diligence, and right mindfulness, he attains such a level of concentration of mind that, with his mind thus concentrated, he recalls his past life but not beyond that.
So evamāha: ‘ye kho te bhonto devā na khiḍḍāpadosikā, te na ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti.
He says: Those gods who are not the Joyful do not live indulging excessively in laughter and merriment.
Tesaṁ na ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati na sammussati.
As they do not indulge excessively, their mindfulness is not lost.
Satiyā asammosā te devā tamhā kāyā na cavanti; niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti.
With mindfulness unlost, they do not pass away from that state; they are eternal, permanent, everlasting, unchanging, and will remain so forever and ever.
Ye pana mayaṁ ahumhā khiḍḍāpadosikā, te mayaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannā viharimhā.
But we, who were the Joyful, lived indulging excessively in laughter and merriment.
Tesaṁ no ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati.
As we indulged excessively, our mindfulness was lost.
With the loss of mindfulness, we passed away from that state and have come into this state, impermanent, not lasting, short-lived, destined to pass away.
This is the second case where some ascetics and brahmins, based on this, proclaim the self and the world to be partly eternal and partly not.
Having gone forth, by pursuing ardor, effort, application, diligence, and right mindfulness, he attains such a level of concentration of mind that, with his mind thus concentrated, he recalls his past life but not beyond that.
So evamāha: ‘ye kho te bhonto devā na manopadosikā, te nātivelaṁ aññamaññaṁ upanijjhāyanti.
He says: Those gods who are not the Contentious do not live indulging excessively in quarreling and disputing.
Te nātivelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni nappadūsenti.
As they do not indulge excessively, they do not corrupt each other's minds.
Te aññamaññaṁ appaduṭṭhacittā akilantakāyā akilantacittā.
With uncorrupted minds, they are not exhausted in body and mind.
They do not pass away from that state; they are eternal, permanent, everlasting, unchanging, and will remain so forever and ever.
Te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti.
But we, who were the Contentious, lived indulging excessively in quarreling and disputing.
Ye pana mayaṁ ahumhā manopadosikā, te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyimhā.
As we indulged excessively, we corrupted each other's minds.
With corrupted minds, we became exhausted in body and mind, passed away from that state, and have come into this state, impermanent, not lasting, short-lived, destined to pass away.
Te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsimhā, te mayaṁ aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā.
This is the third case where some ascetics and brahmins, based on this, proclaim the self and the world to be partly eternal and partly not.
This is the third case, based on which some ascetics and brahmins present themselves and the world as eternal in some respects and non-eternal in others.
And on what basis do some ascetics and brahmins in the fourth case present themselves and the world as eternal in some respects and non-eternal in others?
He, by reasoning, following investigation, and by his own intuition, says: What is called the eye, ear, nose, tongue, body, this self is impermanent, not lasting, non-eternal, subject to change.
And what is called mind, intellect, or consciousness, this self is permanent, lasting, eternal, not subject to change, and will remain the same forever.
This is the fourth case, based on which some ascetics and brahmins present themselves and the world as eternal in some respects and non-eternal in others.
These ascetics and brahmins present themselves and the world as eternal in some respects and non-eternal in others based on these four grounds.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.
Whatever ascetics or brahmins present themselves and the world as eternal in some respects and non-eternal in others, all of them do so based on these four grounds, or one of them; there is nothing beyond this.
These are the deep, hard to see, hard to know, peaceful, sublime, beyond the scope of reasoning, subtle, comprehensible to the wise, which the Tathagata, having directly known, declares, and those who would rightly describe the Tathagata's attributes would speak of them.
Here a certain ascetic or brahmin, by striving, exerting, applying, being diligent, and rightly focusing, attains such a concentration of mind that he dwells perceiving the world as having an end.
Because I, by striving, exerting, applying, being diligent, and rightly focusing, attain such a concentration of mind that I dwell perceiving the world as having an end.
Imināmahaṁ etaṁ jānāmi: “yathā antavā ayaṁ loko parivaṭumo”’ti.
By this, I know: The world is finite and enclosed.
Here a certain ascetic or brahmin, by striving, exerting, applying, being diligent, and rightly focusing, attains such a concentration of mind that he dwells perceiving the world as infinite.
So evamāha: ‘ananto ayaṁ loko apariyanto.
He says: The world is infinite, without limit.
Ye te samaṇabrāhmaṇā evamāhaṁsu: “antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā.
Those ascetics and brahmins who said: The world is finite and enclosed, they lied.
Because I, by striving, exerting, applying, being diligent, and rightly focusing, attain such a concentration of mind that I dwell perceiving the world as infinite.
Imināmahaṁ etaṁ jānāmi: “yathā ananto ayaṁ loko apariyanto”’ti.
By this, I know: The world is infinite, without limit.
When practicing in such a way, one experiences a kind of concentration of mind that allows one to dwell in the world with the perception of both the finite and the infinite in all directions.
So evamāha: ‘antavā ca ayaṁ loko ananto ca.
Thus, he says: This world is both finite and infinite.
Ye te samaṇabrāhmaṇā evamāhaṁsu: “antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā.
Those ascetics and brahmins who say, The world is finite and surrounded by a boundary, are wrong.
Yepi te samaṇabrāhmaṇā evamāhaṁsu: “ananto ayaṁ loko apariyanto”ti, tesampi musā.
And those who say, The world is infinite and without a boundary, are also wrong.
Because, by practicing ardently, with effort, dedication, mindfulness, and proper attention, I attain such a concentration of mind that allows me to dwell in the world with the perception of both the finite and infinite in all directions.
Imināmahaṁ etaṁ jānāmi: “yathā antavā ca ayaṁ loko ananto cā”’ti.
Through this, I know The world is both finite and infinite.
What then do other ascetics and brahmins base their view on when they declare the world to be both finite and infinite in the fourth position?
So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha: ‘nevāyaṁ loko antavā, na panānanto. Ye te samaṇabrāhmaṇā evamāhaṁsu: “antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā.
Here, an ascetic or a brahmin, relying on reasoning and investigation, concludes through personal insight: The world is neither finite nor infinite.
Yepi te samaṇabrāhmaṇā evamāhaṁsu: “ananto ayaṁ loko apariyanto”ti, tesampi musā. Yepi te samaṇabrāhmaṇā evamāhaṁsu: “antavā ca ayaṁ loko ananto cā”ti, tesampi musā.
Those who say, The world is finite and surrounded by a boundary, or The world is infinite and without a boundary, or even The world is both finite and infinite, are all wrong.
These ascetics and brahmins declare the world to be both finite and infinite based on four grounds.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā antānantikā antānantaṁ lokassa paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.
Any ascetic or brahmin who declares the world to be both finite and infinite does so based on these four grounds or one of them; there is nothing beyond this.
Understanding the arising, passing away, gratification, danger, and escape regarding feelings as they truly are, the Tathagata is liberated without clinging.
These teachings, which the Tathagata has directly known and declared, are profound, hard to see, hard to know, peaceful, sublime, beyond the sphere of reasoning, subtle, and to be experienced by the wise.
This is how accurately speaking of the Tathagata's qualities should be done.
Iti so musāvādabhayā musāvādaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ.
There are some ascetics and brahmins who, when questioned, resort to evasive statements and equivocations on various topics, using four grounds for evasion.
If I were to declare something as wholesome or unwholesome without truly knowing it, I would be lying, which would lead to my downfall and be an obstacle.
Iti so upādānabhayā upādānaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti.
Therefore, out of fear of lying and the desire to avoid it, he does not declare anything as wholesome or unwholesome, and when questioned, he resorts to equivocation: I do not say it is thus; nor do I say it is otherwise; nor do I say it is not so; nor not not so.
Not knowing truly what is wholesome and not knowing truly what is unwholesome, if I were to declare, This is wholesome or This is unwholesome, there would be desire, attachment, aversion, or resistance in me.
Ahañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto “idaṁ akusalan”ti yathābhūtaṁ appajānanto “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ; santi hi kho samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā, te bhindantā maññe caranti paññāgatena diṭṭhigatāni, te maṁ tattha samanuyuñjeyyuṁ samanugāheyyuṁ samanubhāseyyuṁ. Ye maṁ tattha samanuyuñjeyyuṁ samanugāheyyuṁ samanubhāseyyuṁ, tesāhaṁ na sampāyeyyaṁ.
Where there is desire, attachment, aversion, or resistance in me, that would be my clinging.
Yesāhaṁ na sampāyeyyaṁ, so mamassa vighāto.
What is my clinging, that is my obstruction.
Yo mamassa vighāto, so mamassa antarāyo’ti.
What is my obstruction, that is my impediment.
Iti so anuyogabhayā anuyogaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti.
Therefore, fearing clinging and loathing for clinging, one does not declare This is wholesome or This is unwholesome, and when asked questions here and there, one resorts to evasive speech, evasion: Neither yes nor no; neither no nor yes.
And what is the third case? Here a certain ascetic or brahmin does not truly know what is wholesome and what is unwholesome.
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā mando hoti momūho. So mandattā momūhattā tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: ‘atthi paro loko’ti iti ce maṁ pucchasi, ‘atthi paro loko’ti iti ce me assa, ‘atthi paro loko’ti iti te naṁ byākareyyaṁ, ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.
Thinking, I do not truly know what is wholesome or unwholesome, and fearing criticism and loathing for engagement, one does not declare This is wholesome or This is unwholesome, and when asked questions here and there, one resorts to evasive speech, evasion: Neither yes nor no; neither no nor yes.
‘Natthi paro loko …pe…
This is the third case.
‘atthi ca natthi ca paro loko …pe…
And what is the fourth case?
‘nevatthi na natthi paro loko …pe… ‘atthi sattā opapātikā …pe…
Here a certain ascetic or brahmin is dull and deluded.
‘natthi sattā opapātikā …pe… ‘atthi ca natthi ca sattā opapātikā …pe… ‘nevatthi na natthi sattā opapātikā …pe… ‘atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…
Being dull and deluded, when asked questions here and there, one resorts to evasive speech, evasion: If you ask me if there is another world...
if there is and if there isn't a result and retribution for good and bad deeds...
‘na hoti tathāgato paraṁ maraṇā …pe…
if the Tathagata exists after death...
‘hoti ca na ca hoti tathāgato paraṁ maraṇā …pe…
if the Tathagata does not exist after death...
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti ce maṁ pucchasi, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti ce me assa, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti te naṁ byākareyyaṁ, ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.
if the Tathagata both exists and does not exist after death... if the Tathagata neither exists nor does not exist after death, one resorts to evasive speech: Neither yes nor no; neither no nor yes.
These are the four grounds on which some ascetics and brahmins, when asked questions here and there, resort to evasive speech, evasion.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā …
They fall into distraction of speech, immortal distraction, all of them by these same four grounds, or by one of them, there is nothing beyond this... ...by which they would rightly speak of the Tathagata's praise as it really is.
There are some ascetics and Brahmins who are proponents of accidental origination, who declare the self and the world to be accidentally originated based on two grounds.
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi?
And on what grounds do these ascetics and Brahmins declare the self and the world to be accidentally originated?
Having gone forth, by striving, by exerting himself, by applying himself, by being diligent, by rightly focusing his mind, he attains to such a concentration of mind that, with his mind thus concentrated, he recollects his past abode, but nothing beyond that.
So evamāha: ‘adhiccasamuppanno attā ca loko ca.
He says thus: The self and the world are accidentally originated.
This is the first ground on which some ascetics and Brahmins, based on accidental origination, declare the self and the world to be accidentally originated.
This is the second ground on which some ascetics and Brahmins, based on accidental origination, declare the self and the world to be accidentally originated.
By these two grounds those ascetics and Brahmins declare the self and the world to be accidentally originated.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti, sabbe te imeheva dvīhi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā …
Whatever ascetics or Brahmins declare the self and the world to be accidentally originated, all of them do so by these two grounds, or by one of them, there is nothing beyond this...
By these those ascetics and Brahmins who are proponents of past eras, holding views about the past, declare various kinds of fixed views based on eighteen grounds.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā pubbantānudiṭṭhino pubbantamārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva aṭṭhārasahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā.
Whatever ascetics or Brahmins declare various kinds of fixed views based on the past, all of them do so by these eighteen grounds, or by one of them, there is nothing beyond this.
These are the deep, hard to see, hard to know, peaceful, sublime, beyond the scope of reasoning, subtle, comprehensible to the wise, which the Tathagata, having directly known, declares, by which they would rightly speak of the Tathagata's praise as it really is.
There are some ascetics and Brahmins who are proponents of the end of the world, holding views about the end, declare various kinds of fixed views based on forty-four grounds.
And on what grounds do these ascetics and Brahmins, holding views about the end, declare various kinds of fixed views?
Doctrine of Perception There are some ascetics and Brahmins who are proponents of perception after death, who declare a perceiving self after death based on sixteen grounds.
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi?
And on what grounds do these ascetics and Brahmins declare a perceiving self after death? The self, having form, is healthy beyond death and perceives.
Indeed these ascetics and brahmins, advocating the doctrine of perception after death, present themselves with sixteen bases.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti, sabbe te imeheva soḷasahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā …
For whatever ascetics or brahmins who present themselves with the doctrine of perception after death, all of them do so with these same sixteen bases, or with some among them, there is nothing beyond this ...
Indeed these ascetics and brahmins, advocating the doctrine of non-perception after death, present themselves with eight bases.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā …
For whatever ascetics or brahmins who present themselves with the doctrine of non-perception after death, all of them do so with these same eight bases, or with some among them, there is nothing beyond this ...
The Doctrine of Neither Perception Nor Non-Perception
There are some ascetics and brahmins who, advocating the doctrine of neither perception nor non-perception after death, present themselves with eight bases.
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi?
And on what basis do these ascetics and brahmins, advocating the doctrine of neither perception nor non-perception after death, present themselves with eight bases?
One perceives the self as material, healthy, perceiving the supreme death as neither perceptive nor non-perceptive, they describe him.
One perceives the self as neither finite nor infinite, healthy, perceiving the supreme death as neither perceptive nor non-perceptive, they describe him.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi …
Indeed these ascetics and brahmins, advocating the doctrine of neither perception nor non-perception after death, present themselves with eight bases.
For whatever ascetics or brahmins who present themselves with the doctrine of neither perception nor non-perception after death, all of them do so with these same eight bases ... ...
by which they would rightly speak of the Tathagata's true nature.
The Doctrine of Annihilation There are some ascetics and brahmins who are annihilationists, presenting the destruction, the passing away, the disappearance of an existing being with seven bases. And on what basis do these ascetics and brahmins, being annihilationists, present the destruction, the passing away, the disappearance of an existing being with seven bases?
Here a certain ascetic or brahmin holds this view, this belief: When this self, being material, composed of the four great elements, produced by mother and father, is destroyed at the body's breakup, it ceases to exist after death; to this extent, this self is rightly annihilated.
Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
Thus, some present the destruction, the passing away, the disappearance of an existing being.
Another says: There is, indeed, that self you speak of, but I do not say it does not exist; nor do I say that this self is rightly annihilated to this extent.
Another says: There is, indeed, that self you speak of, but I do not say it does not exist; nor do I say that this self is rightly annihilated to this extent.
This self, friend, upon the breakup of the body, after death, is annihilated and does not exist after death; by this much, friend, this self is rightly annihilated.
Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
Thus, some explain the annihilation, destruction, and non-existence of a living being.
Another says: Indeed, friend, there is that self you speak of, I do not say it does not exist; but, friend, this self is not rightly annihilated by that much.
Indeed, friend, there is another self, completely transcending the perception of form, the perception of resistance, the perception of diversity, not attending to any, infinite space, entering the realm of infinite space.
This self, friend, upon the breakup of the body, after death, is annihilated and does not exist after death; by this much, friend, this self is rightly annihilated.
Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
Thus, some explain the annihilation, destruction, and non-existence of a living being.
Another says: Indeed, friend, there is that self you speak of, I do not say it does not exist; but, friend, this self is not rightly annihilated by that much.
Indeed, friend, there is another self, completely transcending the realm of infinite space, infinite consciousness, entering the realm of infinite consciousness.
This self, friend, upon the breakup of the body, after death, is annihilated and does not exist after death; by this much, friend, this self is rightly annihilated.
Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
Thus, some explain the annihilation, destruction, and non-existence of a living being.
Tamañño evamāha: ‘atthi kho, bho, so attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti.
Another says: Indeed, friend, there is that self you speak of, I do not say it does not exist; but, friend, this self is not rightly annihilated by that much.
This self, friend, upon the breakup of the body, after death, is annihilated and does not exist after death; by this much, friend, this self is rightly annihilated.
Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
Thus, some explain the annihilation, destruction, and non-existence of a living being.
Another says: Indeed, friend, there is that self you speak of, I do not say it does not exist; but, friend, this self is not rightly annihilated by that much.
Indeed, friend, there is another self, completely transcending the realm of nothingness, neither perception nor non-perception, entering the realm of neither perception nor non-perception.
This self, friend, upon the breakup of the body, after death, is annihilated and does not exist after death; by this much, friend, this self is rightly annihilated.
These are the seven grounds on which these ascetics and brahmins, proponents of annihilation, explain the annihilation, destruction, and non-existence of a living being.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, sabbe te imeheva sattahi vatthūhi …
Whatever ascetics or brahmins explain the annihilation, destruction, and non-existence of a living being, all of them do so based on these seven grounds...
There are some ascetics and brahmins who are proponents of happiness in this very life, explaining the ultimate happiness in this very life based on five grounds.
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi?
And on what grounds do these ascetics and brahmins, proponents of happiness in this very life, explain the ultimate happiness in this very life based on five grounds?
Here a certain ascetic or brahmin holds this view, this belief: When, friend, this self is fully satisfied, fully equipped, and engaged with the five strands of sense satisfaction, by this much, friend, this self has attained the ultimate happiness in this very life.
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.
Thus, some explain the ultimate happiness in this very life.
Another says: Indeed, friend, there is that self you speak of, I do not say it does not exist; but, friend, this self has not attained the ultimate happiness in this very life by that much.
For, friend, sensual pleasures are impermanent, suffering, subject to change, and from their change and alteration, sorrow, lamentation, pain, grief, and despair arise.
When, friend, this self, having separated from sensual pleasures, having separated from unwholesome states, enters and dwells in the first jhana, which is accompanied by directed and sustained attention, with pīti and pleasure born of seclusion, by this much, friend, this self has attained the ultimate happiness in this very life.
Thus, some explain the ultimate happiness in this very life. Another says: Indeed, friend, there is that self you speak of, I do not say it does not exist; but, friend, this self has not attained the ultimate happiness in this very life by that much.
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.
He reaches the ultimate Nibbana as seen in the present life.
For what reason? Whatever is thought and pondered there, by this it is called coarse. When, friend, this self, with the calming of directed and sustained attention, internally is content, attains to the unity of mind, without directed and sustained attention, the second jhana, filled with joy and pleasure born of concentration, he reaches the ultimate Nibbana as seen in the present life, friend, this self reaches the ultimate Nibbana as seen in the present life.
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.
Thus, some define the ultimate Nibbana as seen in the present life for a living being.
Another says: There is, friend, that self you speak of, I do not say it does not exist; but, friend, this self does not reach the ultimate Nibbana as seen in the present life.
Whatever joy and uplifted mind there is, by this it is called coarse.
Yato kho, bho, ayaṁ attā pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti “upekkhako satimā sukhavihārī”ti, tatiyaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti.
When, friend, this self lives detached from joy, equanimous, mindful, and fully aware, feeling pleasure with the body, which the noble ones announce as one who is equanimous, mindful, living happily, he attains and dwells in the third jhana, by this, friend, this self reaches the ultimate Nibbana as seen in the present life.
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.
Thus, some define the ultimate Nibbana as seen in the present life for a living being.
Another says: There is, friend, that self you speak of, I do not say it does not exist; but, friend, this self does not reach the ultimate Nibbana as seen in the present life.
When, friend, this self, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, attains and dwells in the fourth jhana, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity, by this, friend, this self reaches the ultimate Nibbana as seen in the present life.
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.
Thus, some define the ultimate Nibbana as seen in the present life for a living being.
These ascetics and brahmins present the ultimate Nibbana as seen in the present life for a living being with these five bases.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti, sabbe te imeheva pañcahi vatthūhi …
Whatever ascetics or brahmins present the ultimate Nibbana as seen in the present life for a living being, all of them do so with these five bases...
These ascetics and brahmins who speak of the end of the world, who hold views about the end of the world, speaking of various things based on the end of the world, do so on forty-four bases. Whatever ascetics or brahmins speak of the end of the world, all of them do so with these forty-four bases...
by which they would rightly describe the Tathagata's true nature.
Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi.
These ascetics and brahmins who speak of the beginning and the end of the world, holding views about the beginning and the end of the world, speaking of various things based on the beginning and the end of the world, do so on sixty-two bases.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.
Whatever ascetics or brahmins speak of the beginning and the end of the world, all of them do so with these sixty-two bases, or with some of them; there is nothing beyond this.
Thus the Tathagata knows: These standpoints, thus grasped, thus insisted upon, will lead to such and such destinations in another world.
These are deep, hard to see, hard to know, peaceful, sublime, beyond the scope of reasoning, subtle, comprehensible only by the wise, which the Tathagata, having directly known, declares, and which would rightly describe the Tathagata's true nature.
Herein those ascetics and brahmins who are eternalists, proclaiming the eternity of the self and the world on four grounds, even that for those ascetics and brahmins is only agitation and disturbance, not knowing, not seeing, feeling with craving.
Herein those ascetics and brahmins who are partial-eternalists, partial-annihilationists, proclaiming the eternity and non-eternity of the self and the world on four grounds, even that for those ascetics and brahmins is only agitation and disturbance, not knowing, not seeing, feeling with craving.
The craving of those who are agitated and disturbed is just the same.
There those ascetics and brahmins who propose the beginning and end of the world with four grounds, even that is for those ascetics and brahmins unknowing and unseen, felt as craving, agitation, and disturbance.
There those ascetics and brahmins who, when asked various questions here and there, fall into verbal evasions, even that is for those ascetics and brahmins unknowing and unseen, felt as craving, agitation, and disturbance.
There those ascetics and brahmins who propose a self and world arisen by chance with two grounds, even that is for those ascetics and brahmins unknowing and unseen, felt as craving, agitation, and disturbance.
There those ascetics and brahmins who, based on the past, proclaim various views with eighteen grounds, even that is for those ascetics and brahmins unknowing and unseen, felt as craving, agitation, and disturbance.
There those ascetics and brahmins who, with the doctrine of perception, propose a self with sixteen grounds, even that is for those ascetics and brahmins unknowing and unseen, felt as craving, agitation, and disturbance.
There those ascetics and brahmins who, with the doctrine of non-perception, propose a non-perceptive self with eight grounds, even that is for those ascetics and brahmins unknowing and unseen, felt as craving, agitation, and disturbance.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
There those ascetics and brahmins who, with the doctrine of neither perception nor non-perception, propose a self with eight grounds, even that is for those ascetics and brahmins unknowing and unseen, felt as craving, agitation, and disturbance.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
There those ascetics and brahmins who, with the doctrine of annihilation, propose the destruction and annihilation of an existing being with seven grounds, even that is for those ascetics and brahmins unknowing and unseen, felt as craving, agitation, and disturbance.
There those ascetics and brahmins who propose the ultimate nibbana in the present life with five grounds, even that is for those ascetics and brahmins unknowing and unseen, felt as craving, agitation, and disturbance.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. 4.2.
Regarding the barrier of contact, there those ascetics and brahmins who propose an eternal self and world with four grounds, even that is due to contact.
There those ascetics and brahmins who propose that some things are eternal and some are not, proposing an eternal and non-eternal self and world with four grounds, even that is due to contact.
Phassapaccayāvāra Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.
There those ascetics and brahmins who propose the beginning and end of the world with four grounds, even that is due to contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.
There those ascetics and brahmins who, when asked various questions here and there, fall into verbal evasions, even that is due to contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi, tadapi phassapaccayā.
There those ascetics and brahmins who propose a self and world arisen by chance with two grounds, even that is due to contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi, tadapi phassapaccayā.
There those ascetics and brahmins who, based on the past, proclaim various views with eighteen grounds, even that is due to contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi phassapaccayā.
There those ascetics and brahmins who, with the doctrine of perception, propose a self with sixteen grounds, even that is due to contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi phassapaccayā.
There those ascetics and brahmins who, with the doctrine of non-perception, propose a non-perceptive self with eight grounds, even that is due to contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi, tadapi phassapaccayā. Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.
They present themselves with eight bases, that too dependent on contact. There those ascetics and brahmins who advocate the doctrine of neither-perception-nor-non-perception after death, present themselves with eight bases, that too dependent on contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.
There those ascetics and brahmins who are annihilationists, present the annihilation, destruction, and non-existence of a living being with seven bases, that too dependent on contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, tadapi phassapaccayā. Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, tadapi phassapaccayā.
There those ascetics and brahmins who advocate the doctrine of Nibbāna in this very life, present the ultimate Nibbāna in this very life of a living being with five bases, that too dependent on contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi phassapaccayā.
There those ascetics and brahmins who are speculators about the future, presenting various speculative views about the future with forty-four bases, that too dependent on contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi phassapaccayā.
There those ascetics and brahmins who speculate about both the past and the future, presenting various speculative views about both the past and the future with sixty-two bases, that too dependent on contact.
4.3. Netaṁṭhānaṁvijjativāra Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
There is no place where those ascetics and brahmins who are eternalists, presenting the eternity of the self and the world with four bases, will experience other than through contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
There is no place where those ascetics and brahmins who are partial-eternalists, presenting the self and the world as partially eternal and partially non-eternal with four bases, will experience other than through contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
There is no place where those ascetics and brahmins who are finitists and infinitists, presenting the world as finite and infinite with four bases, will experience other than through contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
There is no place where those ascetics and brahmins who are eel-wrigglers, resorting to evasive statements and questions when asked, with four bases, will experience other than through contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
There is no place where those ascetics and brahmins who are chance-origin theorists, presenting the self and the world as arisen by chance with two bases, will experience other than through contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
There is no place where those ascetics and brahmins who speculate about the past, presenting various speculative views about the past with eighteen bases, will experience other than through contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
There is no place where those ascetics and brahmins who advocate the doctrine of perception after death, presenting themselves with sixteen bases, will experience other than through contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā, uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
There is no place where those ascetics and brahmins who advocate the doctrine of non-perception after death, presenting themselves with eight bases, will experience other than through contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
There is no place where those ascetics and brahmins who advocate the doctrine of neither-perception-nor-non-perception after death, presenting themselves with eight bases, will experience other than through contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
There is no place where those ascetics and brahmins who are annihilationists, presenting the annihilation, destruction, and non-existence of a living being with seven bases, will experience other than through contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
There is no place where those ascetics and brahmins who advocate the doctrine of Nibbāna in this very life, presenting the ultimate Nibbāna in this very life of a living being with five bases, will experience other than through contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
There is no place where those ascetics and brahmins who speculate about the future, presenting various speculative views about the future with forty-four bases, will experience other than through contact.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. 4.4. Diṭṭhigatikādhiṭṭhānavaṭṭakathā Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, yepi te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā …pe…
There is no place where those ascetics and brahmins who speculate about both the past and the future, presenting various speculative views about both the past and the future with sixty-two bases, will experience other than through contact.
There those ascetics and brahmins who are eternalists, presenting the eternity of the self and the world with four bases, and those who are partial-eternalists, and those who are finitists and infinitists, and those who are eel-wrigglers, and those who are chance-origin theorists, will experience other than through contact.
yepi te samaṇabrāhmaṇā antānantikā …
The ascetics and brahmins of the past ...
yepi te samaṇabrāhmaṇā amarāvikkhepikā … yepi te samaṇabrāhmaṇā adhiccasamuppannikā …
Those ascetics and brahmins who advocate for the existence of consciousness after death ...
yepi te samaṇabrāhmaṇā pubbantakappikā … yepi te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā …
Those ascetics and brahmins who advocate for the non-existence of consciousness after death ...
yepi te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā … yepi te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā …
Those ascetics and brahmins who advocate for neither existence nor non-existence of consciousness after death ...
yepi te samaṇabrāhmaṇā ucchedavādā …
Those ascetics and brahmins who are annihilationists ...
yepi te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā …
Those ascetics and brahmins who advocate for Nibbana in this very life ...
yepi te samaṇabrāhmaṇā aparantakappikā …
Those ascetics and brahmins of the future ...
yepi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa paṭisaṁvedenti tesaṁ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Those ascetics and brahmins of the past, the future, and those who, regarding the past and the future, express various speculative views, all of them, with sixty-two grounds, experience through the six sense bases, contact by contact, feeling arises dependent on contact, craving dependent on feeling, clinging dependent on craving, becoming dependent on clinging, birth dependent on becoming, and birth leads to aging and death, sorrow, lamentation, pain, displeasure, and despair arise.
When a disciple truly knows the origin and passing away, the gratification, the danger, and the escape in regard to the six sense bases, he knows more than all those speculative views.
For whatever ascetics or brahmins who express various speculative views regarding the past and the future, all of them are caught in these sixty-two grounds, they emerge in them, they are entangled in them, just like a skilled fisherman or his apprentice might trap smaller fish in a fine-meshed net in a small pond.
Just as for a mango tree, if the top is cut off, whatever mangoes are bound to the stem, all of them follow it; so too, the Tathagata's body remains with the cessation of the life principle, as long as his body remains, gods and humans will see him, after the breakup of the body, beyond the ending of life, gods and humans will not see him.
Therefore, Ananda, remember this discourse on the Dhamma as The Net of Meaning, The Net of Dhamma, The Supreme Net, The Net of Views, The Unsurpassed Victory in Battle.
Idamavoca bhagavā.
This is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The disciples were pleased and delighted in the Blessed One's words.