Abhabbo diṭṭhisampanno puggalo sayaṅkataṁ sukhadukkhaṁ paccāgantuṁ, abhabbo diṭṭhisampanno puggalo paraṅkataṁ sukhadukkhaṁ paccāgantuṁ, abhabbo diṭṭhisampanno puggalo sayaṅkatañca paraṅkatañca sukhadukkhaṁ paccāgantuṁ, abhabbo diṭṭhisampanno puggalo asayaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paccāgantuṁ, abhabbo diṭṭhisampanno puggalo aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paccāgantuṁ, abhabbo diṭṭhisampanno puggalo asayaṅkārañca aparaṅkārañca adhiccasamuppannaṁ sukhadukkhaṁ paccāgantuṁ.  A person accomplished in view can’t fall back on the idea that pleasure and pain are made by oneself, or that they’re made by another, or that they’re made by both. Nor can they fall back on the idea that pleasure and pain arise by chance, not made by oneself, by another, or by both. 

3.1.5. Adhiccasamuppannavāda  3.1.5. Doctrines of Origination by Chance 
Santi, bhikkhave, eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi. 
There are some ascetics and brahmins who theorize about chance. They assert that the self and the cosmos arose by chance on two grounds. 
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi? 
And what are the two grounds on which they rely? 
‘adhiccasamuppanno attā ca loko ca. 
‘The self and the cosmos arose by chance. 
Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti. 
This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose by chance. 
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti? 
And what is the second ground on which they rely? 
‘adhiccasamuppanno attā ca loko cā’ti. 
‘The self and the cosmos arose by chance.’ 
Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti. 
This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose by chance. 
Imehi kho te, bhikkhave, samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi. 
These are the two grounds on which those ascetics and brahmins who theorize about chance assert that the self and the cosmos arose by chance. 
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti, sabbe te imeheva dvīhi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā … 
Any ascetics and brahmins who theorize about chance do so on one or other of these two grounds. Outside of this there is none. 
Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. 
or they assert that the self and the cosmos arose by chance on two grounds … 
Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi phassapaccayā. 
or they assert that the self and the cosmos arose by chance on two grounds … 
Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. 
 
yepi te samaṇabrāhmaṇā adhiccasamuppannikā … 
 

Santi, bhaggava, eke samaṇabrāhmaṇā adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapenti.  There are some ascetics and brahmins who describe the origin of the world in their tradition as having arisen by chance. 
‘saccaṁ kira tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? 
‘Is it really true that this is the venerables’ view?’ 
‘kathaṁvihitakaṁ pana tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? 
‘But how do you describe in your tradition that the origin of the world came about by chance?’ 
‘adhiccasamuppanno attā ca loko ca. 
“The self and the cosmos arose by chance. 
‘Evaṁvihitakaṁ no tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? 
Is this how you describe in your tradition that the origin of the world came about by chance?’ 

asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan’ti.  or they have arisen by chance, not made by oneself or another. 
asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ, idameva saccaṁ moghamaññan’ti. 
or they have arisen by chance, not made by oneself or another. This is the only truth, anything else is futile.’ 
asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca … 
 
asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ, idameva saccaṁ moghamaññan’ti. 
 
“asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhan”’ti? 
 

‘Kiṁ pana, bho gotama, asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhan’ti?  “Then does suffering arise by chance, not made by oneself or another?” 
‘Kiṁ pana, bho gotama, asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, kassapā’ti vadesi. 
 

Kiṁ pana, bho gotama, asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhanti?  “Then do pleasure and pain arise by chance, not made by oneself or another?” 
‘Kiṁ pana, bho gotama, asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, timbarukā’ti vadesi. 
 

Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti.  Some of them declare that suffering arises by chance, not made by oneself or another. 
Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā. 
In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact. 
Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti. 
In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact.” 
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā. 
In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact. 
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. 
In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact. 
Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti. 
 
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā. 
 
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī’”ti. 
 

Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti.  Some of them declare that pleasure and pain arise by chance, not made by oneself or another. 
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, tadapi phassapaccayā. 
In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, that’s also conditioned by contact. 
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti. 
In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, it’s impossible that they will experience that without contact.” 
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti tadapi phassapaccayā. 
In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, that’s also conditioned by contact. 
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. 
In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, it’s impossible that they will experience that without contact. 

Santi pana, bhante, eke samaṇabrāhmaṇā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti.  There are some who declare that suffering arises by chance, not made by oneself or another. 
yepi te samaṇabrāhmaṇā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā. 
In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact. 
yepi te samaṇabrāhmaṇā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti. 
In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact.” 

“kiṁ nu kho, āvuso sāriputta, sayaṅkataṁ jarāmaraṇaṁ, paraṅkataṁ jarāmaraṇaṁ, sayaṅkatañca paraṅkatañca jarāmaraṇaṁ, udāhu asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ jarāmaraṇan”ti?  “Well, Reverend Sāriputta, are old age and death made by oneself? Or by another? Or by both oneself and another? Or do they arise by chance, not made by oneself or another?” 
“Na kho, āvuso koṭṭhika, sayaṅkataṁ jarāmaraṇaṁ, na paraṅkataṁ jarāmaraṇaṁ, na sayaṅkatañca paraṅkatañca jarāmaraṇaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ jarāmaraṇaṁ. 
“No, Reverend Koṭṭhita, old age and death are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another. 
“Kiṁ nu kho, āvuso sāriputta, sayaṅkatā jāti, paraṅkatā jāti, sayaṅkatā ca paraṅkatā ca jāti, udāhu asayaṅkārā aparaṅkārā adhiccasamuppannā jātī”ti? 
“Well, Reverend Sāriputta, is rebirth made by oneself? Or by another? Or by both oneself and another? Or does it arise by chance, not made by oneself or another?” 
“Na kho, āvuso koṭṭhika, sayaṅkatā jāti, na paraṅkatā jāti, na sayaṅkatā ca paraṅkatā ca jāti, nāpi asayaṅkārā aparaṅkārā adhiccasamuppannā jāti. 
“No, Reverend Koṭṭhita, rebirth is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another. 
sayaṅkataṁ nāmarūpaṁ, paraṅkataṁ nāmarūpaṁ, sayaṅkatañca paraṅkatañca nāmarūpaṁ, udāhu asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ nāmarūpan”ti? 
“Well, Reverend Sāriputta, are name and form made by oneself? Or by another? Or by both oneself and another? Or do they arise by chance, not made by oneself or another?” 
“Na kho, āvuso koṭṭhika, sayaṅkataṁ nāmarūpaṁ, na paraṅkataṁ nāmarūpaṁ, na sayaṅkatañca paraṅkatañca nāmarūpaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ, adhiccasamuppannaṁ nāmarūpaṁ. 
“No, Reverend Koṭṭhita, name and form are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another. 
“Kiṁ nu kho, āvuso sāriputta, sayaṅkataṁ viññāṇaṁ, paraṅkataṁ viññāṇaṁ, sayaṅkatañca paraṅkatañca viññāṇaṁ, udāhu asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ viññāṇan”ti? 
“Well, Reverend Sāriputta, is consciousness made by oneself? Or by another? Or by both oneself and another? Or does it arise by chance, not made by oneself or another?” 
“Na kho, āvuso koṭṭhika, sayaṅkataṁ viññāṇaṁ, na paraṅkataṁ viññāṇaṁ, na sayaṅkatañca paraṅkatañca viññāṇaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ viññāṇaṁ. 
“No, Reverend Koṭṭhita, consciousness is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another. 
‘na khvāvuso koṭṭhika, sayaṅkataṁ nāmarūpaṁ, na paraṅkataṁ nāmarūpaṁ, na sayaṅkatañca paraṅkatañca nāmarūpaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ nāmarūpaṁ. 
‘No, Reverend Koṭṭhita, name and form are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another. 
‘na khvāvuso koṭṭhika, sayaṅkataṁ viññāṇaṁ, na paraṅkataṁ viññāṇaṁ, na sayaṅkatañca paraṅkatañca viññāṇaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ viññāṇaṁ. 
‘No, Reverend Koṭṭhita, consciousness is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another.