‘bālo ayaṁ bhavaṁ asappuriso’ti? ‘This fellow is a fool, an untrue person’? Yasmā ca kho, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca tasmā naṁ paṇḍitā jānanti: But since a fool does think poorly, speak poorly, and act poorly, then the astute do know of them: ‘bālo ayaṁ bhavaṁ asappuriso’ti. ‘This fellow is a fool, an untrue person’. Imāni kho, bhikkhave, tīṇi bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni. These are the three characteristics, signs, and manifestations of a fool. Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni. There are these three characteristics, signs, and manifestations of an astute person. Katamāni tīṇi? What three? ‘paṇḍito ayaṁ bhavaṁ sappuriso’ti? ‘This fellow is astute, a true person’? Yasmā ca kho, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca tasmā naṁ paṇḍitā jānanti: But since an astute person does think well, speak well, and act well, then the astute do know of them: ‘paṇḍito ayaṁ bhavaṁ sappuriso’ti. ‘This fellow is astute, a true person’. Imāni kho, bhikkhave, tīṇi paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni. These are the three characteristics, signs, and manifestations of an astute person. Tasmātiha …pe…. So you should train …” " Tatiyaṁ. "
‘ayaṁ kho bhavaṁ pāpaṇiko cakkhumā vidhuro ca paṭibalo puttadārañca posetuṁ, amhākañca kālena kālaṁ anuppadātun’ti. ‘This good shopkeeper sees clearly and is indefatigable. They are capable of providing for their wives and children, and paying us back from time to time.’ Te naṁ bhogehi nipatanti: They deposit money with the shopkeeper, saying: ‘ito, samma pāpaṇika, bhoge karitvā puttadārañca posehi, amhākañca kālena kālaṁ anuppadehī’ti. ‘With this, friend shopkeeper, earn money to provide for your wives and children, and pay us back from time to time.’karitvā → haritvā (bj, sya-all, km) Evaṁ kho, bhikkhave, pāpaṇiko nissayasampanno hoti. That’s how a shopkeeper has supporters.
‘ko su nāma imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ āha, ko musā’”ti? ‘I wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?’” “Alañhi vo, kālāmā, kaṅkhituṁ alaṁ vicikicchituṁ. “It is enough, Kālāmas, for you to be doubting and uncertain. Kaṅkhanīyeva pana vo ṭhāne vicikicchā uppannā. Doubt has come up in you about an uncertain matter.Kaṅkhanīyeva pana → kaṅkhanīye ca pana (bj); kaṅkhāniyeva pana (sya-all, pts1ed) Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’
“bhavo, bhavoti, bhante, vuccati. “Sir, they speak of this thing called ‘continued existence’. Kittāvatā nu kho, bhante, bhavo hotī”ti? How is continued existence defined?” “Kāmadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho kāmabhavo paññāyethā”ti? “If, Ānanda, there were no deeds to result in the sensual realm, would continued existence in the sensual realm still come about?” “No hetaṁ, bhante”. “No, sir.”
“bhavo, bhavoti, bhante, vuccati. “Sir, they speak of this thing called ‘continued existence’. Kittāvatā nu kho, bhante, bhavo hotī”ti? How is continued existence defined?” “Kāmadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho kāmabhavo paññāyethā”ti? “If, Ānanda, there were no deeds to result in the sensual realm, would continued existence in the sensual realm still come about?” “No hetaṁ, bhante”. “No, sir.”
Bhavayogo ca kathaṁ hoti? And what is the yoke of future lives? Idha, bhikkhave, ekacco bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. It’s when you don’t truly understand future lives’ origin, ending, gratification, drawback, and escape. Tassa bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṁ bhavataṇhā sānuseti. So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for continued existence linger on inside. Ayaṁ vuccati, bhikkhave, bhavayogo. This is called the yoke of future lives. Iti kāmayogo bhavayogo. Such are the yokes of sensual pleasures and future lives. Diṭṭhiyogo ca kathaṁ hoti? And what is the yoke of views? Idha, bhikkhave, ekacco diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. It’s when you don’t truly understand views’ origin, ending, gratification, drawback, and escape. Bhavayogavisaṁyogo ca kathaṁ hoti? And what is unyoking from future lives? Idha, bhikkhave, ekacco bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. It’s when you truly understand future lives’ origin, ending, gratification, drawback, and escape. Tassa bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṁ bhavataṇhā sā nānuseti. So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for continued existence don’t linger on inside. Ayaṁ vuccati, bhikkhave, bhavayogavisaṁyogo. This is called unyoking from future lives. Iti kāmayogavisaṁyogo bhavayogavisaṁyogo. Such is unyoking from sensual pleasures and future lives. Diṭṭhiyogavisaṁyogo ca kathaṁ hoti? And what is unyoking from views? Idha, bhikkhave, ekacco diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. It’s when you truly understand views’ origin, ending, gratification, drawback, and escape.
Atha ko carahi bhavaṁ bhavissatī”ti? What then might you be?” “Yesaṁ kho ahaṁ, brāhmaṇa, āsavānaṁ appahīnattā devo bhaveyyaṁ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. “Brahmin, if I had not given up defilements I might have become a god … a centaur … a native spirit … or a human. But I have given up those defilements, cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future. Yesaṁ kho ahaṁ, brāhmaṇa, āsavānaṁ appahīnattā gandhabbo bhaveyyaṁ … yakkho bhaveyyaṁ … manusso bhaveyyaṁ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. an4.36 Seyyathāpi, brāhmaṇa, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā udake jātaṁ udake saṁvaḍḍhaṁ udakā accuggamma tiṭṭhati anupalittaṁ udakena; Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it.
Veditabbametaṁ, bhikkhave, asappuriso ayaṁ bhavanti. That’s how to know that this is an untrue person. Puna caparaṁ, bhikkhave, asappuriso yo hoti parassa vaṇṇo taṁ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa. Furthermore, an untrue person doesn’t speak well of another even when asked, let alone when not asked. Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṁ avitthārena parassa vaṇṇaṁ bhāsitā hoti. But when summoned for questioning they speak well of another without giving the full details, leaving many things out. Veditabbametaṁ, bhikkhave, asappuriso ayaṁ bhavanti. That’s how to know that this is an untrue person. Puna caparaṁ, bhikkhave, asappuriso yo hoti attano avaṇṇo taṁ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa. Furthermore, an untrue person doesn’t speak ill of themselves even when asked, let alone when not asked. Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṁ avitthārena attano avaṇṇaṁ bhāsitā hoti. But when summoned for questioning they speak ill of themselves without giving the full details, leaving many things out. Veditabbametaṁ, bhikkhave, asappuriso ayaṁ bhavanti. That’s how to know that this is an untrue person. Puna caparaṁ, bhikkhave, asappuriso yo hoti attano vaṇṇo taṁ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa. Furthermore, an untrue person speaks well of themselves even when not asked, let alone when asked. Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṁ vitthārena attano vaṇṇaṁ bhāsitā hoti. But when summoned for questioning they speak well of themselves in full detail, not leaving anything out. Veditabbametaṁ, bhikkhave, asappuriso ayaṁ bhavanti. That’s how to know that this is an untrue person. Imehi kho, bhikkhave, catūhi dhammehi samannāgato asappuriso veditabbo. An untrue person can be known by these four qualities. Catūhi, bhikkhave, dhammehi samannāgato sappuriso veditabbo. A true person can be known by four qualities. Katamehi catūhi? What four? Veditabbametaṁ, bhikkhave, sappuriso ayaṁ bhavanti. That’s how to know that this is a true person. Puna caparaṁ, bhikkhave, sappuriso yo hoti parassa vaṇṇo taṁ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa. Furthermore, a true person speaks well of another even when not asked, let alone when asked. Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṁ vitthārena parassa vaṇṇaṁ bhāsitā hoti. But when summoned for questioning they speak well of another in full detail, not leaving anything out. Veditabbametaṁ, bhikkhave, sappuriso ayaṁ bhavanti. That’s how to know that this is a true person. Puna caparaṁ, bhikkhave, sappuriso yo hoti attano avaṇṇo taṁ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa. Furthermore, a true person speaks ill of themselves even when not asked, let alone when asked. Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṁ vitthārena attano avaṇṇaṁ bhāsitā hoti. But when led on by questions they speak ill of themselves in full detail, not leaving anything out. Veditabbametaṁ, bhikkhave, sappuriso ayaṁ bhavanti. That’s how to know that this is a true person. Puna caparaṁ, bhikkhave, sappuriso yo hoti attano vaṇṇo taṁ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa. Furthermore, a true person doesn’t speak well of themselves even when asked, let alone when not asked. Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṁ avitthārena attano vaṇṇaṁ bhāsitā hoti. But when summoned for questioning they speak well of themselves without giving the full details, leaving many things out. Veditabbametaṁ, bhikkhave, sappuriso ayaṁ bhavanti. That’s how to know that this is a true person. Imehi kho, bhikkhave, catūhi dhammehi samannāgato sappuriso veditabbo. A true person can be known by these four qualities. Seyyathāpi, bhikkhave, vadhukā yaññadeva rattiṁ vā divaṁ vā ānītā hoti, tāvadevassā tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti sassuyāpi sasurepi sāmikepi antamaso dāsakammakaraporisesu. It’s like a bride on the day or night she’s first brought to her husband’s home. Right away she sets up a keen sense of conscience and prudence for her mother and father in law, her husband, and even the bondservants, workers, and staff. Sā aparena samayena saṁvāsamanvāya vissāsamanvāya sassumpi sasurampi sāmikampi evamāha: But after some time, because of living together and familiarity, she’ll even say to her mother and father in law, or to her husband:
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ paṭhamo acchariyo abbhuto dhammo pātubhavati. This is the first incredible and amazing thing that appears with the appearance of a Realized One.abbhuto dhammo → abbhutadhammo (sya-all, km, mr) " Puna caparaṁ, bhikkhave, yadā bodhisatto sato sampajāno mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Furthermore, the being intent on awakening emerges from his mother’s womb, mindful and aware. And then … an immeasurable, magnificent light appears … Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā yatthapimesaṁ candimasūriyānaṁ evaṁmahiddhikānaṁ evaṁmahānubhāvānaṁ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. even in the boundless void of interstellar space … Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti: an4.127 Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ dutiyo acchariyo abbhuto dhammo pātubhavati. This is the second incredible and amazing thing that appears with the appearance of a Realized One. Puna caparaṁ, bhikkhave, yadā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Furthermore, the Realized One understands the supreme perfect awakening. And then … an immeasurable, magnificent light appears … Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā yatthapimesaṁ candimasūriyānaṁ evaṁmahiddhikānaṁ evaṁmahānubhāvānaṁ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. even in the boundless void of interstellar space … Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti: an4.127 Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ tatiyo acchariyo abbhuto dhammo pātubhavati. This is the third incredible and amazing thing that appears with the appearance of a Realized One. Puna caparaṁ, bhikkhave, yadā tathāgato anuttaraṁ dhammacakkaṁ pavatteti, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Furthermore, the Realized One rolls forth the supreme Wheel of Dhamma. And then … an immeasurable, magnificent light appears … Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā yatthapimesaṁ candimasūriyānaṁ evaṁmahiddhikānaṁ evaṁmahānubhāvānaṁ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. even in the boundless void of interstellar space … Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti: an4.127 Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ catuttho acchariyo abbhuto dhammo pātubhavati. This is the fourth incredible and amazing thing that appears with the appearance of a Realized One. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ime cattāro acchariyā abbhutā dhammā pātubhavantī”ti. With the appearance of a Realized One, the perfected one, the fully awakened Buddha, these four incredible and amazing things appear.” " Sattamaṁ. "
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ paṭhamo acchariyo abbhuto dhammo pātubhavati. This is the first incredible and amazing thing that appears with the appearance of a Realized One. Mānārāmā, bhikkhave, pajā mānaratā mānasammuditā. People like conceit, they love it and enjoy it. Sā tathāgatena mānavinaye dhamme desiyamāne sussūsati sotaṁ odahati aññā cittaṁ upaṭṭhapeti. Yet when a Realized One is teaching the Dhamma of removing conceit, they want to listen, they actively listen, and they try to understand. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ dutiyo acchariyo abbhuto dhammo pātubhavati. This is the second incredible and amazing thing that appears with the appearance of a Realized One. Anupasamārāmā, bhikkhave, pajā anupasamaratā anupasamasammuditā. People like excitement, they love it and enjoy it. Sā tathāgatena opasamike dhamme desiyamāne sussūsati sotaṁ odahati aññā cittaṁ upaṭṭhapeti. Yet when a Realized One is teaching the Dhamma of peace, they want to listen, they actively listen, and they try to understand. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ tatiyo acchariyo abbhuto dhammo pātubhavati. This is the third incredible and amazing thing that appears with the appearance of a Realized One. Avijjāgatā, bhikkhave, pajā aṇḍabhūtā pariyonaddhā. This population is lost in ignorance, swaddled in their shells. Sā tathāgatena avijjāvinaye dhamme desiyamāne sussūsati sotaṁ odahati aññā cittaṁ upaṭṭhapeti. Yet when a Realized One is teaching the Dhamma of removing ignorance, they want to listen, they actively listen, and they try to understand. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ catuttho acchariyo abbhuto dhammo pātubhavati. This is the fourth incredible and amazing thing that appears with the appearance of a Realized One. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ime cattāro acchariyā abbhutā dhammā pātubhavantī”ti. With the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear.” " Aṭṭhamaṁ. "
‘asappuriso ayaṁ bhavan’”ti? ‘This fellow is an untrue person’?” “Aṭṭhānaṁ kho etaṁ, brāhmaṇa, anavakāso yaṁ asappuriso asappurisaṁ jāneyya: “That’s impossible, brahmin, it can’t happen.” ‘asappuriso ayaṁ bhavan’”ti. an4.187 “Jāneyya pana, bho gotama, asappuriso sappurisaṁ: “Could an untrue person know of a true person: ‘sappuriso ayaṁ bhavan’”ti? ‘This fellow is a true person’?” “Etampi kho, brāhmaṇa, aṭṭhānaṁ anavakāso yaṁ asappuriso sappurisaṁ jāneyya: “That too is impossible, it can’t happen.” ‘sappuriso ayaṁ bhavan’”ti. an4.187 “Jāneyya nu kho, bho gotama, sappuriso sappurisaṁ: “Mister Gotama, could a true person know of a true person: ‘sappuriso ayaṁ bhavan’”ti? ‘This fellow is a true person’?” “Ṭhānaṁ kho etaṁ, brāhmaṇa, vijjati yaṁ sappuriso sappurisaṁ jāneyya: “That, brahmin, is possible.” ‘sappuriso ayaṁ bhavan’”ti. an4.187 “Jāneyya pana, bho gotama, sappuriso asappurisaṁ: “Could a true person know of an untrue person: ‘asappuriso ayaṁ bhavan’”ti? ‘This fellow is an untrue person’?” “Etampi kho, brāhmaṇa, ṭhānaṁ vijjati yaṁ sappuriso asappurisaṁ jāneyya: “That too is possible.” ‘asappuriso ayaṁ bhavan’”ti. an4.187 “Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. “It’s incredible, Mister Gotama, it’s amazing, Yāva subhāsitañcidaṁ bhotā gotamena: how well said this was by Mister Gotama: ‘aṭṭhānaṁ kho etaṁ, brāhmaṇa, anavakāso yaṁ asappuriso asappurisaṁ jāneyya— ‘It’s impossible, it can’t happen, that an untrue person could know … asappuriso ayaṁ bhavanti. an4.187 Etampi kho, brāhmaṇa, aṭṭhānaṁ anavakāso yaṁ asappuriso sappurisaṁ jāneyya— an4.187 sappuriso ayaṁ bhavanti. an4.187 Ṭhānaṁ kho etaṁ, brāhmaṇa, vijjati yaṁ sappuriso sappurisaṁ jāneyya— But it is possible that a true person could know …’ sappuriso ayaṁ bhavanti. an4.187 Etampi kho, brāhmaṇa, ṭhānaṁ vijjati yaṁ sappuriso asappurisaṁ jāneyya— an4.187 asappuriso ayaṁ bhavan’ti. an4.187 Ekamidaṁ, bho gotama, samayaṁ todeyyassa brāhmaṇassa parisati parūpārambhaṁ vattenti: Once, members of the brahmin Todeyya’s assembly were going on complaining about others: ‘bālo ayaṁ rājā eḷeyyo samaṇe rāmaputte abhippasanno, samaṇe ca pana rāmaputte evarūpaṁ paramanipaccakāraṁ karoti, yadidaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammanti. ‘This King Eḷeyya is a fool to be so devoted to the ascetic Rāmaputta. He even shows him the utmost deference by bowing down to him, rising up for him, greeting him with joined palms, and observing proper etiquette for him. Imepi rañño eḷeyyassa parihārakā bālā— And these king’s men are fools too— asappuriso ayaṁ bhavanti. an4.187 Etampi kho, brāhmaṇa, aṭṭhānaṁ anavakāso yaṁ asappuriso sappurisaṁ jāneyya— an4.187 sappuriso ayaṁ bhavanti. an4.187 Ṭhānaṁ kho etaṁ, brāhmaṇa, vijjati yaṁ sappuriso sappurisaṁ jāneyya— But it is possible that a true person could know … sappuriso ayaṁ bhavanti. an4.187 Etampi kho, brāhmaṇa, ṭhānaṁ vijjati yaṁ sappuriso asappurisaṁ jāneyya— an4.187 asappuriso ayaṁ bhavan’ti. an4.187 Handa ca dāni mayaṁ, bho gotama, gacchāma. Well, now, Mister Gotama, I must go. Bahukiccā mayaṁ bahukaraṇīyā”ti. I have many duties, and much to do.” “Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti. “Please, brahmin, go at your convenience.”
‘ayaṁ kho bhavaṁ satthā aparisuddhasīlo samāno parisuddhasīlomhī’ti paṭijānāti ‘parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. ‘This teacher has impure ethical conduct, but claims to be ethically pure. Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. They wouldn’t like it if we were to tell the laypeople. Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma: And how could we treat them in a way that they don’t like?kathaṁ naṁ → kathannu (bj); kathaṁ nu (sya-all, km, pts1ed, mr); kathaṁ taṁ (katthaci) ‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. ‘ayaṁ kho bhavaṁ satthā aparisuddhājīvo samāno parisuddhājīvomhī’ti paṭijānāti ‘parisuddho me ājīvo pariyodāto asaṅkiliṭṭho’ti. ‘This teacher has impure livelihood, but claims to have pure livelihood. Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. They wouldn’t like it if we were to tell the laypeople. Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma: And how could we treat them in a way that they don’t like? ‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. ‘ayaṁ kho bhavaṁ satthā aparisuddhadhammadesano samāno parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti. ‘This teacher has impure teaching, but claims to have pure teaching. Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. They wouldn’t like it if we were to tell the laypeople. Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma: And how could we treat them in a way that they don’t like? ‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. ‘ayaṁ kho bhavaṁ satthā aparisuddhaveyyākaraṇo samāno parisuddhaveyyākaraṇomhī’ti paṭijānāti ‘parisuddhaṁ me veyyākaraṇaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. ‘This teacher has impure answers, but claims to have pure answers. Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. They wouldn’t like it if we were to tell the laypeople. Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma: And how could we treat them in a way that they don’t like? ‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. ‘ayaṁ kho bhavaṁ satthā aparisuddhañāṇadassano samāno parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. ‘This teacher has impure knowledge and vision, but claims to have pure knowledge and vision. Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. They wouldn’t like it if we were to tell the laypeople. Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma: And how could we treat them in a way that they don’t like? ‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick.
aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṁ me ayaṁ dānasaṁvibhāgo bhavissatī’ti dānaṁ deti …pe…. Just as they performed great sacrifices, I will share a gift.’ … Napi ‘yathā tesaṁ pubbakānaṁ isīnaṁ tāni mahāyaññāni ahesuṁ, seyyathidaṁ— an7.52 aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṁ me ayaṁ dānasaṁvibhāgo bhavissatī’ti dānaṁ deti; an7.52 api ca kho ‘imaṁ me dānaṁ dadato cittaṁ pasīdati, attamanatā somanassaṁ upajāyatī’ti dānaṁ deti …pe…. They give a gift thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’ … Napi ‘imaṁ me dānaṁ dadato cittaṁ pasīdati, attamanatā somanassaṁ upajāyatī’ti dānaṁ deti; They don’t give a gift thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’ api ca kho cittālaṅkāracittaparikkhāraṁ dānaṁ deti. But they give a gift thinking, ‘This is an adornment and requisite for the mind.’ aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṁ me ayaṁ dānasaṁvibhāgo bhavissatī’ti dānaṁ deti; an7.52 napi ‘imaṁ me dānaṁ dadato cittaṁ pasīdati, attamanatā somanassaṁ upajāyatī’ti dānaṁ deti; an7.52 api ca kho cittālaṅkāracittaparikkhāraṁ dānaṁ deti. but thinking, ‘This is an adornment and requisite for the mind’, So taṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjati. when their body breaks up, after death, is reborn among the gods of the Divinity’s host.
Ko cāhāro bhavataṇhāya? And what is the fuel for craving for continued existence? ‘Avijjā’tissa vacanīyaṁ. You should say: ‘Ignorance.’ Avijjampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. I say that ignorance is fueled by something, it’s not unfueled. Ko cāhāro avijjāya? And what is the fuel for ignorance?
‘ayaṁ kho bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ. ‘This must be the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. Iminā mayaṁ bhotā brahmunā nimmitā. And we were created by him. Taṁ kissa hetu? Why is that? Imañhi mayaṁ addasāma idha paṭhamaṁ upapannaṁ, mayaṁ panamha pacchā upapannā’ti. Because we see that he was reborn here first, and we arrived later.’ ‘yato kho, bho, ayaṁ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. ‘This self is formed, made up of the four principal states, and produced by mother and father. Since it’s annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. That is how some assert the annihilation of an existing being. Tamañño evamāha: But someone else says to them: ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; ‘That self of which you speak does exist, I don’t deny it.
“atibāḷhaṁ kho ayaṁ ambaṭṭho māṇavo sakyesu ibbhavādena nimmādeti, yannūnāhaṁ gottaṁ puccheyyan”ti. “This Ambaṭṭha puts the Sakyans down way too much by calling them primitives. Why don’t I ask him about his own clan?” Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: So the Buddha said to him, “kathaṁ gottosi, ambaṭṭhā”ti? “What is your clan, Ambaṭṭha?” “Kaṇhāyanohamasmi, bho gotamā”ti. “I am a Kaṇhāyana, Mister Gotama.”
‘na kho esa, brāhmaṇa, pañho evaṁ pucchitabbo, evaṁ nāmesa, brāhmaṇa, pañho pucchitabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: ‘Brahmin, you shouldn’t ask your question like that. This is how you should ask it.’ And the assembly might disparage me for that: ‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṁ gotamaṁ yoniso pañhaṁ pucchitun’ti. ‘Soṇadaṇḍa is foolish and incompetent. He’s not able to ask the ascetic Gotama a rational question.’ Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. And when you’re disparaged by the assembly, your reputation diminishes. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. When your reputation diminishes, your wealth also diminishes. ‘na kho esa, brāhmaṇa, pañho evaṁ byākātabbo, evaṁ nāmesa, brāhmaṇa, pañho byākātabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: ‘Brahmin, you shouldn’t answer the question like that. This is how you should answer it.’ And the assembly might disparage me for that: ‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇassa gotamassa pañhassa veyyākaraṇena cittaṁ ārādhetun’ti. ‘Soṇadaṇḍa is foolish and incompetent. He’s not able to satisfy the ascetic Gotama’s mind with his answer.’ Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. And when you’re disparaged by the assembly, your reputation diminishes. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. When your reputation diminishes, your wealth also diminishes. Ahañceva kho pana evaṁ samīpagato samāno adisvāva samaṇaṁ gotamaṁ nivatteyyaṁ, tena maṁ ayaṁ parisā paribhaveyya: On the other hand, if I were to turn back after having come so far without having seen the ascetic Gotama, the assembly might disparage me for that: ‘bālo soṇadaṇḍo brāhmaṇo abyatto mānathaddho bhīto ca, no visahati samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ, kathañhi nāma evaṁ samīpagato samāno adisvā samaṇaṁ gotamaṁ nivattissatī’ti. ‘Soṇadaṇḍa is foolish and incompetent. He’s stuck-up and scared. He doesn’t dare to go and see the ascetic Gotama. For how on earth can he turn back after having come so far without having seen the ascetic Gotama!’ Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. And when you’re disparaged by the assembly, your reputation diminishes. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ, When your reputation diminishes, your wealth also diminishes. ‘na kho esa, brāhmaṇa, pañho evaṁ pucchitabbo, evaṁ nāmesa, brāhmaṇa, pañho pucchitabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: dn4 ‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṁ gotamaṁ yoniso pañhaṁ pucchitun’ti. dn4 Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. dn4 Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. dn4 ‘na kho esa, brāhmaṇa, pañho evaṁ byākātabbo, evaṁ nāmesa, brāhmaṇa, pañho byākātabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: dn4 ‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇassa gotamassa pañhassa veyyākaraṇena cittaṁ ārādhetun’ti. dn4 Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. dn4 Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. dn4
“Ko nu kho, bho, añño mama vijite sukho bhavetha, aññatra bhavantebhi? The prince replied, “Who else, sirs, in my realm ought to prosper if not you?sukho bhavetha → sukha medhetha (bj); sukhaṁ bhaveyyātha (sya-all, km); sukhamedheyyātha (pts1ed); sukhā bhaveyyātha (mr) Sacāhaṁ, bho, rajjaṁ labhissāmi, saṁvibhajissāmi vo rajjenā”ti. If I gain kingship, I will share it with you all.” Atha kho, bho, ahorattānaṁ accayena rājā disampati kālamakāsi. In due course King Disampati passed away. Disampatimhi raññe kālaṅkate rājakattāro reṇuṁ rājaputtaṁ rajje abhisiñciṁsu. At his passing, the king-makers anointed Prince Reṇu as king.
ayaṁ kho bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ; “This must be the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. iminā mayaṁ bhotā brahmunā nimmitā. And we were created by him. Taṁ kissa hetu? Why is that? Imañhi mayaṁ addasāma idha paṭhamaṁ upapannaṁ; mayaṁ panāmha pacchā upapannāti. Because we see that he was reborn here first, and we arrived later.”
Asītivassasahassāyukesu, bhikkhave, manussesu ayaṁ jambudīpo iddho ceva bhavissati phīto ca, kukkuṭasampātikā gāmanigamarājadhāniyo. The Black Plum Tree Land will be successful and prosperous. The villages, towns, and capital cities will be no more than a chicken’s flight apart. Asītivassasahassāyukesu, bhikkhave, manussesu ayaṁ jambudīpo avīci maññe phuṭo bhavissati manussehi, seyyathāpi naḷavanaṁ vā saravanaṁ vā. And the land will be so full of people you’d think they were squashed together, like a thicket of rushes or reeds.saravanaṁ → sāravanaṁ (sya-all) Asītivassasahassāyukesu, bhikkhave, manussesu ayaṁ bārāṇasī ketumatī nāma rājadhānī bhavissati iddhā ceva phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. The royal capital will be Varanasi, renamed Ketumatī. And it will be successful, prosperous, populous, full of people, with plenty of food. Asītivassasahassāyukesu, bhikkhave, manussesu imasmiṁ jambudīpe caturāsītinagarasahassāni bhavissanti ketumatīrājadhānīpamukhāni. There will be 84,000 cities in the Black Plum Tree Land, with the royal capital of Ketumatī foremost. Asītivassasahassāyukesu, bhikkhave, manussesu ketumatiyā rājadhāniyā saṅkho nāma rājā uppajjissati cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. And in the royal capital of Ketumatī a king named Saṅkha will arise, a wheel-turning monarch, a just and principled king. His dominion will extend to all four sides, he will achieve stability in the country, and possess the seven treasures. Tassimāni satta ratanāni bhavissanti, seyyathidaṁ— He will have the following seven treasures:
Ayaṁ naro sukhabahulo bhavissati; ‘This man will have much happiness Gihissa vā pabbajitassa vā puna, as householder or renunciate.puna → pana (sya-all) Taṁ lakkhaṇaṁ bhavati tadatthajotakan”ti. That’s the meaning shown by this mark.’” 21–22. Abhinīlanettagopakhumalakkhaṇāni 21–22. Indigo Eyes
Atha kho sundarikabhāradvājo brāhmaṇo: “muṇḍo ayaṁ bhavaṁ, muṇḍako ayaṁ bhavan”ti tatova puna nivattitukāmo ahosi. Bhāradvāja of Sundarikā thought, “This man is shaven, he is shaven!” And he wanted to turn back. Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi: But he thought, “muṇḍāpi hi idhekacce brāhmaṇā bhavanti, yannūnāhaṁ upasaṅkamitvā jātiṁ puccheyyan”ti. “Even some brahmins are shaven. Why don’t I go to him and ask about his birth?” Atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: Then the brahmin Bhāradvāja of Sundarikā went up to the Buddha, and said to him,
‘ahaṁ nu khosmi? No nu khosmi? Kiṁ nu khosmi? Kathaṁ nu khosmi? Ayaṁ nu kho satto kuto āgato? So kuhiṁ gāmī bhavissatī’ti? ‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’ Tassa evaṁ ayoniso manasikaroto channaṁ diṭṭhīnaṁ aññatarā diṭṭhi uppajjati. When they apply the mind irrationally in this way, one of the following six views arises in them and is taken as a genuine fact.assa → vāssa (bj, sya-all, pts1ed) ‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; The view: ‘My self survives.’ ‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; The view: ‘My self does not survive.’
Katamo panāvuso, bhavo, katamo bhavasamudayo, katamo bhavanirodho, katamā bhavanirodhagāminī paṭipadā? But what is continued existence? What is its origin, its cessation, and the practice that leads to its cessation? Tayome, āvuso, bhavā— There are these three states of continued existence. kāmabhavo, rūpabhavo, arūpabhavo. Existence in the sensual realm, the realm of luminous form, and the formless realm. Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho, ayameva ariyo aṭṭhaṅgiko maggo bhavanirodhagāminī paṭipadā, seyyathidaṁ— Continued existence originates from grasping. Continued existence ceases when grasping ceases. The practice that leads to the cessation of continued existence is simply this noble eightfold path …”
Yato ca kho ayaṁ bhavaṁ puriso jiṇṇo hoti vuddho mahallako addhagato vayoanuppatto, āsītiko vā nāvutiko vā vassasatiko vā jātiyā, atha tamhā paññāveyyattiyā, parihāyatī’ti. But when he’s old, elderly, and senior, advanced in years, and has reached the final stage of life—eighty, ninety, or a hundred years old—he will lose his lucidity of wisdom.’ Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. But you should not see it like this. Ahaṁ kho pana, sāriputta, etarahi jiṇṇo vuddho mahallako addhagato vayoanuppatto, āsītiko me vayo vattati. For now I am old, elderly, and senior, I’m advanced in years, and have reached the final stage of life. I am eighty years old. Idha me assu, sāriputta, cattāro sāvakā vassasatāyukā vassasatajīvino, paramāya satiyā ca gatiyā ca dhitiyā ca samannāgatā paramena ca paññāveyyattiyena. Suppose I had four disciples with a lifespan of a hundred years. And they each were perfect in memory, range, retention, and perfect lucidity of wisdom.
upādānapaccayā nu kho, bhikkhave, bhavo, no vā, kathaṁ vā ettha hotī”ti? mn38 “Upādānapaccayā, bhante, bhavo; mn38 evaṁ no ettha hoti— mn38 upādānapaccayā bhavo”ti. mn38 upādānanirodhā nu kho, bhikkhave, bhavanirodho, no vā, kathaṁ vā ettha hotī”ti? mn38 “Upādānanirodhā, bhante, bhavanirodho; mn38 evaṁ no ettha hoti— mn38 upādānanirodhā bhavanirodho”ti. mn38 ahaṁ nu khosmi, no nu khosmi, kiṁ nu khosmi, kathaṁ nu khosmi, ayaṁ nu kho satto kuto āgato, so kuhiṁ gāmī bhavissatī”ti? ‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’?” “No hetaṁ, bhante”. “No, sir.” “Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha— “Knowing and seeing in this way, would you say, satthā no garu, satthugāravena ca mayaṁ evaṁ vademā”ti? ‘Our teacher is respected. We speak like this out of respect for our teacher’?”
tesaṁ vo, bhikkhave, evaṁsamaññānaṁ sataṁ evaṁpaṭiññānaṁ sataṁ ‘ye dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca te dhamme samādāya vattissāma, evaṁ no ayaṁ amhākaṁ samaññā ca saccā bhavissati paṭiññā ca bhūtā. Given this label and this claim, you should train like this: ‘We will undertake and follow the things that make one an ascetic and a brahmin. That way our label will be accurate and our claim correct. Yesañca mayaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ paribhuñjāma, tesaṁ te kārā amhesu mahapphalā bhavissanti mahānisaṁsā, amhākañcevāyaṁ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. Any robes, almsfood, lodgings, and medicines and supplies for the sick that we use will be very fruitful and beneficial for the donor. And our going forth will not be wasted, but will be fruitful and fertile.’ Evañhi vo, bhikkhave, sikkhitabbaṁ. mn39 Katame ca, bhikkhave, dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca? And what are the things that make one an ascetic and a brahmin?
evaṁ no ayaṁ amhākaṁ samaññā ca saccā bhavissati paṭiññā ca bhūtā; mn40 yesañca mayaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ paribhuñjāma, tesaṁ te kārā amhesu mahapphalā bhavissanti mahānisaṁsā, amhākañcevāyaṁ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. Any robes, almsfood, lodgings, and medicines and supplies for the sick that we use will be very fruitful and beneficial for the donor. And our going forth will not be wasted, but will be fruitful and fertile.’ Evañhi vo, bhikkhave, sikkhitabbaṁ. mn40 Kathañca, bhikkhave, bhikkhu na samaṇasāmīcippaṭipadaṁ paṭipanno hoti? And how does a mendicant not practice in the way that is proper for an ascetic?
‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi— ‘This teacher has such a doctrine and view. natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti. mn76 Cātumahābhūtiko ayaṁ puriso yadā kālaṁ karoti, pathavī pathavīkāyaṁ anupeti anupagacchati, āpo āpokāyaṁ anupeti anupagacchati, tejo tejokāyaṁ anupeti anupagacchati, vāyo vāyokāyaṁ anupeti anupagacchati, ākāsaṁ indriyāni saṅkamanti. mn76 Āsandipañcamā purisā mataṁ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti. mn76 ‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi— ‘This teacher has such a doctrine and view. karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṁ ādiyato sandhiṁ chindato nillopaṁ harato ekāgārikaṁ karoto paripanthe tiṭṭhato paradāraṁ gacchato musā bhaṇato karoto na karīyati pāpaṁ khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. mn76 Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. mn76 Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. mn76 ‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi— ‘This teacher has such a doctrine and view. natthi hetu, natthi paccayo sattānaṁ saṅkilesāya, ahetū appaccayā sattā saṅkilissanti. mn76 Natthi hetu natthi paccayo sattānaṁ visuddhiyā, ahetū appaccayā sattā visujjhanti. mn76 Natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo, sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti. mn76 ‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi— ‘This teacher has such a doctrine and view. sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. mn76 Te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti. mn76 Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. mn76 ‘ayaṁ kho bhavaṁ satthā sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti …pe… ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṁ ahosi, tena pucchin’ti. ‘This teacher makes such a claim, but they answer in such a way. So ‘anassāsikaṁ idaṁ brahmacariyan’ti— This spiritual life is unreliable.’ iti viditvā tasmā brahmacariyā nibbijja pakkamati. Realizing this, they leave disappointed. Idaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṁ anassāsikaṁ brahmacariyaṁ akkhātaṁ yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ. This is the first kind of unreliable spiritual life. ‘ayaṁ kho bhavaṁ satthā anussaviko anussavasacco so anussavena itihitihaparamparāya piṭakasampadāya dhammaṁ deseti. ‘This teacher takes oral transmission to be the truth. He teaches by oral transmission, by the lineage of testament, by canonical authority. Anussavikassa kho pana satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti’. But when a teacher takes oral transmission to be the truth, some of that is well learned, some poorly learned, some true, and some otherwise. So ‘anassāsikaṁ idaṁ brahmacariyan’ti— This spiritual life is unreliable.’ iti viditvā tasmā brahmacariyā nibbijja pakkamati. Realizing this, they leave disappointed. ‘ayaṁ kho bhavaṁ satthā takkī vīmaṁsī. ‘This teacher relies on logic and inquiry. So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ dhammaṁ deseti. They teach what they have worked out by logic, following a line of inquiry, expressing their own perspective. Takkissa kho pana satthuno vīmaṁsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti’. But when a teacher relies on logic and inquiry, some of that is well reasoned, some poorly reasoned, some true, and some otherwise. So ‘anassāsikaṁ idaṁ brahmacariyan’ti— This spiritual life is unreliable.’ ‘ayaṁ kho bhavaṁ satthā mando momūho. ‘This teacher is dull and stupid. So mandattā momūhattā tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ— Because of that, whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops: evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. “I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.” So ‘anassāsikaṁ idaṁ brahmacariyan’ti— This spiritual life is unreliable.’
Ko nu kho imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saṅghīnaṁ gaṇīnaṁ gaṇācariyānaṁ ñātānaṁ yasassinaṁ titthakarānaṁ sādhusammatānaṁ bahujanassa sāvakānaṁ sakkato garukato mānito pūjito, kañca pana sāvakā sakkatvā garuṁ katvā upanissāya viharantī’ti? Which of these ascetics and brahmins is honored, respected, revered, and venerated by their disciples? And how do their disciples, honoring and respecting them, remain loyal?’garuṁ katvā → garukatvā (bj, sya-all, km, pts1ed) Tatrekacce evamāhaṁsu: Some of them said: ‘ayaṁ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; ‘This Pūraṇa Kassapa leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. so ca kho sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṁ kassapaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti. But he’s not honored, respected, revered, and venerated by his disciples. And his disciples, not honoring and respecting him, don’t remain loyal to him.
‘handa ko nu kho ime bhavanto brāhmaṇisayo gatā; ‘Where, oh where have those brahmin seers gone?gatā → gantā (sya-all, km, mr) handa ko nu kho ime bhavanto brāhmaṇisayo gatā’ti? Where, oh where have those brahmin seers gone?’ Atha kho, assalāyana, sattannaṁ brāhmaṇisīnaṁ etadahosi: Then those brahmin seers said, ‘ko nāyaṁ gāmaṇḍalarūpo viya sattannaṁ brāhmaṇisīnaṁ patthaṇḍile caṅkamamāno evamāha: ‘Who’s this wandering about our courtyard like a village lout? “handa ko nu kho ime bhavanto brāhmaṇisayo gatā; mn93 handa ko nu kho ime bhavanto brāhmaṇisayo gatāti? mn93 Handa naṁ abhisapāmā”’ti. Let’s curse him!’ Atha kho, assalāyana, satta brāhmaṇisayo asitaṁ devalaṁ isiṁ abhisapiṁsu: So they cursed Devala the Dark, ‘bhasmā, vasala, hohi; ‘Be ashes, lowlife!vasala → capalī (sya-all, km); vasalī (pts1ed); vasali (mr) Ko nu bhavaṁ hotī’ti? But who are you, sir?’ ‘Suto nu bhavataṁ— ‘Have you heard of asito devalo isī’ti? the seer Devala the Dark?’ ‘Evaṁ, bho’. ‘Yes, sir.’
Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekaṁ pītiṁ upasampajja viharati: This good ascetic or brahmin, letting go of theories about the past and the future, not fixating on the fetters of sensuality, enters and remains in the rapture of seclusion: ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ pavivekaṁ pītiṁ upasampajja viharāmī’ti. ‘This is peaceful, this is sublime, that is, entering and remaining in the rapture of seclusion.’ Tassa sā pavivekā pīti nirujjhati. But that rapture of seclusion of theirs ceases. Pavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti. When the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises. Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisaṁ sukhaṁ upasampajja viharati: This good ascetic or brahmin, letting go of theories about the past and the future, not fixating on the fetters of sensuality, going beyond the rapture of seclusion, enters and remains in pleasure not of the flesh. ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ nirāmisaṁ sukhaṁ upasampajja viharāmī’ti. ‘This is peaceful, this is sublime, that is, entering and remaining in pleasure not of the flesh.’ Tassa taṁ nirāmisaṁ sukhaṁ nirujjhati. But that pleasure not of the flesh of theirs ceases. Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ. When pleasure not of the flesh ceases, the rapture of seclusion arises; and when the rapture of seclusion ceases, pleasure not of the flesh arises. Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṁ vedanaṁ upasampajja viharati: This good ascetic or brahmin, letting go of theories about the past and the future, not fixating on the fetters of sensuality, going beyond the rapture of seclusion and pleasure not of the flesh, enters and remains in neutral feeling. ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharāmī’ti. ‘This is peaceful, this is sublime, that is, entering and remaining in neutral feeling.’ Tassa sā adukkhamasukhā vedanā nirujjhati. Then that neutral feeling ceases. Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. When neutral feeling ceases, pleasure not of the flesh arises; and when pleasure not of the flesh ceases, neutral feelings arises. Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā: This good ascetic or brahmin, letting go of theories about the past and the future, not fixating on the fetters of sensuality, goes beyond the rapture of seclusion, pleasure not of the flesh, and neutral feeling. ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati; They regard themselves like this: ‘I am at peace; I am quenched; I am free of grasping.’ addhā ayamāyasmā nibbānasappāyaṁyeva paṭipadaṁ abhivadati. Clearly this venerable speaks of a practice that’s conducive to extinguishment. Atha ca panāyaṁ bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhiṁ vā upādiyamāno upādiyati, aparantānudiṭṭhiṁ vā upādiyamāno upādiyati, kāmasaṁyojanaṁ vā upādiyamāno upādiyati, pavivekaṁ vā pītiṁ upādiyamāno upādiyati, nirāmisaṁ vā sukhaṁ upādiyamāno upādiyati, adukkhamasukhaṁ vā vedanaṁ upādiyamāno upādiyati. Nevertheless, they still grasp at theories about the past or the future, or the fetters of sensuality, or the rapture of seclusion, or pleasure not of the flesh, or neutral feeling.
‘ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatī’ti, yaṁ tumhe etarahi paṭipādeyyāthā”ti? ‘This one will be your refuge when I have passed away,’ to whom you would now turn?”paṭipādeyyāthā”ti → paṭidhāveyyāthāti (bj, sya-all, km, pts1ed) “Natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito: “No, there is not.” ‘ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatī’ti, yaṁ mayaṁ etarahi paṭipādeyyāmā”ti. mn108 “Atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito: “But is there even a single mendicant who has been elected to such a position by the Saṅgha and appointed by several senior mendicants?” ‘ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatī’ti, yaṁ tumhe etarahi paṭipādeyyāthā”ti? mn108 “Natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito: “No, there is not.” ‘ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatī’ti, yaṁ mayaṁ etarahi paṭipādeyyāmā”ti. mn108 “Evaṁ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā”ti? “But since you lack a refuge, Mister Ānanda, what’s the reason for your harmony?” “Na kho mayaṁ, brāhmaṇa, appaṭisaraṇā; “We don’t lack a refuge, brahmin, sappaṭisaraṇā mayaṁ, brāhmaṇa; we have a refuge. ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti, yaṁ tumhe etarahi paṭipādeyyāthā’ti— mn108 iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito— mn108 ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti, yaṁ mayaṁ etarahi paṭipādeyyāmā’ti vadesi; mn108 ‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito— or elected by the Saṅgha and appointed by several senior mendicants— ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti, yaṁ tumhe etarahi paṭipādeyyāthā’ti— who serves as your refuge after the Buddha passed away, to whom you now turn, iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito— you replied, ‘No, there is not.’ ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti, yaṁ mayaṁ etarahi paṭipādeyyāmā’ti— mn108 vadesi; mn108 ‘evaṁ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā’ti iti puṭṭho samāno ‘na kho mayaṁ, brāhmaṇa, appaṭisaraṇā; But you say that the reason for your harmony is that you have sappaṭisaraṇā mayaṁ, brāhmaṇa; mn108 ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti yaṁ tumhe etarahi paṭipādeyyāthā’ti— mn108 iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito— mn108 ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti yaṁ mayaṁ etarahi paṭipādeyyāmā’ti vadesi; mn108 ‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito— or elected by the Saṅgha and appointed by several senior mendicants— ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti yaṁ tumhe etarahi paṭipādeyyāthā’ti— who serves as your refuge after the Buddha passed away, to whom you now turn, iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito— you replied, ‘No, there is not.’ ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti yaṁ mayaṁ etarahi paṭipādeyyāmā’ti vadesi; mn108 ‘atthi nu kho, bho ānanda, ekabhikkhupi yaṁ tumhe etarahi sakkarotha garuṁ karotha mānetha pūjetha; sakkatvā garuṁ katvā upanissāya viharathā’ti— And when asked whether there is even a single mendicant who you honor, respect, revere, venerate, and rely on, iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi yaṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāmā’ti vadesi. you replied, ‘There is not.’ Imassa pana, bho ānanda, bhāsitassa kathaṁ attho daṭṭhabbo”ti? How should I see the meaning of this statement?”
‘asappuriso ayaṁ bhavan’”ti? ‘This fellow is an untrue person’?” “No hetaṁ, bhante”. “No, sir.” “Sādhu, bhikkhave; “Good, mendicants! aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ asappuriso asappurisaṁ jāneyya: It’s impossible, it can’t happen, that an untrue person could know of an untrue person: ‘asappuriso ayaṁ bhavan’ti. ‘This fellow is an untrue person.’ Jāneyya pana, bhikkhave, asappuriso sappurisaṁ: But could an untrue person know of a true person: ‘sappuriso ayaṁ bhavan’”ti? ‘This fellow is a true person’?” “No hetaṁ, bhante”. “No, sir.” “Sādhu, bhikkhave; “Good, mendicants! etampi kho, bhikkhave, aṭṭhānaṁ anavakāso yaṁ asappuriso sappurisaṁ jāneyya: That too is impossible. ‘sappuriso ayaṁ bhavan’ti. mn110 Asappuriso, bhikkhave, assaddhammasamannāgato hoti, asappurisabhatti hoti, asappurisacintī hoti, asappurisamantī hoti, asappurisavāco hoti, asappurisakammanto hoti, asappurisadiṭṭhi hoti; asappurisadānaṁ deti. A untrue person has bad qualities, is devoted to untrue persons, and has the intentions, counsel, speech, actions, views, and giving of an untrue person. Kathañca, bhikkhave, asappuriso assaddhammasamannāgato hoti? And how does an untrue person have bad qualities? Idha, bhikkhave, asappuriso assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti. It’s when an untrue person is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless. ‘sappuriso ayaṁ bhavan’”ti? ‘This fellow is a true person’?” “Evaṁ, bhante”. “Yes, sir.” “Sādhu, bhikkhave; “Good, mendicants! ṭhānametaṁ, bhikkhave, vijjati yaṁ sappuriso sappurisaṁ jāneyya: It is possible that a true person could know of a true person: ‘sappuriso ayaṁ bhavan’ti. ‘This fellow is a true person.’ Jāneyya pana, bhikkhave, sappuriso asappurisaṁ: But could a true person know of an untrue person: ‘asappuriso ayaṁ bhavan’”ti? ‘This fellow is an untrue person’?” “Evaṁ, bhante”. “Yes, sir.” “Sādhu, bhikkhave; “Good, mendicants! etampi kho, bhikkhave, ṭhānaṁ vijjati yaṁ sappuriso asappurisaṁ jāneyya: That too is possible. ‘asappuriso ayaṁ bhavan’ti. mn110 Sappuriso, bhikkhave, saddhammasamannāgato hoti, sappurisabhatti hoti, sappurisacintī hoti, sappurisamantī hoti, sappurisavāco hoti, sappurisakammanto hoti, sappurisadiṭṭhi hoti; A true person has good qualities, is devoted to true persons, and has the intentions, counsel, speech, actions, views, and giving of a true person. sappurisadānaṁ deti. mn110 Kathañca, bhikkhave, sappuriso saddhammasamannāgato hoti? And how does a true person have good qualities?
‘bālo ayaṁ bhavaṁ asappuriso’ti? ‘This fellow is a fool, an untrue person’? Yasmā ca kho, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca tasmā naṁ paṇḍitā jānanti: But since a fool does think poorly, speak poorly, and act poorly, then the astute do know of them, ‘bālo ayaṁ bhavaṁ asappuriso’ti. ‘This fellow is a fool, an untrue person’. Sa kho so, bhikkhave, bālo tividhaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti. A fool experiences three kinds of suffering and sadness in this very life. Sace, bhikkhave, bālo sabhāyaṁ vā nisinno hoti, rathikāya vā nisinno hoti, siṅghāṭake vā nisinno hoti; Suppose a fool is sitting in a council hall, a street, or a crossroad,rathikāya → rathiyāya (bahūsu) tatra ce jano tajjaṁ tassāruppaṁ kathaṁ manteti. where people are discussing what is proper and fitting. ‘paṇḍito ayaṁ bhavaṁ sappuriso’ti? ‘This fellow is astute, a true person’? Yasmā ca kho, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca tasmā naṁ paṇḍitā jānanti: But since an astute person does think well, speak well, and act well, then the astute do know of them, ‘paṇḍito ayaṁ bhavaṁ sappuriso’ti. ‘This fellow is astute, a true person’. Sa kho so, bhikkhave, paṇḍito tividhaṁ diṭṭheva dhamme sukhaṁ somanassaṁ paṭisaṁvedeti. An astute person experiences three kinds of pleasure and happiness in this very life. Sace, bhikkhave, paṇḍito sabhāyaṁ vā nisinno hoti, rathikāya vā nisinno hoti, siṅghāṭake vā nisinno hoti; Suppose an astute person is sitting in a council hall, a street, or a crossroad, tatra ce jano tajjaṁ tassāruppaṁ kathaṁ manteti. where people are discussing about what is proper and fitting.
Atha kho sundarikabhāradvājo brāhmaṇo “muṇḍo ayaṁ bhavaṁ, muṇḍako ayaṁ bhavan”ti tatova puna nivattitukāmo ahosi. Bhāradvāja of Sundarikā thought, “This man is shaven, he is shaven!” And he wanted to turn back. Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi: But he thought, “muṇḍāpi hi idhekacce brāhmaṇā bhavanti; “Even some brahmins are shaven. yannūnāhaṁ taṁ upasaṅkamitvā jātiṁ puccheyyan”ti. Why don’t I go to him and ask about his birth?”
Katamo ca, bhikkhave, bhavo? And what is continued existence? Tayome, bhikkhave, bhavā— There are these three states of existence. kāmabhavo, rūpabhavo, arūpabhavo. Existence in the sensual realm, the realm of luminous form, and the formless realm. Ayaṁ vuccati, bhikkhave, bhavo. This is called continued existence. Katamañca, bhikkhave, upādānaṁ? And what is grasping? Cattārimāni, bhikkhave, upādānāni— There are these four kinds of grasping. kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ. Grasping at sensual pleasures, views, precepts and observances, and theories of a self.
etarahi vā paccuppannaṁ addhānaṁ ajjhattaṁ kathaṅkathī bhavissati: Or to be undecided about the present, thinking: ‘ahaṁ nu khosmi, no nu khosmi, kiṁ nu khosmi, kathaṁ nu khosmi, ayaṁ nu kho satto kuto āgato, so kuhiṁ gamissatī’ti— ‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’ netaṁ ṭhānaṁ vijjati. sn12.20 Taṁ kissa hetu? Why is that?
‘Evaṁ no ayaṁ amhākaṁ pabbajjā avañjhā bhavissati saphalā saudrayā. ‘In this way our going forth will not be wasted, but will be fruitful and fertile. Yesañca mayaṁ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ tesaṁ te kārā amhesu mahapphalā bhavissanti mahānisaṁsā’ti— And our use of robes, almsfood, lodgings, and medicines and supplies for the sick shall be of great fruit and benefit for those who offered them.’Yesañca → yesaṁ (bj, sya-all, km); yesaṁ hi (pts1ed, pts2ed, mr) " evañhi vo, bhikkhave, sikkhitabbaṁ. That’s how you should train. Attatthaṁ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṁ; Considering what is good for yourself, mendicants, is quite enough for you to persist with diligence.
katamo ca, bhikkhave, bhavo … And what is continued existence? … katamañca, bhikkhave, upādānaṁ … And what is grasping? … katamā ca, bhikkhave, taṇhā … And what is craving? … katamā ca, bhikkhave, vedanā … And what is feeling? …
katamo ca, bhikkhave, bhavo … And what is continued existence? … katamañca, bhikkhave, upādānaṁ … And what is grasping? … katamā ca, bhikkhave, taṇhā … And what is craving? … vedanā … feeling …
katamo ca, bhikkhave, bhavo … And what is continued existence? … katamañca, bhikkhave, upādānaṁ … And what is grasping? … katamā ca, bhikkhave, taṇhā … And what is craving? … katamā ca, bhikkhave, vedanā … And what is feeling? …
“Katamo nu kho, bhante, bhavo, kassa ca panāyaṁ bhavo”ti? “What is continued existence, sir, and who is it for?” “No kallo pañho”ti bhagavā avoca, “‘katamo bhavo, kassa ca panāyaṁ bhavo’ti iti vā, bhikkhu, yo vadeyya, ‘añño bhavo aññassa ca panāyaṁ bhavo’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. “That’s not a fitting question,” said the Buddha. “You might say, ‘What is continued existence, and who does it belong to?’ Or you might say, ‘Continued existence is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs. Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti; Mendicant, if you have the view that the soul and the body are identical, there is no living of the spiritual life. aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. If you have the view that the soul and the body are different things, there is no living of the spiritual life. Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: Avoiding these two extremes, the Realized One teaches by the middle way: Katamo bhavo …pe… ‘What is continued existence …’ katamaṁ upādānaṁ … ‘What is grasping …’ katamā taṇhā … ‘What is craving …’ katamā vedanā … ‘What is feeling …’
katamo bhavo … ‘What is continued existence …’ katamaṁ upādānaṁ … ‘What is grasping …’ katamā taṇhā … ‘What is craving …’ katamā vedanā … ‘What is feeling …’ katamo bhavo … ‘What is continued existence …’ katamaṁ upādānaṁ … ‘What is grasping …’ katamā taṇhā … ‘What is craving …’ katamā vedanā … ‘What is feeling …’
“‘bhavanettinirodho, bhavanettinirodho’ti, bhante, vuccati. “Sir, they speak of this thing called ‘the cessation of the conduit to rebirth’.bhavanettinirodho → bhavanetti (bj, sya-all, km); bhavanettī (pts1ed) | bhavanettinirodho’ti → bhavanettīti (bj, sya-all, km); bhavanettīnirodhoti (pts1ed) Katamā nu kho, bhante, bhavanetti, katamo bhavanettinirodho”ti? What is the conduit to rebirth? And what is the cessation of the conduit to rebirth?” “Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā— “Rādha, any desire, greed, relishing, and craving for form; and any attraction, grasping, mental fixation, insistence, and underlying tendencies— ayaṁ vuccati bhavanetti. this is called the conduit to rebirth. Tesaṁ nirodho bhavanettinirodho. Their cessation is the cessation of the conduit to rebirth.nirodho → nirodhā (bj, sya-all, km, pts1ed) " Vedanāya … Any desire, greed, relishing, and craving for feeling … saññāya … perception … ayaṁ vuccati bhavanetti. this is called the conduit to rebirth. Tesaṁ nirodho bhavanettinirodho”ti. Their cessation is the cessation of the conduit to rebirth.” " Tatiyaṁ. "
“‘Bhavo, bhavo’ti, āvuso sāriputta, vuccati. “Reverend Sāriputta, they speak of these things called ‘states of existence’. Katamo nu kho, āvuso, bhavo”ti? What are states of existence?” “Tayome, āvuso, bhavā. “Reverend, there are these three states of existence. Kāmabhavo, rūpabhavo, arūpabhavo— Existence in the sensual realm, the realm of luminous form, and the formless realm. ime kho, āvuso, tayo bhavā”ti. These are the three states of existence.” Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etesaṁ bhavānaṁ pariññāyā”ti. sn38.13 “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṁ bhavānaṁ pariññāya. sn38.13 Alañca panāvuso sāriputta, appamādāyā”ti. " Terasamaṁ. "
Ettha dāni ko na sotāpanno bhavissati. Who can’t become a stream-enterer these days? Yatra hi nāma saraṇāni sakko kālaṅkato; For the Buddha even declared Sarakāni to be a stream-enterer after he passed away. so bhagavatā byākato: sn55.24 ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. sn55.24 Ettha dāni ko na sotāpanno bhavissati. sn55.24 Yatra hi nāma saraṇāni sakko kālaṅkato; sn55.24 so bhagavatā byākato: sn55.24 ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. sn55.24
Ettha dāni ko na sotāpanno bhavissati. Who can’t become a stream-enterer these days? Yatra hi nāma saraṇāni sakko kālaṅkato. For the Buddha even declared Sarakāni to be a stream-enterer after he passed away. So bhagavatā byākato: sn55.25 ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. sn55.25 Ettha dāni ko na sotāpanno bhavissati. sn55.25 Yatra hi nāma saraṇāni sakko kālaṅkato. sn55.25 So bhagavatā byākato— sn55.25 sotāpanno avinipātadhammo niyato sambodhiparāyaṇoti. sn55.25
‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti. ‘Surely this worthy one knows and sees.’ Seyyathāpi, bhikkhave, tūlapicu vā kappāsapicu vā lahuko vātūpādāno same bhūmibhāge nikkhitto. Suppose there was a light tuft of cotton-wool or kapok which was taken up by the wind and landed on level ground. Tamenaṁ puratthimo vāto pacchimena saṁhareyya, pacchimo vāto puratthimena saṁhareyya, uttaro vāto dakkhiṇena saṁhareyya, dakkhiṇo vāto uttarena saṁhareyya. The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north. Taṁ kissa hetu? Why is that? ‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti. ‘Surely this worthy one knows and sees.’ Taṁ kissa hetu? Why is that? Adiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ. It’s because they haven’t seen the four noble truths. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe… There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. ‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti. ‘Surely this worthy one knows and sees.’ Seyyathāpi, bhikkhave, ayokhīlo vā indakhīlo vā gambhīranemo sunikhāto acalo asampakampī. Suppose there was an iron pillar or a boundary pillar with deep foundations, firmly embedded, imperturbable and unshakable. Puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya; pacchimāya cepi disāya …pe… uttarāya cepi disāya …pe… dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya. Even if violent storms were to blow up out of the east, the west, the north, and the south, they couldn’t make it shake or rock or tremble.neva saṅkampeyya → neva naṁ saṅkampeyya (bj, pts1ed) " Taṁ kissa hetu? Why is that? ‘ayaṁ nūna bhavaṁ jānaṁ jānāti, passaṁ passatī’ti. ‘Surely this worthy one knows and sees.’ Taṁ kissa hetu? Why is that? Sudiṭṭhattā, bhikkhave, catunnaṁ ariyasaccānaṁ. It’s because they have clearly seen the four noble truths. Katamesaṁ catunnaṁ? What four?
