4: The Book of the Fours
175. Upavāṇa
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi (More copyright information)
1Then the Venerable Upavāṇa approached the Venerable Sāriputta … and said to him:
2(1) "Friend Sāriputta, does one become an end-maker by means of knowledge?" [n.884] The dialogue, according to Mp, refers to making an end to saṁsāra, the entire round of suffering (vaṭṭadukkhassa antakaro hoti, sakalaṁ vaṭṭadukkhaṁ paricchinnaṁ parivaṭumaṁ katvā tiṭṭhati).
3"This is not the case, friend."
4(2) "Then does one become an end-maker by means of conduct?"
5"This is not the case, friend."
6(3) "Then does one become an end-maker by means of knowledge and conduct?"
7"This is not the case, friend."
8(4) "Then does one become an end-maker otherwise than by means of knowledge and conduct?"
9"This is not the case, friend."
10"When you are asked: ‘Friend Sāriputta, does one become an end-maker by means of knowledge?’ you say: ‘This is not the case, friend.’ When you are asked: ‘Then does one become an end-maker by means of conduct? … by means of knowledge and conduct? … otherwise than by means of knowledge and conduct?’ in each case you say: ‘This is not the case, friend.’ Then in what way does one become an end-maker?"
11(1) "If, friend, one were to become an end-maker by means of knowledge, even one who still has clinging would become an end-maker.
(2) If one were to become an end-maker by means of conduct, even one who still has clinging would become an end-maker.
(3) If one were to become an end-maker by means of knowledge and conduct, even one who still has clinging would become an end-maker.
(4) If one were to become an end-maker otherwise than by means of knowledge and conduct, then a worldling would be an end-maker; for a worldling is destitute of knowledge and conduct.
"Friend, one deficient in conduct does not know and see things as they are. One accomplished in conduct knows and sees things as they are. Knowing and seeing things as they are, one becomes an end-maker." [n.885] Caraṇasampanno yathābhūtaṁ jānāti passati. Yathābhūtaṁ jānaṁ passaṁ antakaro hoti. This differs from the previous assertion (that one cannot become an end-maker by means of knowledge and conduct) in its emphasis on knowing and seeing (as well as conduct) as active functions rather than subjective possessions tinged with clinging.
1Atha kho āyasmā upavāṇo yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā upavāṇo āyasmantaṁ sāriputtaṁ etadavoca:
2"Kiṁ nu kho, āvuso sāriputta, vijjāyantakaro hotī"ti?
4"Kiṁ panāvuso sāriputta, caraṇenantakaro hotī"ti?
6"Kiṁ panāvuso sāriputta, vijjācaraṇenantakaro hotī"ti?
8"Kiṁ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī"ti?
10"‘Kiṁ nu kho, āvuso sāriputta, vijjāyantakaro hotī’ti, iti puṭṭho samāno: ‘no hidaṁ, āvuso’ti vadesi. ‘Kiṁ panāvuso sāriputta, caraṇenantakaro hotī’ti, iti puṭṭho samāno: ‘no hidaṁ, āvuso’ti vadesi. ‘Kiṁ panāvuso sāriputta, vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno: ‘no hidaṁ, āvuso’ti vadesi. ‘Kiṁ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno: ‘no hidaṁ, āvuso’ti vadesi. Yathā kathaṁ panāvuso, antakaro hotī"ti?
11"Vijjāya ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa.
Caraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa.
Vijjācaraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa.
Aññatra vijjācaraṇena ce, āvuso, antakaro abhavissa, puthujjano antakaro abhavissa. Puthujjano hi, āvuso, aññatra vijjācaraṇena.
Caraṇavipanno kho, āvuso, yathābhūtaṁ na jānāti na passati. Caraṇasampanno yathābhūtaṁ jānāti passati. Yathābhūtaṁ jānaṁ passaṁ antakaro hotī"ti.
Pañcamaṁ.