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Sutta Pitaka

Dīgha Nikāya – The Long Discourses

DN29: Pasadika Sutta – An Impressive Discourse

1Thus have I heard. Once the Lord was staying among the Sakyans, at the [School] building[n.898] Described by RD as a technical college. Crafts were taught there. in the mango-grove belonging to the Vedhañña family.[n.899] The name means ‘Archer’.

2At that time the Nigantha Nātaputta had just died at Pāvā.[n.900] For the Nigantha Nātaputta see n.114. This raises a chronological problem, as the Jain leader is generally believed to have died after the Buddha, A.L. Basham (as n.66) thinks Makkhali Gosāla may be meant here. And at his death the Niganthas were split into two parties, quarrelling and disputing, fighting and attacking each other with wordy warfare: ‘You don’t understand this doctrine and discipline — I do!’ ‘How could you understand this doctrine and discipline?’ ‘Your way is all wrong — mine is right!’ ‘I am consistent — you aren’t!’ ‘You said last what you should have said first, and you said first what you should have said last!’ ‘What you took so long to think up has been refuted!’ ‘Your argument has been overthrown, you’re defeated!’ ‘Go on, save your doctrine — get out of that if you can!’ You would have thought the Niganthas, Nataputtaʹs disciples, were bent on killing each other. Even the white-robed lay followers were disgusted, displeased and repelled when they saw that their doctrine and discipline was so ill-proclaimed, so unedifyingly displayed, and so ineffectual in calming the passions, having been proclaimed by one not fully enlightened, and now with its support gone, without an arbiter.[n.901] Paṭisaraṇaṁ 'a resort'.


3Now the novice Cunda, who had spent the Rains at Pāvā, came to Sāmāgama to see the Venerable Ananda. Saluting him, he sat down to one side and said: 'Sir, the Nigantha Nātaputta has just died at Pāvā.ʹ

4And he related what had happened. The Venerable Ananda said: 'Cunda, that is something that ought to be reported to the Blessed Lord. Let us go and tell him.' 'Very good, sir', said Cunda.

5So they went to the Lord and told him. He said: 'Cunda, here is a doctrine and discipline that is ill-proclaimed, unedifyingly displayed and ineffectual in calming the passions because its proclaimer was not fully enlightened.

Not Fully Enlightened

6'Such being the case, Cunda, a disciple cannot live according to that doctrine and maintain proper conduct, nor live by it, but deviates from it. To him one might say: "Friend, this is what you have received, and you have your opportunity.[n.903] The words here are tassa te āvuso lābhā, tassa te suladdhaṁ 'this, friend, is your gain (lābhā), this for you is well-gained (su-laddhaṁ)', i.e. a good opportunity, glossed by DA as 'human birth'. Your teacher is not fully enlightened…You cannot live according to that doctrine…, but deviate from it." In this case, Cunda, the teacher is to blame, the doctrine is to blame, but the pupil is praiseworthy. And if anyone were to say to that pupil: "Come now, reverend sir, and practise according to the doctrine proclaimed and given out by your teacher" — then the one who urged this, the thing urged and the one who so practised would all gain much demerit.[n.904] Apuññaṁ. Why? Because the doctrine is ill-proclaimed …

7'But here, Cunda, is a teacher who is not fully enlightened … and a disciple lives according to that doctrine, and conforms to it. One might say to him: "Friend, what you have received is no good, your opportunity is a poor one;[n.906] As in verse 6 but alābhā 'non-gain' and dulladdhaṁ 'ill-gained'. your teacher is not fully enlightened, his teaching is ill-proclaimed, … but yet you continue to live according to it…ʺIn this case the teacher, the doctrine and the disciple are all to blame. And if anyone were to say: "Well, reverend sir, by following that system you will be successful", the one who so recommended it, that which was recommended, and the one who, on hearing such recommendation, should make still greater efforts, would all gain much demerit. Why? Because the doctrine is ill-proclaimed …

Fully Enlightened

8'But here now is a teacher who is fully enlightened: his doctrine is well-proclaimed, edifyingly displayed, effectual in calming the passions because of that enlightened teacher, but the disciple does not live up to the doctrine…, but deviates from it. In that case one might say to him: "Friend, you have failed, you have missed your opportunity;[n.907] Here the words are alābhā, dulladdhaṁ as in verse 5 above, but a different translation seemed appropriate. It seemed impossible to preserve the parallelism. your teacher is fully enlightened, his doctrine is well-proclaimed, … but you do not follow it, you deviate from it." In this case the teacher and the doctrine are praiseworthy, but the pupil is to blame. And if anyone were to say: "Well, reverend sir, you should follow the teaching proclaimed by your teacher", then the one who urged this, that which was urged and the one who so practised would all gain much merit. Why? Because the doctrine is well-proclaimed…

9'But now, Cunda, here is a teacher who is fully enlightened, his doctrine is well-proclaimed, … and the disciple, having taken it up, follows it, practising it properly and keeping to it. Someone might say to him: "Friend, what you have received is good, here is your opportunity,[n.908] Lābhā, suladdhaṁ: as at n.903. … and you are following the doctrine of your teacher." In this case the teacher and the doctrine are praiseworthy, and the pupil is also praiseworthy. And if anyone were to say to such a disciple: "Well reverend sir, by following that system you will be successful", then the one who thus commended it, and that which was commended, and the one who, on hearing such commendation, should-make still greater efforts, would all gain much merit. Why? Because that is so when the doctrine and discipline are well-proclaimed, edifyingly displayed and effectual in calming the passions because of the fully-enlightened Teacher and supreme Buddha.

Disciples (1)

10'But now, Cunda, suppose a Teacher has arisen in the world, an Arahant, fully-enlightened Buddha, and his doctrine is well-proclaimed, … effectual in calming the passions because of that Teacher. But his disciples have not fully mastered that true Dhamma, the full purity of the holy life has not become clear and evident to them in the logic of its unfolding,[n.909] Āvikataṁ (not in PED). and has not been sufficiently grounded among them[n.910] Sappaṭihīrakata: 'well-founded' (PED, where RD's curious rendering 'made a thing of saving grace' is quoted without comment). being still in course of being well-proclaimed among humans at the time of the Teacher's passing from among them.[n.911] Antaradhānaṁ: 'disappearance', perhaps a deliberately neutral term to cover both the parinibbāna of a Tathagata and the death of an ordinary teacher. That way, Cunda, the Teacher's death would be a sad thing for his disciples. Why? They would think: "Our Teacher arose in the world for us, an Arahant, fully-enlightened Buddha, whose doctrine was well-proclaimed, … but we did not fully master the true Dhamma… as long as it was well-proclaimed among humans, and now our Teacher has passed away from among us!" That way, the Teacher's death would be a sad thing for his disciples.

Disciples (2)

11'But suppose a Teacher has arisen in the world,… and his disciples have fully mastered the true Dhamma, the full purity of the holy life has become clear and evident to them in the logic of its unfolding, and has been sufficiently grounded among them while being thus well-proclaimed among humans by the time of the Teacher's passing from them. That way, the Teacherʹs death would not be a sad thing for his disciples. Why? They would think: "Our Teacher arose in the world for us … and we have fully mastered the true Dhamma … while it was thus proclaimed among humans, and now our Teacher has passed away from among us." That way, the Teacher's s death would not be a sad thing for his disciples.

The Holy Life

12'But, Cunda, if the holy life[n.912] Brahmacariyā (n.20). is so circumstanced, and there is no teacher who is senior, of long standing, long-ordained, mature and advanced in seniority, then in such a case the holy life will be imperfect. But if such a teacher exists, then the holy life can be perfected in such a case.

13'If in such a case there is such a senior teacher, but if there are no senior disciples among the monks, who are experienced, trained, skilled, who have attained peace from bondage,[n.913] Yoga-kkhema: 'Arahantship'. Note that yoga in early Buddhist terminology generally has the negative meaning of 'bondage', specifically as a synonym for the āsavas . Its positive religious connotations developed gradually, both within and without Buddhism. See DN 33.1.11 (32). who are able to proclaim the true Dhamma, able to refute any opposing doctrines that may arise by means of the true Dhamma, and, having done so, give a grounded exposition of Dhamma, then the holy life is not perfected.[n.914] RD has accidentally translated 'made perfect' here, instead of the opposite!

14'In such cases, if there are such senior teachers, and such senior disciples, but there are no monks of middle standing with these qualities, … or despite the presence of these no junior monks with these qualities,… no senior disciples among the nun,… no middle-ranking or junior nuns,…no white-robed lay followers, male or female, celibate or otherwise,[n.915] Kāma-bhogino: 'enjoying sense-pleasures'. RD translates 'who are wealthy' and quotes DA as saying 'wealthy converts'. DA actually has gihi-sotāpannā which means 'householder-Stream-Winners' – i.e. not necessarily wealthy, but much more than mere 'converts'. or if the teaching does not prosper and flourish, is not widespread, widely known, proclaimed far and wide,…or even if these conditions are fulfilled has not gained the first place in public support, then the holy life is not perfected.


15–17'If, however, all these conditions are fulfilled, then the holy life is perfected.


18'But, Cunda, I have now arisen in the world as an Arahant, fully-enlightened Buddha, the Dhamma is well-proclaimed, … my disciples are proficient in the true Dhamma, … the full purity of the holy life has become clear and evident to them in the logic of its unfolding … But now I am an aged teacher of long standing, who went forth a long time ago, and my life is coming to its close.

19ʹHowever, there are senior teachers among the monks, who are experienced, trained, skilled, who have attained peace from bondage, able to proclaim the true Dhamma, able to refute by means of the Dhamma any opposing doctrines that may arise and, having done so, give a grounded exposition of Dhamma. And there are middle-ranking monks who are disciplined and experienced, there are novices who are disciples, there are senior, middle-ranking and novice nuns who are disciples, there are white-robed lay followers, male and female, celibate and non-celibate, and the holy life I proclaim prospers and flourishes, is widespread, widely-known, proclaimed far and wide, well-proclaimed among humans.

20'Among all the teachers now existing in the world, Cunda, I see none who has attained to such a position of fame and following as I have. Of all the orders and groups in the world, I see none as famous and well-followed as my Saṅgha of monks. If anyone were to refer to any holy way of life as being fully successful and perfect, with nothing lacking and nothing superfluous, well-proclaimed in the perfection of its purity, it is this holy life they would be describing. It was Uddaka Ramaputta[n.916] The second of Gotama's early teachers before he went off on his own to seek enlightenment. See MN 26, MN 36, etc. who used to say: "He sees, but does not see." What is it that, seeing, one does not see? You can see the blade of a well-sharpened razor, but not its edge. That is what he meant by saying: "He sees, but does not see." He spoke in reference to a low, vulgar, worldly ignoble thing of no spiritual significance,[n.917] Anattha-saṁhitaṁ: as at DN 9.28, where I have rendered it 'not conducive to the purpose.' a mere razor.


21'But if one were to use that expression properly: "He sees, but does not see", it would be like this. What he sees is a holy way of life which is fully successful and perfect, with nothing lacking and nothing superfluous, well-proclaimed in the perfection of its purity. If he were to deduct anything from it, thinking: "In this way it will be purerʺ, he does not see it. And if he were to add anything to it, thinking: "In this way it will be more complete", then he does not see it.[n.918] Some modem writers who have attempted to read their own ideas into Buddhism should take note! That is the meaning of the saying: "He sees, but does not see." Therefore, Cunda, if anyone were to refer to any holy way of life as being fully successful and perfect, … it is this holy life that they would be describing.

Reciting

22'Therefore, Cunda, all you to whom I have taught these truths that I have realised by super-knowledge, should come together and recite them, setting meaning beside meaning and expression beside expression, without dissension, in order that this holy life may continue and be established for a long time for the profit and happiness of the many out of compassion for the world and for the benefit, profit and happiness of devas and humans.[n.919] This invitation to 'recite' may have inspired Suttas 33, 34! The groups which follow as at n.858. And what are the things that you should recite together? They are: the four foundations of mindfulness, the four right efforts, the four roads to power, the five spiritual faculties, the five mental powers, the seven factors of enlightenment, the Noble Eightfold Path. These are the things you should recite together.

Harmony

23'And thus you must train yourselves, being assembled in harmony and without dissension. If a fellow in the holy life quotes Dhamma in the assembly, and if you think he has either misunderstood the sense or expressed it wrongly, you should neither applaud nor reject it, but should say to him: "Friend, if you mean such-and-such, you should put it either like this or like that: which is the more appropriate?" or: "If you say such-and-such, you mean either this or that: which is the more appropriate?" If he replies: "This meaning is better expressed like this than like that", or: "The sense of this expression is this rather than that", then his words should be neither rejected nor disparaged, but you should explain to him carefully the correct meaning and expression.

24'Again, Cunda, if a fellow in the holy life quotes Dhamma in the assembly, and if you think he has misunderstood the sense though he has expressed it correctly, you should neither applaud nor reject it, but should say to him: "Friend, these words can mean either this or that: which sense is the more appropriate?" And if he replies: "They mean this", then his words should be neither rejected nor disparaged, but you should explain to him carefully the correct meaning.


25'And similarly, if you think he has got the right meaning but expressed it wrongly,… you should explain to him carefully the correct meaning and expression.


26'But, Cunda, if you think he has got the right meaning and expressed it correctly,… you should say: ʺGood!ʺ[n.920] Sādhu: which in some cases approximates in meaning to 'Amen'. and should applaud and congratulate him, saying: "We are lucky, we are most fortunate to find in you, friend, a companion in the holy life who is so well-versed in both the meaning and the expression!"

Requisites

27'Cunda, I do not teach you a Dhamma for restraining the corruptions that arise in the present life alone[n.921] RD has here: 'A new doctrine, Cunda, do I teach…' But there is nothing new in what follows, which is merely the standard statement concerning the requisites, explained in relation to this life and the next. The correct reading is not Navaṁ 'new' but na vo 'not to you': confusion arose because the negative was not understood (another wrong reading is namo, which is also derived from na vo). The solution is found in the parallel with the second sentence: in both cases we have na … yeva 'not merely', which makes perfect sense. DA, indeed, has na vo. I do not teach a Dhamma merely for their destruction in future lives, but one for their restraining in this life as well as for their destruction in future lives. Accordingly, Cunda, let the robe I have allowed you be simply for warding off the cold, for warding off the heat, for warding off the touch of gadfly, mosquito, wind, sun and creeping things, just so as to protect your modesty.[n.922] Hiri-kopīna-paticchādanatthaṁ: a regular part of the formula accidentally omitted by RD. Nāṇamoli has at MN 2.12 for hiri-kopīna 'that which disturbs conscience.' Let the alms-food I have allowed you be just enough for the support and sustenance of the body, for keeping it unimpaired for the furtherance of the holy life, with the thought: "Thus I shall eliminate the former feeling[n.923] Of hunger (DA). without giving rise to a new one — in that way I shall live without fault and in comfort." Let the lodging I have allowed you be simply for warding off the cold, for warding off the heat, for warding off the touch of gadfly, mosquito, wind, sun and creeping things, just for allaying the perils of the seasons and for the enjoyment of seclusion. Let the provision of medicines and necessities for the treatment of sickness that I have allowed you be just for warding off feelings of sickness that have arisen, and for the maintenance of health.[n.924] For further details see VM 1.85ff.

Kinds of Pleasure-Seeking

28'It may be, Cunda, that wanderers of other sects might say: "The ascetics who follow the Sakyan are addicted to a life of devotion to pleasure.ʺ[n.925] This recalls the accusation made against Gotama by his five companions when he abandoned self-mortification. If so, they should be asked: "What kind of a life of devotion to pleasure, friend? For such a life can take many different forms."

29There are, Cunda, four kinds of life devoted to pleasure which are low, vulgar, worldly, ignoble and not conducive to welfare,[n.926] This is yet another rendering of anattha-saṁhita: cf. n.917. not leading to disenchantment, to dispassion, to cessation, to tranquillity, to realisation, to enlightenment, to Nibbāna. What are they?

30Firstly, a foolish person[n.927] Bālo. This word is not used in connection with the other three categories, no doubt to show that 'taking pleasure in killing' is particularly foolish and reprehensible. takes pleasure and delight in killing living beings.

31Secondly, someone takes pleasure and delight in taking that which is not given.


32Thirdly, someone takes pleasure and delight in telling lies.

33Fourthly, someone gives himself up to the indulgence in and enjoyment of the pleasures of the five senses.

34These are the four kinds of life devoted to pleasure which are low, vulgar,… not leading to disenchantment, … to enlightenment, to Nibbāna.


35'And it may be that those of other sects might say: "Are the followers of the Sakyan given to these four forms of pleasure-seeking?" They should be told: "No!" for they would not be speaking correctly about you, they would be slandering you with false and untrue statements.

36ʹThere are, Cunda, these four kinds of life devoted to pleasure which are entirely conducive[n.928] Ekanta-nibbidāya … The intensifier ekanta, added to the usual formula, makes it more emphatic. to disenchantment, to dispassion, to cessation, to tranquillity, to realisation, to enlightenment, to Nibbāna. What are they?

37Firstly, a monk, detached from all sense-desires[n.929] As DN 17.2.3, etc. detached from unwholesome mental states, enters and remains in the first jhāna, which is with thinking and pondering, born of detachment, filled with delight and happiness.

38And with the subsiding of thinking and pondering, by gaining inner tranquillity and oneness of mind, he enters and remains in the second jhāna, which is without thinking and pondering, born of concentration, filled with delight and happiness.

39Again, with the fading of delight, remaining imperturbable, mindful and clearly aware, he experiences in himself that joy of which the Noble Ones say: "Happy is he who dwells with equanimity and mindfulness", he enters and remains in the third jhāna.

40Again, having given up pleasure and pain, and with the disappearance of former gladness and sadness, he enters and remains in the fourth jhāna, which is beyond pleasure and pain, and purified by equanimity and mindfulness.

41'These are the four kinds of life devoted to pleasure which are entirely conducive to disenchantment, to dispassion, to cessation, to tranquillity, to realisation, to enlightenment, to Nibbāna.

42So if wanderers from other sects should say that the followers of the Sakyan are addicted to these four forms of pleasure-seeking, they should be told: "Yes", for they would be speaking correctly about you, they would not be slandering you with false or untrue statements.

True Happiness of Arahant

43'Then such wanderers might ask: "Well then, those who are given to these four forms of pleasure-seeking – how many fruits, how many benefits can they expect?" And you should reply: "They can expect four fruits, four benefits. What are they? The first is when a monk by the destruction of three fetters has become a Stream-Winner, no more subject to rebirth in lower worlds, firmly established, destined for full enlightenment; the second is when a monk by the complete destruction of three fetters and the reduction of greed, hatred and delusion, has become a Once-Returner, and having returned once more to this world, will put an end to suffering; the third is when a monk, by the complete destruction of the five lower fetters, has been spontaneously reborn, and there will reach Nibbāna without returning from that world. The fourth is when a monk, by the destruction of the corruptions in this very life has, by his own knowledge and realisation, attained to Arahantship, to the deliverance of heart and through wisdom. Such are the four fruits and the four benefits that one given to these four forms of pleasure-seeking can expect."

Abolish the Āsavas

44'Then such wanderers might say: “The doctrines of the Sakyan’s followers are not well-founded.” They should be told: “Friend, the Lord who knows and sees has taught and proclaimed to his disciples principles which are not to be transgressed as long as life shall last. Just like a locking-post[n.930] Inda-khīlo: explained by Ñāṇamoli, Minor Readings and Illustrator (PTS 1960), p. 203 (commentary to Khuddaka-Pātha): ‘the post made of heart-wood hammered in after digging out the earth to [a depth of] eight or ten hands in the middle of the threshold [of a city gateway], its purpose being to hold fast the [double] gates of a city.’ or an iron post which is deep-based, well-planted and unshakeable, immovable are these doctrines he has taught. And any monk who is an Arahant, whose corruptions are destroyed, who has lived the life, done what was to be done, laid down the burden, gained the true goal, who has completely destroyed the fetter of becoming, and is liberated by supreme insight, is incapable of doing nine things: (1) He is incapable of deliberately taking the life of a living being; (2) he is incapable of taking what is not given so as to constitute theft; (3) he is incapable of sexual intercourse; (4) he is incapable of telling a deliberate lie; (5) he is incapable of storing up goods for sensual indulgence as he did formerly in the household life; (6) he is incapable of acting wrongly through attachment; (7) he is incapable of acting wrongly through hatred; (8) he is incapable of acting wrongly through folly; (9) he is incapable of acting wrongly through fear. These are the nine things which an Arahant, whose corruptions are destroyed, cannot do…ʺ

More Questions

45'Or such wanderers might say: "As regards past times, the ascetic Gotama displays boundless knowledge and insight, but not about the future, as to what it will be and how it will be." That would be to suppose that knowledge and insight about one thing are to be produced by knowledge and insight about something else, as fools imagine. As regards the past, the Tathāgata has knowledge of past lives. He can remember as far back as he wishes. As for the future, this knowledge, born of enlightenment, arises in him: "This is the last birth, there will be no more becoming."

'If "the past" refers to what is not factual, to fables,[n.931] Atacchaṁ (= a-tath-yaṁ): 'not true'. to what is not of advantage, the Tathāgata makes no reply. If it refers to what is factual, not fabulous, but which is not of advantage, the Tathāgata makes no reply. But if "the past" refers to what is factual, not fabulous, and which is of advantage, then the Tathāgata knows the right time to reply. The same applies to the future and the present. Therefore, Cunda, the Tathāgata is called the one who declares the time, the fact, the advantage, the Dhamma and the discipline. That is why he is called Tathāgata.[n.932] The various meanings of Tathāgata are quoted in translation from DA by BB (see n.11).

46'Cunda, whatever in this world with its devas and maras and Brahmās, with its ascetics and Brahmins, its princes and people, is seen by people, heard, sensed,[n.933] Mutaṁ: 'sensed' is used for the three senses of smelling, tasting and touching. cognised, whatever was ever achieved, sought after or mentally pondered upon — all that has been fully understood by the Tathāgata. That is why he is called Tathāgata. Between the night in which the Tathāgata gains supreme enlightenment, Cunda, and the night in which he attains the Nibbāna-element without remainder,[n.934] Cf. n.405. whatever he proclaims, says or explains is so and not otherwise. That is why he is called Tathāgata. And of this world with its devas and māras and Brahmās, with its ascetics and Brahmins, its princes and people, the Tathāgata is the unvanquished conqueror, the seer and ruler of all. That is why he is called Tathāgata.

Existance of the Tathāgata After Death

47–49'Or such wanderers might say: "Does the Tathāgata exist after death?ʺ[n.935] See DN 1.2.27ff. "Is that true, and any other view foolish?" They should be told: "Friend, this has not been revealed by the Lord.ʺ … "Does the Tathagata not exist after death?ʺ … "Does he both exist and not exist after death?ʺ … "Does he neither exist nor not exist after death?" They should be told: "Friend, this has not been revealed by the Lord."


50–51'Then they may say: "Why has the ascetic Gotama not revealed this?" They should be told: "Friend, this is not conducive to welfare or to the Dhamma, or to the higher holy life, or to disenchantment, dispassion, cessation, tranquillity, realisation, enlightenment, Nibbāna. That is why the Lord has not revealed it."

Declared by Gotama

52'Or they may say: "Well, friend, what has the ascetic Gotama revealed?" They should be told: "'This is suffering' has been declared by the Lord; 'This is the arising of suffering'… ʹThis is the cessation of sufferingʹ…ʹThis is the path leading to the cessation of suffering' has been declared by the Lord."

53'Then they may say: "Why has this been declared by the ascetic Gotama?" They should be told: "Friend, this is conducive to welfare, to Dhamma, to the higher holy life, to perfect disenchantment,[n.936] As n.928. to dispassion, to cessation, to tranquillity, to realisation, to enlightenment, to Nibbāna. That is why the Lord has revealed it."

Speculations About the Past

54'Cunda, those bases of speculation about the beginnings of things which I have explained to you as they should be explained, should I now explain to you as they should not be explained?[n.937] These are some of the speculations dealt with in DN 1. And likewise about the future? What are the speculations about the past… ? There are ascetics and Brahmins who say and believe: "The self and the world are eternal. This is true and any other view is erroneous." "The self and the world are not eternal." … "ʹThe self and the world are both eternal and not eternal." … "The self and the world are neither eternal nor not eternal." … "The self and the world are self-created." … "They are created by another." … "They are both self-created and created by another."… "They are neither self-created nor created by another, but have arisen by chance." And similarly with regard to pleasure and pain.


55–56'Now, Cunda, I go to those ascetics and Brahmins who hold any of these views and if, being asked, they confirm that they do hold such views, I do not admit their claims. Why not? Because, Cunda, different beings hold different opinions on such matters. Nor do I consider such theories equal to my own, still less superior. I am their superior in regard to the higher exposition. As for those bases of speculation about the beginning of things which I have explained to you as they should be explained, why should I now explain them to you as they should not be explained?

Seculations About the Future

57'And what about those speculators about the future? There are some ascetics and Brahmins who say: "The self after death is material and healthy"; "…immaterial"; "…both"; ʺ… neitherʺ; "The self is conscious after death"; ʺ … unconsciousʺ; ʺ… bothʺ; ʺ…neitherʺ; "The self perishes, is destroyed, ceases to be after death. This is true and any other view is erroneous."

58'Now, Cunda, I go to those ascetics and Brahmins who hold any of these views and if, being asked, they confirm that they do hold such views, I do not admit their claims. Why not? Because, Cunda, different beings hold different opinions on such matters. Nor do I consider such theories equal to my own, still less superior. I am their superior in regard to the higher exposition. As for those bases of speculation about the future which I have explained to you as they should be explained, why should I now explain them to you as they should not be explained?


59'And, Cunda, for the destruction of all such views about the past and the future, for transcending them, I have taught and laid down the four foundations of mindfulness. What are the four? Here, Cunda, a monk dwells contemplating body as body, ardent, clearly aware and mindful, having put aside hankering and fretting for the world. He dwells contemplating feelings as feelings,… mind as mind…; he dwells contemplating mind-objects as mind-objects, ardent, clearly aware and mindful, having put aside hankering and fretting for the world. That is how, Cunda, for the destruction of such views about the past and the future, and for transcending them, I have taught and laid down the four foundations of mindfulness.'

60During this time the Venerable Upavāna[n.938] Cf. DN 16.504. was standing behind the Lord, fanning him. And he said: 'It is wonderful, Lord, it is marvellous! Lord, this exposition of Dhamma is delightful — highly delightful! Lord, what is the name of this discourse?' 'Well, Upavāna, you can remember it as "The Delightful Discourse.ʺʹ

61Thus the Lord spoke, and the Venerable Upavāna rejoiced and was delighted with his words.

1Evaṁ me sutaṁ—​ ekaṁ samayaṁ bhagavā sakkesu viharati vedhaññā nāma sakyā, tesaṁ ambavane pāsāde.

2Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti. Tassa kālaṁkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: "na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī"ti. Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesuvattati. Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.


3Atha kho cundo samaṇuddeso pāvāyaṁ vassaṁvuṭṭho yena sāmagāmo, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho cundo samaṇuddeso āyasmantaṁ ānandaṁ etadavoca: "nigaṇṭho, bhante, nāṭaputto pāvāyaṁ adhunākālaṅkato. Tassa kālaṁkiriyāya bhinnā nigaṇṭhā dvedhikajātā … pe … bhinnathūpe appaṭisaraṇe"ti.

4Evaṁ vutte, āyasmā ānando cundaṁ samaṇuddesaṁ etadavoca: "atthi kho idaṁ, āvuso cunda, kathāpābhataṁ bhagavantaṁ dassanāya. Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ bhagavato ārocessāmā"ti. "Evaṁ, bhante"ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.

5Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: "Ayaṁ, bhante, cundo samaṇuddeso evamāha, 'nigaṇṭho, bhante, nāṭaputto pāvāyaṁ adhunākālaṅkato, tassa kālaṅkiriyāya bhinnā nigaṇṭhā … pe … bhinnathūpe appaṭisaraṇe'"ti.

1. Asammāsambuddhappaveditadhammavinaya

6"Evaṁ hetaṁ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite. Idha, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito, sāvako ca tasmiṁ dhamme na dhammānudhammappaṭipanno viharati na sāmīcippaṭipanno na anudhammacārī, vokkamma ca tamhā dhammā vattati. So evamassa vacanīyo: 'tassa te, āvuso, lābhā, tassa te suladdhaṁ, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito. Tvañca tasmiṁ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī'ti. Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvako ca tattha evaṁ pāsaṁso. Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya: 'etāyasmā tathā paṭipajjatu, yathā te satthārā dhammo desito paññatto'ti. Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṁ apuññaṁ pasavanti. Taṁ kissa hetu? Evaṁ hetaṁ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.

7Idha pana, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito, sāvako ca tasmiṁ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattati. So evamassa vacanīyo: 'tassa te, āvuso, alābhā, tassa te dulladdhaṁ, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito. Tvañca tasmiṁ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattasī'ti. Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvakopi tattha evaṁ gārayho. Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya: 'addhāyasmā ñāyappaṭipanno ñāyamārādhessatī'ti. Yo ca pasaṁsati, yañca pasaṁsati, yo ca pasaṁsito bhiyyoso mattāya vīriyaṁ ārabhati. Sabbe te bahuṁ apuññaṁ pasavanti. Taṁ kissa hetu? Evañhetaṁ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.

2. Sammāsambuddhappaveditadhammavinaya

8Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito, sāvako ca tasmiṁ dhamme na dhammānudhammappaṭipanno viharati, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattati. So evamassa vacanīyo: 'tassa te, āvuso, alābhā, tassa te dulladdhaṁ, satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito. Tvañca tasmiṁ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī'ti. Iti kho, cunda, satthāpi tattha pāsaṁso, dhammopi tattha pāsaṁso, sāvako ca tattha evaṁ gārayho. Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya: 'etāyasmā tathā paṭipajjatu yathā te satthārā dhammo desito paññatto'ti. Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṁ puññaṁ pasavanti. Taṁ kissa hetu? Evañhetaṁ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite.

9Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito, sāvako ca tasmiṁ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattati. So evamassa vacanīyo: 'tassa te, āvuso, lābhā, tassa te suladdhaṁ, satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito. Tvañca tasmiṁ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattasī'ti. Iti kho, cunda, satthāpi tattha pāsaṁso, dhammopi tattha pāsaṁso, sāvakopi tattha evaṁ pāsaṁso. Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya: 'addhāyasmā ñāyappaṭipanno ñāyamārādhessatī'ti. Yo ca pasaṁsati, yañca pasaṁsati, yo ca pasaṁsito bhiyyoso mattāya vīriyaṁ ārabhati. Sabbe te bahuṁ puññaṁ pasavanti. Taṁ kissa hetu? Evañhetaṁ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite.

3. Sāvakānutappasatthu

10Idha pana, cunda, satthā ca loke udapādi arahaṁ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito, aviññāpitatthā cassa honti sāvakā saddhamme, na ca tesaṁ kevalaṁ paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ. Atha nesaṁ satthuno antaradhānaṁ hoti. Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato anutappo hoti. Taṁ kissa hetu? 'Satthā ca no loke udapādi arahaṁ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito, aviññāpitatthā camha saddhamme, na ca no kevalaṁ paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ. Atha no satthuno antaradhānaṁ hotī'ti. Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato anutappo hoti.

4. Sāvakānanutappasatthu

11Idha pana, cunda, satthā ca loke udapādi arahaṁ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito. Viññāpitatthā cassa honti sāvakā saddhamme, kevalañca tesaṁ paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ. Atha nesaṁ satthuno antaradhānaṁ hoti. Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato ananutappo hoti. Taṁ kissa hetu? 'Satthā ca no loke udapādi arahaṁ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito. Viññāpitatthā camha saddhamme, kevalañca no paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ. Atha no satthuno antaradhānaṁ hotī'ti. Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato ananutappo hoti.

5. Brahmacariyaaparipūrādikathā

12Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, no ca kho satthā hoti thero rattaññū cirapabbajito addhagato vayoanuppatto. Evaṁ taṁ brahmacariyaṁ aparipūraṁ hoti tenaṅgena.

13Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto. Evaṁ taṁ brahmacariyaṁ paripūraṁ hoti tenaṅgena.

14Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, no ca khvassa therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ. Evaṁ taṁ brahmacariyaṁ aparipūraṁ hoti tenaṅgena.


15Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ. Evaṁ taṁ brahmacariyaṁ paripūraṁ hoti tenaṅgena.

16Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ. No ca khvassa majjhimā bhikkhū sāvakā honti … pe … majjhimā cassa bhikkhū sāvakā honti, no ca khvassa navā bhikkhū sāvakā honti … pe … navā cassa bhikkhū sāvakā honti, no ca khvassa therā bhikkhuniyo sāvikā honti … pe … therā cassa bhikkhuniyo sāvikā honti, no ca khvassa majjhimā bhikkhuniyo sāvikā honti … pe … majjhimā cassa bhikkhuniyo sāvikā honti, no ca khvassa navā bhikkhuniyo sāvikā honti … pe … navā cassa bhikkhuniyo sāvikā honti, no ca khvassa upāsakā sāvakā honti gihī odātavasanā brahmacārino … pe … upāsakā cassa sāvakā honti gihī odātavasanā brahmacārino, no ca khvassa upāsakā sāvakā honti gihī odātavasanā kāmabhogino … pe … upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā brahmacāriniyo … pe … upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā kāmabhoginiyo … pe … upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo, no ca khvassa brahmacariyaṁ hoti iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ … pe … brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ, no ca kho lābhaggayasaggappattaṁ. Evaṁ taṁ brahmacariyaṁ aparipūraṁ hoti tenaṅgena.

17Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ. Majjhimā cassa bhikkhū sāvakā honti … navā cassa bhikkhū sāvakā honti … therā cassa bhikkhuniyo sāvikā honti … majjhimā cassa bhikkhuniyo sāvikā honti … navā cassa bhikkhuniyo sāvikā honti … upāsakā cassa sāvakā honti … gihī odātavasanā brahmacārino. Upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino … upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo … upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo … brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ, lābhaggappattañca yasaggappattañca. Evaṁ taṁ brahmacariyaṁ paripūraṁ hoti tenaṅgena.


18Ahaṁ kho pana, cunda, etarahi satthā loke uppanno arahaṁ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito. Viññāpitatthā ca me sāvakā saddhamme, kevalañca tesaṁ paripūraṁ brahmacariyaṁ āvikataṁ uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ. Ahaṁ kho pana, cunda, etarahi satthā thero rattaññū cirapabbajito addhagato vayoanuppatto.

19Santi kho pana me, cunda, etarahi therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ. Santi kho pana me, cunda, etarahi majjhimā bhikkhū sāvakā … santi kho pana me, cunda, etarahi navā bhikkhū sāvakā … santi kho pana me, cunda, etarahi therā bhikkhuniyo sāvikā … santi kho pana me, cunda, etarahi majjhimā bhikkhuniyo sāvikā … santi kho pana me, cunda, etarahi navā bhikkhuniyo sāvikā … santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā brahmacārino … santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā kāmabhogino … santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā brahmacāriniyo … santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā kāmabhoginiyo … etarahi kho pana me, cunda, brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ.

20Yāvatā kho, cunda, etarahi satthāro loke uppannā, nāhaṁ, cunda, aññaṁ ekasatthārampi samanupassāmi evaṁlābhaggayasaggappattaṁ yatharivāhaṁ. Yāvatā kho pana, cunda, etarahi saṅgho vā gaṇo vā loke uppanno; nāhaṁ, cunda, aññaṁ ekasaṅghampi samanupassāmi evaṁlābhaggayasaggappattaṁ yatharivāyaṁ, cunda, bhikkhusaṅgho. Yaṁ kho taṁ, cunda, sammā vadamāno vadeyya: 'sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ brahmacariyaṁ suppakāsitan'ti. Idameva taṁ sammā vadamāno vadeyya: 'sabbākārasampannaṁ … pe … suppakāsitan'ti.


21Udako sudaṁ, cunda, rāmaputto evaṁ vācaṁ bhāsati: 'passaṁ na passatī'ti. Kiñca passaṁ na passatīti? Khurassa sādhunisitassa talamassa passati, dhārañca khvassa na passati. Idaṁ vuccati: 'passaṁ na passatī'ti. Yaṁ kho panetaṁ, cunda, udakena rāmaputtena bhāsitaṁ hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ khurameva sandhāya. Yañca taṁ, cunda, sammā vadamāno vadeyya: 'passaṁ na passatī'ti, idameva taṁ sammā vadamāno vadeyya: 'passaṁ na passatī'ti. Kiñca passaṁ na passatīti? Evaṁ sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ brahmacariyaṁ suppakāsitanti, iti hetaṁ passati. Idamettha apakaḍḍheyya, evaṁ taṁ parisuddhataraṁ assāti, iti hetaṁ na passati. Idamettha upakaḍḍheyya, evaṁ taṁparipūraṁ assāti, iti hetaṁ na passati. Idaṁ vuccati, cunda: 'passaṁ na passatī'ti. Yaṁ kho taṁ, cunda, sammā vadamāno vadeyya: 'sabbākārasampannaṁ … pe … brahmacariyaṁ suppakāsitan'ti. Idameva taṁ sammā vadamāno vadeyya: 'sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ brahmacariyaṁ suppakāsitan'ti.

6. Sangāyitabbadhamma

22Tasmātiha, cunda, ye vo mayā dhammā abhiññā desitā, tattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Katame ca te, cunda, dhammā mayā abhiññā desitā, yattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ? Seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Ime kho te, cunda, dhammā mayā abhiññā desitā. Yattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.

7. Saññāpetabbavidhi

23Tesañca vo, cunda, samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññataro sabrahmacārī saṁghe dhammaṁ bhāseyya. Tatra ce tumhākaṁ evamassa: 'ayaṁ kho āyasmā atthañceva micchā gaṇhāti, byañjanāni ca micchā ropetī'ti. Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo: 'imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarāni, imesañca byañjanānaṁ ayaṁ vā attho eso vā attho katamo opāyikataro'ti? So ce evaṁ vadeyya: 'imassa kho, āvuso, atthassa imāneva byañjanāni opāyikatarāni, yā ceva etāni; imesañca byañjanānaṁ ayameva attho opāyikataro, yā ceva eso'ti. So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tassa ca atthassa tesañca byañjanānaṁ nisantiyā.

24Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya. Tatra ce tumhākaṁ evamassa: 'ayaṁ kho āyasmā atthañhi kho micchā gaṇhāti byañjanāni sammā ropetī'ti. Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo: 'imesaṁ nu kho, āvuso, byañjanānaṁ ayaṁ vā attho eso vā attho katamo opāyikataro'ti? So ce evaṁ vadeyya: 'imesaṁ kho, āvuso, byañjanānaṁ ayameva attho opāyikataro, yā ceva eso'ti. So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tasseva atthassa nisantiyā.


25Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya. Tatra ce tumhākaṁ evamassa: 'ayaṁ kho āyasmā atthañhi kho sammā gaṇhāti byañjanāni micchā ropetī'ti. Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ; anabhinanditvā appaṭikkositvā so evamassa vacanīyo: 'imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarānī'ti? So ce evaṁ vadeyya: 'imassa kho, āvuso, atthassa imāneva byañjanāni opayikatarāni, yā ceva etānī'ti. So neva ussādetabbo na apasādetabbo; anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tesaññeva byañjanānaṁ nisantiyā.


26Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya. Tatra ce tumhākaṁ evamassa: 'ayaṁ kho āyasmā atthañceva sammā gaṇhāti byañjanāni ca sammā ropetī'ti. Tassa 'sādhū'ti bhāsitaṁ abhinanditabbaṁ anumoditabbaṁ; tassa 'sādhū'ti bhāsitaṁ abhinanditvā anumoditvā so evamassa vacanīyo: 'lābhā no, āvuso, suladdhaṁ no, āvuso, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma evaṁ atthupetaṁ byañjanupetan'ti.

8. Paccayānuññātakāraṇa

27Na vo ahaṁ, cunda, diṭṭhadhammikānaṁyeva āsavānaṁ saṁvarāya dhammaṁ desemi. Na panāhaṁ, cunda, samparāyikānaṁyeva āsavānaṁ paṭighātāya dhammaṁ desemi. Diṭṭhadhammikānaṁ cevāhaṁ, cunda, āsavānaṁ saṁvarāya dhammaṁ desemi; samparāyikānañca āsavānaṁ paṭighātāya. Tasmātiha, cunda, yaṁ vo mayā cīvaraṁ anuññātaṁ, alaṁ vo taṁ—yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya,ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṁ. Yo vo mayā piṇḍapāto anuññāto, alaṁ vo so yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca. Yaṁ vo mayā senāsanaṁ anuññātaṁ, alaṁ vo taṁ—yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ. Yo vo mayā gilānapaccayabhesajjaparikkhāro anuññāto, alaṁ vo so yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya abyāpajjaparamatāya.

9. Sukhallikānuyoga

28Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: 'sukhallikānuyogamanuyuttā samaṇā sakyaputtiyā viharantī'ti. Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: 'katamo so, āvuso, sukhallikānuyogo? Sukhallikānuyogā hi bahū anekavihitā nānappakārakā'ti.

29Cattārome, cunda, sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti. Katame cattāro?

30Idha, cunda, ekacco bālo pāṇe vadhitvā vadhitvā attānaṁ sukheti pīṇeti. Ayaṁ paṭhamo sukhallikānuyogo.

31Puna caparaṁ, cunda, idhekacco adinnaṁ ādiyitvā ādiyitvā attānaṁ sukheti pīṇeti. Ayaṁ dutiyo sukhallikānuyogo.


32Puna caparaṁ, cunda, idhekacco musā bhaṇitvā bhaṇitvā attānaṁ sukheti pīṇeti. Ayaṁ tatiyo sukhallikānuyogo.

33Puna caparaṁ, cunda, idhekacco pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Ayaṁ catuttho sukhallikānuyogo.

34Ime kho, cunda, cattāro sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti.


35Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: 'ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī'ti. Te vo 'mā hevaṁ' tissu vacanīyā. Na te vo sammā vadamānā vadeyyuṁ, abbhācikkheyyuṁ asatā abhūtena.

36Cattārome, cunda, sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti. Katame cattāro?

37Idha, cunda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Ayaṁ paṭhamo sukhallikānuyogo.

38Puna caparaṁ, cunda, bhikkhu vitakkavicārānaṁ vūpasamā … pe … dutiyaṁ jhānaṁ upasampajja viharati. Ayaṁ dutiyo sukhallikānuyogo.

39Puna caparaṁ, cunda, bhikkhu pītiyā ca virāgā … pe … tatiyaṁ jhānaṁ upasampajja viharati. Ayaṁ tatiyo sukhallikānuyogo.

40Puna caparaṁ, cunda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā … pe … catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ catuttho sukhallikānuyogo.

41Ime kho, cunda, cattāro sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.

42Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: 'ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī'ti. Te vo 'evaṁ' tissu vacanīyā. Sammā te vo vadamānā vadeyyuṁ, na te vo abbhācikkheyyuṁ asatā abhūtena.

10. Sukhallikānuyogānisaṁsa

43Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: 'ime panāvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ kati phalāni katānisaṁsā pāṭikaṅkhā'ti? Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: 'ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ cattāri phalāni cattāro ānisaṁsā pāṭikaṅkhā. Katame cattāro? Idhāvuso, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Idaṁ paṭhamaṁ phalaṁ, paṭhamo ānisaṁso. Puna caparaṁ, āvuso, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. Idaṁ dutiyaṁ phalaṁ, dutiyo ānisaṁso. Puna caparaṁ, āvuso, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. Idaṁ tatiyaṁ phalaṁ, tatiyo ānisaṁso. Puna caparaṁ, āvuso, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Idaṁ catutthaṁ phalaṁ catuttho ānisaṁso. Ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ imāni cattāri phalāni, cattāro ānisaṁsā pāṭikaṅkhā'ti.

11. Khīṇāsavaabhabbaṭhāna

44Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: 'aṭṭhitadhammā samaṇā sakyaputtiyā viharantī'ti. Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: 'atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṁ dhammā desitā paññattā yāvajīvaṁ anatikkamanīyā. Seyyathāpi, āvuso, indakhīlo vā ayokhīlo vā gambhīranemo sunikhāto acalo asampavedhī; evameva kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṁ dhammā desitā paññattā yāvajīvaṁ anatikkamanīyā. Yo so, āvuso, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṁ. Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ; abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyituṁ; abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ; abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ; abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe āgārikabhūto; abhabbo khīṇāsavo bhikkhu chandāgatiṁ gantuṁ; abhabbo khīṇāsavo bhikkhu dosāgatiṁ gantuṁ; abhabbo khīṇāsavo bhikkhu mohāgatiṁ gantuṁ; abhabbo khīṇāsavo bhikkhu bhayāgatiṁ gantuṁ. Yo so, āvuso, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritun'ti.

12. Pañhābyākaraṇa

45Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: 'atītaṁ kho addhānaṁ ārabbha samaṇo gotamo atīrakaṁ ñāṇadassanaṁ paññapeti, no ca kho anāgataṁ addhānaṁ ārabbha atīrakaṁ ñāṇadassanaṁ paññapeti, tayidaṁ kiṁsu tayidaṁ kathaṁsū'ti? Te ca aññatitthiyā paribbājakā aññavihitakena ñāṇadassanena aññavihitakaṁ ñāṇadassanaṁ paññapetabbaṁ maññanti yathariva bālā abyattā. Atītaṁ kho, cunda, addhānaṁ ārabbha tathāgatassa satānusāriñāṇaṁ hoti; so yāvatakaṁ ākaṅkhati tāvatakaṁ anussarati. Anāgatañca kho addhānaṁ ārabbha tathāgatassa bodhijaṁ ñāṇaṁ uppajjati: 'ayamantimā jāti, natthi dāni punabbhavo'ti. Atītañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti.

Atītañcepi, cunda, hoti bhūtaṁ tacchaṁ anatthasaṁhitaṁ, tampi tathāgato na byākaroti. Atītañcepi, cunda, hoti bhūtaṁ tacchaṁ atthasaṁhitaṁ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya. Anāgatañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti … pe … tassa pañhassa veyyākaraṇāya. Paccuppannañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti. Paccuppannañcepi, cunda, hoti bhūtaṁ tacchaṁ anatthasaṁhitaṁ, tampi tathāgato na byākaroti. Paccuppannañcepi, cunda, hoti bhūtaṁ tacchaṁ atthasaṁhitaṁ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya.

46Iti kho, cunda, atītānāgatapaccuppannesu dhammesu tathāgato kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, tasmā 'tathāgato'ti vuccati. Yañca kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, sabbaṁ tathāgatena abhisambuddhaṁ, tasmā 'tathāgato'ti vuccati. Yañca, cunda, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati, yaṁ etasmiṁ antare bhāsati lapati niddisati. Sabbaṁ taṁ tatheva hoti no aññathā, tasmā 'tathāgato'ti vuccati. Yathāvādī, cunda, tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī, tasmā 'tathāgato'ti vuccati. Sadevake loke, cunda, samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā 'tathāgato'ti vuccati.

13. Abyākataṭṭhāna

47Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: 'kiṁ nu kho, āvuso, hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan'ti? Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: 'abyākataṁ kho etaṁ, āvuso, bhagavatā: "hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan"'ti.

48Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: 'kiṁ panāvuso, na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan'ti? Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: 'etampi kho, āvuso, bhagavatā abyākataṁ: "na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan"'ti.

49Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: 'kiṁ panāvuso, hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan'ti? Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: 'abyākataṁ kho etaṁ, āvuso, bhagavatā: "hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan"'ti.


50Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: 'kiṁ panāvuso, neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan'ti? Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: 'etampi kho, āvuso, bhagavatā abyākataṁ: "neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan"'ti.

51Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: 'kasmā panetaṁ, āvuso, samaṇena gotamena abyākatan'ti? Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: 'na hetaṁ, āvuso, atthasaṁhitaṁ na dhammasaṁhitaṁ na ādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, tasmā taṁ bhagavatā abyākatan'ti.

14. Byākataṭṭhāna

52Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: 'kiṁ panāvuso, samaṇena gotamena byākatan'ti? Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: 'idaṁ dukkhanti kho, āvuso, bhagavatā byākataṁ, ayaṁ dukkhasamudayoti kho, āvuso, bhagavatā byākataṁ, ayaṁ dukkhanirodhoti kho, āvuso, bhagavatā byākataṁ, ayaṁ dukkhanirodhagāminī paṭipadāti kho, āvuso, bhagavatā byākatan'ti.

53Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: 'kasmā panetaṁ, āvuso, samaṇena gotamena byākatan'ti? Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: 'etañhi, āvuso, atthasaṁhitaṁ, etaṁ dhammasaṁhitaṁ, etaṁ ādibrahmacariyakaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Tasmā taṁ bhagavatā byākatan'ti.

15. Pubbantasahagatadiṭṭhinissaya

54Yepi te, cunda, pubbantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi? Yepi te, cunda, aparantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi? Katame ca te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi? Santi kho, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 'sassato attā ca loko ca, idameva saccaṁ moghamaññan'ti. Santi pana, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 'asassato attā ca loko ca … pe … sassato ca asassato ca attā ca loko ca … neva sassato nāsassato attā ca loko ca … sayaṁkato attā ca loko ca … paraṁkato attā ca loko ca … sayaṁkato ca paraṁkato ca attā ca loko ca … asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan'ti. 'Sassataṁ sukhadukkhaṁ … asassataṁ sukhadukkhaṁ … sassatañca asassatañca sukhadukkhaṁ … nevasassataṁ nāsassataṁ sukhadukkhaṁ … sayaṁkataṁ sukhadukkhaṁ … paraṁkataṁ sukhadukkhaṁ … sayaṁkatañca paraṁkatañca sukhadukkhaṁ … asayaṁkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ, idameva saccaṁ moghamaññan'ti.


55Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 'sassato attā ca loko ca, idameva saccaṁ moghamaññan'ti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: 'atthi nu kho idaṁ, āvuso, vuccati: "sassato attā ca loko cā"'ti? Yañca kho te evamāhaṁsu: 'idameva saccaṁ moghamaññan'ti. Taṁ tesaṁ nānujānāmi. Taṁ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti.

56Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 'asassato attā ca loko ca … sassato ca asassato ca attā ca loko ca … nevasassato nāsassato attā ca loko ca … sayaṁkato attā ca loko ca … paraṁkato attā ca loko ca … sayaṁkato ca paraṁkato ca attā ca loko ca … asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca … sassataṁ sukhadukkhaṁ … asassataṁ sukhadukkhaṁ … sassatañca asassatañca sukhadukkhaṁ … nevasassataṁ nāsassataṁ sukhadukkhaṁ … sayaṁkataṁ sukhadukkhaṁ … paraṁkataṁ sukhadukkhaṁ … sayaṁkatañca paraṁkatañca sukhadukkhaṁ … asayaṁkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ, idameva saccaṁ moghamaññan'ti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: 'atthi nu kho idaṁ, āvuso, vuccati: "asayaṁkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhan"'ti? Yañca kho te evamāhaṁsu: 'idameva saccaṁ moghamaññan'ti. Taṁ tesaṁ nānujānāmi. Taṁ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti. Ime kho te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?

16. Aparantasahagatadiṭṭhinissaya

57Katame ca te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi? Santi, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 'rūpī attā hoti arogo paraṁ maraṇā, idameva saccaṁ moghamaññan'ti. Santi pana, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 'arūpī attā hoti … rūpī ca arūpī ca attā hoti … nevarūpī nārūpī attā hoti … saññī attā hoti … asaññī attā hoti … nevasaññīnāsaññī attā hoti … attā ucchijjati vinassati na hoti paraṁ maraṇā, idameva saccaṁ moghamaññan'ti. Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 'rūpī attā hoti arogo paraṁ maraṇā, idameva saccaṁ moghamaññan'ti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: 'atthi nu kho idaṁ, āvuso, vuccati: "rūpī attā hoti arogo paraṁ maraṇā"'ti? Yañca kho te evamāhaṁsu: 'idameva saccaṁ moghamaññan'ti. Taṁ tesaṁ nānujānāmi. Taṁ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti.

58Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 'arūpī attā hoti … rūpī ca arūpī ca attā hoti … nevarūpīnārūpī attā hoti … saññī attā hoti … asaññī attā hoti … nevasaññīnāsaññī attā hoti … attā ucchijjati vinassati na hoti paraṁ maraṇā, idameva saccaṁ moghamaññan'ti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: 'atthi nu kho idaṁ, āvuso, vuccati: "attā ucchijjati vinassati na hoti paraṁ maraṇā"'ti? Yañca kho te, cunda, evamāhaṁsu: 'idameva saccaṁ moghamaññan'ti. Taṁ tesaṁ nānujānāmi. Taṁ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi, kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti. Ime kho te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathābyākarissāmi?


59Imesañca, cunda, pubbantasahagatānaṁ diṭṭhinissayānaṁ imesañca aparantasahagatānaṁ diṭṭhinissayānaṁ pahānāya samatikkamāya evaṁ mayā cattāro satipaṭṭhānā desitā paññattā. Katame cattāro? Idha, cunda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Vedanāsu vedanānupassī … pe … citte cittānupassī … pe … dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Imesañca, cunda, pubbantasahagatānaṁ diṭṭhinissayānaṁ imesañca aparantasahagatānaṁ diṭṭhinissayānaṁ pahānāya samatikkamāya. Evaṁ mayā ime cattāro satipaṭṭhānā desitā paññattā"ti.

60Tena kho pana samayena āyasmā upavāṇo bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno. Atha kho āyasmā upavāṇo bhagavantaṁ etadavoca: "acchariyaṁ, bhante, abbhutaṁ, bhante. Pāsādiko vatāyaṁ, bhante, dhammapariyāyo; supāsādiko vatāyaṁ, bhante, dhammapariyāyo, ko nāmāyaṁ, bhante, dhammapariyāyo"ti? "Tasmātiha tvaṁ, upavāṇa, imaṁ dhammapariyāyaṁ 'pāsādiko' tveva naṁ dhārehī"ti.

61Idamavoca bhagavā. Attamano āyasmā upavāṇo bhagavato bhāsitaṁ abhinandīti.

Pāsādikasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.