1 Namo tassa bhagavato arahato sammāsambuddhassa. Dīghanikāyo Sīlakkhandhavaggo Paribbākathā Homage to the Fortunate One, the Perfected One, the Fully Enlightened One The long collection 1.Brahmajālasuttaṃ 1.Morality’s group Aphorism of the Holy Net’s Discourse 1. Evaṃ me sutaṃ ekaṃ samayaṃ bhagavā antarā ca rājagahaṃ antarā ca nālandaṃ addhānamaggapaṭipanno hoti mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Suppiyo’pi kho paribbājako antarā ca rājagahaṃ antarā ca nālandaṃ addhānamaggapaṭipanno hoti saddhiṃ antevāsinā brahmadattena māṇavena. 1. Thus/by me/have heard/at one time/the Fortunate One/between Rājagaha and Nālandā along the high road/was going/in a great company/together with five hundred monks/Suppiya, also/ a wanderer/between Rājagaha and Nālanda/to the high road/has entered/along with his student/Brahmadatta/the young man. 2. Tatra sudaṃ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati. Suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubaddhā honti bhikkhusaṅghaṃ ca. 2. There/Suppiya/the wanderer/by many ways/of the Buddha/dispraise/speaks/of the Dhamma/dispraise/speaks/of the Saṅgha/dispraise/speaks. Of Suppiya in deed/ wanderer’s student/Brahmadatta/the young man/by many way/of the Buddha/ praise/speaks/of the dhamma/praise/speaks/of the saṅgha/praise/speaks/Thus/those both/teacher/and student/to each other/while arguing in direct opposition/the Buddha/ behind/are followed/and the Saṇgha
2 3. Atha kho bhagavā ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagaṃchi saddhiṃ bhikkhusaṅghena. Suppiyo’pi kho paribbājako ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagaṃchi saddhiṃ antevāsinā brahmadattena māṇavena. Tatra’pi sudaṃ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati. Suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā viharanti. 3. Then/the Fortunate One/in Ambalaṭṭhika garden/at royal house/for one night/had put up to pass/along with the bhikkhusaṅgha/Suppiya/too/a wanderer/in Ambalaṭṭhika/at royal house/for one night/had put up to pass/along with the student/ with Brahmadatta/with the young man/There, too/Suppiya/the wanderer/by many ways/of the Buddha/dispraise/speaks/of the Dhamma/dispraise/speaks/of the Sangha/dispraise/speaks. Of Suppiya/in deed/wanderer’s student/Brahmadatta/the young man/by many way/of the Buddha/praise/speaks/of the dhamma/praise/speaks/of the saṅgha/praise/speaks/Thus/those both/teacher/and student/to each other/while arguing in direct opposition/dwell. 4. Atha kho sambahulānaṃ bhikkhūnaṃ rattiyā paccūsasamayaṃ paccuṭṭhitānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayaṃ saṅkhiyādhammo udapādi: \"acchariyaṃ āvuso, abbhutaṃ āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā. Ayaṃ hi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati. Suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itiha’me ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubaddhā honti bhikkhusaṅghaṃ cā\"ti. 4. Then/of the many bhikkhus/at the early time/of those who woke up/seated and gathered at pavilion/this concise thing/occurred ‘it is wonderful friends/it is marvelous friends/how that/by the Fortunate One, the knower, the seer, the noble one, the fully enlightened one/of beings/different inclinations/have well known. This Suppiya wanderer/in various ways/of the Buddha/dispraising/speaks/of the dhamma/dispraising/speaks/of the Saṅgha/dispraising/speaks/By the student of Suppiya wanderer/Brahmadatta/the young man/in various ways/of the Buddha/praising/speaks/of the dhamma/praising/speaks/of the Saṅgha/praising/speaks/Thus/these both teacher and student/to each other/with disputing/of the Fortunate One/behind/have followed/the bhikkhusaṅgha, too.
3 5.Atha kho bhagavā tesaṃ bhikkhūnaṃ imaṃ saṅkhiyādhammaṃ viditvā yena maṇḍalamāḷo tenupasaṅkami. Upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: \"kāya nu’ttha bhikkhave etarahi kathāya sannisinnā sannipatitā? Kā ca pana vo antarā kathā vippakatā?\"Ti. 5. Then/the Fortunate One/of those bhikkhūs/this concise thing/having known/where the pavilion/approached there/Having approached/on prepared seat/was seated/Having seated/the Fortunate One/bhikkhus/addressed/‘What is the profit/bhikkhus/just now/conversation/having seated/having gathered’/What/your inter-talk/is left unfinished? 6. Evaṃ vutte te bhikkhū bhagavantaṃ etadavocuṃ: \"idha bhante amhākaṃ rattiyā paccūsasamayaṃ paccuṭṭhitānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayaṃ saṅkhiyādhammo udapādi \"acchariyaṃ āvuso, abbhutaṃ āvuso yāvañcidaṃ tena bhagavatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā. Ayaṃ hi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati. Suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itiha’me ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubaddhā honti bhikkhusaṅghañcā’ti. Ayaṃ kho no bhante antarākathā vippakatā. Atha bhagavā anuppatto\"ti. 6. When thus asked/those bhikkhus/to the Fortunate One/this said: ‘Here/the Venerable Sir/to us/at the early time/of those who woke up/seated and gathered at pavilion/this concise thing/occurred/ ‘it is wonderful friends/it is marvelous friends/how that/by the fortunate one, the knower, the seer, the noble one, the fully enlightened one/of beings/different inclinations/have well known. This Suppiya wanderer/in various ways/of the Buddha/dispraising/speaks/of the dhamma/dispraising/speaks/of the Saṅgha/dispraising/speaks/ By the student of Suppiya wanderer/Brahmadatta/the young man/in various ways/of the Buddha/praising/speaks/of the dhamma/praising/speaks/of the Saṅgha/praising/speaks. Thus/these both teacher and student/to each other/with disputing/of the Fortunate One/behind/have followed/the bhikkhusaṅgha, too. This was/of us/inter-talk/which left unfinished.
4 7. \"Mamaṃ vā bhikkhave pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. Mamaṃ vā bhikkhave pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṃ yevassa tena antarāyo. Mamaṃ vā bhikkhave pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhe assatha kupitā vā anattamanā vā, api nu paresaṃ subhāsitaṃ dubbhāsitaṃ tumhe ājāneyyāthā?\"Ti. \"No hetaṃ bhante. \" \"Mamaṃ vā bhikkhave pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi abhūtaṃ abhūtato nibbeṭhetabbaṃ: ’iti’petaṃ abhūtaṃ. Iti’petaṃ atacchaṃ. Natthi cetaṃ amhesu. Na ca panetaṃ amhesu saṃvijjatī’ti. \" 7. Of me or others/bhikkhus/dispraising/should speak/of the dhamma or/dispraising/ should speak/of the saṅgha or/dispraising/should speak/there/by you/should not be angry/should not be displeased/should not be upset in thought/of me or others/ bhikkhus/dispraising/should speak/of the dhamma or/dispraising/should speak/of the saṅgha or/dispraising/should speak/if you be angry or/unpleased minded/to you/by it/be harm. Of me or others/bhikkhus/dispraising/should speak/of the dhamma or/dispraising/should speak/of the saṅgha or dispraising/should speak/there/if you be angry or unpleased-minded/whether the others’/saying/good or bad/can recognize? No, Venerable Sir Of me or others/bhikkhus/dispraising/should speak/of the dhamma or/dispraising/should speak/of the saṅgha or/dispraising/should speak/there/by you/false/as false/must explain ‘this is false/this is wrong/this is not in us’/this is not exist in us’
5 8. \"Mamaṃ vā bhikkhave pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando na somanassaṃ na cetaso ubbilāvitattaṃ karaṇīyaṃ. Mamaṃ vā bhikkhave pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha ānandino sumanā ubbilāvino, tumhaṃ yevassa tena antarāyo. Mamaṃ vā bhikkhave pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra vā tumhehi bhūtaṃ bhūtato paṭijānitabbaṃ: \"iti’petaṃ bhūtaṃ, iti’petaṃ tacchaṃ. Atthi cetaṃ amhesu. Saṃvijjati ca panetaṃ amhesū’ti. \" 8. Of me or others/bhikkhus/dispraising/should speak/of the dhamma or/dispraising/ should speak/of the saṅgha or/dispraising/should speak/there/by you/should not be joyful/or should not be happy/ or should not be elated in thought/ of me or others/ bhikkhus/ dispraising/should speak/of the dhamma or/dispraising/should speak/of the saṅgha or/dispraising/should speak/if you be joyful or/pleased/or elated in thought/to you/by it/be harm. Of me or others/bhikkhus/dispraising/should speak/of the dhamma or/dispraising/should speak/of the saṅgha or/dispraising/should speak/there/by you/truth/as truth/must explain ‘this is truth/this is right/this is in us’/this is exist in us’ 9. \"Appamattakaṃ kho panetaṃ bhikkhave oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. Katamañca taṃ bhikkhave appamattakaṃ oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. ? 9.Trifling thing/indeed/this/bhikkhus/insignificant thing/ a matter of mere morality/ where an ordinary man/of the Tathāgata/in praise speaking/would speak. What are the trifling thing/bhikkhus/insignificant things/a matter of mere morality/where the ordinary man/of the Tathāgata/in praise speaking/would speak? 10. \"Pāṇātipātaṃ pahāya pāṇātipātā paṭivirato samaṇo gotamo nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharatī\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 10. Destructing of life/being abandoned/from the destructing of life/abstained/recluse Gotama/without stick/without sword/being shameful/showing kindness/being a kind and sympathetic one/dwells. It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak.
6 11. \"Adinnādānaṃ pahāya adinnādānā paṭivirato samaṇo gotamo dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharatī\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 11. Taking of what is not given/being abandoned/from taking of what is not given/abstained/recluse Gotama/taking what is given/expecting the giving/without stealing/with a pure mind/dwells. It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 12. \"Abrahmacariyaṃ pahāya brahmacārī samaṇo gotamo ārācārī virato methunā gāmadhammā\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 12. Unchastity/ being abandoned/chastity of recluse Gotama/living far from evil/aloof from the village practice of sex/dwells. It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 13. \"Musāvādaṃ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho theto paccayiko avisaṃvādako lokassā\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 13. False speech/being abandoned/from false speech/abstained/recluse Gotama/a truth speaker/one to be relied on/trustworthy/dependable/being not deceitful to the world. It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 14. \"Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato samaṇo gotamo. Ito sutvā na amutra akkhātā imesambhedāya. Amutra vā sutvā na imesaṃ akkhātā amūsambhedāya. Iti bhinnānaṃ vā sandhātā saṃhitānaṃ vā anuppadātā. Samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 14. Slander speech/being abandoned/from slander speech/abstained/recluse Gotama/having heard there/does not repeat here/of these/disunion/From here/having heard of what said by these/does not repeat there/for disunion/thus/of disunions/concealer/of those at one/encourager/a unity maker/a unity lover/a rejoice of unity/unity making word spoker/ It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak.
7 15. \"Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato samaṇo gotamo. Yā sā vācā neḷā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 15. Rude speech/being abandoned/from rude speech/abstained/recluse Gotama/whatever words without fault/pleasant to the ear/lovely/reaching to the heart/polite/pleasant to the many people/beloved by many people/such type of speech/speaks/It is thus/bhikkhus/where an ordinary man/of the Tathāgata/ in praise speaking/ would speak. 16. \"Samphappalāpaṃ pahāya samphappalāpā paṭivirato samaṇo gotamo, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitanti\" iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya 16. Frivolous talk/having abandoned/from frivolous speech/abstained/recluse Gotama/speaks at right time/speaks at fact/meaningful speaker/truth speaker/speaks of discipline/speaks to be treasured/ seasonable/defined/connected with the meaning/It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak.
8 17. \"Bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo. Ekabhattiko samaṇo gotamo rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato samaṇo gotamo. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato samaṇo gotamo. Uccāsayanamahāsayanā paṭivirato samaṇo gotamo. Jātarūparajatapaṭiggahaṇā paṭivirato samaṇo gotamo. Āmakadhaññapaṭiggahaṇā paṭivirato samaṇo gotamo. Āmakamaṃsapaṭiggahaṇā paṭivirato samaṇo gotamo. Itthikumārikapaṭiggahaṇā paṭivirato samaṇo gotamo. Dāsidāsapaṭiggahaṇā paṭivirato samaṇo gotamo. Ajeḷakapaṭiggahaṇā paṭivirato samaṇo gotamo. Kukkuṭasūkarapaṭiggahaṇā paṭivirato samaṇo gotamo. Hatthigavāssavaḷavapaṭiggahaṇā paṭivirato samaṇo gotamo. Khettavatthupaṭiggahaṇā paṭivirato samaṇo gotamo. Dūteyya pahiṇagamanānuyogā paṭivirato samaṇo gotamo. Kayavikkayā paṭivirato samaṇo gotamo. Tulākūṭa - kaṃsakūṭa - mānakūṭā paṭivirato samaṇo gotamo. Ukkoṭana - vañcananikati - sāciyogā paṭivirato samaṇo gotamo. Chedana - vadhabandhana - viparāmosa - ālopasahasākārā paṭivirato samaṇo gotamo \"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. Cullasīlaṃ niṭṭhitaṃ. 17. Seed and crops’ damaging abstained recluse Gotama/Who takes one meal/recluse Gotama/abstained from taking meals at night/dancing, signing/playing/watching shows/abstained/recluse Gotama/garlands/perfumes/cosmetics/ornaments/adornment using/abstained/recluse Gotama/higher/wide beds/abstained/recluse Gotama/acceptance of silver and gold/abstained/recluse gotama/acceptance of raw grain/abstained/recluse Gotama/acceptance of raw flesh/abstained/recluse Gotama/acceptance of woman, young girls/abstained/recluse Gotama/acceptance of male or female slaves/abstained/recluse Gotama/acceptance of goats/abstained/recluse Gotama/acceptance of cocks, pigs/abstained/recluse Gotama/acceptance of elephants, oxen, horses, mares/abstained/recluse Gotama/acceptance of fields, farm/abstained/recluse Gotama/from following as a messenger/abstained/recluse Gotama/from buying and selling/abstained/recluse Gotama/from false weighing, false coining, false measuring/abstained/recluse Gotama/from crooked, cheating, deceitful, insincere practices/abstained/recluse Gotama/from cutting, killing, imprisoning, highway robbery, taking foods by force/abstained/recluse Gotama/ It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. Miner Morality is ended
9 18. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti seyyathīdaṃ: mūlabījaṃ khandhabījaṃ phalubījaṃ aggabījaṃ bījabījameva pañcamaṃ. Iti vā itievarūpā bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 18. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/with killing these type of seeds and crops/practicing/dwell/as follows/root’s seed/stem’s seed/joint’s seed/cutting’s seed/seed’s seed/the five kind of seeds/from this or/this type of seeds/crops/injuring/abstained/recluse Gotama/ It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 19. \"yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ sannidhikāraparibhogaṃ anuyuttā viharanti. Seyyathīdaṃ: annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ. Iti vā iti evarūpā sannidhikāraparibhogā paṭivirato samaṇo gotamo\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 19. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/this type of/using of storing up things/practicing/dwell/as follows/storing the foods/storing the beverages/storing the cloths/storing the vehicles/storing the beds/storing the perfumes/storing the new meats/this or/this type of using the stored up things/abstained/recluse Gotama/ It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 20. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti. Seyyathīdaṃ: naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetālaṃ1 kumbhathūnaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyuhaṃ anīkadassanaṃ. Iti vā itievarūpā visūkadassanā paṭivirato samaṇo gotamo\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 20. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/this type of such show visiting/practicing/dwell/as follows/dancing/singing/playing music instrument/seeing/hand-musics/cymbals/drums/show at fair/ballad recitations/conjuring tricks/flute washing/combat of elephants/combat of horses/combat of buffaloes/ combat of oxen/combat of goats/combat of rams/combat of cocks/combat of quails/ sticks fighting/boxing/wrestling/sham-fight/parades/troop in array/massing of troops/troop inspection/thus/these types of/from shows visiting /abstained/recluse Gotama/ It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak.
10 21. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ jūtappamādaṭṭhānānuyogaṃ anuyuttā viharanti - seyyathīdaṃ: aṭṭhapadaṃ dasapadaṃ ākāsaṃ parihārapathaṃ santikaṃ khalikaṃ ghaṭikaṃ salākahatthaṃ akkhaṃ paṅgacīraṃ vaṅkakaṃ mokkhacikaṃ ciṅgulakaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ akkharikaṃ manesikaṃ yathāvajjaṃ. Iti vā itievarūpā jūtappamādaṭṭhānānuyogā paṭivirato samaṇo gotamo\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 21. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/this type of gambling/causing headlessness/practicing/dwell/as follows/games on board with eight lines/games on board with ten lines/raw of squares/hopscotch/spillikins/dicing/tip-cat/hand-pictures/ball games/bowling through toy- pipe/toy-plough playing/tumbling playing/playing with toy windmills/ palm-leaf toy measures playing/toy-cart playing/toy-bow playing/letters questioning/air-traced playing/play fellow’s back playing/Thus/from such gambling/causing headlessness/abstained/recluse Gotama/It is thus/bhikkhus/where an ordinary man/of the Tathāgata/ in praise speaking/would speak. 22. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti. Seyyathīdaṃ: āsandiṃ pallaṅkaṃ gonakaṃ cittakaṃ paṭikaṃ paṭalikaṃ tulikaṃ vikatikaṃ uddalomiṃ ekantalomiṃ kaṭṭhissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇiṃ kādalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ. Iti vā itievarūpā uccāsayanamahāsayanā paṭivirato samaṇo gotamo\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 22. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/such/loft and large beds/being addicted/dwell/as follows/deck-chair/sofa/ covered with woolen carpet/with many colours/white woolen cloth/a woolen coverlet/wool mattress/embroidered woolen coverlet/ woolen coverlet with a fringe at each end/extra ordinary woolen coverlet with gems and silk/woolen carpet with elephant figures/with horse figures/with chariot figures/antelope-skin couch/plantain antelope rug/carpet with awning above it/sofa with red pillows for the head and feet/thus/from such loft and large beds/abstained/recluse Gotama/It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak.
11 23. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ maṇḍanavibhusanaṭṭhānānuyogaṃ anuyuttā viharanti - seyyathīdaṃ: ucchādanaṃ parimaddanaṃ nahāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāvilepanaṃ mukhacuṇṇakaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍakaṃ nāḷikaṃ asiṃ chattaṃ citrūpāhanaṃ uṇhīsaṃ maṇiṃ vālavījaniṃ odātāni vatthāni dīghadasāni. Iti vā itievarūpā maṇḍanavibhusanaṭṭhānānuyogā paṭivirato samaṇo gotamo\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 23. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/such form of self-adornment and ornaments/practicing/being addicted/dwell/as follows/body rubbing with perfumes/abrasion/bathing/shampooing/the use of mirror/eye ornament/lady toilet outfit/face powder/facial cream/bracelet/necklace/walking stick/watch/sword/ umbrella/embroidered slippers/turban/jewelry/yak’s tail fan/white dress with long fringe/thus/from such form of self-adornment and ornaments/abstained/recluse Gotama/as/ It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 24. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ tiracchānakathaṃ anuyuttā viharanti. Seyyathīdaṃ: rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ1 sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ. Iti vā itievarūpāya tiracchānakathāya paṭivirato samaṇo gotamo\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 24. Whereas/some/gentlemen/recluses and Brahmins/having eaten the foods that offered with faith/they/such/low conversation/being addicted/dwell/as follows; tale of king/tale of robber/tale of minister of state/tale of war/tale of terror/tale of battle/tale of foods/tale of drink/tale of cloth/tale of bed/tale of garland/tale of perfume/tale of relative/tale of vehicle/tale of village/tale of town/tale of city/tale of up-country/tale of woman/tale of hero/tale of street/tale of gossip at the well/tale of deceased spirit/tale of desultory talk/tale about popular philosophy/tale about the origin of the sea/tale about existence and non-existence/Thus/from such low conversation/abstained/recluse Gotama/ It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak.
12 25. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ viggāhikakathaṃ anuyuttā viharanti. Seyyathīdaṃ: na tvaṃ imaṃ dhammavinayaṃ ājānāsi. Ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammā paṭipanno. Sahitaṃ me, asahitaṃ te. Pure vacanīyaṃ pacchā avaca. Pacchā vacanīyaṃ pure avaca. Āciṇṇaṃ te viparāvattaṃ. Āropito te vādo. Niggahito tvamasi. Cara vādappamokkhāya. Nibbeṭhehi vā sace pahosī’ti. Iti vā itievarūpāya viggāhikakathāya paṭivirato samaṇo gotamo\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 25. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/such/quarrelling talk/being addicted/dwell/as follows/Why/you/this dhamma and discipline/do not understand?/I understand this dhamma and discipline/How could you understand this dhamma and discipline?/You perform wrong practice/I am performing right/I am consistent/You are not/What could be said at first/you said it last/What could be said at last/ you said it first/Which is to be preferred you reversed/ which is to be produced you talk/which is to be reproved you take/Gossip should throw away/do explain or make it sufficient/thus/from such quarrelling talk/abstained/recluse Gotama/ It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 26. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ dūteyyapahiṇagamanānuyogaṃ anuyuttā viharanti. Seyyathīdaṃ: raññaṃ rājamahāmattānaṃ khattiyānaṃ brāhmaṇānaṃ gahapatikānaṃ kumārānaṃ ’idha gaccha. Amutrāgaccha. Idaṃ hara. Amutra idaṃ āharā’ti. Iti vā itievarūpā dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo’ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 26. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/such sending and going on messages/being addicted/dwell/as follows/to the kings/to the ministers of the kings/to the warriors/ to the Brahmins/to the householders/ to the princess/as go here/go there/take this/take this to there/thus or/ from such/sending and going on messages/abstained/recluse Gotama/ It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak.
13 27. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṃ nijigiṃsitāro. Iti vā itievarūpā kuhanalapanā paṭivirato samaṇo gotamo\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. Majjhimasīlaṃ niṭṭhitaṃ. 27. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they are deceitful/ talkative/ fortune tellers/ jugglers/ desire ones to the gain through the gain/ thus or/from such deceitful and talkativeness/abstained/recluse Gotama/ It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. Middle Morality is ended 28. \"yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti - seyyathīdaṃ: aṅgaṃ nimittaṃ uppātaṃ supinaṃ lakkhaṇaṃ mūsikacchinnaṃ aggihomaṃ dabbihomaṃ thusahomaṃ kaṇahomaṃ taṇḍulahomaṃ sappihomaṃ telahomaṃ homaṃ lohitahomaṃ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhurivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṃ1 saraparittāṇaṃ migapakkhaṃ. Iti vā itievarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 28. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/ this such low art/by wrong livelihood/life/lead/as follows/prophesy of mark on the body/omen/existence/dream/characterisitic/mouse-gnawing/fire oblation/spoon oblation/ladle oblation/husk oblation/rice oblation/ghee oblation/sesami-oil oblation/blowing oblation/blood oblation/body-mark/sites’ art/political science/auspicious charms’ knowledge/ ghost’s art/art of extensive/ snake’s art/poison’s art/ scorpion’s art/mouse’s art/bird’s art/crow’s art/foretelling the life-span/arrow art/thus/from this type of low art/livelihood/abstained/recluse Gotama. It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak.
14 29. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti - seyyathīdaṃ: maṇilakkhaṇaṃ daṇḍalakkhaṇaṃ vatthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumāralakkhaṇaṃ kumārīlakkhaṇaṃ dāsalakkhaṇaṃ dāsīlakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahisalakkhaṇaṃ usabhalakkhaṇaṃ golakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikālakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ. Iti vā itievarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 29. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/with such low art/with wrong livelihood/life/lead/as follows/mark of gems/mark of stick/mark of cloth/mark of sword/mark of arrow/mark of bow/mark of weapon/mark of woman/mark of man/mark of boy/mark of girl/mark of male slave/mark of female slave/mark of elephant/mark of horse/mark of buffalo/mark of bull/mark of ox/mark of goat/mark of sheep/mark of cock/mark of quail/mark of iguana/mark of pericarp/mark of tortoise/mark of beast/thus/from such low art/from such wrong livelihood/abstained/recluse Gotama/ It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 30. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti - seyyathīdaṃ: ’raññaṃ niyyānaṃ bhavissati. Raññaṃ atiyānaṃ bhavissati. Abbhantarānaṃ raññaṃ upayānaṃ bhavissati. raññaṃ apayānaṃ bhavissati. āhirānaṃ raññaṃ upayānaṃ bhavissati. Abbhantarānaṃ raññaṃ apayānaṃ bhavissati. Abbhantarānaṃ raññaṃ jayo bhavissati. bāhirānaṃ raññaṃ parājayo bhavissati. āhirānaṃ raññaṃ jayo bhavissati. Abbhantarānaṃ raññaṃ parājayo bhavissati’. Iti imassa jayo bhavissati. Imassa parājayo bhavissati. Iti vā itievarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti. Iti vā bhikkhave puthujjano tathāgatassa vaṇaṇaṃ vadamāno vadeyya. 30. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/with such low art/with wrong livelihood/life/lead/as follow/the marching out of the kings/there will be/the marching back of the kings/there will be/ the approaching of the inside kings /there will be/leaving of the outside kings/there will be/for the inner kings/victory/there will be/out kings/there will be loss/For the outside kings/victory/there will be/inside kings’ loss/there will be/thus/for this one/victory/there will be/for this one/loss/there will be/thus/from such low art/such wrong livelihood/abstained/recluse Gotama/ It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak.
15 31. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti - seyyathīdaṃ: candaggāho bhavissati, suriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasuriyānaṃ pathagamanaṃ bhavissati, candimasuriyānaṃ uppathagamanaṃ bhavissati, nakkhattānaṃ pathagamanaṃ bhavissati, nakkhattānaṃ uppathagamanaṃ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadundubhi bhavissati, candimasuriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati. Evaṃvipāko candaggāho bhavissati, evaṃvipāko suriyaggāho bhavissati, evaṃvipāko nakkhattaggāho bhavissati, evaṃvipākaṃ candimasuriyānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ candimasuriyānaṃ uppathagamanaṃ bhavissati, evaṃ vipākaṃ nakkhattānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ uppathagamanaṃ bhavissati, evaṃvipāko ukkāpāto bhavissati, evaṃvipāko disāḍāho bhavissati, evaṃvipāko bhūmicālo bhavissati. Evaṃvipāko devadundūbhi bhavissati, evaṃvipākaṃ candimasuriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṅkilesaṃ vodānaṃ bhavissati. Iti vā itievarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti. \" Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 31. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/with such low art/with such livelihood/life/lead/as follows/eclipse of the moon/there will be/eclipse of the sun/there will be/eclipse of the starts/there will be/of the moon and the sun/following their path/there will be/of the moon and sun/going away from their path/there will be/of the starts/following of their path/there will be/of the starts/going away from their path/there will be/falling of meteor/there will be/heating in every direction/there will be/earthquake/there will be/a thunder/there will be/the moon, sun, and start’s rising, setting/dimming, getting bright/there will be/Such result of the moon eclipse/there will be/such result of the sun eclipse/there will be/such result of the eclipse of star/there will be/such result of the moon and sun’s/following of their path/there will be/such result of the moon and sun’s going away from their path/there will be/such result of the a start/following of their path/there will be/such result of falling of the meteor/there will be/such result of the heating in every direction/there will be/such result of earthquake/there will be/such result of a thunder/there will be/such result of the moon, sun, and start’s rising, setting, diming, getting bright/there will be/Thus/from such low art/from such livelihood/abstained/recluse Gotama/ It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak.
16 32. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti - seyyathīdaṃ: subbuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṃ bhavissati, dubbhikkhaṃ bhavissati, khemaṃ bhavissati, bhayaṃ bhavissati, rogo bhavissati, ārogyaṃ bhavissati. Muddā gaṇanā saṅkhānaṃ kāveyyaṃ lokāyataṃ. Iti vā itievarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti. \" Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 32. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/with such type of low art/with such type of wrong livelihood/life/lead/as follows/good rain/there will be/bad rain/there will be/sufficient food/there will be/a famine/there will be/safe/there will be/fear/there will be/sickness/there will be/healthiness/there will be/counting on fingers/calculations/making poems/popular philosophy/there will be/Thus/from such type of low art/from such wrong livelihood/abstained/recluse Gotama/It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 33. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti - seyyathīdaṃ: āvāhanaṃ vivāhanaṃ saṃvadanaṃ vivadanaṃ saṅkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānitthambhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhānaṃ. Iti vā itievarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti. \" Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 33. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/with such type of low art/with such type of wrong livelihood/life/lead/as follows/leading to bride’s home marriage/leading to the groom’s home marriage/engagement/divorce/collecting/spending/making good/making bad/making abortion/tying tongue by incantation/making dumbness by incantation/making victim through up hands by incantation/making jaw-binding by incantation/making deafness by incantation/mirror questioning/getting answers from girl medium/questioning a god/sun-worship/great state noom/breathing out fire/bringing the luck/thus/from such type of low art/from such type of wrong livelihood/abstained/recluse Gotama/It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak.
17 34. \"yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti - seyyathīdaṃ: santikammaṃ paṇidhikammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ vatthuparikiraṇaṃ ācamanaṃ nahāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhavirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā mūlabhesajjānaṃ anuppadānaṃ osadhīnaṃ paṭimokkho. Iti vā itievarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti. \" Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 34.Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/with such type of low art/with such type of wrong livelihood/life/lead/as follows/pacification/payment of a vow/making earth-house spell/making causing virility/making impotent/consecrating building/consecrating site/ rinsing water/bathing/sacrificing/vomiting/purging/action of an emetic/action of a purgative/purging up/purging below/ purging the head/anointing ear with oil/conducting with eyes/nose treatment/eye treatment/anointing/using balms/ophthalmology/working on poison arrow/infant healing/remedy with root/administering/bearing of balm/purgative remedy/thus/ from such type of low art/from such type of wrong livelihood/abstained/recluse Gotama/ It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 35. Idaṃ kho taṃ bhikkhave appamattakaṃ oramattakaṃ sīlamattakaṃ yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. Mahāsīlaṃ niṭṭhitaṃ. 35. This/indeed/bhikkhus/that/trifling/insignificant/only morality/where an ordinary man/to Tathāgata/in praise speaking/he would speak. Great Morality is ended
18 36. Atthi bhikkhave aññeva dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. Katame ca te bhikkhave dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ? 36. There are/bhikkhus/other phenomena/profound/difficult to see and understand/tranquilizing/delicate/not to be grasped by mere logic/subtle/comprehensible only by wise/these/the Tathāgata/having realized well by himself/declare/where of Tathāgata that ordinary man/in praising speech/he would speak/By which way/bhikkhus/phenomena/profund/difficult to see and understand/tranquilizing/delicate/not to be grasped by mere logic/subtle/comprehensible only by wise/these/the Tathāgata/having realized well by himself/declare/where of Tathāgata that ordinary man/ in praise speaking/he would speak? 37. Santi bhikkhave eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti aṭṭhādasahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti aṭṭhārasahi vatthūhi? 37. There are/bhikkhus/some recluses and Brahmins/those are believers of former end/follow the formet end/aming on the former end/various explanry words/declare/with eighteen grounds/They/Venerable/recluses and Brahmins/What having come/What having focused/ believers of former end/follow the formet end/aming on the former end/various explanry words/declare/ with eighteen grounds? 38. Santi bhikkhave eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññāpenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññāpenti catūhi vatthūhi? 38. There are/bhikkhus/some recluses and Brahmins/eternalist/the eternal self and world are proclaimed with four grounds. They/Venerable/recluses and Brahmins/having which approached/having which focused/those eternalists/the eternal of self and the world are proclaimed/four grounds?
19 39. Idha bhikkhave ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathā samāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathīdaṃ: \"ekampi jātiṃ dve’pi jātiyo tisso’pi jātiyo catasso’pi jātiyo pañca’pi jātiyo dasa’pi jātiyo vīsatimpi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekāni’pi jātisatāni anekāni’pi jātisahassāni anekāni’pi jātisatasahassāni amutrāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedi evamāyupariyanto. So tato cuto amutra upapādiṃ tatrāpāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. \" 39. Here/bhikkhus/some recluse or Brahmin/by means of ardour/by means of exertion/by means of application/by means of earnestness/by means of careful thought/such concentration touches as where the concentrated mind/various former dwellings places recollects as follows/one birth/two births/three births/four births/five births/ten births/twenty births/thrirty births/fourty births/fifty births/a hundred births/a thousand births/a ten hundred thousand births/many hundred births/ many thousand births/many ten hundred thousand births/there/ thus was my name/thus was my clan/thus was caste/thus was my food/thus was I experienced the happiness and unhappiness/thus was the end of life/He/from there/passed away/was born here/
20 40. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. So evamāha: ’sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Teva sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahaṃ hi ātappamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi. Seyyathīdaṃ: \"ekampi jātiṃ dve’pi jātiyo tisso’pi jātiyo catasso’pi jātiyo pañca’pi jātiyo dasa’pi jātiyo vīsatimpi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekāni’pi jātisatāni anekāni’pi jātisahassāni anekāni’pi jātisatasahassāni amutrāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedi evamāyupariyanto. So tato cuto amutra upapādiṃ tatrāpāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmi: yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Teva sattā sandhāvanti saṃsaranti cavanti upapajjanti atthitveva sassatisama\"nti. 40. Thus/with such manner/with such indicate/many former dwelling places/recollects/He said thus/eternal is the self and world/and barren/standing erect/firmly fixed/ those same beings are running through/wandering/passing away/borning/existing as an eternal/Why it is so? Im/ by means of ardour/by means of exertion/by means of application/by means of earnestness/by means of careful thought/such concentration touches as where the concentrated mind/various former dwellings places recollects as follows/one birth/two births/three births/four births/five births/ten births/twenty births/thrirty births/fourty births/fifty births/a hundred births/a thousand births/a ten hundred thousand births/many hundred births/ many thousand births/many ten hundred thousand births/there/ thus was my name/thus was my clan/thus was caste/thus was my food/thus was I experienced the happiness and unhappiness/thus was the end of life/He/from there/passed away/was born here/ Thus/with such manner/with such indicate/many former dwelling places/recollects/through this/I know this/ as eternal is the self and world/and barren/standing erect/firmly fixed/ those same beings are running through/wandering/passing away/borning/existing as an eternal 41. Idaṃ bhikkhave paṭhamaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā ssasataṃ attānañca lokañca paññāpenti. 41. This /bhikkhus/is the first reason/where/having been approached/having been focused/some recluses and Brahmins/ are eternalists/as eternal is the self and world proclaimed.
21 42. Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññāpenti? Idha bhikkhave ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārupaṃ cetosamādhiṃ phusati yathā samāhite citte anekavihitaṃ pubbenivāsaṃ anussarati - seyyathīdaṃ: ekampi saṃvaṭṭavivaṭṭaṃ dve’pi saṃvaṭṭavivaṭṭāni tīṇi’pi saṃvaṭṭavivaṭṭāni cattāri’pi saṃvaṭṭavivaṭṭāni pañca’pi saṃvaṭṭavivaṭṭāni’ dasa’pi saṃvaṭṭavivaṭṭāni ’amutrāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. So tato cuto amutra upapādiṃ. Tatrāpāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. \" Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. 42. In second state, too Venerable, What having been approached/having been focused /some recluses and Brahmins/ are eternalists/as eternal is the self and world proclaimed. Here/bhikkhus/some recluse or Brahmin/by means of ardour/by means of exertion/by means of application/by means of earnestness/by means of careful thought/such concentration touches as where the concentrated mind/various former dwellings places recollects as follows/one complete world-cycle/two complete world cycles/three complete world-cycles/four complete world-cycles /five complete world-cycles/ten complete world-cycles /twenty complete world-cycles /thrirty complete world-cycles/there/ thus was my name/thus was my clan/thus was caste/thus was my food/thus was I experienced the happiness and unhappiness/thus was the end of life/He/from there/passed away/was born here/There, too/ thus was my name/thus was my clan/thus was caste/thus was my food/thus was I experienced the happiness and unhappiness/thus was the end of life/He/from there/passed away/was born here/ Thus/with such manner/with such indicate/many former dwelling places/recollects/
22 43. So evamāha: ’sassato attā ca loko ca vañjho kuṭaṭṭho esikaṭṭhāyiṭṭhito. Teva sattā sandhāvanti saṃsaranti cavanti upapajjanti atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahaṃ hi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārupaṃ cetosamādhiṃ phusāmi yathā samāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi - seyyathīdaṃ: ekampi saṃvaṭṭavivaṭṭaṃ dve’pi saṃvaṭṭavivaṭṭāni tīṇi’pi saṃvaṭṭavivaṭṭāni cattāri’pi saṃvaṭṭavivaṭṭāni pañca’pi saṃvaṭṭavivaṭṭāni’ dasa’pi saṃvaṭṭavivaṭṭāni ’amutrāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. So tato cuto amutra upapādiṃ. Tatrāpāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. \" Iti sākāraṃ sauddesaṃ aneka vihitaṃ pubbenivāsaṃ anussarāmi. Iminā’pāhaṃ etaṃ jānāmi yathā sassato attā ca loko ca vañjho kuṭaṭṭho esikaṭṭhāyiṭṭhito. Teva sattā sandhāvanti saṃsaranti cavanti upapajjanti. Atthitveva sassatisamaṃ’ti. \" 43. He said thus/eternal is the self and world/and barren/standing erect/firmly fixed/ those same beings are running through/wandering/passing away/borning/existing as an eternal/Why it is so? Im/ by means of ardour/by means of exertion/by means of application/by means of earnestness/by means of careful thought/such concentration touches as where the concentrated mind/various former dwellings places recollects as follows/one birth/two births/three births/four births/five births/ten births/twenty births/thrirty births/fourty births/fifty births/a hundred births/a thousand births/a ten hundred thousand births/many hundred births/ many thousand births/many ten hundred thousand births/there/ thus was my name/thus was my clan/thus was caste/thus was my food/thus was I experienced the happiness and unhappiness/thus was the end of life/He/from there/passed away/was born here/ Thus/with such manner/with such indicate/many former dwelling places/recollects/through this/I know this/ as eternal is the self and world/and barren/standing erect/firmly fixed/ those same beings are running through/wandering/passing away/borning/existing as an eternal 44. Idaṃ bhikkhave dutiyaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassatā attānañca lokañca paññāpenti. 44. This/bhikkhus/is the second reason/where/having been approached/having been focused/some recluses and Brahmins/ are eternalists/as eternal is the self and world proclaimed. 45. Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññāpenti? 45. In third, too/Venerable/some recluses and Brhamins/what having been approached/what having been focused/are eternalists/as eternal is the self and world probliamed?
23 46. Idha bhikkhave ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathā samāhite citte anekavihitaṃ pubbenivāsaṃ anussarati - seyyathīdaṃ: dasa’pi saṃvaṭṭavivaṭṭaṃ vīsatimpi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattārīsampi saṃvaṭṭavivaṭṭāni \"amutrāsiṃ evannāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. So tato cuto amutra upapādiṃ. 1 Tatrāpāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. \" Iti sākāraṃ sauddesaṃ aneka vihitaṃ pubbenivāsaṃ anussarati. 46. Here/bhikkhus/some recluse or Brahmin/by means of ardour/by means of exertion/by means of application/by means of earnestness/by means of careful thought/such concentration touches as where the concentrated mind/various former dwellings places recollects as follows/ten complete world-cycles /twenty complete world-cycles /thrirty complete world-cycles/there/ thus was my name/thus was my clan/thus was caste/thus was my food/thus was I experienced the happiness and unhappiness/thus was the end of life/He/from there/passed away/was born here/There, too/ thus was my name/thus was my clan/thus was caste/thus was my food/thus was I experienced the happiness and unhappiness/thus was the end of life/He/from there/passed away/was born here/ Thus/with such manner/with such indicate/many former dwelling places/recollects/
24 47. So evamāha: \"sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Teva sattā sandhāvanti saṃsaranti cavanti upapajjanti atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahaṃ hi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi yathā samāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi - seyyathīdaṃ: dasa’pi saṃvaṭṭavivaṭṭāni vīsatimpi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattārīsampi saṃvaṭṭavivaṭṭāni \"amutrāsiṃ evannāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. So tato cuto amutra upapādiṃ. Tatrāpāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Iminā mahaṃ etaṃ jānāmi. Yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito teva sattā sandhāvanti saṃsaranti cavanti upapajjanti atthitveva sassatisamaṃ’ti. \" 47. He said thus/eternal is the self and world/and barren/standing erect/firmly fixed/ those same beings are running through/wandering/passing away/borning/existing as an eternal/Why it is so? Im/ by means of ardour/by means of exertion/by means of application/by means of earnestness/by means of careful thought/such concentration touches as where the concentrated mind/various former dwellings places recollects as follows/one birth/two births/three births/four births/five births/ten births/twenty births/thrirty births/fourty births/fifty births/a hundred births/a thousand births/a ten hundred thousand births/many hundred births/ many thousand births/many ten hundred thousand births/there/ thus was my name/thus was my clan/thus was caste/thus was my food/thus was I experienced the happiness and unhappiness/thus was the end of life/He/from there/passed away/was born here/ Thus/with such manner/with such indicate/many former dwelling places/recollects/through this/I know this/ as eternal is the self and world/and barren/standing erect/firmly fixed/ those same beings are running through/wandering/passing away/borning/existing as an eternal 48. Idaṃ bhikkhave tatiyaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānaṃ ca lokaṃ ca paññāpenti. This/bhikkhus/is the third reason/where/having been approached/having been focused/some recluses and Brahmins/ are eternalists/as eternal is the self and world proclaimed. 48. Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññāpenti. ? In fourth, too/Venerable/some recluses and Brhamins/what having been approached/what having been focused/are eternalists/as eternal is the self and world probliamed?
25 49. Idha bhikkhave ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayampaṭibhānaṃ evamāha: ’sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Teva sattā sandhāvanti saṃsaranti cavanti upapajjanti atthitveva sassatisamanti. 49. Here/bhikkhus/some recluse or Brahmin/ is a logician/an invesitigator. He/afflected with logic/connected with investigation/in accordance with self understanding/said thus/ eternal is the self and world/and barren/standing erect/firmly fixed/ those same beings are running through/wandering/passing away/borning/existing as an eternal 50. Idaṃ bhikkhave catutthaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānaṃ ca lokaṃ ca paññāpenti. 50. This/bhikkhus/is the fourth reason/where/having been approached/having been focused/some recluses and Brahmins/ are eternalists/as eternal is the self and world proclaimed. 51. Imehi kho te bhikkhave samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññāpenti catūhi vatthūhi. Ye hi keci bhikkhave samaṇā vā brāhmaṇā vā sassatavādā sassataṃ attānañca lokañca paññāpenti, sabbe te imeheva catūhi etesaṃ vā aññatarena natthi ito bahiddhā 51. These indeed/those/bhikkhus/recluses and Brahmins/are eternalists/eternal is the self and world/croclaimed/with four grounds/ 52. Tayidaṃ bhikkhave tathāgato pajānāti: 'ime kho diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavissanti evaṃabhisamparāyā'ti. Tañca tathāgato pajānāti tato ca uttaritaraṃ pajānāti. Taṃ ca pajānanaṃ na parāmasati. Aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthagamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimutto bhikkhave tathāgato. 52. This/bhikkhu/the Thathāgata/understands/these are/indeed/standpoints/thus assumed/thus misapprehended/thus destination will be/thus state in the world beyond/It is, too/the Thathāgata/understands/than that/as well what transcends/understands/yet even that/understanding/does not/misapprehend/ by being not misapprehended/to him/withing himself/the peace/was realized/of the feelings/origin and passing away/satisfaction and unsatisfaction/escape from them/as it is/having understood/with non-clinging/was emancipated/bhikkhus/the Tathāgata is/
26 53. Ime kho te bhikkhave dhammā gambhīrā duddasā duranubodhā santā paṇītā1 atakkāvacarā nipuṇā paṇḍita vedanīyā ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. Paṭhamakabhāṇavāraṃ 53. These/indeed/bhikkhus/the doctrins/are deep/difficult to see/difficult to understand/peaceful/sublime/beyond the spere of reasoning/subtle/only by wise/comprehensible/which Tathāgata/having well-realized for himself/would speak/by those who/of Tathāgata/rightly praise/in accordance with reality/would speak/ 54. Santi bhikkhave eke samaṇabrāhmaṇā ekaccasassatikā ekaccasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti catūhi vatthūhi. ? 54. There are/bhikkhus/some recluses and Brahmins/those are eternalists/regarding to one thing/eternalists/regarding other things/non-eternalists/the self and the world/declare with four grounds/they/Venerable/recluse and Brahmins/ Venerable/some recluses and Brhamins/what having been approached/what having been focused/are eternalists/ regarding to one thing/eternalists/regarding other things/non-eternalists/the self and the world/declare with four grounds/as eternal is the self and world declared/with four grounds? 55. Hoti kho so bhikkhave samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati. Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti. Te tattha honti manomayā pītibhakkhā sayampabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti. 55. There is/indeed/bhikkhu/a time/whenever/however/after lapse of a long period/this world/disintegrates/in the disintegrating world/most part of the beings/are born in Ābahassara Brahma world/they/there dwell/mind made/feeding on happiness/self-luminous/moving through the space/aiding in glory/long/long period of the time/they continue/
27 56. Hoti kho so bhikkhave samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati. Vivaṭṭamāne loke suññaṃ brahmavimānaṃ pātubhavati. Athaññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṃ brahmavimānaṃ upapajjati. So tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro subhaṭṭhāyī ciraṃ dīghamaddhānaṃ tiṭṭhati. Tassa tattha ekakassa dīgharattaṃ nibbusitattā anabhirati paritassanā uppajjati: 'aho vata aññe'pi sattā itthattaṃ āgaccheyyunti'. Atha aññatare'pi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṃ upapajjanti tassa sattassa sahavyataṃ. Te'pi tattha honti manomayā pītibhakkhā sayampabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti. 56. There is/bhikkhus/ a time/whenener/however/ after lapse of a long period/this world/becomes to expand/ in the expanding world/empty/the Brahma’s palace/appears/then a certain being/due to the exhaustion of life-span/due to the exhaustion of merits/from Ābhassara-Brahma world/having passed away/in the empty Brahma’s palace/re-appears//he/there dwells/mind made/feeding on happiness/self-luminous/moving through the space/aiding in glory/long/long period of the time/he continues/to him/there/as being alone for a long time/dissatisfaction/agigation/arises/ ‘oh that other beings/here/might come/then/other beings, too/due to the exhaustion of life-span/due to the exhaustion of merits/from Ābhassara-Brahma world/having passed away/in the Brahma’s palace/re-appear/of that being/for companionship /they also/there/ they/there dwell/mind made/feeding on happiness/self-luminous/moving through the space/aiding in glory/long/long period of the time/they continue 57. Tatra bhikkhave yo so satto paṭhamaṃ upapanno tassa evaṃ hoti: 'ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhavyānaṃ. Mayā ime sattā nimmitā. Taṃ kissa hetu? Mamaṃ hi pubbe etadahosi: aho vata aññe'pi sattā itthattaṃ āgaccheyyunti. Iti mamañca manopaṇidhi. Ime ca sattā itthattaṃ āgatā'ti. Ye'pi te sattā pacchā upapannā tesampi evaṃ hoti: ayaṃ kho bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhavyānaṃ. Iminā mayaṃ bhotā brahmuṇā nimmitā. Taṃ kissa hetu? Mamaṃ hi mayaṃ addasāma idha paṭhamaṃ upapannaṃ. Mayaṃ panamhā pacchā upapannā'ti. 57. There/bhikkhu/one who was/as first/born/to him/thus occurs/ ‘Im the Brahma/the great Brahma/ the Great Brahmā/the supreme one/the mighty one/the all-seeing one/the ruler/the lord of the all/the controller/the creator/the chief of the all/appointing to each his place/the ancient days/the father of all that are/are to be/ by me/these being are created/to that/what the reason is? In me/at first/it was thus/‘oh that other beings/here/might come/thus was/my intention/these being/to this place/have come/those being who came later/to them/thus it occurred/this is/gentlements/the Brahma/ the Great Brahmā/the supreme one/the mighty one/the all-seeing one/the ruler/the lord of the all/the controller/the creator/the chief of the all/appointing to each his place/the ancient days/the father of all that are/are to be/ to that/what the reason is? This is the one/we saw/here/as first born one/we/after him/were born/
28 58. Tatra bhikkhave yo so satto paṭhamaṃ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca. Ṭhānaṃ kho panetaṃ bhikkhave vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathā samāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati. So evamāha: 'Yo kho so bhavaṃ brahmā mahābrahmā abhibhu anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhavyānaṃ, yena mayaṃ bhotā brahmuṇā nimmitā, so nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati. Ye pana mayaṃ ahumhā tena bhotā brahmuṇā nimmitā, te mayaṃ aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā'ti. 58. There/bhikkhus/whoever being/as first/was born/he possesses longer life/greater beauty/greater authority/those beings/thos who were born afterwards/they possess shorter life/lesser beauty/lesser authority/ such place/bhikkgus/does exist/where a certain being/from there/having passed away/to this place/comes/having come/from house/to houseless life/ was ordained/from house/in houseless life/being ordained/by means of ardor/by means of endeavor/by means of application/by means of diligence/by means of right reflection/that type of mental concentration/touches/where in a concentrated mind/that previous dwelling/recollects/than that does not recollects/he thus was said/Who is that/Brahma/the Great Brahmā/the supreme one/the mighty one/the all-seeing one/the ruler/the lord of the all/the controller/the creator/the chief of the all/appointing to each his place/the ancient days/the father of all that are/are to be/we/by Brahma/were created/he is permanent/stable/eternal/not subject to change/as eternity/as same as/will remain/those we/that Venerated Brahma/were created/we are/impermanent/unstable/short-lived/doomed to parish/this status/have come/ 59. Idaṃ bhikkhave paṭhamaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti. 59. This is/bhikkhus/first ground/ what having been approached/what having been focused/are eternalists/ regarding to one thing/eternalists/regarding other things/non-eternalists/the self and the world/declare
29 60. Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti? 60. In the second/those honorable recluses and Brahmins/ what having been approached/what having been focused/are eternalists/ regarding to one thing/eternalists/regarding other things/non- eternalists/the self and the world/declare? 61. Santi bhikkhave khiḍḍāpadosikā nāma devā. Te ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati mussati. Satiyā sammosā te devā tamhā kāyā cavanti. 61. There are/bhikkhus/ ‘corrupted by play’ by name/gods/they/an excessive time/indulging the delights of laughter and play/dwell/of those who/an excessive time/indulging in the laughter and play/become forgetful/By being forgetful/those gods/from that plane/pass away/ 62. Ṭhānaṃ kho panetaṃ bhikkhave vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati. 62. Such place/bhikkhus/does exist/where a certain being/from that plane/having passed away/to this place/comes/to this place/haing come/ to this place/comes/having come/from house/to houseless life/ was ordained/from house/in houseless life/being ordained/by means of ardor/by means of endeavor/by means of application/by means of diligence/by means of right reflection/that type of mental concentration/touches/where in a concentrated mind/that previous dwelling/recollects/than that does not recollects/he thus was said/
30 63. So evamāha: ye kho te bhonto devā na khiḍḍāpadosikā, te na ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ na ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati na mussati. Satiyā asammosā te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassati. Ye pana mayaṃ ahumbha khiḍḍāpadosikā, te mayaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannā viharimbha. Tesaṃ no ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati mussi. Satiyā sammosā evaṃ mayaṃ tambhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā'ti. 63. Those honorable gods/ who are not corrupted by play/they do not/an excessive time indulging in the delights of laughter and play/spend/of those who are not/an excessive time/indulging in the delight of laughter and play/not become forgetful/by being not forgetful/those gods/from that plane/do not pass away/permanent/ stable/eternal/not subject to change/as eternity/as same as/will remain/Thoese we/were corrupted players/ an excessive time indulging in the delights of laughter and play/were spent/of us/an excessive time/by mean of indulging in the delights of laughter and play/become forgetfull/by mean of forgetfulness/thus/we from that place/being passed away/ impermanent/unstable/short- lived/doomed to parish/this status/have come/ 64. Idaṃ bhikkhave dutiyaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇa brāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti. 64. This is/bhikkhus/the second ground/ what having been approached/what having been focused/are eternalists/ regarding to one thing/eternalists/regarding other things/non- eternalists/the self and the world/declare 65. Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti? 65. In the third/some honorable recluses and Brahmins/ what having been approached/what having been focused/are eternalists/ regarding to one thing/eternalists/regarding other things/non- eternalists/the self and the world/declare?
31 66.Santi bhikkhave manopadāsikā nāma devā. Te ativelaṃ aññamaññaṃ upanijjhāyanti. Te ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññamhi paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti. Ṭhānaṃ kho bhikkhave vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte taṃ pubbenivāsaṃ anussarati tato paraṃ nānussarati. So evamāha: ye kho te bhonto devā na manopadosikā, te na ativelaṃ aññamaññaṃ upanijjhāyanti. Te na ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ye pana mayaṃ ahumha manopadosikā, te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyimha. Te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsimha. Te mayaṃ aññamaññamhi paduṭṭhacittā kilantakāyā kilantacittā evaṃ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā'ti. 66.There are/bhikkhus/'corrupted by mind/by name/certain gods/they/an excessive time/to each other/contemplate/They/an excessive time/to each other/by contemplating/towards each other/the minds/become corrupted/they/towards each other/being corrupted minded/become exhausted bodies/become exhausted minds/those gods/from that plane/pass away/ Such place/bhikkhus/does exist/where a certain being/from that plane/having passed away/to this place/comes/to this place/haing come/ to this place/comes/having come/from house/to houseless life/ was ordained/from house/in houseless life/being ordained/by means of ardor/by means of endeavor/by means of application/by means of diligence/by means of right reflection/that type of mental concentration/touches/where in a concentrated mind/that previous dwelling/recollects/than that does not recollects/he thus was said/Those honorable gods/ who are not corrupted by mind/they do not/an excessive time/to each other/contemplate/ they are not/an excessive time/to each other/ with not become mind corruption/not become exhausted boy/not become exhausted mind/ those gods/from that plane/do not pass away/permanent/ stable/eternal/not subject to change/as eternity/as same as/will remain/Thoese we/were corrupted minds/an excessive time/to each other/contemplating/towards each other/the mind become corrupted/Those we/towards each other/being corrupted mind/ become exhausted bodies/become exhausted minds/from that place/being passed away/ impermanent/unstable/short-lived/doomed to parish/this status/have come/
32 67. Idaṃ bhikkhave tatiyaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti. 67. This is/bhikkhus/the third ground/ what having been approached/what having been focused/are eternalists/ regarding to one thing/eternalists/regarding other things/non- eternalists/the self and the world/declare 68. Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekacca asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attatāṇañca lokañca paññāpenti? 68. In the fourth/honorable recluses and Brahmins/ what having been approached/what having been focused/are eternalists/ regarding to one thing/eternalists/regarding other things/non- eternalists/the self and the world/declare? 69. Idha bhikkhave ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vimaṃsānucaritaṃ sayampaṭibhānaṃ evamāhaṃ: yaṃ kho idaṃ vuccati cakkhunti'pi sotanti'pi ghāṇaṃ'ti'pi kāyo'ti'pi, ayaṃ attā anicco addhuvo asassato vipariṇāmadhammo. Yaṃ ca kho idaṃ vuccati cittanti vā mano'ti vā viññāṇanti vā ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī ti. 69. Herein/bhikkhus/some recluse or/ a certain Brahmin/ is a rationalist/is an investigator/He/hammered out by reason/deduced from his investigations/own flight of thought/thus declares/whoever/indeed/this speaks/the eye/the ear/the nose/the tongue/the body/this is the self/which impermanent/ unstable/short-lived/doomed to parish/whoever/indeed/this speaks/mind or/mind or/consciousness or/thi is self/ /permanent/stable/eternal/not subject to change/as eternity/as same as/will remain/ 70. Idaṃ bhikkhave catutthaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti. 70. This is/bhikkhus/the third ground/ what having been approached/what having been focused/are eternalists/ regarding to one thing/eternalists/regarding other things/non- eternalists/the self and the world/declare
33 71. Ime hi kho te bhikkhave samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti catūhi vatthūhi. Ye hi keci bhikkhave samaṇā vā brāhmaṇā vā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena. Natthi ito bahiddhā. 71. With these/indeed/bhikkhus/those recluses and Brahmins/who are eternalists/regarding to one thing/eternalists/regarding other things/non-eternalists/the self and the world/declare with four grounds/Whoever/bhikkhus/ recluses and Brahmins/who are eternalists/regarding to one thing/eternalists/regarding other things/non-eternalists/the self and the world/declare/all of them/with these four grounds/or one of them/not out from these/ 72. Tayidaṃ bhikkhave tathāgato pajānāti: \"ime diṭṭhiṭṭhānā evaṃ gahitā evaṃ parāmaṭṭhā evaṃgatikā bhavissanti evaṃ abhisamparāyā\"ti. Taṃ ca tathāgato pajānāti. Tato ca uttaritaraṃ pajānāti. Taṃ ca pajānanaṃ na parāmasati. Aparāmasato cassa paccattaṃyeva nibbuti viditā. Vedanānaṃ samudayañca atthagamañca assādañca ādīnañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimutto bhikkhave tathāgato. 72. This/bhikkhu/the Thathāgata/understands/these are/indeed/standpoints/thus assumed/thus misapprehended/thus destination will be/thus state in the world beyond/It is, too/the Thathāgata/understands/than that/as well what transcends/understands/yet even that/understanding/does not/misapprehend/ by being not misapprehended/to him/withing himself/the peace/was realized/of the feelings/origin and passing away/satisfaction and unsatisfaction/escape from them/as it is/having understood/with non-clinging/was emancipated/bhikkhus/the Tathāgata is/ 73. Ime kho te bhikkhave dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. 73. These/indeed/bhikkhus/the dhammas/are deep/difficult to see/difficult to understand/peaceful/sublime/beyond the spere of reasoning/subtle/only by wise/comprehensible/which Tathāgata/having well-realized for himself/would speak/by those who/of Tathāgata/rightly praise/in accordance with reality/would speak/
34 74. Santi bhikkhave eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññāpenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññāpenti catūhi vatthūhi? 74. There are/bhikkhus/some recluses and Brahmins/ who are extensionists/finite or infinite/of the world/declare/with four grounds/those honorable recluses and Brahmins/ what having been approached/what having been focused/are extensionists/finite or infinite/of the world/declare with the four grounds? 75. Idha bhikkhave ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte antasaññī lokasmiṃ viharati. So evamāha: \"antavā ayaṃ loko parivaṭumo. Tiṃ kissa hetu? Ahaṃ hi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi yathā samāhite citte antasaññī lokasmiṃ viharāmi. Iminā mahaṃ etaṃ jānāmi: yathā antavā ayaṃ loko parivaṭumo\"ti. 75. Here/bhikkhus/a certain recluse or Brahmin/ by means of ardor/by means of endeavor/by means of application/by means of diligence/by means of right reflection/that type of mental concentration/touches/where in a concentrated mind/ perceiving as finite/in the world/dwells/he thus was said/finite is the world/is bounded/to that/what the reason is? I/ by means of ardor/by means of endeavor/by means of application/by means of diligence/by means of right reflection/that type of mental concentration/touch/where in a concentrated mind/ perceiving as finite/in the world/through this/I/this/know/as finite is the world/is bounded/ 76. Idaṃ bhikkhave paṭhamaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññāpenti. 76. This is/bhikkhus/the first ground// what having been approached/what having been focused/are extensionists/finite or infinite/of the world/declare 77. Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññāpenti? 77. In the second/ honorable recluses and Brahmins/ what having been approached/what having been focused/are extensionists/finite or infinite/of the world/declare with the four grounds?
35 78. Idhe bhikkhave ekacco samaṇo vā brāhmaṇo vā ātappamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anantasaññī lokasmiṃ viharati. So evamāha: \"ananto ayaṃ loko apariyanto. Ye te samaṇabrāhmaṇā evamāhaṃsu: antavā ayaṃ loko parivaṭumo'ti, tesaṃ musā. Ananto ayaṃ loko apariyanto. Taṃ kissa hetu? Ahaṃ hi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi yathāsamāhite citte antasaññī lokasmiṃ viharāmi. Imināmahaṃ etaṃ jānāmi yathā ananto ayaṃ loko apariyanto'ti. \" 78. Here/bhikkhus/a certain recluse or Brahmin/ by means of ardor/by means of endeavor/by means of application/by means of diligence/by means of right reflection/that type of mental concentration/touches/where in a concentrated mind/ perceiving as infinite/in the world/dwells/he thus was said/infinite is the world/is boundless/to that/what the reason is? I/ by means of ardor/by means of endeavor/by means of application/by means of diligence/by means of right reflection/that type of mental concentration/touch/where in a concentrated mind/ perceiving as infinite/in the world/through this/I/this matter/know/as infinite is the world/is boundless/ 79. Idaṃ bhikkhave dutiyaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññāpenti. 79. This is/bhikkhus/the second ground// what having been approached/what having been focused/are extensionists/finite or infinite/of the world/declare 80. Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññāpenti? 80. In the third/ honorable recluses and Brahmins/ what having been approached/what having been focused/are extensionists/finite or infinite/of the world/declare with the four grounds?
36 81. Idha bhikkhave ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathā samāhite citte uddhamadho antasaññī lokasmiṃ viharati tiriyaṃ anattasaññī. So evamāha: \"antavā ca ayaṃ loko ananto ca. Ye te samaṇabrāhmaṇā evamāhaṃsu: 'antavā ayaṃ loko parivaṭumo'ti, tesaṃ musā. Ye'pi te samaṇabrāhmaṇā evamāhaṃsu: 'ananto ayaṃ loko apariyanto'ti, tesampi musā. Antavā ca ayaṃ loko ananto ca. Taṃ kissa hetu? Ahaṃ hi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi yathā samāhite citte uddhamadho antasaññī lokasmiṃ viharāmi tiriyaṃ anantasaññī. Imināmahaṃ etaṃ jānāmi: yathā antavā ca ayaṃ loko ananto\" cāti. 81. Here/bhikkhus/a certain recluse or Brahmin/ by means of ardor/by means of endeavor/by means of application/by means of diligence/by means of right reflection/that type of mental concentration/touches/where in a concentrated mind/ upward and downward/perceiving as finite/but the crossward/is infinite/in the world/dwells/he thus was said/finite is/this world/also infinite/those recluse and Brahmins/thus were said ‘infinite is/this world/is boundless/their speak false/finite is/this world/is infinite/ to that/what the reason is? I/ by means of ardor/by means of endeavor/by means of application/by means of diligence/by means of right reflection/that type of mental concentration/touch/where in a concentrated mind/ upward and downward/perceiving as finite/dwell/but crossward/perceiving as infinite through this/I/this matter/know/as finite is the world/is infinite/ 82. Idaṃ bhikkhave tatiyaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññāpenti. 82. This is/bhikkhus/the third ground/what having been approached/what having been focused/are extensionists/finite or infinite/of the world/declare 83. Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññāpenti? 83. In the fourth/ honorable recluses and Brahmins/ what having been approached/what having been focused/are extensionists/finite or infinite/of the world/declare with the four grounds?
37 84. Idha bhikkhave ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayampaṭibhānaṃ evamāha: \"nevāyaṃ loko antavā na panānanto. Ye te samaṇabrāhmaṇā evamāhaṃsu: 'antavā ayaṃ loko parivaṭumo'ti, tesaṃ musā. Ye'pi te samaṇabrāhmaṇā evamāhaṃsu: 'ananto ayaṃ loko apariyanto'ti, tesampi musā. Ye'pi te samaṇabrāhmaṇā evamāhaṃsu: 'antavā ca ayaṃ loko ananto cā'ti tesampi musā. Nevāyaṃ loko antavā na panānanto\"ti. 84. Here/bhikkhus/a certain recluse or Brahmin/ is a rationalist/is an investigator/He/hammered out by reason/deduced from his investigations/own flight of thought/thus was said:/neither this wolrd is finite/nor infinite is this world/those recluse and Brahmins who thus were said/ finite is this world/is bounded as/their false spoken/those recluse and Brahmins/thus were said/infinite is the world/is boundless as/their false spoken, too/neither this world is finite nor infinite/ 85. Idaṃ bhikkhave catutthaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññāpenti. 85. This is/bhikkhus/the fourth ground/what having been approached/what having been focused/are extensionists/finite or infinite/of the world/declare 86. Imehi kho te bhikkhave samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññāpenti catūhi vatthūhi. Ye hi keci bhikkhave samaṇā vā brāhmaṇā vā antānantikā antānantaṃ lokassa paññāpenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena. Natthi ito bahiddhā. 86. With these/indeed/bhikkhus/those recluses and Brahmins/who are eternalists/regarding to one thing/eternalists/regarding other things/non-eternalists/the self and the world/declare with four grounds/Whoever/bhikkhus/ recluses and Brahmins/who are eternalists/regarding to one thing/eternalists/regarding other things/non-eternalists/the self and the world/declare/all of them/with these four grounds/or one of them/not out from these/
38 87. Tayidaṃ bhikkhave tathāgato pajānāti: \"ime diṭṭhiṭṭhānā evaṃ gahitā evaṃ parāmaṭṭhā evaṃgatikā bhavissanti evaṃ abhisamparāyā\"ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti. Tañca pajānanaṃ na parāmasati. Aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthagamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimutto bhikkhave tathāgato. 87. This/bhikkhu/the Thathāgata/understands/these are/indeed/standpoints/thus assumed/thus misapprehended/thus destination will be/thus state in the world beyond/It is, too/the Thathāgata/understands/than that/as well what transcends/understands/yet even that/understanding/does not/misapprehend/ by being not misapprehended/to him/withing himself/the peace/was realized/of the feelings/origin and passing away/satisfaction and unsatisfaction/escape from them/as it is/having understood/with non-clinging/was emancipated/bhikkhus/the Tathāgata is/ 88. Ime kho te bhikkhave dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, ye hi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. 88. These/indeed/bhikkhus/the dhammas/are deep/difficult to see/difficult to understand/peaceful/sublime/beyond the spere of reasoning/subtle/only by wise/comprehensible/which Tathāgata/having well-realized for himself/would speak/by those who/of Tathāgata/rightly praise/in accordance with reality/would speak/ 89. Santi bhikkhave eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhaṃ samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi? 89. There are/bhikkhus/some recluses and Brahmins/those who are endless equivocators/this or that/the question/being asked/to words evasive/become/to endless equivocation/Thoese honorable/recluse and Brahmins/ what having been approached/what having been focused/are endless equivocators/this or that/question/being asked/ to words evasive/become/to endless equivocation with four grounds?
39 90. Idha bhikkhave ekacco samaṇo vā brāhmaṇo vā idaṃ kusalanti yathābhūtaṃ nappajānāti. Idaṃ akusalanti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti: \"ahaṃ kho idaṃ kusalanti yathābhūtaṃ nappajānāmi. Idaṃ akusalanti yathābhūtaṃ nappajānāmi. Ahañceva kho pana idaṃ kusalanti yathābhūtaṃ nappajānanto, idaṃ akusalanti yathābhūtaṃ nappajānanto, idaṃ kusalanti vā vyākareyyaṃ, idaṃ akusalanti vā vyākareyyaṃ, tattha me assa chando vā rāgo vā doso vā paṭigho vā. Yattha me assa chando vā rāgo vā doso vā paṭigho vā. Taṃ mamassa musā. Yaṃ mamassa musā, so mamassa vighāto. Yo mamassa vighāto, so mamassa antarāyo\"ti. 90. Here/bhikkhus/a certain recluse or Brahmin/this as wholesome/as it really is/does not know/this as unwholesome/as it really is/does not know/to him/thus it occurs/ I/indeed/this as wholesome/as it really is/do not know/this as unwholesome/as it really is/do not know/When even myself/indeed/as wholesome/as it really is/do not know/as unwholesome/as it really is/do not know/this is wholesome/ as how would explain/or/this is unwholesome/as how would explain/there/in me/might be impulse or/desire or/fear or/anger or/when there is/in me/distress or/desire or/fear or/anger or/that might be my false/what its my false/it is my distress/what is my distress/to me/is hamful/ 91. Iti so musāvādabhayā musāvādaparijegucchā nevidaṃ kusalanti vyākaroti. Na panidaṃ akusalanti vyākaroti. Tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ: \"evampi me no. Tathā'ti'pi me no. Aññathā'ti'pi me no. No'ti'pi me no. No no'ti'pi me no\"ti. 91. Thus/he/out of fear of false statement/out of loathing of false statement/does not/this as wholesome/does not/this as unwholesome/explain/explain/this and that/question/being asked/to word evasive/to endless equivocation becomes/thus/I do not take/not do it take in that way/not do I take it in some other way/nor do I say it is neither this nor that/ 92. Idaṃ bhikkhave paṭhamaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ. 92. This is/bhikkhus/the first ground/what having been approached/what having been focused/are endless equivocators/this or that/question/being asked/to words evasive/become/to endless equivocation 93. Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? 93. In the second/honorable/recluses and Brahmins/what having been approached/what having been focused/are endless equivocators/this or that/question/being asked/to words evasive/become/to endless equivocation?
40 94. Idha bhikkhave ekacco samaṇo vā brāhmaṇo vā idaṃ kusalanti yathābhūtaṃ nappajānāti. Idaṃ akusalanti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti: \"ahaṃ kho idaṃ kusalanti yathābhūtaṃ nappajānāmi. Idaṃ akusalanti yathābhūtaṃ nappajānāmi. Ahañceva kho pana idaṃ kusalanti yathābhūtaṃ nappajānanto, idaṃ akusalanti yathābhūtaṃ nappajānanto, idaṃ kusalanti vā vyākareyyaṃ, idaṃ akusalanti vā vyākareyyaṃ, tattha me assa chando vā rāgo vā doso vā paṭigho vā. Yattha me assa chando vā rāgo vā doso vā paṭigho vā. Taṃ mamassa upādānaṃ. Yaṃ mamassa upādānaṃ, so mamassa vighāto. Yo mamassa vighāto, so mamassa antarāyo\"ti. 94. Here/bhikkhus/a certain recluse or Brahmin/this as wholesome/as it really is/does not know/this as unwholesome/as it really is/does not know/to him/thus it occurs/ I/indeed/this as wholesome/as it really is/do not know/this as unwholesome/as it really is/do not know/When even myself/indeed/as wholesome/as it really is/do not know/as unwholesome/as it really is/do not know/this is wholesome/ as how would explain/or/this is unwholesome/as how would explain/there/in me/might be impulse or/desire or/fear or/anger or/when there is/in me/distress or/desire or/fear or/anger or/that might be my clinging/what is my clinging/it is my distress/what is my distress/it/to me/ is harmful/ 95. Iti so upādānabhayā upādānaparijegucchā nevidaṃ kusalanti vyākaroti. Na panidaṃ akusalanti vyākaroti. Tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ: \"evampi me no. Tathā'ti'pi me no. Aññathā'ti'pi me no. No'ti'pi me no. No no'ti'pi me no\"ti. 95. Thus/he/out of fear of false statement/out of loathing of false statement/does not/this as wholesome/explain/ does not/this as unwholesome/explain/this and that/question/being asked/to word evasive/to endless equivocation becomes/thus/I do not take/not do it take in that way/not do I take it in some other way/nor do I say it is neither this nor that/ 96. Idaṃ bhikkhave dutiyaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ. 96. This is/bhikkhus/the second ground/what having been approached/what having been focused/are endless equivocators/this or that/question/being asked/to words evasive/become/to endless equivocation 97. Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? 97. In the third/honorable/recluse and Brahmins/what having been approached/what having been focused/are endless equivocators/this or that/question/being asked/to words evasive/become/to endless equivocation?
41 98. Idha bhikkhave ekacco samaṇo vā brāhmaṇo vā idaṃ kusalanti yathābhūtaṃ nappajānāti. Idaṃ akusalanti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti: \"ahaṃ kho idaṃ kusalanti yathābhūtaṃ nappajānāmi. Idaṃ akusalanti yathābhūtaṃ nappajānāmi. Ahañceva kho pana idaṃ kusalanti yathābhūtaṃ nappajānanto, idaṃ akusalanti yathābhūtaṃ nappajānanto, idaṃ kusalanti vā vyākareyyaṃ, idaṃ akusalanti vā vyākareyyaṃ, santi hi kho pana samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā vobhindantā maññe caranti paññāgatena diṭṭhigatāni, te maṃ tattha samanuyuñjeyyuṃ samanugāheyyuṃ samanubhāseyyuṃ, tesāhaṃ na sampāyeyyaṃ. Yesāhaṃ na sampāyeyyaṃ, so mamassa vighāto. Yo mamassa vighāto, so mamassa antarāyo\"ti. Iti so anuyogabhayā anuyogaparijegucchā nevidaṃ kusalanti vyākaroti. Na panidaṃ akusalanti vyākaroti. Tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ: \"evampi me no. Tathā'ti'pi me no. Aññathā'ti'pi me no. No'ti'pi me no. No no'ti'pi me no\"ti. 98. Here/bhikkhus/a certain recluse or Brahmin/this as wholesome/as it really is/does not know/this as unwholesome/as it really is/does not know/to him/thus it occurs/ I/indeed/this as wholesome/as it really is/do not know/this as unwholesome/as it really is/do not know/When even myself/indeed/as wholesome/as it really is/do not know/as unwholesome/as it really is/do not know/this is wholesome/as how would explain/or/this is as unwholesome/ if I would explain/ there are recluses and brahmins who are wise/clever/experienced in controversy/same as as archers who can hit the hair/demolishing/who wonder/with the wisdom/the view of others/they/me/there/ /might cross-examine/press me for reasons/refute my statements/would speak accordingly/ to them/if I not reply/when I not reply/it is my distress/what is my distress is my harmful/thus/with the fear of being cross-examine/with the fear of loathing/this is a wholesome/does not explain/no/it is not unwholesome as/does not explain/in this and that/the question being asked/to word evasive/to endless equivocation becomes/thus/I do not take/not do it take in that way/not do I take it in some other way/nor do I say it is neither this nor that/ 99. Idaṃ bhikkhave tatiyaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ. 99. This is/bhikkhus/the third ground/what having been approached/what having been focused/are endless equivocators/this or that/question/being asked/ to words evasive/become/to endless equivocation 100. Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? 100. In the fourth/honorable/recluse and Brahmins/ what having been approached/what having been focused/are endless equivocators/this or that/question/being asked/ to words evasive/become/to endless equivocation?
42 101. Idha bhikkhave ekacco samaṇo vā brāhmaṇo vā mando hoti momuho. So mandattā momuhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ: \" atthi paro loko'ti iti ce maṃ pucchasi, atthi paro loko'ti iti ce me assa, atthi paro loko'ti iti te naṃ vyākareyyaṃ. Evampi me no. Tathā'ti'pi me no. Aññathā'ti'pi me no. No'ti'pi me no. No no'ti'pi me no. 2. Natthi paro loko'ti? Iti ce maṃ pucchasi, natthi paro loko'ti iti ce me assa, natthi paro loko'ti iti te naṃ vyākareyyaṃ. Evampi me no. Tathā'ti'pi me no. Aññathā'ti'pi me no. No'ti'pi me no. No'ti'pi me no. No no'ti'pi me no. 3. Atthi ca natthi ca paro loko? Iti ce maṃ pucchasi, atthi ca natthi ca paro loko'ti iti ce me assa, atthi ca natthi ca paro loko'ti iti te naṃ vyākareyyaṃ. Evampi me no. Tathā'ti'pi me no. Aññathā'ti'pi me no. No'ti'pi me no. No no'ti'pi me no. 101. Herein/bhikkhus/a certain recluse/a brahmin is dull/stupid/he/due to his dullness/due to stupidity/ this or that/question/being asked/ to words evasive/become/to endless equivocation/whethere is there a world beyond/thus/me/ thus was asked/if I thought/there is another world/there is a world beyond/thus/it would exlain/thus/ it is/to me/not/it in that way/I do not take/it in some other/nor do I take/that it is not/I do not say/that is neither this is nor that/nor do I say/ whethere is there no world beyond/thus/me/ was asked/if I thought/there is no another world/there is no world beyond/thus/it would exlain/thus/ it is/to me/not/it in that way/I do not take/it in some other/nor do I take/that it is not/I do not say/that is neither this is nor that/nor do I say/whethere is there a world beyond/ is there no world beyond/thus/me/ was asked/if I thought/there is another world/there is no another world/there is a world beyond/there is no wolrd beyondthus/it would exlain/thus/ it is/to me/not/it in that way/I do not take/it in some other/nor do I take/that it is not/I do not say/that is neither this is nor that/nor do I say/
43 102. \"Atthi sattā opapātikā? Iti ce maṃ pucachasi, atthi sattā opapātikā iti ce maṃ assa, atthi sattā opapātikā iti te naṃ vyākareyyaṃ. Evampi me no. Tathā'ti'pi me no. Aññathā'ti'pi me no. No'ti'pi me no. No no'ti'pi me no. \"Natthi sattā opapātikā iti ce maṃ pucchasi, natthi sattā opapātikā iti ce me assa, natthi satthā opapātikā iti te naṃ vyākareyya. Evampi me no. Tathā'ti'pi me no. Aññathā'ti'pi me no. No'ti'pi me no. No no'ti'pi me no. \"Atthi ca natthi ca sattā opapātikā iti ce maṃ pucchasi, atthi ca natthi ca sattā opapātikā iti ce me assa, atthi ca natthi ca sattā opapātikā iti te naṃ vyākareyyaṃ. Evampi me no. Tathā'ti'pi me no. Aññathā'ti'pi me no. No'ti'pi me no. No no'ti'pi me no. Nevatthi na natthi sattā opapātikā? Iti ce maṃ pucchasi, nevatthi na natthi sattā opapātikā iti ce me assa, nevatthi na natthi sattā opapātikā iti ce naṃ vyākareyyaṃ. Evampi me no. Tathā'ti'pi me no. Aññathā'ti'pi me no. No'ti'pi me no. No no'ti'pi me no. Nevatthi na natthi sattā opapātikā iti ce maṃ pucchasi, nevatthi na natthi sattā opapātikā iti ce me assa, nevatthi na natthi sattā opapātikā iti te naṃ vyākareyyaṃ. Evampi me no. Tathā'ti'pi me no. Aññathā'ti'pi me no. No'ti'pi me no. No no'ti'pi me no. 102. Are there beings spontaneously reborn?/ thus was asked/ there are beings spontaneously reborn if I thought/there are beings spontaneously reborn/thus/it would exlain/thus/ it is/to me/not/it in that way/I do not take/it in some other/nor do I take/that it is not/I do not say/that is neither this is nor that/nor do I say/ Are there no beings spontaneously reborn?/ thus was asked/ there are no beings spontaneously reborn/if I thought/there are no beings spontaneously reborn/thus/it would exlain/thus/ it is/to me/not/it in that way/I do not take/it in some other/nor do I take/that it is not/I do not say/that is neither this is nor that/nor do I say/ Are there beings spontaneously reborn?/ are there no beings spontaneously reborn?/thus was asked/Are there beings spontaneously reborn?/ are there no beings spontaneously reborn/if I thought/ Are there beings spontaneously reborn?/ are there no beings spontaneously reborn/thus/it would exlain/thus/it is/to me/not/it in that way/I do not take/it in some other/nor do I take/that it is not/I do not say/that is neither this is nor that/nor do I say/ Are there neither beings spontaneously reborn?/ nor no beings spontaneously reborn?/ thus was asked/ there are neither beings spontaneously reborn/ nor no beings spontaneously reborn/ if I thought/ there are neither beings spontaneously reborn/ nor no beings spontaneously reborn/ it would exlain/thus/it is/to me/not/it in that way/I do not take/it in some other/nor do I take/that it is not/I do not say/that is neither this is nor that/nor do I say/
44 103. \"Atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko? Iti ce maṃ pucchasi, atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko iti ce me assa, atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko iti te naṃ vyākareyyaṃ. Evampi me no. Tathā'ti'pi me no. Aññathā'ti'pi me no. No'ti'pi me no. No no'ti'pi me no. \"Natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko? Iti ce maṃ pucchasi, natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko iti ce me assa, natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko iti te naṃ vyākareyyaṃ. Evampi me no. Tathā'ti'pi me no. Aññathā'ti'pi me no. No'ti'pi me no. No no'ti'pi me no. \"Atthi ca natthi ca sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko? Iti ce maṃ pucchasi, atthi ca natthi ca sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko iti ce me assa, atthi ca natthi ca sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko iti te naṃ vyākareyyaṃ. Evampi me no. Tathā'ti'pi me no. Aññathā'ti'pi me no. No'ti'pi me no. No no'ti'pi me no. \"Nevatthi na natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko? Iti ce maṃ pucchasi, nevatthi na natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko iti ce me assa, nevatthi na natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko iti te naṃ vyākareyyaṃ. Evampi me no. Tathā'ti'pi me no. Aññathā'ti'pi me no. No'ti'pi me no. No no'ti'pi me no. 103. Is there /of good and bad actions/fruit or reult?/ thus was asked/ Is there /of good and bad actions/fruit or result/if I thought/ there is/of good and bad actions/fruit or reult/thus/it would exlain/thus/ it is/to me/not/it in that way/I do not take/it in some other/nor do I take/that it is not/I do not say/that is neither this is nor that/nor do I say/Is there no/of good and bad actions/fruit or reult?/ thus was asked/ Is there no/of good and bad actions/fruit or result/if I thought/ there is no/of good and bad actions/fruit or reult/thus/it would exlain/thus/ it is/to me/not/it in that way/I do not take/it in some other/nor do I take/that it is not/I do not say/that is neither this is nor that/nor do I say/ Is there/is there no/of good and bad actions/fruit or reult?/ thus was asked/ Is there/is there no/of good and bad actions/fruit or result/if I thought/ there is/there is no/of good and bad actions/fruit or reult/thus/it would exlain/thus/ it is/to me/not/it in that way/I do not take/it in some other/nor do I take/that it is not/I do not say/that is neither this is nor that/nor do I say /Is it that there neither is nor is not/of good and bad action/fruit and result? thus was asked/ Is it that there neither is nor is not/of good and bad action/fruit and result? /if I thought/ it is that there neither is nor is not/of good and bad action/fruit and result /thus/it would exlain/thus/ it is/to me/not/it in that way/I do not take/it in some other/nor do I take/that it is not/I do not say/that is neither this is nor that/nor do I say
45 104. \"Hoti tathāgato parammaraṇā iti ce maṃ pucchasi, hoti tathāgato parammaraṇā iti ce me assa, hoti tathāgato parammaraṇā iti te naṃ vyākareyyaṃ. Evampi me no. Tathā'ti'pi me no. Aññathā'pi me no. No'ti'pi me no. No no'ti'pi me no. Hoti tathāgato parammaraṇā na hoti tathāgato parammaraṇā iti ce maṃ pucchasi, na hoti tathāgato parammaraṇā iti ce me assa, na hoti tathāgato parammaraṇā iti te naṃ vyākareyya. Evampi me no. Tathā'ti'pi me no. Aññathā'ti'pi me no. No'ti'pi me no. No no'ti'pi me no. Na hoti tathāgato parammaraṇā? Hoti ca na hoti ca tathāgato parammaraṇā iti ce maṃ pucchasi, hoti ca na hoti ca tathāgato parammaraṇā iti ce me assa, hoti ca na hoti ca tathāgato parammaraṇā iti te naṃ vyākareyya. Evampi me no. Tathā'ti'pi me no. Aññathā'ti'pi me no. No'ti'pi me no. No no'ti'pi me no. Hoti ca na hoti ca tathāgato parammaraṇā? Neva hoti na na hoti tathāgato parammaraṇā iti ce maṃ pucchasi, iti ce me assa, neva hoti na na hoti tathāgato parammaraṇā iti te naṃ vyākareyya. Evampi me no. Tathā'ti'pi me no. Aññathā'ti'pi me no. No'ti'pi me no. No no'ti'pi me no. Neva hoti na na hoti tathāgato parammaraṇā ti? Iti ce maṃ pucchasi \"neva hoti na na hoti tathāgato parammaraṇā'ti iti ce me assa, neva hoti na na hoti tathāgato parammaraṇā'ti iti te naṃ vyākareyyaṃ. Evampi me no. Tathā'ti'pi me no. Aññathā'ti'pi me no. No'ti'pi me no. No no 'ti'pi me no\"ti. 104. Does the Thathāgata exist/after death?/ thus was asked/Does the Thathāgata exist/after death?/if I thought/ the Thathāgata does exist/after death/thus/it would exlain/thus/ it is/to me/not/it in that way/I do not take/it in some other/nor do I take/that it is not/I do not say/that is neither this is nor that/nor do I say/Does the Thathāgata not exist/after death?/ thus was asked/ Does the Thathāgata not exist after death?/if I thought/ the Thathāgata does not exist/after death/thus/it would exlain/thus/ it is/to me/not/it in that way/I do not take/it in some other/nor do I take/that it is not/I do not say/that is neither this is nor that/nor do I say/ Does the Thathāgata exist/does not exist after death?/ thus was asked/ Does the Thathāgata exist/does not exist after death? if I thought/ the Thathāgata does exist/does not exist/ after death?thus/it would exlain/thus/ it is/to me/not/it in that way/I do not take/it in some other/nor do I take/that it is not/I do not say/that is neither this is nor that/nor do I say/ Does the Tathāgata neither exist nor not exist/after death? thus was asked/ Does the Tathāgata neither exist nor not exist/after death? if I thought/ the Tathāgata does neither exist nor not exist/after death /thus/it would exlain/thus/ it is/to me/not/it in that way/I do not take/it in some other/nor do I take/that it is not/I do not say/that is neither this is nor that/nor do I say/ 105. Idaṃ bhikkhave catutthaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ. 105. This is/bhikkhus/the fourth ground/what having been approached/what having been focused/are endless equivocators/this or that/question/being asked/ to words evasive/become/to endless equivocation
46 106. Imehi kho te bhikkhave samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi. Ye hi keci bhikkhave samaṇā vā brāhmaṇā vā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti, amarāvikkhepaṃ, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena. Natthi ito bahiddhā. 106. With these/indeed/bhikkhus/some recluses and Brahmins/those who are endless equivocators/this or that/the question/being asked/to words evasive/become/to endless equivocation/Thoese honorable/recluse and Brahmins/ what having been approached/what having been focused/are endless equivocators/this or that/question/being asked/ to words evasive/become/to endless equivocation with one of these four grounds/not out of that/ 107. Tayidaṃ bhikkhave tathāgato pajānāti: \"ime diṭṭhiṭṭhānā evaṃ gahitā evaṃ parāmaṭṭhā evaṃgatikā bhavissanti evaṃabhisamparāyā\"ti. Tañca tathāgato pajānāti. Tato ca uttaritaraṃ pajānāti. Tañca pajānanaṃ na parāmasati. Aparāmasato cassa paccattaṃ yeva nibbuti viditā. Vedanānaṃ samudayañca atthagamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimutto bhikkhave tathāgato. 107. This/bhikkhu/the Thathāgata/understands/these are/indeed/standpoints/thus assumed/thus misapprehended/thus destination will be/thus state in the world beyond/It is, too/the Thathāgata/understands/than that/as well what transcends/understands/yet even that/understanding/does not/misapprehend/ by being not misapprehended/to him/withing himself/the peace/was realized/of the feelings/origin and passing away/satisfaction and unsatisfaction/escape from them/as it is/having understood/with non-clinging/was emancipated/bhikkhus/the Tathāgata is/ 108. Ime kho te bhikkhave dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. 108. These/indeed/bhikkhus/the dhammas/are deep/difficult to see/difficult to understand/peaceful/sublime/beyond the spere of reasoning/subtle/only by wise/comprehensible/which Tathāgata/having well-realized for himself/would speak/by those who/of Tathāgata/rightly praise/in accordance with reality/would speak/
47 109. Santi bhikkhave eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññāpenti dvīhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññāpenti dvīhi vatthūhi? 109. \"There are, bhikkhus, some recluses and brahmins, who are spontaneities/spontaneous of the self and world/declare with two grounds/thoese honorable recluses and Brahmins/ what having been approached/what having been focused/are spontaneities/spontaneous of the self and the world declare with two grounds? 110. Santi bhikkhave asaññasattā nāma devā. Saññuppādā ca pana te devā tamhā kāyā cavanti. Ṭhānaṃ kho panetaṃ bhikkhave vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte saññuppādaṃ anussarati tato paraṃ nānussarati. So evamāha: \"adhiccasamuppanno attā ca loko ca. Taṃ kissa hetu? Ahaṃ hi pubbe nāhosiṃ. So'mhi etarahi ahutvā santattāya pariṇato\"ti. 110. There are/bhikkhus/non-percipient beings/by name/certain gods/when perception arises in them/those gods/from that plane/having passed away/this come to pass/this come to pass/ from house/to houseless life/ was ordained/from house/in houseless life/being ordained/by means of ardor/by means of endeavor/by means of application/by means of diligence/by means of right reflection/that type of mental concentration/touches/where in a concentrated mind/arising of perception/recollects/but nothing previous to that/He thus was said/spontaneous is the self and the world/to that/what is the reason? I/in previously/was not existed/ but now Im/not having been/into a being/aprang/ 111. Idaṃ bhikkhave paṭhamaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññāpenti. 111. This is/bhikkhus/ what having been approached/what having been focused/are spontaneities/spontaneous of the self and the world declare 112. Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññāpenti? 112. In second/honorable recluse and Brahmins/ what having been approached/what having been focused/are spontaneities/spontaneous of the self and the world declare?
48 113. Idha bhikkhave ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayampaṭibhānaṃ evamāha: \"adhiccasamuppanno attā ca loko cā\"ti. 113. Herein/bhikkhus/a certain recluse or/a Brahmin/ is a rationalist/an investigator/he/ He/hammered out by reason/deduced from his investigations/own flight of thought/thus was said/spontaneous is the self and the world/ 114. Idaṃ bhikkhave dutiyaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññāpenti. 114. This is/bhikkhus/the second ground/what having been approached/what having been focused/some recluses and Brahmins/are spontaneities/spontaneous of the self and the world declare/ 115. Imehi kho te bhikkhave samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññāpenti dvīhi vatthūhi. 115. These/indeed/those/bhikkhus/recluses and Brahmins/ In second/honorable recluse and Brahmins/ are spontaneities/spontaneous of the self and the world declare 116. Ye hi keci bhikkhave samaṇā vā brāhmaṇā vā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññāpenti, sabbe te imeheva dvīhi vatthūhi, etesaṃ vā aññatarena. Natthi ito bahiddhā 116. Whoever bhikkhus/recluse or Brahmins/ are spontaneities/spontaneous of the self and the world declare/all they are with these two grounds/one of these/ not out of that/
49 117. Tayidaṃ bhikkhave tathāgato pajānāti: \"ime diṭṭhiṭṭhānā evaṃ gahitā evaṃ parāmaṭṭhā evaṃgatikā bhavissanti evaṃabhisamparāyā\"ti. Tañca tathāgato pajānāti. Tato ca uttaritaraṃ pajānāti. Tañca pajānanaṃ na parāmasati. Aparāmasato cassa paccattaṃ yeva nibbuti viditā. Vedanānaṃ samudayañca atthagamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimutto bhikkhave tathāgato. 117. This/bhikkhu/the Thathāgata/understands/these are/indeed/standpoints/thus assumed/thus misapprehended/thus destination will be/thus state in the world beyond/It is, too/the Thathāgata/understands/than that/as well what transcends/understands/yet even that/understanding/does not/misapprehend/ by being not misapprehended/to him/withing himself/the peace/was realized/of the feelings/origin and passing away/satisfaction and unsatisfaction/escape from them/as it is/having understood/with non-clinging/was emancipated/bhikkhus/the Tathāgata is/ 118. Ime kho te bhikkhave dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. 118. These/indeed/bhikkhus/the dhammas/are deep/difficult to see/difficult to understand/peaceful/sublime/beyond the spere of reasoning/subtle/only by wise/comprehensible/which Tathāgata/having well-realized for himself/would speak/by those who/of Tathāgata/rightly praise/in accordance with reality/would speak/ 119. Imehi kho te bhikkhave samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti aṭṭhārasahi vatthūhi. Ye hi keci bhikkhave samaṇā vā brāhmaṇā vā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imeheva aṭṭhārasahi vatthūhi, etesaṃ vā aññatarena. Natthi ito bahiddhā. 119. These/bhikkhus/those recluses and Brahmins/who are speculators about the past/focusing the past/various conceptual theorms/with eighteen grounds/whoever/bhikkus/recluses or Brahmins/ are speculators about the past/focusing the past/various conceptual theorms/with eighteen grounds/one of these/not out of this/
50 120. Tayidaṃ bhikkhave tathāgato pajānāti \"ime diṭṭhiṭṭhānā evaṃ gahitā evaṃ parāmaṭṭhā evaṃgatikā bhavissanti evaṃabhisamparāyā\"ti. Tañca tathāgato pajānāti. Tato ca uttaritaraṃ pajānāti. Tañca pajānanaṃ na parāmasati. Aparāmasato cassa paccattaṃ yeva nibbuti viditā. Vedanānaṃ samudayañca atthagamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimutto bhikkhave tathāgato. 120. Thathāgata/understands/than that/as well what transcends/understands/yet even that/understanding/does not/misapprehend/ by being not misapprehended/to him/withing himself/the peace/was realized/of the feelings/origin and passing away/satisfaction and unsatisfaction/escape from them/as it is/having understood/with non-clinging/was emancipated/bhikkhus/the Tathāgata is/ 121. Ime kho te bhikkhave dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. 121. These/indeed/bhikkhus/the dhammas/are deep/difficult to see/difficult to understand/peaceful/sublime/beyond the spere of reasoning/subtle/only by wise/comprehensible/which Tathāgata/having well-realized for himself/would speak/by those who/of Tathāgata/rightly praise/in accordance with reality/would speak/
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