51 122. Santi bhikkhave eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti catucattārīsāya vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti catucattārīsāya vatthūhi? 122. There are/bhikkhus/some recluses and Brahmins/those are/speculators about the future/hold settled views about the future/focusing the futue/various conceptual theorems/with fourtyfour grounds/Those/honorable reluse and Brahming/what having been arrpaoched/what having been focused/are spectulator about the future/various conceptual theorems/declare/fourtyfour grounds? 123. Santi bhikkhave eke samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanā saññiṃ attānaṃ paññāpenti soḷasahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanika saññivādā uddhamāghātanā saññiṃ attānaṃ paññāpenti soḷasahi vatthūhi? 123. There are/bhikkhus/some recluses and Brahmins/hold a dhamma of percipient immorality/to surve perciptient after death/the self/declare with sixteen grounds/those/honorable recluses and Brahmins/ what having been arrpaoched/what having been focused/ hold a dhamma of percipient immorality/to surve perciptient after death/the self/declare with sixteen grounds?
52 124. Rūpī attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. Arūpī attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. Rūpī ca arūpī ca attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. Neva rūpī na rūpī attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. Antavā attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. Anantavā attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. Antavā ca anantavā ca attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. Nevantavā ca nānantavā ca attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. Ekattasaññī attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. Nānattasaññī attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. Parittasaññī attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. Appamāṇasaññī attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. Ekantasukhī attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. Ekantadukkhī attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. Sukhadukkhī attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. Adukkhamasukhī attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. 124. Form is the soul/firm/having conscious existance after death/thus they declare/formless is the soul/firm/having conscious existence after death/thus they declare/both form and formelss is the soul/firm/having conscious existence after death/thus they declare/neither form nor formless is the sould/firm/having conscious existence after death/thus they declare/finite is the soul/firm/having conscious existence after death/thus they declare/infinite is the soul/firm/having conscious existence after death/thus they declare/both finite and infinite is the soul/firm/having conscious existence after death/thus they declare/neight finite nor infinite is the sould/firm/having conscious existence after death/thus they declare/the soul is having one mode of consciousness/firm/having conscious existence after death/thus they declare/the souls iahaving various modes of consciousness/firm/having conscious existence/thus they declare/the soul is having limited consciousness/firm/having conscious existence/thus they declare/the soul is having unlimited consciousness/firm/having conscious existence/theu they declare/exclusively happy is the soul/firm/having conscious existence/thus they declare/exclusively unhappy is the soul/firm/having conscious existence/thus they declare/both happy and unhappy is the soul/firm/having conscious existence/thus thye declare/neither happy nor unhappy is the soul/firm/having conscious existence/thus they declare/ 125. Imehi kho te bhikkhave samaṇabrāhmaṇā uddhamāghātanikā saññivādā uddhamāghātanā saññiṃ attānaṃ paññāpenti soḷasahi vatthūhi. Ye hi keci bhikkhave samaṇā vā brāhmaṇā vā uddhamāghātanikā saññivādā uddhamāghātanā saññiṃ attānaṃ paññāpenti sabbe te imeheva soḷasahi vatthūhi, etesaṃ vā aññatarena. Natthi ito bahiddhā. 125. With these/indeed/bhikkhus/those recluses and Brahmins/ hold a dhamma of percipient immorality/to surve perciptient after death/the self/declare with sixteen grounds Whoever/bhikkhus/recluses and Brahmins/ hold a dhamma of percipient immorality/to surve perciptient after death/the self/declare with sixteen grounds/one of these/but not out of this/
53 126. 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 paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthagamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimutto bhikkhave tathāgato. 126. 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/ 127. 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. Dutiyabhāṇavāraṃ. 127. 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/ 128. Santi bhikkhave eke samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanā asaññiṃ attānaṃ paññāpenti aṭṭhahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā asaññīvādā uddhamāghātanā asaññiṃ attānaṃ paññāpenti aṭṭhahi vatthūhi? 128. There are/bhikkhus/some recluses and Brahmins/hold a dhamma of non-percipient immorality/to surve non-perciptient after death/the self/declare with eight grounds/those/honorable recluses and Brahmins/ what having been arrpaoched/what having been focused/ hold a dhamma of non-percipient immorality/to surve non-perciptient after death/the self/declare with eight grounds?
54 129. 'Rūpī attā hoti arogo parammaraṇā asaññī'ti naṃ paññāpenti. 'Arūpī attā hoti arogo parammaraṇā asaññī'ti naṃ paññāpenti. 'Rūpī ca arūpī ca attā hoti arogo parammaraṇā asaññī'ti naṃ paññāpenti. 'Neva rūpi nārūpī attā hoti arogo parammaraṇā asaññī'ti naṃ paññāpenti. 'Antavā attā hoti arogo parammaraṇā asaññī'ti naṃ paññāpenti. 'Anantavā attā hoti arogo parammaraṇā asaññī'ti naṃ paññāpenti. 'Antavā ca anantavā ca attā hoti arogo parammaraṇā asaññī'ti naṃ paññāpenti. 'Nevantavā nānantavā attā hoti arogo parammaraṇā asaññī'ti naṃ paññāpenti. 129. Form is the soul/firm/having no conscious existance after death/thus they declare/formless is the soul/firm/having no conscious existence after death/thus they declare/both form and formelss is the soul/firm/having no conscious existence after death/thus they declare/neither form nor formless is the sould/firm/having no conscious existence after death/thus they declare/finite is the soul/firm/having no conscious existence after death/thus they declare/infinite is the soul/firm/having no conscious existence after death/thus they declare/both finite and infinite is the soul/firm/having no conscious existence after death/thus they declare/neight finite nor infinite is the sould/firm/having no conscious existence after death/thus they declare/ 130. Imehi kho te bhikkhave samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanā asaññiṃ attānaṃ paññāpenti aṭṭhahi vatthūhi. Ye hi keci bhikkhave samaṇā vā brāhmaṇā vā uddhamāghātanikā asaññīvādā uddhamāghātanā asaññiṃ attānaṃ paññāpenti, sabbe te imeheva aṭṭhahi vatthūhi, etesaṃ vā aññatarena. Natthi ito bahiddhā. 130. With these/indeed/bhikkhus/those recluses and Brahmins/ hold a dhamma of non-percipient immorality/to surve non-perciptient after death/the self/declare with eight grounds Whoever/bhikkhus/recluses and Brahmins/ hold a dhamma of non-percipient immorality/to surve non-perciptient after death/the self/declare with eight grounds/one of these/but not out of this/ 131. 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. 131. 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/
55 132. 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. 132. 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/ 133. Santi bhikkhave eke samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanā nevasaññīnāsaññiṃ attānaṃ paññāpenti aṭṭhahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanā nevasaññīnāsaññiṃ attānaṃ paññāpenti aṭṭhahi vatthūhi? 133. There are/bhikkhus/some recluses and Brahmins/hold a dhamma of neither percipient nor non-percipient immorality/to surve neither percipient nor non-perciptient after death/the self/declare with eight grounds/those/honorable recluses and Brahmins/ what having been arrpaoched/what having been focused/ hold a dhamma of non-percipient immorality/to surve non-perciptient after death/the self/declare with eight grounds? 134. \"Rūpi attā hoti arogo parammaraṇā nevasaññī nāsaññī'ti naṃ paññāpenti. 'Arūpī attā hoti arogo parammaraṇā nevasaññī nāsaññī'ti naṃ paññāpenti. 'Rūpī ca arūpī ca attā hoti arogo parammaraṇā nevasaññī nāsaññī'ti naṃ paññāpenti. 'Nevarūpī nārūpī attā hoti arogo parammaraṇā nevasaññī nāsaññī'ti naṃ paññāpenti. 'Antavā attā hoti arogo parammaraṇā nevasaññī nāsaññī'ti naṃ paññāpenti. 'Anantavā attā hoti arogo parammaraṇā nevasaññī nāsaññī'ti naṃ paññāpenti. 'Antavā ca anantavā ca attā hoti arogo parammaraṇā nevasaññī nāsaññī'ti naṃ paññāpenti. 'Nevantavā nānantavā attā hoti arogo parammaraṇā nevasaññī nāsaññī\"ti naṃ paññāpenti. 134. Form is the soul/firm/which is neither conscious existence nor non-conscious existence/after death/thus they declare/formless is the soul/firm/ which is neither conscious existence nor non- conscious existence/after death/thus they declare/both form and formelss is the soul/firm/ which is neither conscious existence nor non-conscious existence after death/thus they declare/neither form nor formless is the sould/firm/ which is neither conscious existence nor non-conscious existence after death/thus they declare/finite is the soul/firm/ which is neither conscious existence nor non-conscious existence after death/thus they declare/infinite is the soul/firm/ which is neither conscious existence nor non-conscious existence after death/thus they declare/both finite and infinite is the soul/firm/ which is neither conscious existence nor non- conscious existence after death/thus they declare/neight finite nor infinite is the sould/firm/ which is neither conscious existence nor non-conscious existence after death/thus they declare/
56 135. Imehi kho te bhikkhave samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanā nevasaññīnāsaññiṃ attānaṃ paññāpenti aṭṭhahi vatthūhi. Ye hi keci bhikkhave samaṇā vā brāhmaṇā vā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanā nevasaññīnāsaññiṃ attānaṃ paññāpenti, sabbe te imeheva aṭṭhahi vatthūhi, etesaṃ vā aññatarena. Natthi ito bahiddhā. 135. With these/indeed/bhikkhus/some recluses and Brahmins/hold a dhamma of neither percipient nor non-percipient immorality/to surve neither percipient nor non-perciptient after death/the self/declare with eight grounds/those/honorable recluses and Brahmins/ what having been arrpaoched/what having been focused/ hold a dhamma of non-percipient immorality/to surve non-perciptient after death/the self/declare with eight grounds 136. 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. 136. Whoever/bhikkhus/some recluses and Brahmins/hold a dhamma of neither percipient nor non-percipient immorality/to surve neither percipient nor non-perciptient after death/the self/declare with eight grounds/those/honorable recluses and Brahmins/ what having been arrpaoched/what having been focused/ hold a dhamma of non-percipient immorality/to surve non-perciptient after death/the self/declare with eight grounds/one of these/but not out of this/ 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/ 137. 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. 137. 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/
57 138. santi bhikkhave eke samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti sattahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti sattahi vatthūhi? 138. There are/bhikkhus/some recluses and Brahmins/who are annihilationists/of existent being/annihilation/destruction/extermination/declare with seven grounds/those honorable recluses and Brahmins/what having been appracohed/what having been focused/are annihilitionists/of exisent being/annihilation/destruction/extermination/declare with seven grounds? 139. Idha bhikkhave ekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi: 'yato kho bho ayaṃ attā rūpī cātummahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati na hoti parammaraṇā. Ettāvatā kho bho ayaṃ attā sammā samucchinno hotī'ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti. 139. Here/bhikkhus/a certain recluse or a Brahmin/assert the following dhamma/and view: What is/indeed/Venerable/this soul/a form/composed of four great elements/originated from father and mother/with the body’s breaking up/is annihilated/will destroy/there is no existence after the death/by this point/Venerable/this soul/is completely annihilated/thus/someones/of existent being/annihilation/destruction /extermination/declare/ 140. Tamañño evamāha: 'atthi kho bho eso attā yaṃ tvaṃ vadesi neso natthīti vadāmi. No ca kho bho ayaṃ attā ettāvatā sammā samucchinto hoti. Atthi kho bho añño attā dibbo rūpī kāmāvacaro kabaliṅkārā hārabhakkho, taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho bho attā yato kāyassa bhedā ucchijjati vinassati na hoti parammaraṇā. Ettāvatā kho bho ayaṃ attā sammā samucchinno hotī'ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti. 140. To him/another/thus was said: there is/indeed/sir/such a self/as you assert/as no it is/do not say/but it is not/sir/such soul/completely annihilated/there is/sir/another soul/which devine/has form/partaking to the sense sphere/feeding on edible nutriment/That you neither know nor see /but that I know and see/that is/sir/the soul/when after the body’s breaking/ is annihilated/will destroy/there is no existence after the death/ by this point/Venerable/this soul/is completely annihilated/thus/someones/of existent being/annihilation/destruction /extermination/declare
58 141. Tamañño evamāha: 'atthi kho bho eso attā yaṃ tvaṃ vadesi. Na so natthīti vadāmi. No ca kho bho ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho bho añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho bho attā yato kāyassa bhedā ucchijjati vinassati na hoti parammaraṇā. Ettāvatā kho bho ayaṃ attā sammā samucchinno hotī'ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti. 141. To him/another/thus was said: there is/indeed/sir/such a self/as you assert/as no it is/do not say/but it is not/sir/such soul/completely annihilated/there is/sir/another soul/which devine/has form/mind made/complete in all its limbs and organs/not destitute of any faculties/feeding on edible nutriment/ That you neither know nor see/ but that I know and see /hat is/sir/the soul/when after the body’s breaking/ is annihilated/will destroy/there is no existence after the death/ by this point/Venerable/this soul/is completely annihilated/thus/someones/of existent being/annihilation/destruction /extermination/declare 142. Tamañño evamāha: 'atthi kho bho eso attā yaṃ tvaṃ vadesi. Neso natthiti vadāmi. No ca kho bho ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho bho añño attā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthagamā nānāttasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho bho attā yato kāyassa bhedā ucchijjati vinassati na hoti parammaraṇā. Ettāvatā kho ayaṃ attā sammā samucchinno hotī'ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti. 142. To him/another/thus was said: there is/indeed/sir/such a self/as you assert/as no it is/do not say/but it is not/sir/such soul/completely annihilated/there is/sir/another soul/which the completely surmounting of perceptions of form/ of the perception of resistance/by the disappearance/to the perception of diversity/by non-attention/infinite is the space/comes into the infinity of the space/that you neither know nor see/ but that I know and see /hat is/sir/the soul/when after the body’s breaking/ is annihilated/will destroy/there is no existence after the death/ by this point/Venerable/this soul/is completely annihilated/thus/someones/of existent being/annihilation/destruction /extermination/declare
59 143. Tamañño evamāha: 'atthi kho bho eso attā yaṃ tvaṃ vadesi. Neso natthīti vadāmi. No ca kho bho ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho bho añño attā sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññaṇañcāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho bho attā yato kāyassa bhedā ucchijjati vinassati na hoti parammaraṇā. Ettāvatā kho bho ayaṃ attā sammā samucchinno hotī'ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti. 143. To him/another/thus was said: there is/indeed/sir/such a self/as you assert/as no it is/do not say/but it is not/sir/such soul/completely annihilated/there is/sir/another soul/which is completely surmounting of infinity of the space sphere/ infinite is the consciousness/comes into the infinity of the consciousness/that you neither know nor see/ but that I know and see /hat is/sir/the soul/when after the body’s breaking/ is annihilated/will destroy/there is no existence after the death/ by this point/Venerable/this soul/is completely annihilated/thus/someones/of existent being/annihilation/destruction /extermination/declare 144. Tamañño evamāha: 'atthi kho bho eso attā yaṃ tvaṃ vadesi. Na so natthīti vadāmi. No ca kho bho ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho bho aññā attā sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanūpago taṃ tvaṃ na jānāsi na passasi. Tamhaṃ jānāmi passāmi. So kho bho attā yato kāyassa bhedā ucchijjati vinassati na hoti parammaraṇā. Ettāvatā kho bho ayaṃ attā sammā samucchinno hotī'ti. Ittheke sato sattassa ucchedaṃ vināsaṃ viditvā paññāpenti. 144. To him/another/thus was said: there is/indeed/sir/such a self/as you assert/as no it is/do not say/but it is not/sir/such soul/completely annihilated/there is/sir/another soul/which is completely surmounting of infinity of the consciousness/ there is nothing/comes into the nothingness/that you neither know nor see/ but that I know and see /hat is/sir/the soul/when after the body’s breaking/ is annihilated/will destroy/there is no existence after the death/ by this point/Venerable/this soul/is completely annihilated/thus/someones/of existent being/annihilation/destruction /extermination/declare
60 145. Tamañño evamāha: 'atthi kho bho eso attā yaṃ tvaṃ vadesi. Neso natthīti vadāmi. No ca kho bho ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho bho añño attā sabbaso ākiñcaññāyatanaṃ samatikkamma santametaṃ paṇītametanti nevasaññānāsaññāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho bho attā yato kāyassa bhedā ucchijjati vinassatī na hoti parammaraṇā. Ettāvatā kho bho ayaṃ attā sammā samucchinno hotī'ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti. 145. To him/another/thus was said: there is/indeed/sir/such a self/as you assert/as no it is/do not say/but it is not/sir/such soul/completely annihilated/there is/sir/another soul/which is completely surmounting of nothingness/ this is peaceful/this is the sublime/come into the neither perception nor no perception/that you neither know nor see/ but that I know and see /hat is/sir/the soul/when after the body’s breaking/ is annihilated/will destroy/there is no existence after the death/ by this point/Venerable/this soul/is completely annihilated/thus/someones/of existent being/annihilation/destruction /extermination/declare 146. Imehi kho te bhikkhave samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti sattahi vatthūhi. Ye hi keci bhikkhave samaṇā vā brāhmaṇā vā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti, sabbe te imeheva sattahi vatthūhi, etesaṃ vā aññatarena. Natthi ito bahiddhā. 146. With these/bhikkhus/ those recluses and Brahmins/who are annihilationists/of existent being/annihilation/destruction/extermination/declare with the seven grounds/ Whoever/bhikkhus/recluses and Brahmins/are annihilitionists/of exisent being/annihilation/destruction /extermination/declare/all they with these seven grounds/or one of them/but out of this/ 148. 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. 148. 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/
61 149. 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. 149. 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/ 150. Santi bhikkhave eke samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññāpenti pañcahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhamma nibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññāpenti pañcahi vatthūhi? 150. There are/bhikkhus/some recluses and Brahmins/those maintain the view of Nibbāna here and now/of existent being/supreme Nibbāna here and now/declare with five grounds/Those/honorable recluses/what having been approached/what having been focused/maintain the view of Nibbāna here and now/ of existent being/supreme Nibbāna here and now/with five grounds? 151. Idha bhikkhave ekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi ' yato kho bho ayaṃ attā pañcahi kāmaguṇehi samappito samaṅgibhūto paricāreti, ettāvatā kho bho ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī'ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññāpenti. 151. Here/bhikkus/a certain recluse or a Brahmin/assert the following dhamma/and view: When/Venerable/this self/ with the five strands of sense pleasures/furnished and supplied, revels in them/at this point/Venerable/the self attains supreme Nibbāna here and now. In this way some for an existant being/proclaim supreme Nibbāna here and now/
62 152. Tamañño evamāha: 'atthi kho bho eso attā yaṃ tvaṃ vadesi. Neso natthīti vadāmi. No ca kho bho ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti taṃ kissa hetu? Kāmā hi bho aniccā dukkhā vipariṇāmadhammā tesaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā yato kho bho ayaṃ attā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ettāvatā kho bho ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī'ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññāpenti. 152. To him/another/thus was said: there is/indeed/sir/such a self/as you assert/as no it is/do not say/but it is not/sir/such soul/ supreme Nibbāna here and now/attain/to that/what is the reason? Because/there/Sensual pleasures/are impermanent/sufferings/ subject to change/from their chaging nature/arise sorrow/lamentation/pain/grief/despair/when/Venerable/this soul/ separating one’s self from desires/being separated from unwholesome/accompanied by reasoning/accompanied by investigation/arose by the freedom/happiness of delight/to the first absorption/by this point/Venerable/this soul/ supreme Nibbāna here and now/attains/thus/some/ for an existant being/ supreme Nibbāna here and now/declare/ 153. Tamañño evamāha: ' atthi kho bho eso attā yaṃ tvaṃ vadesi. Neso natthiti vadāmi. No ca kho bho ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Yadeva tattha vitakkitaṃ vicāritaṃ etenetaṃ oḷārikaṃ akkhāyati. Yato kho bho ayaṃ attā vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodībhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ettāvatā kho bho ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī'ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññāpenti. 153. To him/another/thus was said: there is/indeed/sir/such a self/as you assert/as no it is/do not say/but it is not/sir/such soul/ supreme Nibbāna here and now/attain/to that/what is the reason? Because/whatever there/reasoning/investigating/with this/it seems to be by internal confidence and unification of mind/free from the reasoning and investigating/originated by concentration/happiness of delight/to the second absorption/having attained/dwells//by this point/Venerable/this soul/ supreme Nibbāna here and now/attains/thus/some/ for an existant being/ supreme Nibbāna here and now/declare/
63 154. Tamañño evamāha: 'atthi kho bho eso attā yaṃ tvaṃ vadesi. Neso natthiti vadāmi. No ca kho bho ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Yadeva tattha pītigataṃ cetaso ubbillāvitattaṃ etenetaṃ oḷārikaṃ akkhāyati. Yato kho bho ayaṃ attā pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhaṃ ca kāyena paṭisaṃvedeti, yantaṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti taṃ tatiyaṃ jhānaṃ upasampajja viharati. Ettāvatā kho bho ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī'ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññāpenti. 154. To him/another/thus was said: there is/indeed/sir/such a self/as you assert/as no it is/do not say/but it is not/sir/such soul/ supreme Nibbāna here and now/attain/to that/what is the reason? Because/then in that case/delight/exhalation of mind/with this/it seems to be gross/when/Venerable/this soul/with fading away of delight/one dwells in equanimity/mindful and clearly comprehending/happiness, too/with the body/experiences/what that nobles are called as ‘He abides happily, in equanimity and mindfulness’/to the third absorption/having attained/dwells//by this point/Venerable/this soul/ supreme Nibbāna here and now/attains/thus/some/ for an existant being/ supreme Nibbāna here and now/declare/ 155. Tamañño evamāha: 'atthi kho bho eso attā, yaṃ tvaṃ vadesi, neso natthiti vadāmi. No ca kho bho ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Yadeva tattha sukhamiti cetaso ābhogo etenetaṃ oḷārikaṃ akkhāyati. Yato kho bho ayaṃ attā sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthagamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, ettāvatā kho bho ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī'ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññāpenti. 155. To him/another/thus was said: there is/indeed/sir/such a self/as you assert/as no it is/do not say/but it is not/sir/such soul/ supreme Nibbāna here and now/attain/to that/what is the reason? When there/as ‘happiness’/ there is a mind reflection/ because of this/it seems to be gross/But when, with the abandoning of happiness and suffering/with the disappearance of previous joy and grief/ without pleasure and pain and contains purification of mindfulness through equanimity/one enters and abides in the fourth jhāna/by this point/Venerable/this soul/ supreme Nibbāna here and now/attains/thus/some/ for an existant being/ supreme Nibbāna here and now/declare/
64 156. Imehi kho te bhikkhave samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññāpenti pañcahi vatthūhi. Ye hi keci bhikkhave samaṇā vā brāhmaṇā vā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññāpenti, sabbe te imeheva pañcahi vatthūhi, etesaṃ vā aññatarena. Natthi ito bahiddhā. 156. With these/indeed/those/bhikkhus/recluses and Brahmins/those maintain the view of Nibbāna here and now/of existent being/supreme Nibbāna here and now/declare with five grounds/ Whoever/bhikkhus/recluses and Brahmins/maintain the view of Nibbāna here and now/ of existent being/supreme Nibbāna here and now/with these five grounds or one of them/not out of these/ 157. 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. 157. This bhikkhus/the Tathāgata/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/ 158. 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. 158. 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/
65 159. Imehi kho te bhikkhave samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti catucattārīsāya vatthūhi. Ye hi keci bhikkhave samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imeheva catucattārīsāya vatthūhi, etesaṃ vā aññatarena. Natthi ito bahiddhā. 159. With these/those/bhikkhus/recluses and Brahmins/who speculators about the future/maintain the view of future/focusing on the future/ various conceptual theorems/put forward/with forty four grounds/whoever/bhikkhus/recluses or Brahmins/ those are speculators about the future/following the view about the future/focusing on the future/various conceptual theorems/put forward/those are/with these fourty four grounds or/one of them/not out of these/ 160. 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. 160. This/bhikkhus/the Tathāgata/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/ 161. 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. 161. 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/
66 162. Imehi kho te bhikkhave samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi. Ye hi keci bhikkhave samaṇā vā brāhmaṇā vā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṃ vā aññatarena. Natthi ito bahiddhā. 162. With these/bhikkhus/recluse and Brahmins/that those are speculatrs about past and the future/and speculators about both past and future/following the view about the past and the future/focusing on the past and the future/various conceptual theorems/put forward/with sixty two grounds/whoever/bhikkhus/recluses or Brahmins/ that those are speculatrs about past and the future/and speculators about both past and future/following the view about the past and the future/focusing on the past and the future/various conceptual theorems/put forward/those are/with these sisty two grounds or/one of them/not out of these/ 163. Tayidaṃ bhikkhave tathāgato pajānāti: ime diṭṭhiṭṭhānā evaṃ āgatā evaṃ parāmaṭṭhā evaṃgatikā bhavissanti evaṃabhisamparāyā'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 anupādāvimutto bhikkhave tathāgato. 163. This/bhikkhus/the Tathāgata/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/ 164. Ime kho te bhikkhave dhammā gambhīrā duddasā duranubodhā santā paṇīnā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. 164. 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/
67 165. Tatra bhikkhave ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññāpenti catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritasitavipphanditameva. 165. There/bhikkhus/those recluse and Brahmins/who are eternalists/eternalism of the self and world/declare with four grounds/it is, too/of those honorable recluses and Brahmins/who do not know/do not see/only the feeling/immersed in craving/only the agitation and vacillation/ 166. Tatra bhikkhave ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ asassataṃ attānañca lokañca paññāpenti catūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇahāgatānaṃ paritasitavipphanditameva. 166. There/bhikkhus/those recluse and Brahmins/are eternalists in regard to one thing/and non- eternalists in regard to one thing/the self and the world/declare with four grounds/it is too, of those honorable recluses and Brahmins/who do not know/do not see/only the feeling/immersed in craving/only the agitation and vacillation/ 167. Tatra bhikkhave ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññāpenti catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritasitavipphanditameva. 167. There/bhikkhus/those recluses and Brahmins/extensionists/extension of the self and the world/declare with four grounds/ it is too, of those honorable recluses and Brahmins/who do not know/do not see/only the feeling/immersed in craving/only the agitation and vacillation/ 168. Tatra bhikkhave ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritasitavipphanditameva. 168. There/bhikkhus/those recluses and Brahmins/are endless equivocators/that and this/the question/being asked/to evasive statements/become/endless equivocation/of the self and the world/declare with four grounds/it is too, of those honorable recluses and Brahmins/who do not know/do not see/only the feeling/immersed in craving/only the agitation and vacillation/ 169. Tatra bhikkhave ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññāpenti dvīhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ, taṇhāgatānaṃ parisitavipphanditameva
68 169. There/bhikkhus/those are fortuitous originationaists/the fortuitous origination/of the self and the world/declare with two grounds/ it is too, of those honorable recluses and Brahmins/who do not know/do not see/only the feeling/immersed in craving/only the agitation and vacillation/ 170. Tatra bhikkhave ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ, taṇhāgatānaṃ paritasitavipphanditameva. 170. There/bhikkhus/those recluses and Brahmins/are speculators about the past/hold settles views about the past/focusing the past/various conceptual theorems/declare/with eighteen grounds/ it is too, of those honorable recluses and Brahmins/who do not know/do not see/only the feeling/immersed in craving/only the agitation and vacillation/ 171. Tatra bhikkhave ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanā saññiṃ attānaṃ paññāpenti soḷasahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ, taṇhāgatānaṃ paritasitavipphanditameva. 171. There/bhikkhus/those recluses and Brahmins/who maintain a dhamma of percipient immortality in the dhamma of the percipient immorality/the self/declare/with sixteen grounds/it is too, of those honorable recluses and Brahmins/who do not know/do not see/only the feeling/immersed in craving/only the agitation and vacillation/ 172. Tatra bhikkhave ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanā asaññiṃ attānaṃ paññāpenti aṭṭhahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ, taṇhāgatānaṃ paritasitavipphanditameva. 172. There/bhikkhus/those recluse and Brahmins/who maintain a dhamma of non-percipient imoorality/in the dhamma of non-percipient imoorality/with eight ground/the self/declare/ it is too, of those honorable recluses and Brahmins/who do not know/do not see/only the feeling/immersed in craving/only the agitation and vacillation/
69 173. tatra bhikkhave ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññināsaññīvādā uddhamāghātanā nevasaññiṃ nāsaññiṃ attānaṃ paññāpenti aṭṭhahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ, taṇhāgatānaṃ paritasitavipphanditameva. 173. There/bhikkhus/those recluse and Brahmins/who maintain a dhamma of neither percipient nor non-percipient imoorality/in the dhamma of neither percipient nor non-percipient imoorality/with eight grounds/the self/declare/it is too, of those honorable recluses and Brahmins/who do not know/do not see/only the feeling/immersed in craving/only the agitation and vacillation/ 174. Tatra bhikkhave ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti sattahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ, taṇhāgatānaṃ paritasitavipphandimeva. 174. There/bhikkhus/those recluse and Brahmins/who are anihilists/of the existant being/ annihilation, destruction, and extermination/declare/with seven grounds/with eight grounds/the self/declare/it is too, of those honorable recluses and Brahmins/who do not know/do not see/only the feeling/immersed in craving/only the agitation and vacillation 175. Tatra bhikkhave ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññāpenti pañcahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ, taṇhāgatānaṃ paritasitavipphanditameva. 175. There/bhikkhus/those recluse and Brahmins/who maintain a dhamma of Nibbāna here and now/of the existant being/supereme Nibbāna here and now/with five grounds/with eight grounds/the self/declare/it is too, of those honorable recluses and Brahmins/who do not know/do not see/only the feeling/immersed in craving/only the agitation and vacillation/ 176. Tatra bhikkhave ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ, taṇhāgatānaṃ paritasitavipphanditameva. 176. There/bhikkhus/those recluse and Brahmins/who are speculator about the future/hold settle views about the future/focusing the future/various conceptual theorems/declare/with forty-four grounds/with eight grounds/the self/declare/it is too, of those honorable recluses and Brahmins/who do not know/do not see/only the feeling/immersed in craving/only the agitation and vacillation/
70 177. Tatra bhikkhave ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ, taṇhāgatānaṃ paritasitavipphanditameva. 177. There/bhikkhus/those recluse and Brahmins/who are speculator about the past and the future/both speculators of future and past/hold settle views about the past and the future/focusing the past and future/various conceptual theorems/declare/with forty-four grounds/with eight grounds/the self/declare/it is too, of those honorable recluses and Brahmins/who do not know/do not see/only the feeling/immersed in craving/only the agitation and vacillation/ 178. Tatra bhikkhave ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññāpenti catūhi vatthūhi, tadapi phassapaccayā. 178. There/bhikkhus/those recluses and Brahmins/are eternelists/eternelism of the self and the world/declare with four grounds/it is, too/conditioned by contact/ 179. Tatra bhikkhave ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti catūhi vatthūhi, tadapi phassapaccayā. 179. There/bhikkhus/those recluses and Brahmins/are eternelists regard to one thing/eternelism non-eternalists regard to one thing/eneternelism regard to one thing/non-eternalism regard to one thing/of the self and the world/declare with four grounds/it is, too/conditioned by contact/ 180. Tatra bhikkhave ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññāpenti catūhi vatthūhi, tadapi phassapaccayā. 180. There/bhikkhus/those recluses and Brahmins/are extensionists/extension of the self and the world/declare with four grounds/it is, too/conditioned by contact/ 181. Tatra bhikkhave ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthuhi, tadapi phassapaccayā. 181. There/bhikkhus/those recluses and Brahmins are endless equivocators/that and this/the question/being asked/to evasive statements/become/endless equivocation/with four ground/it is, too/conditioned by contact/
71 182. Tatra bhikkhave ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññāpenti dvīhi vatthūhi, tadapi phassapaccayā. 182. There/bhikkhus/those recluses and Brahmins/are fortuitous originationists/the fortuitous origination of the self and the world/declare with four grounds/it is, too/conditioned by contact/ 183. Tatra bhikkhave ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi phassapaccayā. 183 There/bhikkhus/those recluses and Brahmins/are speculator about the past/ hold settle views about the past/focusing the past/various conceptual theorems /declare with eighteen grounds/it is, too/conditioned by contact/ 184. Tatra bhikkhave ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanā saññiṃ attānaṃ paññāpenti soḷasahi vatthūhi, tadapi phassapaccayā. 184. There/bhikkhus/those recluses and Brahmins/ who are annihilationists/of the existant being/ annihilation, destruction, and extermination/ declare/ with seven grounds/it is, too/conditioned by contact/ 185. Tatra bhikkhave ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanā asaññiṃ attānaṃ paññāpenti aṭṭhahi vatthūhi, tadapi phassapaccayā 185. There/bhikkhus/those recluses and Brahmins/ who maintain a dhamma of non-percipient immortality/in the dhamma of non-percipient/the self/declare/ with eight grounds/it is, too/conditioned by contact 186. Tatra bhikkhave ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññināsaññivādā uddhamāghātanā nevasaññiṃ nāsaññiṃ attānaṃ paññāpeti aṭṭhahi vatthūhi, tadapi phassapaccayā 186. There/bhikkhus/those recluses and Brahmins/ who maintain a dhamma of neither the percipient, nor non-percipient immortality/in the dhamma of neither the percipient, nor non- percipient immortality /the self/declare/ with eight grounds/it is, too/conditioned by contact
72 188. Tatra bhikkhave ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi phassapaccayā. 188. There/bhikkhus/those recluses and Brahmins/ who are speculator about the past and are speculator about the past future/are both are speculator about the past future/following the view of the past and the future/focusing on the past and the future/various/conceptual theorems/declare/ with sixty two grounds/it is, too/conditioned by contact/ 189. Tatra bhikkhave ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññāpenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 189. There/bhikkhus/those recluse and Brahmins/who eternalists/eternalism of the self and the world/declare/with four grounds/they/exactly/without contact/that can experience the feeling/such place/does not exisist/ 190. Tatra bhikkhave ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 190. There/bhikkhus/ those recluses and Brahmins/are eternelists regard to one thing/eternelism non-eternalists regard to one thing/eneternelism regard to one thing/non-eternalism regard to one thing/of the self and the world/declare with four grounds/ they/exactly/without contact/that can experience that feeling/such place/does not exisist/ 191. Tatra bhikkhave ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññāpenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 191. There/bhikkhus/ those recluse and Brahmins/who hold the dhamma of finit and infinite/finite and infinite of the world and the self declare with four grounds /they/exactly/without contact/that can experience that feeling/such place/does not exisist/ 192. Tatra bhikkhave ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 192. There/bhikkhus/when those recluses and Brahmins/are fortuitous originationists/the fortuitous origination of the self and the world/declare with four grounds/ they/exactly/without contact/that can experience the feeling/such place/does not exisist
73 193. Tatra bhikkhave ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññāpenti dvīhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 193. There/bhikkhus/those recluses and Brahmins/are speculator about the past/ hold settle views about the past/focusing the past/various conceptual theorems /declare with eighteen grounds/ they/exactly/without contact/that can experience the feeling/such place/does not exisist 194. Tatra bhikkhave ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti aṭṭhārasahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 194. There/bhikkhus/those recluses and Brahmins/ who maintain a dhamma of percipient immortality/in the dhamma of percipient/the self/declare/ with sisteen grounds/ they/exactly/without contact/that can experience the feeling/such place/does not exisist 195. Tatra bhikkhave ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanā asaññiṃ attānaṃ paññāpenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 195. There/bhikkhus/those recluses and Brahmins/ who maintain a dhamma of non-percipient immortality/in the dhamma of non-percipient/the self/declare/ with eight grounds/ they/exactly/without contact/that can experience the feeling/such place/does not exisist 196. Tatra bhikkhave ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanā nevasaññiṃ nāsaññiṃ attānaṃ paññāpenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 196. There/bhikkhus/those recluses and Brahmins/ who maintain a dhamma of neither the percipient, nor non-percipient immortality/in the dhamma of neither the percipient, nor non- percipient immortality /the self/declare/ with eight grounds/ they/exactly/without contact/that can experience the feeling/such place/does not exisist 197. Tatra bhikkhave ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti sattahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 197. There/bhikkhus/those recluses and Brahmins/ who are annihilationists/of the existant being/ annihilation, destruction, and extermination/ declare/ with seven grounds/ they/exactly/without contact/that can experience the feeling/such place/does not exisist
74 198. Tatra bhikkhave ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññāpenti pañcahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 198. There/bhikkhus/those recluses and Brahmins/ who maintain the dhamma of Nibbāna here and now/of the existant being/supreme Nibbāna here and now/declare/ with five grounds/ they/exactly/without contact/that can experience the feeling/such place/does not exisist 199. Tatra bhikkhave ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti catucattārīsāya vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 199. There/bhikkhus/those recluses and Brahmins/ who are speculator about the future/focusing on the future/various/conceptual theorems/declare/ with fourty-four grounds/ they/exactly/without contact/that can experience the feeling/such place/does not exisist 200. Tatra bhikkhave ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 200. There/bhikkhus/those recluse and Brahmins/who are speculator about the past and the future/both speculators of future and past/hold settle views about the past and the future/focusing the past and future/various conceptual theorems/declare/with forty-four grounds/with eight grounds/ they/exactly/without contact/that can experience the feeling/such place/does not exisist
75 201. Tatra bhikkhave ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññāpenti catuhi vatthūhi, ye'pi te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā, ye'pi te samaṇabrāhmaṇā antānantikā, ye'pi te samaṇabrāhmaṇā amarāvikkhepikā, ye'pi te samaṇabrāhmaṇā adhiccasamuppannikā, ye'pi te samaṇabrāhmaṇā pubbantakappikā, ye'pi te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā, ye'pi te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā, ye'pi te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā, ye'pi te samaṇabrāhmaṇā ucchedavādā, ye'pi te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā, ye'pi te samaṇabrāhmaṇā aparantakappikā, ye'pi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca, pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa paṭisaṃvedenti. Tesaṃ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Yato kho bhikkhave bhikkhu channaṃ phassāyatanānaṃ samudayaṃ ca atthagamaṃ ca assādaṃ ca ādīnavaṃ ca nissaraṇaṃ ca yathābhūtaṃ pajānāti, ayaṃ imehi sabbeheva uttaritaraṃ pajānāti. 201. There/bhikkhus/those recluse and Brahmins/who are eternalists/eternalism of the self and the world/declare with four grounds/those recluses and Brahmins/are eternalists related to one things/non-eternalists related to one thing/ those recluses and Brahmins/who maintain the dhamma of finite and infinite/ those recluses and Brahmins/who are endless equivocators/ those recluses and Brahmins/ are fortuitous originationists/ those recluses and Brahmins/who are speculators about the past/those recluses and Brahmins/ who maintain a dhamma of percipient immortality/those recluses and Brahmins/ who maintain a dhamma of non-percipient immortality/those recluses and Brahmins/ who maintain a dhamma of neither percipient immortality/nor non- percipient immortality/those recluses and Brahmins/ who are annihilists/ those recluses and Brahmins/ who maintain the dhamma of Nibbāna here and now/ those recluses and Brahmins/ who are speculator about the future/ those recluses and Brahmins/ who are speculator about the past/ those recluses and Brahmins/who speculator about the past and the future/are speculator about both past and future/settled the view on future and past/forcusing on the past and future/ various/conceptual theorems/declare/ with sisty two grounds/all they are/with the six contact institutions/contacting/experience/through their feeling is conditioned craving/through craving is conditioned clinging/through clinging is conditioned becoming/through becoming is conditioned birth/through birth is conditioned decay/death/ sorrow/lamentation/pain/grief/desire/when indeed/bhikkhus/a bhikkhu/of the six contact institutions/ origin and passing away/satisfaction and unsatisfaction/escape from them/as it is/understands/he/than all these/superior/understands/
76 202. Ye hi keci bhikkhave samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā ettha sitā'va ummujjamānā ummujjanti, Ettha pariyāpannā antojālīkatā'va ummujjamānā ummujjanti, Seyyathāpi bhikkhave dakkho kevaṭṭo vā kevaṭṭantevāsī vā sukhumacchikena jālena parittaṃ udakadahaṃ otthareyya, tassa evamassa: \"ye kho keci imasmiṃ udakadahe oḷārikā pāṇā, sabbe te antojālīkatā ettha sitā'va ummujjamānā ummujjanti, (nimujjamānā nimujjanti). Ettha pariyāpannā antojālīkatā 'va ummujjamānā ummujjanti, (nimujjamānā nimujjantī\"ti)* evameva kho bhikkhave ye hi keci samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā ettha sitā'va ummujjamānā ummujjanti, (nimmujjamānā nimujjanti. )* Ettha pariyāpannā antojālīkatā'va ummujjamānā ummujjanti, (nimujjamānā nimujjanti. )* 202. Whatever/bhikkhus/recluses or Brahmins/who are speculator about the past/or are speculators about the future/or are speculators about both past and future/settled on the view about the past and the future/focusing the past and the future/various conceptual theoresm/all they are/with these sixty two grounds/trapped in the net/here /being attached/ here/being emerged/emergin/here/being got it/due to trap in the net/ being emerged/emergin/just as/bhikkhus/a skilled fisherman/or an assistant of fisherman/with a fine-meshed net/small piece of water/might cover/to him/it occurs as thus; ‘whatever/in this water/who are larger creatures/they/ trapped in the net/here /being attached/ here/being emerged/emergin/ here/being got it/due to trap in the net/ being emerged/emergin/ as same as/ Whatever/bhikkhus/recluses or Brahmins/who are speculator about the past/or are speculators about the future/or are speculators about both past and future/settled on the view about the past and the future/focusing the past and the future/various conceptual theoresm/all they are/with these sixty two grounds/trapped in the net/here /being attached/ here/being emerged/ 203. Ucchinnabhavanettiko bhikkhave tathāgatassa kāyo tiṭṭhati. Yāvassa kāyo ṭhassati, tāva naṃ dakkhinti devamanussā. Kāyassa bhedā uddhaṃ jīvitapariyādānā na naṃ dakkhinti devamanussā. 203. Cutting of the becoming/bhikkhus/the Tathāgata’s body stands/as far this body stands/him/see/the gods and the humen/after body’s breaking/ the exhaustion of the life-span/the gods and humen/do not see/
77 204. Seyyathāpi bhikkhave ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭapaṭibaddhāni, sabbāni tāni tadanvayāni bhavanti, evameva kho bhikkhave ucchinnabhavanettiko tathāgatassa kāyo tiṭṭhati. Yāvassa kāyo ṭhassati, tāva naṃ dakkhinti devamanussā. Kāyassa bhedā uddhaṃ jīvitapariyādānā na naṃ dakkhinti devamanussā'ti. 204. Just as/bhikkhus/when from the stalk of a bunch of mangoes/has been cut/whatever mangoes/are connected with the bunch/all those on it go with it/as same as/bhikkhus/ Cutting of the becoming/bhikkhus/the Tathāgata’s body stands/as far this body stands/him/see/the gods and the humen/after body’s breaking/ the exhaustion of the life-span/the gods and humen/do not see/ 205. Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca: 'acchariyaṃ bhante, abbhutaṃ bhante, ko nāmāyaṃ bhante dhammapariyāyo?'Ti. \"Tasmātiha tvaṃ ānanda imaṃ dhammapariyāyaṃ atthajālanti'pi naṃ dhārehi. Dhammajālanti'pi naṃ dhārehi. Brahmajālanti'pi naṃ dhārehi. Diṭṭhijālanti'pi naṃ dhārehi. Anuttaro saṅgāmavijayo'ti'pi naṃ dhārehī\"ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmiṃ ca pana veyyākaraṇasmiṃ bhaññamāne dasasahassī lokadhātu akampitthāti. Brahmajālasuttaṃ niṭṭhitaṃ paṭhamaṃ. 205. When thus was said/Venerable Ānanda/to the Fortunate One/this was said/ It is marvelous, Venerable/ it is wonderful. What is the name/Venerable/of this exposition of dhamma?\" Then/Ānanda,/ this exposition of dhamma/ as the net of meaning/this/you may remember/ as the Net of dhamma/this/you may remember/as the net of the Supreme/ this/you may remember/as the net of view/ this/you may remember/as the incomparable victory of the battle/ this/you may remember/ Thus/spoke/the Fortunate One/rejoice minded/those bhikkhus/to the Fortunate One’s exposition/were delighted/when this exposition was being proclaimed/the ten-thousand world system/shook/ Net of the Brahma’s discourse is ended/
78 2 Sāmaññaphalasuttaṃ/The Fruit of Recluse’s Life 1. Evaṃ me sutaṃ. Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto tadahuposathe paṇṇarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā rājāmaccaparivuto uparipāsādavaragato nisinno hoti. Atha kho rājā māgadho ajātasattu vedehiputto tadahuposathe udānaṃ udānesi: 1. Thus I have heard/At one time/the Fortunate One/in Rājagaha/dwells/Jīvaka Komārabhacca’s mango grove/with a great company of monks/with twelve hundred and fifty of the monks/at that time/Magadha’s king/Ajātasattu/the son of the Vedehi Princess/on the Uposatha Day, held on the fifteenth/on White-water lily’s/on the full-moon day of the fourth month/when the moon was full/at night/surrounded by his ministers/on the upper terrace roof of his palace/was seated/Then/Magadha’s king/Ajātasattu/the son of Vedehi Princess/ on that Uposatha Day/an emotional utterance/uttered. 2. \"Ramaṇīyā vata bho dosinā ratti, abhirūpā vata bho dosinā ratti, dassanīyā vata bho dosinā ratti, pāsādikā vata bho dosinā ratti, lakkhaññā vata bho dosinā ratti. Kannu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāma yanno payirupāsato cittaṃ pasīdeyyā\"ti 2. “How delightful/ oh friends/is the moon light night/ how beautiful/oh friend/is the moonlight night/how lovely/oh friends/is the moon light night/how pleasing/oh friends/is the moon light night/how grand a sign/oh friends/is the moon light night/Who is the recluse or Brahmin whom we may call upon tonight, who when we call upon him, shall able to satisfy pure hearts? 3. Evaṃ vutte aññataro rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca: ‘ayaṃ deva pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthaṃkaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayo anuppatto. Taṃ devo pūraṇaṃ kassapaṃ payirupāsatu. Appevanāma devassa pūraṇaṃ kassapaṃ payirupāsato cittaṃ pasīdeyyā’ti. Evaṃ vutte rājā māgadho ajātasattu vedehiputto tuṇhī ahosi. 3. When spoken thus/a certain minister of the king/to the king of Magadha/the son of Vedehi Princess/had said thus/there is/Your majesty/ Pūraṇa Kassapa, the head of an oder/of a following/the teacher of the following/well-known and of a respute as a sophistrevernd by the people/a man of experience/who has long been a recluse/having attained long life and well stricken in years/Let your majesty/to Pūraṇakassapa/pay a visit. It may well be that/paying a visit to Pūraṇa Kassapa/your heart shall find peace. When he had thus spoken/the king of Magadha/Ajātasattu/the son of Vedehi Princess/kept silence.
79 4. Aññataro’pi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca: ’ayaṃ deva makkhalī gosālo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthaṃkaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayo anuppatto. Taṃ devo makkhaliṃ gosālaṃ payirupāsatu. Appevanāma devassa makkhaliṃ gosālaṃ payirupāsato cittaṃ pasīdeyyā’ti. Evaṃ vutte rājā māgadho ajātasattu tuṇhī ahosi. 4. Another certain minister of the king/to the king of Magadha/the son of Vedehi Princess/had said thus/there is/Your majesty/ Makkhali Gosāla, the head of an oder/of a following/the teacher of the following/well-known and of a respute as a sophistrevernd by the people/a man of experience/who has long been a recluse/having attained long life and well stricken in years/Let your majesty/to Makkhali Gosāla/pay a visit. It may well be that/paying a visit to Makkhali Gosāla/your heart shall find peace. When he had thus spoken/the king of Magadha/Ajātasattu/the son of Vedehi Princess/kept silence. 5. Aññataro’pi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca: ’ayaṃ deva ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthaṃkaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayo anuppatto. Taṃ devo ajitaṃ kesakambalaṃ payirupāsatu. Appevanāma devassa ajitaṃ kesakambalaṃ payirupāsato cittaṃ pasīdeyyā’ti. Evaṃ vutte rājā māgadho ajātasattu tuṇhī ahosi. 5. Another certain minister of the king/to the king of Magadha/the son of Vedehi Princess/had said thus/there is/Your majesty/ Ajita Kesakambila, the head of an oder/of a following/the teacher of the following/well-known and of a respute as a sophistrevernd by the people/a man of experience/who has long been a recluse/having attained long life and well stricken in years/Let your majesty/to Ajita Kesakambala/pay a visit. It may well be that/paying a visit to Ajita Kesakambala/your heart shall find peace. When he had thus spoken/the king of Magadha/Ajātasattu/the son of Vedehi Princess/kept silence. 6. Aññataro’pi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca: ’ayaṃ deva pakudho kaccāyano saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthaṃkaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayo anuppatto. Taṃ devo pakudhaṃ kaccāyanaṃ payirupāsatu. Appevanāma devassa pakudhaṃ kaccāyanaṃ payirupāsato cittaṃ pasīdeyyā’ti. Evaṃ vutte rājā māgadho ajātasattu tuṇhī ahosi. 6. Another certain minister of the king/to the king of Magadha/the son of Vedehi Princess/had said thus/there is/Your majesty/ Pakudha Kaccāyana, the head of an oder/of a following/the teacher of the following/well-known and of a respute as a sophistrevernd by the people/a man of experience/who has long been a recluse/having attained long life and well stricken in years/Let your majesty/to Pakudha Kaccāyana/pay a visit. It may well be that/paying a visit to Pakudha Kaccāyana/your heart shall find peace. When he had thus spoken/the king of Magadha/Ajātasattu/the son of Vedehi Princess/kept silence.
80 7. Aññataro’pi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca: ’ayaṃ deva sañjayo beḷaṭṭhaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthaṃkaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayo anuppatto. Taṃ devo sañjayaṃ beḷaṭṭhaputtaṃ payirupāsatu. Appevanāma devassa sañjayaṃ beḷaṭṭhaputtaṃ payirupāsato cittaṃ pasīdeyyā’ti. Evaṃ vutte rājā māgadho ajātasattu tuṇhī ahosi. 7. Another certain minister of the king/to the king of Magadha/the son of Vedehi Princess/had said thus/there is/Your majesty/ Sañjaya Belathaputta, the head of an oder/of a following/the teacher of the following/well-known and of a respute as a sophistrevernd by the people/a man of experience/who has long been a recluse/having attained long life and well stricken in years/Let your majesty/to Sañjaya Bellaṭṭhaputta/pay a visit. It may well be that/paying a visit to Sañjaya Bellaṭṭha/your heart shall find peace. When he had thus spoken/the king of Magadha/Ajātasattu/the son of Vedehi Princess/kept silence. 8. Aññataro’pi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca: ’ayaṃ deva nigaṇṭho nātaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthaṃkaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayo anuppatto. Taṃ devo nigaṇṭhaṃ nātaputtaṃ payirupāsatu. Appevanāma devassa nigaṇṭhaṃ nātaputtaṃ payirupāsato cittaṃ pasīdeyyā’ti. Evaṃ vutte rājā māgadho ajātasattu tuṇhī ahosi. 8. Another certain minister of the king/to the king of Magadha/the son of Vedehi Princess/had said thus/there is/Your majesty/ Nigaṇṭha Nātaputta, the head of an oder/of a following/the teacher of the following/well-known and of a respute as a sophistrevernd by the people/a man of experience/who has long been a recluse/having attained long life and well stricken in years/Let your majesty/to Nigaṇṭhanātaputta/pay a visit. It may well be that/paying a visit to Nigaṇṭhanātaputta/your heart shall find peace. When he had thus spoken/the king of Magadha/Ajātasattu/the son of Vedehi Princess/kept silence. 9. Tena kho pana samayena jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa avidūre tuṇhībhūto nisinno hoti. Atha kho rājā māgadho ajātasattu vedehiputto jīvakaṃ komārabhaccaṃ etadavoca: ’tvaṃ pana samma jīvaka kiṃ tuṇhī?’Ti. 9. By that time/Jīvaka Komārabhacca/to the king of Magadha/ to Ajātasatu/nearby/keeping silence/was seated/Then the king of Magadha/Ajātasattu/to Jīvaka Komārābhacca/said as thus/Dear friend/Jīvaka/why you are silence?
81 10. \"Ayaṃ deva bhagavā arahaṃ sammāsambuddho amhākaṃ ambavane viharati mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi. Taṃ kho pana bhagavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato: ’iti pi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathī satthā devamanussānaṃ buddho bhagavā’ti. Taṃ devo bhagavantaṃ payirupāsatu. Appevanāma devassa bhagavantaṃ payirupāsato cittaṃ pasīdeyyā\"ti. \"Tena hi samma jīvaka hatthiyānāni kappāpehī\"ti. 10. This/Your Majesty/the Fortunate One/the Noble One/the Fully Enlightened One/in our mango grave/is now dwelling/with a great company of bhikkhus/with twelve hundred and fifty bhikkhus. Of that Fortunate One/thus/the virtues fame has gone forth; Thus indeed is he/the Fortunate One/the Noble One/the Fully Enlightened One/the Perfect in knowledge and conduct/the Well-gone/the knower of world/the incomparable leader of men to be tamed/the Teacher of gods and men/the Awakened One/the Fortunate One: 11. Evaṃ devā’ti kho jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa paṭissutvā pañcamattāni hatthinikāsatāni kappāpetvā rañño ca ārohanīyaṃ nāgaṃ, rañño māgadhassa ajātasattussa vedehiputtassa paṭivedesi: ’kappitāni kho te deva hatthiyānāni yassa’dāni kālaṃ maññasī’ti. 11. Therein/Friend Jīvaka/ have the riding-elephants made ready/Very good/indeed/Your Majesty/said Jīvaka Komārabhacca to the King of Magadha, Ajātasattu/the son of Vedehi Princess, he asserted/five hundred she-elephants/he had made ready/ and to the king/one fit for mountaining state elephant/then to the king of Magadha/Ajātasattu/the son of Vedehi Princess/he has said/”Your Majesty/are the elephants proceeding/It is now glorious time, I think” 12. Atha kho rājā māgadho ajātasattu vedehiputto pañcasu hatthinikāsatesu paccekā itthiyo āropetvā ārohaṇīyaṃ nāgaṃ abhirūhitvā ukkāsu dhāriyāmānāsu rājagahamhā niyyāsi mahacca rājānubhāvena. Yena jīvakassa komārabhaccassa ambavanaṃ tena pāyāsi. 12. Then/the King of Magadha/Ajātasattu/the son of Vedehi Princess/had five hundred of his women/ mounted on the she-elephants/one on each/ and himself mounted/the state elephant/and he went forth/the attendants bearing torches/from Rājagaha/departed with a great/royal power/where the Jīvaka Komārabhacca’s mango grave/went forth there.
82 13. Atha kho rañño māgadhassa ajātasattussa vedehiputtassa avidūre ambavanassa ahudeva bhayaṃ ahu chambhitattaṃ ahu lomahaṃso. Atha kho rājā māgadho ajātasattu vedehiputto bhīto saṃviggo lomahaṭṭhajāto jīvakaṃ komārabhaccaṃ etadavoca: ’kacci maṃ samma jīvaka na vañcesi? Kacci maṃ samma jīvaka na palambhesi? Kacci maṃ samma jīvaka na paccatthikānaṃ desi? Kathaṃ hi nāma tāva mahato bhikkhusaṅghassa aḍḍhateḷasānaṃ bhikkhusatānaṃ neva khipitasaddo bhavissati na ukkāsitasaddo na nigghoso?’Ti. 13. Then/to the king of Magadha/to Ajātasattu/to the son of Vedehi Princess/not far away from the mango tree/was a fear/was consternation/was hairs on his body stood erect. Then/the king of Magadha/Ajātasattu/the son of Vedehi Princess/who was anxious and excited and the hairs on his body stood erect/to Jīvaka Komārabhacca/ had asked; 14. \"Mā bhāyi mahārāja na taṃ deva vañcemi. Na taṃ deva palambhemi. Na taṃ deva paccatthikānaṃ demi. Abhikkama mahārāja, abhikkama mahārāja. Ete maṇḍalamāḷe dīpā jhāyantī\"ti. 14. I hope that you/dear friend/Jīvaka/are not deceiving me? I hope that you/dear friend/Jīvaka/are not playing tricks on me? I hope that you/dear friend Jīvaka/are not showing me to my rivals? How can it be that/in so large an assembly of the monks/among twelve hundred fifty of the monks/there is no sound of sneezing/no sound of coughing/no shouting/ 15. Atha kho rājā māgadho ajātasattu vedehiputto yāvatikā nāgassa bhūmi nāgena gantvā nāgā paccorohitvā pattiko’va yena maṇḍalamāḷassa dvāraṃ tenupasaṅkami. Upasaṅkamitvā jīvakaṃ komārabhaccaṃ etadavoca: kahaṃ pana samma jīvaka bhagavā?Ti. 15. Do not get fear/the Great King/not I/Your Majesty/am deceiving/not I/Your Majesty/am playing/Not I/Your Majesty/am showing you to rivals/Go on. Great King/go on/Great King/there in the pavilion hall/lamps are burning 16. \"Eso mahārāja bhagavā. Eso mahārāja bhagavā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassā\"ti. 16. Then/the King of Magadha/Ajātasattu/the son of Vedehi Princess/having gone/on his elephant as far as the path was passable for elephant/having descended from the elephant/where the pavilion’s door/approached there/Having approached/to Jīvaka Komārabhacca/asked thus; where/dear friend Jīvaka/is that Fortunate One? Here/the Great King/is the Fortunate One/Here/the Great King/the Fortunate One/against the middle pillar/facing the East/is seating/in front of the monks
83 16. Atha kho rājā māgadho ajātasattu vedehiputto yena bhagavā tenupasaṅkami. Upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā māgadho ajātasattu vedehiputto tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā rahadamiva vippasannaṃ, udānaṃ udānesi: ’iminā me upasamena udāyibhaddo kumāro samannāgato hotu yenetarahi upasamena bhikkhusaṅgho samannāgato’ti. 16. Then/the king of Magadha/Ajātasattu/the son of Vedehi Princess/where the Fortunate One/approached there/Having approached/on one side/standing/to one side/the king of Magadha/Ajātasattu/the son of Vedehi Princess/those who silence/assembly of the monks/having observed/as early as a clear lake/utterance/uttered/Would that my son Udayabhadda/ might have such calm as this assembly of monks now has/ 17. \"Āgamā kho tvaṃ mahārāja yathāpemaṃ\"ti? \"Piyo me bhante udāyibhaddo kumāro. Iminā me bhante upasamena udāyibhaddo kumāro samannāgato hotu yenetarahi upasamena bhikkhusaṅgho samannāgato\"ti. 17. ‘Do your thought go to one you love, Your Majesty? Dear to me/the Prince Udayabhadda/with this clam/my/Venerable/Prince Udayabhadda/might have/ as this assembly of monks now has 18. Atha kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ abhivādetvā bhikkhusaṅghassa añjalimpaṇāmetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca: \"puccheyyāmahaṃ bhante bhagavantaṃ kiñcideva desaṃ, sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā\"ti. \"Puccha mahārāja yadākaṅkhasī\"ti. 18. Then/the King of Magadha/Ajātasattu/the son of Vedehi Princess/the Fortunate One/having worshiped/to the assembly of monks/having worshiped with putting palms together/on one side/sat/On side/who seated/the king of Magadha/Ajātasattu/the son of Vedehi Princess/to the Fortunate One/said thus/I would question/dear Venerable/the Fortunate One/such a matter/if the Fortunate One/permits me/ for the question’s explaining Ask/Your Majesty/whatever you desire
84 19. \"Yathā nu kho imāni bhante puthusippāyatanāni seyyathīdaṃ: hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā āḷārikā kappakā nahāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññāni’pi evaṃgatikāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti. Te tena attānaṃ sukhenti pīnenti. Mātāpitaro sukhenti pīnenti. Puttadāraṃ sukhenti pīnenti. Mittāmacce sukhenti pīnenti. Samaṇesu brāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho bhante evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññāpetunti\". 19. There are/Venerable/numerous branches of craft/as follows/mahouts(elephant driver)/horsemen/charioteers/archers/flag bearers/camp marshals/camp followers/high military officers of royal birth/military scouts/leaders/heroes/warriors in buck skin/home-born slaves/cooks/barbers/bath attendants/chefs/garland-makers/washermen/weavers/basket- makers/potters/accountants/wine-makers/whatever others like kind there may be/all these/in this very world/the visible fruits of their craft/enjoy/they maintain/themselves in happiness and comfort/they maintain their parents in happiness and comfort/they maintain their wives and children in happiness and comfort/they maintain their friends in happiness and comfort/to recluses and Brahmins/to promote spiritual life/gifts/set up/ resulting happiness/ lead to rebirth in heaven/Can you/Venerable/thus visible in this very world/as a fruit of the life of a recluse/to declare? 20. \"Abhijānāsi no tvaṃ mahārāja imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā\"ti. \"Abhijānāmahaṃ bhante imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā\"ti. \"Yathākathaṃ pana te mahārāja byākariṃsu, sace te agaru bhāsassū\"ti. 20. Let us know/Your Majesty/as this question/to other recluses and Brahmins/has been questioned’ I aware/Venerable/as this question/to other recluses and Brahmins/has been questioned How/Your majesty/they did explain? =If it is not an objection, would tell me?
85 21. \"Na kho me bhante garu yatthassa bhagavā vā nisinno bhagavantarūpo vā\"ti. Tena hi mahārāja bhāsassū’ ti. \"Ekamidāhaṃ bhante samayaṃ yena pūraṇo kassapo tenupasaṅkamiṃ. Upasaṅkamitvā pūraṇena kassapena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sārāṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ bhante pūraṇaṃ kassapaṃ etavocaṃ: yathā nu kho imāni bho kassapa puthusippāyatanāni seyyathīdaṃ hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā āḷārikā kappakā nahāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññāni’pi evaṃgatikāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti. Te tena attānaṃ sukhenti pīnenti. Mātāpitaro sukhenti pīnenti. Puttadāraṃ sukhenti pīnenti. Mittāmacce sukhenti pīnenti. Samaṇesu brāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho kassapa evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññāpetunti\". 21. No, I do not/Venerable/have an objection/where the Fortunate One is, or other like the Fortunate One is/then great king/tell me/It is once/Venerable/time/where Pūraṇa Kassapa, approached there/Having approached/with Pūraṇa Kassapa/exchanged the greeting/exchanging the greeting word and what should be reminded/having completed/on a side/sat down/On one side/seated/I/Venerable/to Pūraṇa Kassapa said thus/ There are/Pūraṇa Kassapa/numerous branches of craft/as follows/mahouts(elephant driver)/horsemen/charioteers/archers/flag bearers/camp marshals/camp followers/high military officers of royal birth/military scouts/leaders/heroes/warriors in buck skin/home-born slaves/cooks/barbers/bath attendents/chefts/garland-makers/washermen/weavers/basket-makers/potters/accounters/wine- makers/whatever others like kind there may be/all these/in this very world/the visible fruits of their craft/enjoy/they maintain/themselves in happiness and comfort/they maintain their parents in happiness and comfort/they maintain their wives and children in happiness and comfort/they maintain their friends in happiness and comfort/to recluses and Brahmins/to promote spiritual life/gifts/set up/ resulting happiness/ lead to rebirth in heaven/Can you/Venerable/thus visible in this very world/as a fruit of the life of a recluse/to declare?
86 22. Evaṃ vutte bhante pūraṇo kassapo maṃ etadavoca: karoto kho mahārāja kārayato chindato chedāpayato pacato pācayato socayato socāpayato kilamayato kilamāpayato phandayato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ. Khurapariyantena ce’pi cakkena yo imissā paṭhaviyā pāṇe ekamaṃsakhalaṃ ekamaṃsapuñjaṃ kareyya, natthi tato nidānaṃ pāpaṃ, natthipāpassa āgamo. Dakkhiṇañce’pi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācento, natthi tato nidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañce’pi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tato nidānaṃ puññaṃ, natthi puññassa āgamo. dānena damena saṃyamena saccavajjena natthi puññaṃ natthi puññassa āgamo’ti. Itthaṃ kho me bhante pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi. Seyyathāpi bhante ambaṃ vā puṭṭho labujaṃ byākareyya labujaṃ vā puṭṭho ambaṃ byākareyya, evameva kho me bhante pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi 22. As said thus/Venerable/Pūraṇa Kassapa/to me/said this/to him who acts/Great King/ or causes another to act/to him who cuts or causes another to cut/to him one cooks or causes another to cook/to him who mourns or causes another to mourn/to him who torture or causes another to torture/to him who trembles or causes another to tremble/to him who takes life or causes another to take life/to him who takes what is not given or causes another to take what is not given/to him who burgles/to him who commits decoity/to him who breaks into a house/to him who commits highway robbery/to him who commits adultery/to him who lies/to him who acting there is no guilt/if with a razor-shaped wheel/one makes/in this earth/all living beings/one heap of flesh/one mass of flesh/there is no evil as a result of that/there is no coming of evil/were he/to the right bank of Gaṅgā River/would go/with killing/with causing to kill/with cutting off/with causing to cut off/ with cooking/with causing to cook/there is no eveil as a result of that/there is no coming of evel/to the north bank of Gaṅgā river/would go/with giving away/with causing to give away/with scarifying/with causing to scarify/there is no merits as a result of that/there Is no coming of merits/by giving away/by taming/by controlling/by truthful wording/there is no merit/there is no coming of merit As just as/Venerable/when one who asked of a mango/would explain the bread fruit/or asked of a bread fruit/would explain the mango/as thus/indeed/to me/Venerable/Pūraṇa Kassapa/a visible fruit of recluse of recluse/on meing asked/non-action explained
87 23. Tassa mayhaṃ etadahosi: ’kathaṃ hi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ bhante pūraṇassa kassapassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikujjanto uṭṭhāyāsanā pakkāmiṃ. 23. Then/Venerable/it occurred to me/How would one like me/recluse or Brahmin/dwelling in this kingdom/think despitefully’/So I/to Pūraṇa Kassapa’s saying/neither rejoiced nor rejected/Having not been rejoiced/having not been rejected/being displeased/having not been speaking displeasing word/being pity on that word/stood up from the seat and left. 24. Ekamidāhaṃ bhante samayaṃ yena makkhalī gosālo tenupasaṃkamiṃ. Upasaṃkamitvā makkhalinā gosālena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sārāṇiyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ bhante makkhaliṃ gosālaṃ etadavocaṃ: ’yathā nu kho imāni bho gosāla puthusippāyatanāni seyyathīdaṃ: hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā āḷārikā kappakā nahāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññāni’pi evaṃgatikāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti. Te tena attānaṃ sukhenti pīnenti. Mātāpitaro sukhenti pīnenti. Puttadāraṃ sukhenti pīnenti. Mittāmacce sukhenti pīnenti. Samaṇesu brāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho bhante evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññāpetunti\". 24. It is once/Veberable/time/where Makkha Gosāla, approached there/Having approached/with Makkhali Gosāla/exchanged the greeting/exchanging the greeting word and what should be reminded/having completed/on a side/sat down/On one side/seated/I/Venerable/to Makkhali Gosāla said thus/ There are/Makkhali Gosāla/numerous branches of craft/as follows/ mahouts(elephant driver)/horsemen/charioteers/archers/flag bearers/camp marshals/camp followers/high military officers of royal birth/military scouts/leaders/heroes/warriors in buck skin/home-born slaves/cooks/barbers/bath attendants/chefs/garland-makers/washer- men/weavers/basket-akers/potters/accounters/wine-makers/whatever others like kind there may be/all these/in this very world/the visible fruits of their craft/enjoy/they maintain/themselves in happiness and comfort/they maintain their parents in happiness and comfort/they maintain their wives and children in happiness and comfort/they maintain their friends in happiness and comfort/to recluses and Brahmins/to promote spiritual life/gifts/set up/resulting happiness/ lead to rebirth in heaven/Can you/Venerable/thus visible in this very world/as a fruit of the life of a recluse/to declare?
88 25. Evaṃ vutte bhante makkhali gosālo maṃ etadavoca: ’natthi mahārāja hetu natthi paccayo sattānaṃ saṃkilesāya. Ahetu appaccayā sattā saṃkilissanti. Natthi hetu natthi paccayo sattānaṃ visuddhiyā. Ahetu appaccayā sattā visujjhanti. Natthi attakāre natthi parakāre natthi purisakāre natthi balaṃ natthi viriyaṃ natthi purisathāmo natthi purisaparakkamo. Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā aviriyā niyatisaṅgatibhāvapariṇatā chassevābhijātisu sukhadukkhaṃ paṭisaṃvedenti. 25. When asked thus/Venerable/Makkhali Gosāla/to me/said this/there is no/Great King/reason/no cause/of the beings/for defilement/without a reason/without a cause/the beings are defiled/there is no reason/no cause/of the being/for purification/ Without a reason/without a cause/the beings are purified/ there is no one’s own act/no act of another/no act of human/there is no power/no effort/no human strength/no human vigor/all beings/all living creatures/all born creatures/all living souls/are without force/without power/without effort/experiencing the fate’s possessing nature/only in 6th births/happiness and unhappiness/experience. 26. Cuddasa kho panimāni yonippamukhasatasahassāni saṭṭhi ca satāni cha ca satāni, pañca ca kammuno satāni, pañca ca kammāni, tīṇi ca kammāni, kamme ca aḍḍhakamme ca. 26. There are fourteen hundred thousand of principals sorts of births/and six thousands of others/and again six hundred/there are five hundred sorts of kamma/an five kammas/and three kammas/ kammas and half-kammas 27. Dvaṭṭhi paṭipadā, dvaṭṭhantarakappo, chaḷabhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṃsa nirayasate, chattiṃsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta pavuṭasatāni, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cūḷāsīti mahākappuno satasahassāni yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. 27. There are sixty modes of conducts/sixty two inter-aeons/six distinctions among men/eight stages of a prophet’s existence/forty-nine hundred sorts of occupations/forty-nine hundred sort of wandering medicants/forty-nine hundred regions dwell in by Nāgās/two thousands faculties/ three hundred purgatories/ thirty-six places where dust-elements/seven sorts of animate and seven inanimate beings/seven being who freed from bonds/seven gods/seven human beings/seven spirits/ seven lakes/seven hundred lakes/seven precipices/seven hundred precipices/seven dreams/seven hundred dreams/eighty-four hundred thousand great aeons/during which both fools and wises alike/wandering in transmigration/shall make the end of suffering/
89 28. Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmīti paripakkaṃ vā kammaṃ phussa phussa byantī karissāmīti hevaṃ natthi. Doṇamite sukhadukkhe pariyantakate. Saṃsāre natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paḷeti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantīti. 28. There is no such/I/by this virtues/or by observance/or by this penace/or by this chastity life/immatured kamma/shall cause to make mature/or matured kamma/gradually/shall make go away/neither is possible/measured/happiness and unhappiness/ended up/of the cycle of birth and death/there is no decreasing, increasing/superiority, inferiority/just as /a ball of thread/that thrown/till it is unraveled/runs away/as thus/fools and wises/having run/having wandered/end of the suffering/shall make/ 29. Itthaṃ kho me bhante makkhalī gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi. Seyyathāpi bhante ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya, evameva kho me bhante makkhalī gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi. Tassa mayhaṃ bhante etadahosi: kathaṃ hi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyāti. So kho ahaṃ bhante makkhalissa gosālassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikujjanto uṭṭhāyāsanā pakkāmiṃ. 29. As this/to me/Venerable/Makkhali Gosāla/a visible fruit of recluse of recluse life/being asked/purification of cycle of birth and death/Just as/Venerable/when one who asked of a mango/would explain the bread fruit/or asked of a bread fruit/would explain the mango/as thus/indeed/to me/Venerable/Makkhali Gosāla/a visible fruit of recluse of recluse/on being asked/purification of cycle of birth and death/explained/ Then/Venerable/it occurred to me/How would one like me/recluse or Brahmin/dwelling in this kingdom/think despitefully’/So I/to Makkhali Gosāla’s saying/neither rejoiced nor rejected/Having not been rejoiced/having not been rejected/being displeased/having not been speaking displeasing word/being pity on that word/stood up from the seat and left.
90 30. Ekamidāhaṃ bhante samayaṃ yena ajito kesakambalo tenupasaṅkamiṃ. Upasaṅkamitvā ajitena kesakambalena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sārāṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ bhante ajitaṃ kesakambalaṃ etadavocaṃ: ’yathā nu kho imāni bho ajita puthusippāyatanāni seyyathīdaṃ hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā āḷārikā kappakā nahāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññāni’pi evaṃgatikāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti. Te tena attānaṃ sukhenti pīnenti. Mātāpitaro sukhenti pīnenti. Puttadāraṃ sukhenti pīnenti. Mittāmacce sukhenti pīnenti. Samaṇesu brāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho bhante evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññāpetunti?\". 30. It is once/Veberable/time/where Makkha Gosāla, approached there/Having approached/with Makkhali Gosāla/exchanged the greeting/exchanging the greeting word and what should be reminded/having completed/on a side/sat down/On one side/seated/I/Venerable/to Makkhali Gosāla said thus/ There are/Makkhali Gosāla/numerous branches of craft/as follows/mahouts(elephant driver)/horsemen/charioteers/archers/flag bearers/camp marshals/camp followers/high military officers of royal birth/military scouts/leaders/heroes/warriors in buck skin/home-born slaves/cooks/barbers/bath attendants/chefs/garland-makers/washer-men/weavers/basket-makers/potters/accountants/wine- makers/whatever others like kind there may be/all these/in this very world/the visible fruits of their craft/enjoy/they maintain/themselves in happiness and comfort/they maintain their parents in happiness and comfort/they maintain their wives and children in happiness and comfort/they maintain their friends in happiness and comfort/to recluses and Brahmins/to promote spiritual life/gifts/set up/resulting happiness/ lead to rebirth in heaven/Can you/Venerable/thus visible in this very world/as a fruit of the life of a recluse/to declare?
91 31. Evaṃ vutte bhante ajito kesakambalo maṃ etadavoca: \"natthi mahārāja dinnaṃ. Natthi yiṭṭhaṃ. Natthi hutaṃ. Natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko. Natthi ayaṃ loko. Natthi paro loko. Natthi mātā. Natthi pitā. Natthi sattā opapātikā. Natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātummahābhūtiko ayaṃ puriso yadā kālaṃ karoti, paṭhavī paṭhavikāyaṃ anupeti anupagacchati. Āpo āpokāyaṃ anupeti anupagacchati. Tejo tejokāyaṃ anupeti anupagacchati. Vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ induyāni saṃkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti. Yāva āḷahanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti. Bhasmantā āhutiyo. Dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchaṃ musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti parammaraṇā\"ti. 31. When asked thus/Venerable/Ajita Kesakambala/to me/said this/There is no/Great King/a give thing/there is no sacrifice/there is no offering/there is no result of the good and bad action/there is no this world/there is no next world/there is no mother/there is no father/there are no beings having spontaneous birth/ there are no recluses and Brahmins in the world/those who well gone/well conducted/who in this world and next world/themselves/through supernormal power/having realized/declare/this person who made of four grate elements/ when passes away/the solid element/to the solid body/approaches/follows after/the fluid element/to the fluid body/approaches/follows after/the fire element/to the fire body/approaches/follows after/the air element/to the air body/approaches/follows after/to speace/faculties/transmigrate/persons including fifth seated one/death one/having taken/go/till the cemetery/their footsteps/are appeared/whiten bornes are there/ashes are after the cremation/is the idea of fool/this offering/Of those/Whoever utter advantageous speech/their words are empty/false/nonsense/fools and wises/after the breaking of body/are destroyed and perished/there are none after death.
92 32. Itthaṃ kho me bhante ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi. Seyyathāpi bhante ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya, evameva kho bhante ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi. Tassa mayhaṃ bhante etadahosi: ’kathaṃ hi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti so kho ahaṃ bhante ajitassa kesakambalassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikujjanto uṭṭhāyāsanā pakkāmiṃ. 32. As this/to me/Venerable/Ajita Kesakambala/a visible fruit of recluse of recluse life/being asked/purification of cycle of birth and death/Just as/Venerable/when one who asked of a mango/would explain the bread fruit/or asked of a bread fruit/would explain the mango/as thus/indeed/to me/Venerable/Makkhali Gosāla/a visible fruit of recluse of recluse/on being asked/purification of cycle of birth and death/explained/ Then/Venerable/it occurred to me/How would one like me/recluse or Brahmin/dwelling in this kingdom/think despitefully’/So I/to Makkhali Gosāla’s saying/neither rejoiced nor rejected/Having not been rejoiced/having not been rejected/being displeased/having not been speaking displeasing word/being pity on that word/stood up from the seat and left.
93 33. Ekamidāhaṃ bhante samayaṃ yena pakudho kaccāyano tenupasaṅkamiṃ. Upasaṅkamitvā pakudhena kaccāyanena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sārāṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ bhante pakudhaṃ kaccāyanaṃ etadavocaṃ: yathā nu kho imāni bho kaccāyana puthusippāyatanāni, seyyathīdaṃ: hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā āḷārikā kappakā nahāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññāni’pi evaṃgatikāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti. Te tena attānaṃ sukhenti pīnenti. Mātāpitaro sukhenti pīnenti. Puttadāraṃ sukhenti pīnenti. Mittāmacce sukhenti pīnenti. Samaṇesu brāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho kaccāyana evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññāpetun’ti. 33. It is once/Venerable/time/where Pakudha Kaccāyana, approached there/Having approached/with Pakudha Kaccāyana/exchanged the greeting/exchanging the greeting word and what should be reminded/having completed/on a side/sat down/On one side/seated/I/Venerable/to Pakudha Kaccāyana/said thus/ There are/Pakudha Kaccāyana/numerous branches of craft/as follows/mahouts(elephant driver)/horsemen/charioteers/archers/flag bearers/camp marshals/camp followers/high military officers of royal birth/military scouts/leaders/heroes/warriors in buck skin/home-born slaves/cooks/barbers/bath attendents/chefts/garland-makers/washermen/weavers/basket- makers/potters/accountants/wine-makers/whatever others like kind there may be/all these/in this very world/the visible fruits of their craft/enjoy/they maintain/themselves in happiness and comfort/they maintain their parents in happiness and comfort/they maintain their wives and children in happiness and comfort/they maintain their friends in happiness and comfort/to recluses and Brahmins/to promote spiritual life/gifts/set up/resulting happiness/ lead to rebirth in heaven/Can you/Venerable/thus visible in this very world/as a fruit of the life of a recluse/to declare?
94 34. Evaṃ vutte bhante pakudho kaccāyano maṃ etadavoca: \"sattime mahārāja kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kuṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti, na vipariṇamanti, na aññamaññaṃ vyābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Paṭhavikāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame. Ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kuṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti, na vipariṇamanti, na aññamaññaṃ vyābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. Yo’pi tiṇhena satthena sīsaṃ chindati, na koci kañci jīvitā voropeti. Sattannaṃ yeva kāyānamantarena satthaṃ vivaramanupatatī\"ti. 34. When asked thus/Venerable/Pakudha Kaccāyana/to me/said this/the following seven/great king/bodies/are not made/are not commanded to be made/are not created/are not caused to be created/are barren/are steadfast as a mountain-peak/as a pillar firmly fixed/they do not move/do not vary/do not one upon another/are not able to cause/ happiness or unhappiness/or happiness and unhappiness/What are the seven collections?/the earth-body/the fluid-body/the fire-body/the air-body/the body of happiness/the body of suffering/the body of vitality/these seven bodies/great king/ are not made/are not commanded to be made/are not created/are not caused to be created/are barren/are steadfast as a mountain-peak/as a pillar firmly fixed/they do not move/do not vary/do not one upon another/are not able to cause/ happiness or unhappiness/or happiness and unhappiness/there is no slayer or/causer of slaying/or hearer/or commander of one upon another to hear/or knower/or commander of one upon another to know/when one with a sharp sword/a head/cut off/no one rather deprisive of life of anyone/between these seven bodies/a sword/has falls in/ 35. Itthaṃ kho me bhante pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi. Seyyathāpi bhante ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya, evameva kho me bhante pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi. Tassa mayhaṃ bhante etadahosi: kathaṃ hi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā?Ti. So kho ahaṃ bhante pakudhassa kaccāyanassa bhāsitaṃ neva abhinandiṃ. Nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkāmiṃ. 35. As this/to me/Venerable/Pakudha Kaccāyana/a visible fruit of recluse of recluse life/being asked/ one with another thing/ explained/Just as/Venerable/when one who asked of a mango/would explain the bread fruit/or asked of a bread fruit/would explain the mango/as thus/indeed/to me/Venerable/Pakudha Kaccāyana/a visible fruit of recluse of recluse/on being asked/purification of cycle of birth and death/explained/ Then/Venerable/it occurred to me/How would one like me/recluse or Brahmin/dwelling in this kingdom/think despitefully’/So I/to Pakudha Kaccāyana’s saying/neither rejoiced nor rejected/Having not been rejoiced/having not been rejected/being displeased/having not been speaking displeasing word/being pity on that word/stood up from the seat and left.
95 36. Ekamidāhaṃ bhante samayaṃ yena nigaṇṭho nātaputto tenupasaṅkamiṃ. Upasaṅkamitvā nigaṇṭhena nātaputtena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sārāṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ bhante nigaṇṭhaṃ nātaputtaṃ etadavocaṃ: \"Yathā nu kho imāni bho aggivessana puthusippāyatanāni, seyyathīdaṃ: hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā āḷārikā kappakā nahāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññāni’pi evaṃgatikāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti. Te tena attānaṃ sukhenti pīnenti. Mātāpitaro sukhenti pīnenti. Puttadāraṃ sukhenti pīnenti. Mittāmacce sukhenti pīnenti. Samaṇesu brāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho bho aggivessana evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññāpetu\"?Nti 36. It is once/Veberable/time/where Nigaṇṭha Nātaputta, approached there/Having approached/with Nigaṇṭha Nātaputta/exchanged the greeting/exchanging the greeting word and what should be reminded/having completed/on a side/sat down/On one side/seated/I/Venerable/to Nigaṇṭha Nātaputta/said thus/ There are/Nigaṇṭha Nātaputta/numerous branches of craft/as follows/mahouts(elephant driver)/horsemen/charioteers/archers/flag bearers/camp marshals/camp followers/high military officers of royal birth/military scouts/leaders/heroes/warriors in buck skin/home-born slaves/cooks/barbers/bath attendants/chefs/garland-makers/washermen/weavers/basket-makers/potters/accountants/wine- makers/whatever others like kind there may be/all these/in this very world/the visible fruits of their craft/enjoy/they maintain/themselves in happiness and comfort/they maintain their parents in happiness and comfort/they maintain their wives and children in happiness and comfort/they maintain their friends in happiness and comfort/to recluses and Brahmins/to promote spiritual life/gifts/set up/resulting happiness/ lead to rebirth in heaven/Can you/Venerable/thus visible in this very world/as a fruit of the life of a recluse/to declare? 37. Evaṃ vutte bhante nigaṇṭho nātaputto maṃ etadavoca: \"idha mahārāja nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti. Kathañca mahārāja nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti? Idha mahārāja nigaṇṭho sabbavārivārito ca hoti, sabbavāriyuto ca, sabbavāridhuto ca, sabbavāriphuṭo ca. Evaṃ kho mahārāja nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti. Yato kho mahārāja nigaṇṭho evaṃ cātuyāmasaṃvarasaṃvuto hoti, ayaṃ vuccati mahārāja nigaṇṭho gatatto ca yatatto ca ṭhitatto cā\"ti. 37. When asked thus/Venerable/Nigaṇṭha Nātaputta/to me/said this/here/great king/the one who is free from all ties/restrained by four restrains/How/Great King/is the one who is free from all ties/restrained by four restraints? Here/Great King/the one who is free from all ties is restrained by all water/removed with all water/perfomed with all water/spread with all water/Thus/indeed/Great King/the one who is free from all ties/restrained by four restraints.
96 38. Itthaṃ kho me bhante nigaṇṭho nātaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi. Seyyathāpi bhante ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya, evameva kho bhante nigaṇṭho nātaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi. Tassa mayhaṃ bhante etadahosi: kathaṃ hi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā?’Ti. So kho ahaṃ bhante nigaṇṭhassa nātaputtassa bhāsitaṃ neva abhinandiṃ. Nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkāmiṃ. 38. As this/to me/Venerable/Nigaṇṭha Nātaputta/a visible fruit of recluse of recluse life/being asked/ four restraints/ explained/Just as/Venerable/when one who asked of a mango/would explain the bread fruit/or asked of a bread fruit/would explain the mango/as thus/indeed/to me/Venerable/Nigaṇṭha Nātaputta/a visible fruit of recluse of recluse/on being asked/purification of cycle of birth and death/explained/ Then/Venerable/it occurred to me/How would one like me/recluse or Brahmin/dwelling in this kingdom/think despitefully’/So I/to Nigaṇṭha Nātaputta’s saying/neither rejoiced nor rejected/Having not been rejoiced/having not been rejected/being displeased/having not been speaking displeasing word/being pity on that word/stood up from the seat and left.
97 39. Ekamidāhaṃ bhante samayaṃ yena sañjayo belaṭṭhiputto tenupasaṅkamiṃ. Upasaṅkamitvā sañjayena belaṭṭhiputtena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sārāṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ bhante sañjayaṃ belaṭṭhiputtaṃ etadavocaṃ: \"yathā nu kho imāni bho sañjaya puthusippāyatanāni, seyyathīdaṃ hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā āḷārikā kappakā nahāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññāni’pi evaṃgatikāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti. Te tena attānaṃ sukhenti pīnenti. Mātāpitaro sukhenti pīnenti. Puttadāraṃ sukhenti pīnenti. Mittāmacce sukhenti pīnenti. Samaṇesu brāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho sañjaya evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññāpetu\"?nti 39. It is once/Veberable/time/where Sañjaya Belaṭṭhiputta, approached there/Having approached/with Sañjaya Belaṭṭhiputta/exchanged the greeting/exchanging the greeting word and what should be reminded/having completed/on a side/sat down/On one side/seated/I/Venerable/to Sañjaya Belaṭṭhiputta/said thus/ There are/Sañjaya Belaṭṭhiputta/numerous branches of craft/as follows/mahouts(elephant driver)/horsemen/charioteers/archers/flag bearers/camp marshals/camp followers/high military officers of royal birth/military scouts/leaders/heroes/warriors in buck skin/home-born slaves/cooks/barbers/bath attendants/chefs/garland-makers/washermen/weavers/basket- makers/potters/accountants/wine-makers/whatever others like kind there may be/all these/in this very world/the visible fruits of their craft/enjoy/they maintain/themselves in happiness and comfort/they maintain thei parents in happiness and comfort/they maintain their wives and children in happiness and comfort/they maintain their friends in happiness and comfort/to recluses and Brahmins/to promote spiritual life/gifts/set up/resulting happiness/ lead to rebirth in heaven/Can you/Venerable/thus visible in this very world/as a fruit of the life of a recluse/to declare?
98 40. Evaṃ vutte bhante sañjayo belaṭṭhiputto maṃ etadavoca: ’atthi paro loko?’Ti iti ce maṃ pucchasi, ’atthi paro loko’ti iti ce me assa, ’atthi paro loko’ti iti te naṃ byākareyyaṃ. Evanti’pi me no. Tathā’ti’pi me no. Aññathā’ti’pi me no. No ’ti’pi me no. No no ’ti’pi me no. ’Natthi paro loko?’Ti iti ce maṃ pucchasi, ’natthi paro loko’ti iti ce me assa, ’natthi paro loko’ti iti te naṃ byākareyyaṃ. Evanti’pi 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 paro loko?’Ti 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 byākareyyaṃ. Evanti’pi 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 paro loko?’Ti iti ce maṃ pucchasi, ’nevatthi na natthi paro loko’ti iti ce me assa, ’nevatthi na natthi paro loko’ti iti te naṃ byākareyyaṃ. Evanti’pi me no. Tathā’ti’pi me no. Aññathā’ti’pi me no. No ’ti’pi me no. No no ’ti’pi me no. ’Atthi sattā opapātikā?’Ti iti ce maṃ pucchasi, ’atthi sattā opapātikā’ti iti ce me assa, ’atthi sattā opapātikā’ti iti te naṃ byākareyyaṃ. Evanti’pi 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?’Ti iti ce maṃ pucchasi, ’atthi ca natthi ca sattā opapātikā’ti iti ce me assa, ’atthi ca natthi ca sattā opapātikā’ti iti te naṃ byākareyyaṃ. Evanti’pi 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?’Ti iti ce maṃ pucchasi, ’nevatthi na natthi sattā opapātikā’ti iti ce me assa, ’nevatthi na natthi sattā opapātikā’ti iti te naṃ byākareyyaṃ. Evanti’pi me no. Tathā’ti’pi me no. Aññathā’ti’pi me no. No ’ti’pi me no. No no ’ti’pi me no. ’Atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko?’Ti iti ce maṃ pucchasi, ’atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti iti ce me assa, ’atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti iti te naṃ byākareyyaṃ. Evanti’pi 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?’Ti iti ce maṃ pucchasi, ’natthi 40. When asked thus/Venerable/Sañjaya Bellaṭṭhiputta/to me/said this/’Whether is there an another world’ as if it is asked me, ‘there is an another world’ as/if it ought to be/there is an another world/as I would explain to you/but I don’t say so/and do not think it is thus/and I do not think it is other/and I do not deny it/and I do not say to deny it…/whether there is not another world…..whether there is and there is not another world…../ whether there is not, not whether there is not another world…/whether there is creature having spontaneous birth…./whether there is not creature having spontaneous birth…./whether there is and whether there is not creature having spontaneous birth…./whether there is not, not whether there is creature spontaneous birth…/whether there is consequence of fruit of action of happiness-suffering…/whether there is no consequence of fruit of action of happiness-suffering…./whether there is and there is not consequence of fruit of action of happiness-suffering…./whether there is not, not whether there is not consequence of fruit of action of happiness-suffering…../whether there is Tathāgata afther the death…./does Tathāgatha exist after the death…../does not Tathāgata exist after the death…/does and does not Tathāgata exist after the death…./does not Tathāgata and not deos not Tathāgata exist after the death…….thus if yo ask me thus/ does not Tathāgata and not does not Tathāgata exist after the death as/in this mannter it is ought to be/ does not Tathāgata and not does not Tathāgata exist after the death/I would explain to you/ but I don’t say so/and do not think it is thus/and I do not think it is other/and I do not deny it/and I do not say to deny it
99 sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti iti ce me assa, ’natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti iti te naṃ byākareyyaṃ. Evanti’pi 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?’Ti iti ce maṃ pucchasi, ’atthi ca natthi ca sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti iti ce me assa, ’atthi ca natthi ca sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti iti te naṃ byākareyyaṃ. Evanti’pi 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?’Ti iti ce maṃ pucchasi, ’nevatthi na natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti iti ce me assa, ’nevatthi na natthi sukaṭaduk kaṭānaṃ kammānaṃ phalaṃ vipāko’ti iti te naṃ byākareyyaṃ. Evanti’pi me no. Tathā’ti’pi me no. Aññathā’ti’pi me no. No ’ti’pi me no. No no ’ti’pi me no. ’Hoti tathāgato parammaraṇā?’Ti iti ce maṃ pucchasi, ’hoti tathāgato parammaraṇā’ti iti ce me assa, ’hoti tathāgato parammaraṇā’ti iti te naṃ byākareyyaṃ. Evanti’pi 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?’Ti iti ce maṃ pucchasi, ’na hoti tathāgato parammaraṇā’ti iti ce me assa, ’na hoti tathāgato paramaraṇā’ti iti te naṃ byākareyyaṃ. Evanti’pi 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?’Ti iti ce maṃ pucchasi, ’hoti ca na hoti ca tathāgato parammaraṇā’ti iti ce me assa, ’hoti ca na hoti ca tathāgato parammaraṇā’ti iti te naṃ byākareyyaṃ. Evanti’pi 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 byākareyyaṃ. Evanti’pi me no. Tathā’ti’pi me no. Aññathā’ti’pi me no. No ’ti’pi me no. No no ’ti’pi me no’ti.
100 41. Itthaṃ kho me bhante sañjayo belaṭṭhiputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi. Seyyathāpi bhante ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya, evameva kho bhante sañjayo belaṭṭhiputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi Tassa mayhaṃ bhante etadahosi: ayañca imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho. Kathaṃ hi nāma sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākarissati?Ti. Tassa mayhaṃ bhante etadahosi: kathaṃ hi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā?Ti. So kho ahaṃ bhante sañjayassa belaṭṭhiputtassa bhāsitaṃ neva abhinandiṃ. Nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkāmiṃ. 41. As this/to me/Venerable/Sañjaya Belaṭṭhaputta/a visible fruit of recluse of recluse life/being asked/ theory of perplexity/ explained/Just as/Venerable/when one who asked of a mango/would explain the bread fruit/or asked of a bread fruit/would explain the mango/as thus/indeed/to me/Venerable/Sañjaya Bellaṭṭhaputta/a visible fruit of recluse of recluse/on being asked/purification of cycle of birth and death/explained/ Then/Venerable/it occurred to me/How would one like me/recluse or Brahmin/dwelling in this kingdom/think despitefully’/So I/to Sañjaya Belaṭṭhaputta ’s saying/neither rejoiced nor rejected/Having not been rejoiced/having not been rejected/being displeased/having not been speaking displeasing word/being pity on that word/stood up from the seat and left.
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