-
Notifications
You must be signed in to change notification settings - Fork 0
/
Copy pathdn1.html
1470 lines (841 loc) · 178 KB
/
dn1.html
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
227
228
229
230
231
232
233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
254
255
256
257
258
259
260
261
262
263
264
265
266
267
268
269
270
271
272
273
274
275
276
277
278
279
280
281
282
283
284
285
286
287
288
289
290
291
292
293
294
295
296
297
298
299
300
301
302
303
304
305
306
307
308
309
310
311
312
313
314
315
316
317
318
319
320
321
322
323
324
325
326
327
328
329
330
331
332
333
334
335
336
337
338
339
340
341
342
343
344
345
346
347
348
349
350
351
352
353
354
355
356
357
358
359
360
361
362
363
364
365
366
367
368
369
370
371
372
373
374
375
376
377
378
379
380
381
382
383
384
385
386
387
388
389
390
391
392
393
394
395
396
397
398
399
400
401
402
403
404
405
406
407
408
409
410
411
412
413
414
415
416
417
418
419
420
421
422
423
424
425
426
427
428
429
430
431
432
433
434
435
436
437
438
439
440
441
442
443
444
445
446
447
448
449
450
451
452
453
454
455
456
457
458
459
460
461
462
463
464
465
466
467
468
469
470
471
472
473
474
475
476
477
478
479
480
481
482
483
484
485
486
487
488
489
490
491
492
493
494
495
496
497
498
499
500
501
502
503
504
505
506
507
508
509
510
511
512
513
514
515
516
517
518
519
520
521
522
523
524
525
526
527
528
529
530
531
532
533
534
535
536
537
538
539
540
541
542
543
544
545
546
547
548
549
550
551
552
553
554
555
556
557
558
559
560
561
562
563
564
565
566
567
568
569
570
571
572
573
574
575
576
577
578
579
580
581
582
583
584
585
586
587
588
589
590
591
592
593
594
595
596
597
598
599
600
601
602
603
604
605
606
607
608
609
610
611
612
613
614
615
616
617
618
619
620
621
622
623
624
625
626
627
628
629
630
631
632
633
634
635
636
637
638
639
640
641
642
643
644
645
646
647
648
649
650
651
652
653
654
655
656
657
658
659
660
661
662
663
664
665
666
667
668
669
670
671
672
673
674
675
676
677
678
679
680
681
682
683
684
685
686
687
688
689
690
691
692
693
694
695
696
697
698
699
700
701
702
703
704
705
706
707
708
709
710
711
712
713
714
715
716
717
718
719
720
721
722
723
724
725
726
727
728
729
730
731
732
733
734
735
736
737
738
739
740
741
742
743
744
745
746
747
748
749
750
751
752
753
754
755
756
757
758
759
760
761
762
763
764
765
766
767
768
769
770
771
772
773
774
775
776
777
778
779
780
781
782
783
784
785
786
787
788
789
790
791
792
793
794
795
796
797
798
799
800
801
802
803
804
805
806
807
808
809
810
811
812
813
814
815
816
817
818
819
820
821
822
823
824
825
826
827
828
829
830
831
832
833
834
835
836
837
838
839
840
841
842
843
844
845
846
847
848
849
850
851
852
853
854
855
856
857
858
859
860
861
862
863
864
865
866
867
868
869
870
871
872
873
874
875
876
877
878
879
880
881
882
883
884
885
886
887
888
889
890
891
892
893
894
895
896
897
898
899
900
901
902
903
904
905
906
907
908
909
910
911
912
913
914
915
916
917
918
919
920
921
922
923
924
925
926
927
928
929
930
931
932
933
934
935
936
937
938
939
940
941
942
943
944
945
946
947
948
949
950
951
952
953
954
955
956
957
958
959
960
961
962
963
964
965
966
967
968
969
970
971
972
973
974
975
976
977
978
979
980
981
982
983
984
985
986
987
988
989
990
991
992
993
994
995
996
997
998
999
1000
<!DOCTYPE html>
<html lang="en">
<head>
<meta http-equiv="Content-Type" content="text/html; charset=UTF-8">
<link rel="icon" type="image/x-icon" href="../images/favicon.ico">
<title>Digha Nikaya 1</title>
<meta name="viewport" content="width=device-width, initial-scale=1.0">
<!-- Loading manifest -->
<link rel="manifest" href="../manifest.json">
<!-- Loading third party fonts -->
<link href="../fonts/font-awesome.min.css" rel="stylesheet" type="text/css">
<!-- Loading main and menu stylesheets -->
<link rel="stylesheet" href="../css/w3.css">
<link rel="stylesheet" href="../css/css.css">
<link rel="stylesheet" href="../css/menu.css">
<script src="../js/jquery-1.10.2.min.js"></script>
<script src="../js/controlpanel.js"></script>
</head>
<body>
<!-- <header>-->
<div class="w3-header w3-content w3-padding w3-left-align bwcontainer">
<button class="light-mode-button" aria-label="Toggle Light Mode" onclick="toggle_light_mode()">
<span></span>
<span></span>
</button>
<span class="box-lbl">Light\Dark</span>
<a href="../home/index.html" id="bwlogo"><img src="../images/headerlogo.png" alt="The Buddha's Words logo" class="w3-image"></a>
<div class="w3-bar bwcontainer">
<div id="searchlinks">
<a href="../home/engsearch.html"><span class="w3-bar-item"><i class="fa fa-search"></i> Search English</span></a>
<a href="../home/palisearch.html"><span class="w3-bar-item"><i class="fa fa-search"></i> Search Pali</span></a>
</div><!-- End Searchlinks div -->
<div class="help"><span><a href="../home/help.html"><img src="../images/help_icon.png" title="Help" alt="Help"></a></span></div>
</div>
</div>
<!-- Top menu -->
<div class="w3-main w3-white bwcontainer2">
<div class="w3-button w3-padding-8 w3-left w3-hide-large" onclick="w3_open()">☰</div>
<div id="navbar" class="w3-hide-small w3-hide-medium bwcontainer3">
<ul id="css3menu0">
<li class="topfirst" id="home"><a href="../home/index.html" class="w3-hide-small">Home</a></li>
<li class="topmenu" id="dn"><a href="../dn/dn.html" class="pressed w3-hide-small">Digha Nikaya</a></li>
<li class="topmenu" id="mn"><a href="../mn/mn.html" class="w3-hide-small">Majjhima Nikaya</a></li>
<li class="topmenu" id="sn"><a href="../sn/sn.html" class="w3-hide-small"><i class="fa fa-caret-down"></i> Samyutta Nikaya</a>
<ul>
<li><a href="../sn/sn01.html" class="w3-hide-small">Vol. 1 ‒ The Book with Verses</a></li>
<li><a href="../sn/sn02.html" class="w3-hide-small">Vol. 2 ‒ The Book of Causation</a></li>
<li><a href="../sn/sn03.html" class="w3-hide-small">Vol. 3 ‒ The Book of the Aggregates</a></li>
<li><a href="../sn/sn04.html" class="w3-hide-small">Vol. 4 ‒ The Book of the Six Sense Bases</a></li>
<li><a href="../sn/sn05.html" class="w3-hide-small">Vol. 5 ‒ The Great Book</a></li>
</ul>
<li class="topmenu" id="an"><a href="../an/an.html" class="w3-hide-small"><i class="fa fa-caret-down"></i> Anguttara Nikaya</a>
<ul>
<li><a href="../an/an1.html" class="w3-hide-small">The Ones</a></li>
<li><a href="../an/an2.html" class="w3-hide-small">The Twos</a></li>
<li><a href="../an/an3.html" class="w3-hide-small">The Threes</a></li>
<li><a href="../an/an4.html" class="w3-hide-small">The Fours</a></li>
<li><a href="../an/an5.html" class="w3-hide-small">The Fives</a></li>
<li><a href="../an/an6.html" class="w3-hide-small">The Sixes</a></li>
<li><a href="../an/an7.html" class="w3-hide-small">The Sevens</a></li>
<li><a href="../an/an8.html" class="w3-hide-small">The Eights</a></li>
<li><a href="../an/an9.html" class="w3-hide-small">The Nines</a></li>
<li><a href="../an/an10.html" class="w3-hide-small">The Tens</a></li>
<li><a href="../an/an11.html" class="w3-hide-small">The Elevens</a></li>
</ul>
</li>
<li class="topmenu" id="kn"><a href="../kn/kn.html" class="w3-hide-small"><i class="fa fa-caret-down"></i> Khuddaka Nikaya</a>
<ul>
<li><a href="../kp/kp.html" class="w3-hide-small">The Khuddakapatha</a></li>
<li><a href="../dhp/dhp.html" class="w3-hide-small">The Dhammapada</a></li>
<li><a href="../snp/snp.html" class="w3-hide-small">Sutta Nipata</a></li>
<li><a href="../ud/ud.html" class="w3-hide-small">Udana</a></li>
<li><a href="../it/it.html" class="w3-hide-small">Itivuttaka</a></li>
<li><a href="../tha/tha.html" class="w3-hide-small">The Theragatha</a></li>
<li><a href="../thi/thi.html" class="w3-hide-small">The Therigatha</a></li>
</ul>
</li>
<li class="toplast" id="vi"><a href="../vi/vi.html" class="w3-hide-small"><i class="fa fa-caret-down"></i> Vinaya Pitaka</a>
<ul>
<li><a href="../vi/kd.html" class="w3-hide-small">Khandhaka</a></li>
<li><a href="../vi/bu-vb.html" class="w3-hide-small">Bhikkhu Vibhanga</a></li>
<li><a href="../vi/bu-pt.html" class="w3-hide-small">Bhikkhu Pātimokkha</a></li>
<li><a href="../vi/bi-pt.html" class="w3-hide-small">Bhikkhunī Patimokkha</a></li>
<li><a href="../vi/bi-vb.html" class="w3-hide-small">Bhikkhuni Vibhanga</a></li>
<li><a href="../bmc/bmc.html" class="w3-hide-small">Buddhist Monastic Code</a></li>
</ul>
</li>
</ul>
</div>
</div> <!--navbar-->
<!-- Sidebar (hidden by default) -->
<nav class="w3-sidebar w3-bar-block w3-card w3-border w3-top w3-animate-left w3-hide-large" id="mySidebar">
<a href="javascript:void(0)" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-times fa-2x red-color"></i> Close</a><!-- Hides the sidebar when clicked -->
<div class="w3-bar-block w3-white">
<a href="../home/index.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-home fa-lg"></i> Home</a>
<a href="../dn/dn.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-book"></i> Digha Nikaya</a>
<a href="../mn/mn.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-book"></i> Majjhima Nikaya</a>
<a href="../sn/sn.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-book"></i> Samyutta Nikaya</a>
<a href="../an/an.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-book"></i> Anguttara Nikaya</a>
<a href="../kn/kn.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-book"></i> Khuddaka Nikaya</a>
<a href="../vi/vi.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-book"></i> Vinaya Pitaka</a>
</div>
</nav>
<!-- !PAGE CONTENT! -->
<div class="w3-main w3-content w3-padding w3-left-align bwcontainer4">
<div id="content">
<h2>Digha Nikaya – The Long Discourses</h2>
<h3>1: The Brahmajāla Sutta — The All-embracing Net of Views</h3>
<div id="metaarea">
<ul class="translator">
<li>© Translated from the Pali by Bhante Sujato.<br><a href="../home/copyright.html#sc">(More copyright information)</a>
</ul>
</div>
<section class="raw_sutta">
<div lang="en">
<h4>1. Talk on Wanderers </h4>
<p id="p1"><span class="parno">1</span>So I have heard. At one time the Buddha was traveling along the road between Rājagaha and Nālanda together with a large Saṅgha of around five hundred mendicants. The wanderer Suppiya was also traveling along the same road, together with his pupil, the brahmin student Brahmadatta. Meanwhile, Suppiya criticized the Buddha, the teaching, and the Saṅgha in many ways, but his pupil Brahmadatta praised them in many ways. And so both teacher and pupil followed behind the Buddha and the Saṅgha of mendicants directly contradicting each other.</p>
<p id="p2"><span class="parno">2</span>Then the Buddha took up residence for the night in the royal rest-house in Ambalaṭṭhikā together with the Saṅgha of mendicants. And Suppiya and Brahmadatta did likewise. There too, Suppiya criticized the Buddha, the teaching, and the Saṅgha in many ways, but his pupil Brahmadatta praised them in many ways. And so both teacher and pupil kept on directly contradicting each other.</p>
<hr>
<p id="p3"><span class="parno">3</span>Then several mendicants rose at the crack of dawn and sat together in the pavilion, where the topic of evaluation came up:</p>
<p>“It’s incredible, reverends, it’s amazing how the diverse attitudes of sentient beings have been clearly comprehended by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. For this Suppiya criticizes the Buddha, the teaching, and the Saṅgha in many ways, while his pupil Brahmadatta praises them in many ways. And so both teacher and pupil followed behind the Buddha and the Saṅgha of mendicants directly contradicting each other.”</p>
<hr>
<p id="p4"><span class="parno">4</span>When the Buddha found out about this discussion on evaluation among the mendicants, he went to the pavilion, where he sat on the seat spread out and addressed the mendicants, “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”</p>
<p>The mendicants told him what had happened, adding, “This was our conversation that was unfinished when the Buddha arrived.”</p>
<hr>
<p id="p5"><span class="parno">5</span>“Mendicants, if others criticize me, the teaching, or the Saṅgha, don’t make yourselves resentful, bitter, and exasperated. You’ll get angry and upset, which would be an obstacle for you alone. If others were to criticize me, the teaching, or the Saṅgha, and you got angry and upset, would you be able to understand whether they spoke well or poorly?”</p>
<p>“No, sir.”</p>
<hr>
<p id="p6"><span class="parno">6</span>“If others criticize me, the teaching, or the Saṅgha, you should explain that what is untrue is in fact untrue: ‘This is why that’s untrue, this is why that’s false. There’s no such thing in us, it’s not found among us.’</p>
<p id="p7"><span class="parno">7</span>If others praise me, the teaching, or the Saṅgha, don’t make yourselves thrilled, elated, and excited. You’ll get thrilled, elated, and excited, which would be an obstacle for you alone. If others praise me, the teaching, or the Saṅgha, you should acknowledge that what is true is in fact true: ‘This is why that’s true, this is why that’s correct. There is such a thing in us, it is found among us.’</p>
<h4>2. Ethics </h4>
<h5>2.1. The Shorter Section on Ethics </h5>
<p id="p8"><span class="parno">8</span>When an ordinary person speaks praise of the Realized One, they speak only of trivial, insignificant details of mere ethics. And what are the trivial, insignificant details of mere ethics that an ordinary person speaks of?</p>
<p id="p9"><span class="parno">9</span>‘The ascetic Gotama has given up killing living creatures. He has renounced the rod and the sword. He’s scrupulous and kind, living full of compassion for all living beings.’ Such is an ordinary person’s praise of the Realized One.</p>
<p id="p10"><span class="parno">10</span>‘The ascetic Gotama has given up stealing. He takes only what’s given, and expects only what’s given. He keeps himself clean by not thieving.’ Such is an ordinary person’s praise of the Realized One.</p>
<p id="p11"><span class="parno">11</span>‘The ascetic Gotama has given up unchastity. He is celibate, set apart, avoiding the common practice of sex.’ Such is an ordinary person’s praise of the Realized One.</p>
<p id="p12"><span class="parno">12</span>‘The ascetic Gotama has given up lying. He speaks the truth and sticks to the truth. He’s honest and trustworthy, and doesn’t trick the world with his words.’ Such is an ordinary person’s praise of the Realized One.</p>
<p id="p13"><span class="parno">13</span>‘The ascetic Gotama has given up divisive speech. He doesn’t repeat in one place what he heard in another so as to divide people against each other. Instead, he reconciles those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.’ Such is an ordinary person’s praise of the Realized One.</p>
<p id="p14"><span class="parno">14</span>‘The ascetic Gotama has given up harsh speech. He speaks in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.’ Such is an ordinary person’s praise of the Realized One.</p>
<p id="p15"><span class="parno">15</span>‘The ascetic Gotama has given up talking nonsense. His words are timely, true, and meaningful, in line with the teaching and training. He says things at the right time which are valuable, reasonable, succinct, and beneficial.’ Such is an ordinary person’s praise of the Realized One.</p>
<hr>
<p id="p16"><span class="parno">16</span>‘The ascetic Gotama refrains from injuring plants and seeds.’</p>
<p id="p17"><span class="parno">17</span>‘He eats in one part of the day, abstaining from eating at night and food at the wrong time.’</p>
<p id="p18"><span class="parno">18</span>‘He refrains from dancing, singing, music, and seeing shows.’</p>
<p id="p19"><span class="parno">19</span>‘He refrains from beautifying and adorning himself with garlands, perfumes, and makeup.’</p>
<p id="p20"><span class="parno">20</span>‘He refrains from high and luxurious beds.’</p>
<hr>
<p id="p21"><span class="parno">21-29</span>‘He refrains from receiving gold and money, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chickens and pigs, elephants, cows, horses, and mares, and fields and land.’</p>
<hr>
<p id="p30-34"><span class="parno">30-34</span>‘He refrains from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.’ Such is an ordinary person’s praise of the Realized One.</p>
<hr>
<p>The shorter section on ethics is finished.</p>
<h5>2.2. The Middle Section on Ethics </h5>
<p id="p35"><span class="parno">35</span>‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth. The ascetic Gotama refrains from such injury to plants and seeds.’ Such is an ordinary person’s praise of the Realized One.</p>
<p id="p36"><span class="parno">36</span>‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and material possessions. The ascetic Gotama refrains from storing up such goods.’ Such is an ordinary person’s praise of the Realized One.</p>
<p id="p37"><span class="parno">37</span>‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows. This includes such things as dancing, singing, music, performances, and storytelling; clapping, gongs, and kettle-drums; art exhibitions and acrobatic displays; battles of elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails; staff-fights, boxing, and wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews. The ascetic Gotama refrains from such shows.’ Such is an ordinary person’s praise of the Realized One.</p>
<p id="p38"><span class="parno">38</span>‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. This includes such things as checkers, draughts, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, and guessing another’s thoughts. The ascetic Gotama refrains from such gambling.’ Such is an ordinary person’s praise of the Realized One.</p>
<p id="p39"><span class="parno">39</span>‘There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding. This includes such things as sofas, couches, woolen covers — shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double- or single-fringed — and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends. The ascetic Gotama refrains from such bedding.’ Such is an ordinary person’s praise of the Realized One.</p>
<p id="p40"><span class="parno">40</span>‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in beautifying and adorning themselves with garlands, fragrance, and makeup. This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, headbands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, chowries, and long-fringed white robes. The ascetic Gotama refrains from such beautification and adornment.’ Such is an ordinary person’s praise of the Realized One.</p>
<p id="p41"><span class="parno">41</span>‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in unworthy talk. This includes such topics as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence. The ascetic Gotama refrains from such unworthy talk.’ Such is an ordinary person’s praise of the Realized One.</p>
<p id="p42"><span class="parno">42</span>‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. They say such things as: “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this — if you can!” The ascetic Gotama refrains from such argumentative talk.’ Such is an ordinary person’s praise of the Realized One.</p>
<p id="p43"><span class="parno">43</span>‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages. This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: “Go here, go there. Take this, bring that from there.” The ascetic Gotama refrains from such errands.’ Such is an ordinary person’s praise of the Realized One.</p>
<p id="p44"><span class="parno">44</span>‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in deceit, flattery, hinting, and belittling, and using material possessions to pursue other material possessions. The ascetic Gotama refrains from such deceit and flattery.’ Such is an ordinary person’s praise of the Realized One.</p>
<p>The middle section on ethics is finished.</p>
<h5>2.3. The Large Section on Ethics </h5>
<p id="p45"><span class="parno">45</span>‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. This includes such fields as limb-reading, omenology, divining celestial portents, interpreting dreams, divining bodily marks, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, palmistry; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the crafts of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and animal cries. The ascetic Gotama refrains from such unworthy branches of knowledge, such wrong livelihood.’ Such is an ordinary person’s praise of the Realized One.</p>
<hr>
<p id="p46"><span class="parno">46</span>‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer. The ascetic Gotama refrains from such unworthy branches of knowledge, such wrong livelihood.’ </p>
<p>Such is an ordinary person’s praise of the Realized One.</p>
<p id="p47"><span class="parno">47</span>‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. This includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be defeated, or vice versa; and so there will be victory for one and defeat for the other. The ascetic Gotama refrains from such unworthy branches of knowledge, such wrong livelihood.’ </p>
<p>Such is an ordinary person’s praise of the Realized One.</p>
<hr>
<p id="p48"><span class="parno">48</span>‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery sky, an earthquake, thunder; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena. The ascetic Gotama refrains from such unworthy branches of knowledge, such wrong livelihood.’ </p>
<p>Such is an ordinary person’s praise of the Realized One.</p>
<hr>
<p id="p49"><span class="parno">49</span>‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. This includes predicting whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a bad harvest; security or peril; sickness or health. It also includes such occupations as computing, accounting, calculating, poetry, and cosmology. The ascetic Gotama refrains from such unworthy branches of knowledge, such wrong livelihood.’ </p>
<p>Such is an ordinary person’s praise of the Realized One.</p>
<hr>
<p id="p50"><span class="parno">50</span>‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. This includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, curses to prevent conception, bind the tongue, or lock the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck. The ascetic Gotama refrains from such unworthy branches of knowledge, such wrong livelihood.’ </p>
<p>Such is an ordinary person’s praise of the Realized One.</p>
<hr>
<p id="p51"><span class="parno">51</span>‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving rinsing and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and binding on herbs. The ascetic Gotama refrains from such unworthy branches of knowledge, such wrong livelihood.’ </p>
<p>Such is an ordinary person’s praise of the Realized One.</p>
<p id="p52"><span class="parno">52</span>These are the trivial, insignificant details of mere ethics that an ordinary person speaks of when they speak praise of the Realized One.</p>
<p>The longer section on ethics is finished.</p>
<h4>3. Views </h4>
<h5>3.1. Theories About the Past </h5>
<p id="p53"><span class="parno">53</span>There are other principles — deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute — which the Realized One makes known after realizing them with his own insight. Those who genuinely praise the Realized One would rightly speak of these things. And what are these principles?</p>
<p id="p54"><span class="parno">54</span>There are some ascetics and brahmins who theorize about the past, and assert various hypotheses concerning the past on eighteen grounds. And what are the eighteen grounds on which they rely?</p>
<h6>3.1.1. Eternalism </h6>
<p id="p55"><span class="parno">55</span>There are some ascetics and brahmins who are eternalists, who assert that the self and the cosmos are eternal on four grounds. And what are the four grounds on which they rely?</p>
<p id="p56"><span class="parno">56</span>It’s when some ascetic or brahmin — by dint of keen, resolute, committed, and diligent effort, and right focus — experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the cosmos contracting, many eons of the cosmos expanding, many eons of the cosmos contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.</p>
<hr>
<p id="p57"><span class="parno">57</span>They say: ‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise. Why is that? Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives, with features and details.</p>
<hr>
<p id="p58"><span class="parno">58</span>Because of this I know: “The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’ This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.</p>
<hr>
<p id="p59"><span class="parno">59</span>And what is the second ground on which they rely? </p>
<p>It’s when some ascetic or brahmin — by dint of keen, resolute, committed, and diligent effort, and right focus — experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives. That is: one eon of the cosmos contracting and expanding; two, three, four, five, or ten eons of the cosmos contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.</p>
<p id="p60"><span class="parno">60</span>They say: ‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise. Why is that? Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives, with features and details.</p>
<p id="p61"><span class="parno">61</span>Because of this I know: “The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’ This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.</p>
<hr>
<p id="p62"><span class="parno">62</span>And what is the third ground on which they rely? </p>
<p>It’s when some ascetic or brahmin — by dint of keen, resolute, committed, and diligent effort, and right focus — experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives. That is: ten eons of the cosmos contracting and expanding; twenty, thirty, or forty eons of the cosmos contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.</p>
<p id="p63"><span class="parno">63</span>They say: ‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise. Why is that? Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives, with features and details.</p>
<p id="p64"><span class="parno">64</span>Because of this I know: “The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’ This is the third ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.</p>
<hr>
<p id="p65"><span class="parno">65</span>And what is the fourth ground on which they rely? </p>
<p>It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective: ‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’ </p>
<p>This is the fourth ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.</p>
<p id="p66"><span class="parno">66</span>These are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are eternal. Any ascetics and brahmins who assert that the self and the cosmos are eternal do so on one or other of these four grounds. Outside of this there is none.</p>
<p id="p67"><span class="parno">67</span>The Realized One understands this: ‘If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.’ He understands this, and what goes beyond this. Yet since he does not misapprehend that understanding, he has realized extinguishment within himself. Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping.</p>
<p id="p68"><span class="parno">68</span>These are the principles — deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute — which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.</p>
<h6>3.1.2. Partial Eternalism </h6>
<p id="p69"><span class="parno">69</span>There are some ascetics and brahmins who are partial eternalists, who assert that the self and the cosmos are partially eternal and partially not eternal on four grounds. And what are the four grounds on which they rely?</p>
<p id="p70"><span class="parno">70</span>There comes a time when, after a very long period has passed, this cosmos contracts. As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance. There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.</p>
<hr>
<p id="p71"><span class="parno">71</span>There comes a time when, after a very long period has passed, this cosmos expands. As it expands an empty mansion of Brahmā appears. Then a certain sentient being — due to the running out of their life-span or merit — passes away from that host of radiant deities and is reborn in that empty mansion of Brahmā. There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.</p>
<p id="p72"><span class="parno">72</span>But after staying there all alone for a long time, they become dissatisfied and anxious: ‘Oh, if only another being would come to this state of existence.’ Then other sentient beings — due to the running out of their life-span or merit — pass away from that host of radiant deities and are reborn in that empty mansion of Brahmā in company with that being. There they too are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.</p>
<hr>
<p id="p73"><span class="parno">73</span>Now, the being who was reborn there first thinks: ‘I am Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born. These beings were created by me! Why is that? Because first I thought:</p>
<p>“Oh, if only another being would come to this state of existence.” Such was my heart’s wish, and then these creatures came to this state of existence.’</p>
<hr>
<p id="p74"><span class="parno">74</span>And the beings who were reborn there later also think: ‘This must be Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born. And we have been created by him. Why is that? Because we see that he was reborn here first, and we arrived later.’</p>
<p id="p75"><span class="parno">75</span>And the being who was reborn first is more long-lived, beautiful, and illustrious than those who arrived later.</p>
<hr>
<p id="p76"><span class="parno">76</span>It’s possible that one of those beings passes away from that host and is reborn in this state of existence. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an immersion of the heart of such a kind that they recollect that past life, but no further.</p>
<p id="p77"><span class="parno">77</span>They say: ‘He who is Brahmā — the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born — is permanent, everlasting, eternal, imperishable, remaining the same for all eternity. We who were created by that Brahmā are impermanent, not lasting, short-lived, perishable, and have come to this state of existence. </p>
<p>This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.</p>
<hr>
<p id="p78"><span class="parno">78</span>And what is the second ground on which they rely? </p>
<hr>
<p>There are gods named ‘depraved by play.’ They spend too much time laughing, playing, and making merry. </p>
<hr>
<p>And in doing so, they lose their mindfulness, and they pass away from that host of gods.</p>
<hr>
<p id="p79"><span class="parno">79</span>It’s possible that one of those beings passes away from that host and is reborn in this state of existence. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an immersion of the heart of such a kind that they recollect that past life, but no further.</p>
<p id="p80"><span class="parno">80</span>They say: ‘The gods not depraved by play don’t spend too much time laughing, playing, and making merry. So they don’t lose their mindfulness, and don’t pass away from that host of gods. They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. But we who were depraved by play spent too much time laughing, playing, and making merry. In doing so, we lost our mindfulness, and passed away from that host of gods. We are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.’ </p>
<p>This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.</p>
<hr>
<p id="p81"><span class="parno">81</span>And what is the third ground on which they rely? </p>
<p>There are gods named ‘malevolent’. They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. They pass away from that host of gods.</p>
<hr>
<p id="p82"><span class="parno">82</span>It’s possible that one of those beings passes away from that host and is reborn in this state of existence. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an immersion of the heart of such a kind that they recollect that past life, but no further.</p>
<p id="p83"><span class="parno">83</span>They say: ‘The gods who are not malevolent don’t spend too much time gazing at each other, so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t pass away from that host of gods. They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. But we who were malevolent spent too much time gazing at each other, we grew angry with each other, our bodies and minds got tired, and we passed away from that host of gods. We are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.’ </p>
<p>This is the third ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.</p>
<hr>
<p id="p84"><span class="parno">84</span>And what is the fourth ground on which they rely? </p>
<p>It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective: ‘That which is called “the eye” or “the ear” or “the nose” or “the tongue” or “the body”: that self is impermanent, not lasting, transient, perishable. That which is called “mind” or “sentience” or “consciousness”: that self is permanent, everlasting, eternal, imperishable, remaining the same for all eternity.’ </p>
<p>This is the fourth ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.</p>
<p id="p85"><span class="parno">85</span>These are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are partially eternal and partially not eternal. Any ascetics and brahmins who assert that the self and the cosmos are partially eternal and partially not eternal do so on one or other of these four grounds. Outside of this there is none.</p>
<p id="p86"><span class="parno">86</span>The Realized One understands this: ‘If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.’ He understands this, and what goes beyond this. Yet since he does not misapprehend that understanding, he has realized extinguishment within himself. Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping.</p>
<p id="p87"><span class="parno">87</span>These are the principles — deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute — which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.</p>
<h6>3.1.3. The Cosmos is Finite or Infinite </h6>
<p id="p88"><span class="parno">88</span>There are some ascetics and brahmins who theorize about size, and assert that the cosmos is finite or infinite on four grounds. And what are the four grounds on which they rely?</p>
<p id="p89"><span class="parno">89</span>It’s when some ascetic or brahmin — by dint of keen, resolute, committed, and diligent effort, and right focus — experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as finite.</p>
<p id="p90"><span class="parno">90</span>They say: ‘The cosmos is finite and bounded. Why is that? Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as finite. Because of this I know: “The cosmos is finite and bounded.”’ </p>
<p>This is the first ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.</p>
<p id="p91"><span class="parno">91</span>And what is the second ground on which they rely? </p>
<p>It’s when some ascetic or brahmin — by dint of keen, resolute, committed, and diligent effort, and right focus — experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as infinite.</p>
<p id="p92"><span class="parno">92</span>They say: ‘The cosmos is infinite and unbounded. The ascetics and brahmins who say that the cosmos is finite are wrong. The cosmos is infinite and unbounded. Why is that? Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as infinite. Because of this I know: “The cosmos is infinite and unbounded.”’ </p>
<p>This is the second ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.</p>
<hr>
<p id="p93"><span class="parno">93</span>And what is the third ground on which they rely? </p>
<p>It’s when some ascetic or brahmin — by dint of keen, resolute, committed, and diligent effort, and right focus — experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as finite vertically but infinite horizontally.</p>
<p id="p94"><span class="parno">94</span>They say: ‘The cosmos is both finite and infinite. The ascetics and brahmins who say that the cosmos is finite are wrong, and so are those who say that the cosmos is infinite. The cosmos is both finite and infinite. Why is that? Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as finite vertically but infinite horizontally. Because of this I know: “The cosmos is both finite and infinite.”’ </p>
<p>This is the third ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.</p>
<p id="p95"><span class="parno">95</span>And what is the fourth ground on which they rely? </p>
<p>It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective: ‘The cosmos is neither finite nor infinite. The ascetics and brahmins who say that the cosmos is finite are wrong, as are those who say that the cosmos is infinite, and also those who say that the cosmos is both finite and infinite. The cosmos is neither finite nor infinite.’ </p>
<p>This is the fourth ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.</p>
<hr>
<p id="p96"><span class="parno">96</span>These are the four grounds on which those ascetics and brahmins assert that the cosmos is finite or infinite. Any ascetics and brahmins who assert that the cosmos is finite or infinite do so on one or other of these four grounds. Outside of this there is none.</p>
<p id="p97"><span class="parno">97</span>The Realized One understands this: ‘If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.’ He understands this, and what goes beyond this. Yet since he does not misapprehend that understanding, he has realized extinguishment within himself. Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping.</p>
<p><p id="p98"><span class="parno">98</span>These are the principles — deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute — which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.</p>
<h6>3.1.4. Equivocators </h6>
<p id="p99"><span class="parno">99</span>There are some ascetics and brahmins who are equivocators. Whenever they’re asked a question, they resort to evasiveness and equivocation on four grounds. And what are the four grounds on which they rely?</p>
<p id="p100"><span class="parno">100</span>It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful. They think: ‘I don’t truly understand what is skillful and what is unskillful. If I were to declare that something was skillful or unskillful I might be wrong. That would be stressful for me, and that stress would be an obstacle.’ So from fear and disgust with false speech they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to evasiveness and equivocation: ‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’ </p>
<p>This is the first ground on which some ascetics and brahmins rely when resorting to evasiveness and equivocation.</p>
<p id="p101"><span class="parno">101</span>And what is the second ground on which they rely? </p>
<p>It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful. They think: ‘I don’t truly understand what is skillful and what is unskillful. If I were to declare that something was skillful or unskillful I might feel desire or greed or hate or repulsion. That would be grasping on my part. That would be stressful for me, and that stress would be an obstacle.’ So from fear and disgust with grasping they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to evasiveness and equivocation: ‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’ </p>
<p>This is the second ground on which some ascetics and brahmins rely when resorting to evasiveness and equivocation.</p>
<p id="p102"><span class="parno">102</span>And what is the third ground on which they rely? </p>
<p>It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful. They think: ‘I don’t truly understand what is skillful and what is unskillful. Suppose I were to declare that something was skillful or unskillful. There are clever ascetics and brahmins who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect. They might pursue, press, and grill me about that. I’d be stumped by such a grilling. That would be stressful for me, and that stress would be an obstacle.’ So from fear and disgust with examination they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to evasiveness and equivocation: ‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’ </p>
<p>This is the third ground on which some ascetics and brahmins rely when resorting to evasiveness and equivocation.</p>
<hr>
<p id="p103"><span class="parno">103</span>And what is the fourth ground on which they rely? </p>
<p>It’s when some ascetic or brahmin is dull and stupid. Because of that, whenever they’re asked a question, they resort to evasiveness and equivocation: ‘Suppose you were to ask me whether there is another world. If I believed there was, I would say so. But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so. Suppose you were to ask me whether there is no other world … whether there both is and is not another world … whether there neither is nor is not another world … whether there are beings who are reborn spontaneously … whether there are not beings who are reborn spontaneously … whether there both are and are not beings who are reborn spontaneously … whether there neither are nor are not beings who are reborn spontaneously … whether there is fruit and result of good and bad deeds … whether there is not fruit and result of good and bad deeds … whether there both is and is not fruit and result of good and bad deeds … whether there neither is nor is not fruit and result of good and bad deeds … whether a Realized One exists after death … whether a Realized One doesn’t exist after death … whether a Realized One both exists and doesn’t exist after death … whether a Realized One neither exists nor doesn’t exist after death. If I believed there was, I would say so. But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’ </p>
<p>This is the fourth ground on which some ascetics and brahmins rely when resorting to evasiveness and equivocation.</p>
<p id="p104"><span class="parno">104</span>These are the four grounds on which those ascetics and brahmins who are equivocators resort to evasiveness and equivocation whenever they’re asked a question. Any ascetics and brahmins who resort to equivocation do so on one or other of these four grounds. Outside of this there is none. </p>
<p>The Realized One understands this … And those who genuinely praise the Realized One would rightly speak of these things.</p>
<h6>3.1.5. Doctrines of Origination by Chance </h6>
<p id="p105"><span class="parno">105</span>There are some ascetics and brahmins who theorize about chance. They assert that the self and the cosmos arose by chance on two grounds. And what are the two grounds on which they rely?</p>
<p id="p106"><span class="parno">106</span>There are gods named ‘non-percipient beings’. When perception arises they pass away from that host of gods. It’s possible that one of those beings passes away from that host and is reborn in this state of existence. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an immersion of the heart of such a kind that they recollect the arising of perception, but no further. They say: ‘The self and the cosmos arose by chance. Why is that? Because formerly I didn’t exist. Now, having not been, I’ve sprung into existence.’ </p>
<p>This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose by chance.</p>
<p id="p107"><span class="parno">107</span>And what is the second ground on which they rely? It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective: ‘The self and the cosmos arose by chance.’ </p>
<p>This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose by chance.</p>
<p id="p108"><span class="parno">108</span>These are the two grounds on which those ascetics and brahmins who theorize about chance assert that the self and the cosmos arose by chance. Any ascetics and brahmins who theorize about chance do so on one or other of these two grounds. Outside of this there is none. The Realized One understands this … </p>
<p>… And those who genuinely praise the Realized One would rightly speak of these things.</p>
<p id="p109"><span class="parno">109</span>These are the eighteen grounds on which those ascetics and brahmins who theorize about the past assert various hypotheses concerning the past. Any ascetics and brahmins who theorize about the past do so on one or other of these eighteen grounds. Outside of this there is none.</p>
<p id="p110"><span class="parno">110</span>The Realized One understands this: ‘If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.’ He understands this, and what goes beyond this. Yet since he does not misapprehend that understanding, he has realized extinguishment within himself. Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping.</p>
<p id="p111"><span class="parno">111</span>These are the principles — deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute — which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.</p>
<h5>3.2. Theories About the Future </h5>
<p id="p112"><span class="parno">112</span>There are some ascetics and brahmins who theorize about the future, and assert various hypotheses concerning the future on forty-four grounds. And what are the forty-four grounds on which they rely?</p>
<h6>3.2.1. Percipient Life After Death </h6>
<p id="p113"><span class="parno">113</span>There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a percipient form on sixteen grounds. And what are the sixteen grounds on which they rely?</p>
<hr>
<p id="p114"><span class="parno">114</span>They assert: ‘The self is sound and percipient after death, and it is physical …</p>
<p id="p115"><span class="parno">115</span> … non-physical …</p>
<p id="p116"><span class="parno">116</span> … both physical and non-physical …</p>
<p id="p117"><span class="parno">117</span> … neither physical nor non-physical …</p>
<hr>
<p id="p118"><span class="parno">118</span> … finite …</p>
<p id="p119"><span class="parno">119</span> … infinite …</p>
<p id="p120"><span class="parno">120</span> … both finite and infinite …</p>
<p id="p121"><span class="parno">121</span> … neither finite nor infinite …</p>
<hr>
<p id="p122"><span class="parno">122</span> … of unified perception …</p>
<p id="p123"><span class="parno">123</span> … of diverse perception …</p>
<p id="p124"><span class="parno">124</span> … of limited perception …</p>
<p id="p125"><span class="parno">125</span> … of limitless perception …</p>
<hr>
<p id="p126"><span class="parno">126</span> … experiences nothing but happiness …</p>
<p id="p127"><span class="parno">127</span> … experiences nothing but suffering …</p>
<p id="p128"><span class="parno">128</span> … experiences both happiness and suffering …</p>
<p id="p129"><span class="parno">129</span> … experiences neither happiness nor suffering.’</p>
<hr>
<p id="p130"><span class="parno">130</span> … These are the sixteen grounds on which those ascetics and brahmins assert that the self lives on after death in a percipient form. Any ascetics and brahmins who assert that the self lives on after death in a percipient form do so on one or other of these sixteen grounds. Outside of this there is none. The Realized One understands this … And those who genuinely praise the Realized One would rightly speak of these things.</p>
<h6>3.2.2. Non-Percipient Life After Death </h6>
<p id="p131"><span class="parno">131</span>There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a non-percipient form on eight grounds. And what are the eight grounds on which they rely?</p>
<hr>
<p id="p132"><span class="parno">132</span>They assert: ‘The self is sound and non-percipient after death, and it is physical …</p>
<p id="p133"><span class="parno">133</span> … non-physical …</p>
<p id="p134"><span class="parno">134</span> … both physical and non-physical …</p>
<hr>
<p id="p135"><span class="parno">135</span> … neither physical nor non-physical …</p>
<p id="p136"><span class="parno">136</span> … finite …</p>
<hr>
<p id="p137"><span class="parno">137</span> … infinite …</p>
<p id="p138"><span class="parno">138</span> … both finite and infinite …</p>
<p id="p139"><span class="parno">139</span> … neither finite nor infinite.’</p>
<hr>
<p id="p140"><span class="parno">140</span> … These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a non-percipient form. Any ascetics and brahmins who assert that the self lives on after death in a non-percipient form do so on one or other of these eight grounds. Outside of this there is none. The Realized One understands this … And those who genuinely praise the Realized One would rightly speak of these things.</p>
<h6>3.2.3. Neither Percipient Nor Non-Percipient Life After Death </h6>
<p id="p141"><span class="parno">141</span>There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a neither percipient nor non-percipient form on eight grounds. And what are the eight grounds on which they rely?</p>
<hr>
<p id="p142"><span class="parno">142</span>They assert: ‘The self is sound and neither percipient nor non-percipient after death, and it is physical …</p>
<p id="p143"><span class="parno">143</span> … non-physical …</p>
<p id="p144"><span class="parno">144</span> … both physical and non-physical …</p>
<p id="p145"><span class="parno">145</span> … neither physical nor non-physical …</p>
<hr>
<p id="p146"><span class="parno">146</span> … finite …</p>
<p id="p147"><span class="parno">147</span> … infinite …</p>
<p id="p148"><span class="parno">148</span> … both finite and infinite …</p>
<p id="p149"><span class="parno">149</span> … neither finite nor infinite.’</p>
<hr>
<p id="p150"><span class="parno">150</span> … These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a neither percipient nor non-percipient form. Any ascetics and brahmins who assert that the self lives on after death in a neither percipient nor non-percipient form do so on one or other of these eight grounds. Outside of this there is none. The Realized One understands this … </p>
<p>… And those who genuinely praise the Realized One would rightly speak of these things.</p>
<h5>3.2.4. Annihilationism </h5>
<p id="p151"><span class="parno">151</span>There are some ascetics and brahmins who are annihilationists. They assert the annihilation, eradication, and obliteration of an existing being on seven grounds. And what are the seven grounds on which they rely?</p>
<p id="p152"><span class="parno">152</span>There are some ascetics and brahmins who have this doctrine and view: ‘This self is physical, made up of the four primary elements, and produced by mother and father. Since it’s annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation of an existing being.</p>
<p id="p153"><span class="parno">153</span>But someone else says to them: ‘*That* self of which you speak does exist, I don’t deny it. But that’s not how *this* self becomes rightly annihilated. There is another self that is divine, physical, sensual, consuming solid food. You don’t know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation of an existing being.</p>
<p id="p154"><span class="parno">154</span>But someone else says to them: ‘*That* self of which you speak does exist, I don’t deny it. But that’s not how *this* self becomes rightly annihilated. There is another self that is divine, physical, mind-made, complete in all its various parts, not deficient in any faculty. You don’t know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation of an existing being.</p>
<p id="p155"><span class="parno">155</span>But someone else says to them: ‘*That* self of which you speak does exist, I don’t deny it. But that’s not how *this* self becomes rightly annihilated. There is another self which has gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, it’s reborn in the dimension of infinite space. You don’t know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation of an existing being.</p>
<p id="p156"><span class="parno">156</span>But someone else says to them: ‘*That* self of which you speak does exist, I don’t deny it. But that’s not how *this* self becomes rightly annihilated. There is another self which has gone totally beyond the dimension of infinite space. Aware that “consciousness is infinite”, it’s reborn in the dimension of infinite consciousness. You don’t know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation of an existing being.</p>
<p id="p157"><span class="parno">157</span>But someone else says to them: ‘*That* self of which you speak does exist, I don’t deny it. But that’s not how *this* self becomes rightly annihilated. There is another self that has gone totally beyond the dimension of infinite consciousness. Aware that “there is nothing at all”, it’s been reborn in the dimension of nothingness. You don’t know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation of an existing being.</p>
<p id="p158"><span class="parno">158</span>But someone else says to them: ‘*That* self of which you speak does exist, I don’t deny it. But that’s not how *this* self becomes rightly annihilated. There is another self that has gone totally beyond the dimension of nothingness. Aware that “this is peaceful, this is sublime”, it’s been reborn in the dimension of neither perception nor non-perception. You don’t know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation of an existing being.</p>
<p><p id="p159"><span class="parno">159</span>These are the seven grounds on which those ascetics and brahmins assert the annihilation, eradication, and obliteration of an existing being. Any ascetics and brahmins who assert the annihilation, eradication, and obliteration of an existing being do so on one or other of these seven grounds. Outside of this there is none. The Realized One understands this</p>
<p>… And those who genuinely praise the Realized One would rightly speak of these things.</p>
<h6>3.2.5. Extinguishment in the Present Life </h6>
<p id="p160"><span class="parno">160</span>There are some ascetics and brahmins who speak of extinguishment in the present life. They assert the ultimate extinguishment of an existing being in the present life on five grounds. And what are the five grounds on which they rely?</p>
<p id="p161"><span class="parno">161</span>There are some ascetics and brahmins who have this doctrine and view: ‘When this self amuses itself, supplied and provided with the five kinds of sensual stimulation, that’s how this self attains ultimate extinguishment in the present life.’ That is how some assert the extinguishment of an existing being in the present life.</p>
<p id="p162"><span class="parno">162</span>But someone else says to them: ‘*That* self of which you speak does exist, I don’t deny it. But that’s not how *this* self attains ultimate extinguishment in the present life. Why is that? Because sensual pleasures are impermanent, suffering, and perishable. Their decay and perishing give rise to sorrow, lamentation, pain, sadness, and distress. Quite secluded from sensual pleasures, secluded from unskillful qualities, this self enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. That’s how this self attains ultimate extinguishment in the present life.’ That is how some assert the extinguishment of an existing being in the present life.</p>
<p id="p163"><span class="parno">163</span>But someone else says to them: ‘*That* self of which you speak does exist, I don’t deny it. But that’s not how *this* self attains ultimate extinguishment in the present life. Why is that? Because the placing of the mind and the keeping it connected there are coarse. But when the placing of the mind and keeping it connected are stilled, this self enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. That’s how this self attains ultimate extinguishment in the present life.’ That is how some assert the extinguishment of an existing being in the present life.</p>
<p id="p164"><span class="parno">164</span>But someone else says to them: ‘*That* self of which you speak does exist, I don’t deny it. But that’s not how *this* self attains ultimate extinguishment in the present life. Why is that? Because the rapture and emotional excitement there are coarse. But with the fading away of rapture, this self enters and remains in the third absorption, where it meditates with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”. That’s how this self attains ultimate extinguishment in the present life.’ That is how some assert the extinguishment of an existing being in the present life.</p>
<hr>
<p id="p165"><span class="parno">165</span>But someone else says to them: ‘*That* self of which you speak does exist, I don’t deny it. But that’s not how *this* self attains ultimate extinguishment in the present life. Why is that? Because the bliss and enjoyment there are coarse. But giving up pleasure and pain, and ending former happiness and sadness, this self enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how this self attains ultimate extinguishment in the present life.’ That is how some assert the extinguishment of an existing being in the present life.</p>
<p id="p166"><span class="parno">166</span>These are the five grounds on which those ascetics and brahmins assert the ultimate extinguishment of an existing being in the present life. Any ascetics and brahmins who assert the ultimate extinguishment of an existing being in the present life do so on one or other of these five grounds. Outside of this there is none. The Realized One understands this … And those who genuinely praise the Realized One would rightly speak of these things.</p>
<p id="p167"><span class="parno">167</span>These are the forty-four grounds on which those ascetics and brahmins who theorize about the future assert various hypotheses concerning the future. Any ascetics and brahmins who theorize about the future do so on one or other of these forty-four grounds. Outside of this there is none. The Realized One understands this … And those who genuinely praise the Realized One would rightly speak of these things.</p>
<p id="p168"><span class="parno">168</span>These are the sixty-two grounds on which those ascetics and brahmins who theorize about the past and the future assert various hypotheses concerning the past and the future.</p>
<p id="p169"><span class="parno">169</span>Any ascetics and brahmins who theorize about the past or the future do so on one or other of these sixty-two grounds. Outside of this there is none.</p>
<p id="p170"><span class="parno">170</span>The Realized One understands this: ‘If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.’ He understands this, and what goes beyond this. Yet since he does not misapprehend that understanding, he has realized extinguishment within himself. Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping.</p>
<p id="p171"><span class="parno">171</span>These are the principles — deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute — which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.</p>
<h4>4. The Grounds For Assertions About the Self and the Cosmos </h4>
<h5>4.1. Anxiety and Evasiveness </h5>
<p id="p172"><span class="parno">172</span>Now, these things are only the feeling of those who do not know or see, the agitation and evasiveness of those under the sway of craving. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds …</p>
<hr>
<p id="p173"><span class="parno">173</span> … partially eternal on four grounds …</p>
<p id="p174"><span class="parno">174</span> … finite or infinite on four grounds …</p>
<hr>
<p id="p175"><span class="parno">175</span> … or they resort to equivocation on four grounds …</p>
<p id="p176"><span class="parno">176</span> … or they assert that the self and the cosmos arose by chance on two grounds …</p>
<p id="p177"><span class="parno">177</span> … they theorize about the past on these eighteen grounds …</p>
<hr>
<p id="p178"><span class="parno">178</span> … or they assert that the self lives on after death in a percipient form on sixteen grounds …</p>
<p id="p179"><span class="parno">179</span> … or that the self lives on after death in a non-percipient form on eight grounds …</p>
<p id="p180"><span class="parno">180</span> … or that the self lives on after death in a neither percipient nor non-percipient form on eight grounds …</p>
<hr>
<p id="p181"><span class="parno">181</span> … or they assert the annihilation of an existing being on seven grounds …</p>
<p id="p182"><span class="parno">182</span> … or they assert the ultimate extinguishment of an existing being in the present life on five grounds …</p>
<p id="p183"><span class="parno">183</span> … they theorize about the future on these forty-four grounds …</p>
<hr>
<p id="p184"><span class="parno">184</span> … When those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, these things are only the feeling of those who do not know or see, the agitation and evasiveness of those under the sway of craving.</p>
<h5>4.2. Conditioned by Contact </h5>
<p id="p185"><span class="parno">185</span>Now, these things are conditioned by contact. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds …</p>
<hr>
<p id="p186"><span class="parno">186</span> … partially eternal on four grounds</p>
<p id="p187"><span class="parno">187</span> … finite or infinite on four grounds …</p>
<p id="p188"><span class="parno">188</span> … or they resort to equivocation on four grounds …</p>
<hr>
<p id="p189"><span class="parno">189</span> … or they assert that the self and the cosmos arose by chance on two grounds …</p>
<p id="p190"><span class="parno">190</span> … they theorize about the past on these eighteen grounds …</p>
<hr>
<p id="p191"><span class="parno">191</span> … or they assert that the self lives on after death in a percipient form on sixteen grounds …</p>
<p id="p192"><span class="parno">192</span> … or that the self lives on after death in a non-percipient form on eight grounds …</p>
<p id="p193"><span class="parno">193</span> … or that the self lives on after death in a neither percipient nor non-percipient form on eight grounds …</p>
<hr>
<p id="p194"><span class="parno">194</span> … or they assert the annihilation of an existing being on seven grounds …</p>
<p id="p195"><span class="parno">195</span> … or they assert the ultimate extinguishment of an existing being in the present life on five grounds …</p>
<p id="p196"><span class="parno">196</span> … they theorize about the future on these forty-four grounds …</p>
<p id="p197"><span class="parno">197</span> … When those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, that too is conditioned by contact.</p>
<h5>4.3. Not Possible </h5>
<p id="p198-210"><span class="parno">198-210</span>Now, when those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, it is not possible that they should experience these things without contact.</p>
<h5>4.4. Dependent Origination </h5>
<p id="p211"><span class="parno">211</span>Now, when those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, all of them experience this by repeated contact through the six fields of contact. Their feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.</p>
<h4>5. The End of the Round </h4>
<p id="p212"><span class="parno">212</span>When a mendicant truly understands the six fields of contacts’ origin, ending, gratification, drawback, and escape, they understand what lies beyond all these things.</p>
<p id="p213"><span class="parno">213</span>All of these ascetics and brahmins who theorize about the past or the future are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net.</p>
<p id="p214"><span class="parno">214</span>Suppose a deft fisherman or his apprentice were to cast a fine-meshed net over a small pond. They’d think: ‘Any sizable creatures in this pond will be trapped in the net. Wherever they emerge they are caught and trapped in this very net.’ In the same way, all of these ascetics and brahmins who theorize about the past or the future are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net.</p>
<hr>
<p id="p215"><span class="parno">215</span>The Realized One’s body remains, but his attachment to rebirth has been cut off. As long as his body remains he will be seen by gods and humans. But when his body breaks up, after life has ended, gods and humans will see him no more.</p>
<p id="p216"><span class="parno">216</span>When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along. In the same way, the Realized One’s body remains, but his attachment to rebirth has been cut off. As long as his body remains he will be seen by gods and humans. But when his body breaks up, after life has ended, gods and humans will see him no more.”</p>
<p id="p217"><span class="parno">217</span>When he had spoken, Venerable Ānanda said to the Buddha, “It’s incredible, sir, it’s amazing! What is the name of this exposition of the teaching?”</p>
<p>“Well, then, Ānanda, you may remember this exposition of the teaching as ‘The Net of Meaning’, or else ‘The Net of the Teaching’, or else ‘The Prime Net’, or else ‘The Net of Views’, or else ‘The Supreme Victory in Battle’.”</p>
<p id="p218"><span class="parno">218</span>That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said. And while this discourse was being spoken, the galaxy shook.</p>
</div>
<div lang="pi">
<h4>1. Paribbājakakathā</h4>
<p><span class="parno">1</span>Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā antarā ca rājagahaṁ antarā ca nāḷandaṁ addhāna­maggappaṭi­panno hoti mahatā bhikkhusaṁghena saddhiṁ pañcamattehi bhikkhusatehi. Suppiyopi kho paribbājako antarā ca rājagahaṁ antarā ca nāḷandaṁ addhāna­maggappaṭi­panno hoti saddhiṁ antevāsinā brahmadattena māṇavena. Tatra sudaṁ suppiyo paribbājako aneka­pariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṁghassa avaṇṇaṁ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo aneka­pariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṁghassa vaṇṇaṁ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito <span class="var" title="anubaddhā (bj, pts1)" id="note1">anubandhā</span> honti bhikkhusaṁghañca.</p>
<p><span class="parno">2</span>Atha kho bhagavā ambalaṭ­ṭhikāyaṁ rājāgārake ekarattivāsaṁ <span class="var" title="upagañchi (bj, s1–3, km, pts1)" id="note2">upagacchi</span> saddhiṁ bhikkhusaṁghena. Suppiyopi kho paribbājako ambalaṭ­ṭhikāyaṁ rājāgārake ekarattivāsaṁ <span class="var" title="upagañchi (bj, s1–3, km, pts1)" id="note3">upagacchi</span> antevāsinā brahmadattena māṇavena. Tatrapi sudaṁ suppiyo paribbājako aneka­pariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṁghassa avaṇṇaṁ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo aneka­pariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṁghassa vaṇṇaṁ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā viharanti.</p>
<hr>
<p><span class="parno">3</span>Atha kho sambahulānaṁ bhikkhūnaṁ rattiyā paccūsasamayaṁ paccuṭṭhitānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayaṁ sankhiyadhammo udapādi: </p>
<p>"acchariyaṁ, āvuso, abbhutaṁ, āvuso, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṁ nānādhimuttikatā suppaṭividitā. Ayañhi suppiyo paribbājako aneka­pariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, sanghassa avaṇṇaṁ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo aneka­pariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, sanghassa vaṇṇaṁ bhāsati. Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusanghañcā"ti.</p>
<hr>
<p><span class="parno">4</span>Atha kho bhagavā tesaṁ bhikkhūnaṁ imaṁ sankhiyadhammaṁ viditvā yena maṇḍalamāḷo tenupasankami; upasankamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: "kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā"ti?</p>
<p>Evaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ: "idha, bhante, amhākaṁ rattiyā paccūsasamayaṁ paccuṭṭhitānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayaṁ sankhiyadhammo udapādi: 'acchariyaṁ, āvuso, abbhutaṁ, āvuso, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṁ nānādhimuttikatā suppaṭividitā. Ayañhi suppiyo paribbājako aneka­pariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, sanghassa avaṇṇaṁ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo aneka­pariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, sanghassa vaṇṇaṁ bhāsati. Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusanghañcā'ti. Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto"ti.</p>
<hr>
<p><span class="parno">5</span>"Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, sanghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, sanghassa vā avaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṁ yevassa tena antarāyo. Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, sanghassa vā avaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṁ subhāsitaṁ dubbhāsitaṁ ājāneyyāthā"ti?</p>
<p>"No hetaṁ, bhante".</p>
<hr>
<p><span class="parno">6</span>"Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, sanghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi abhūtaṁ abhūtato nibbeṭhetabbaṁ: 'itipetaṁ abhūtaṁ, itipetaṁ atacchaṁ, natthi cetaṁ amhesu, na ca panetaṁ amhesu saṁvijjatī'ti.</p>
<p><span class="parno">7</span>Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṁghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso <span class="var" title="ubbilāvitattaṁ (bj, s1–3) | ubbillāvitattaṁ (pts1)" id="note5">uppilāvitattaṁ</span> karaṇīyaṁ. Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṁghassa vā vaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha ānandino sumanā <span class="var" title="ubbilāvino (bj) | ubbilāvitattā (s1–3) | ubbillāvitā (pts1)" id="note6">uppilāvitā</span> tumhaṁ yevassa tena antarāyo. Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṁghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi bhūtaṁ bhūtato paṭijānitabbaṁ: 'itipetaṁ bhūtaṁ, itipetaṁ tacchaṁ, atthi cetaṁ amhesu, saṁvijjati ca panetaṁ amhesū'ti.</p>
<h4>2. Sīla</h4>
<h5>2.1. Cūḷasīla</h5>
<p><span class="parno">8</span>Appamattakaṁ kho panetaṁ, bhikkhave, oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Katamañca taṁ, bhikkhave, appamattakaṁ oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya?</p>
<p><span class="parno">9</span>'Pāṇātipātaṁ pahāya pāṇātipātā paṭivirato samaṇo gotamo nihitadaṇḍo, nihitasattho, lajjī, dayāpanno, sabbapāṇabhūtahitānukampī viharatī'ti — iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p>
<p><span class="parno">10</span>'Adinnādānaṁ pahāya adinnādānā paṭivirato samaṇo gotamo dinnādāyī dinnapāṭikankhī, athenena sucibhūtena attanā viharatī'ti — iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p>
<p><span class="parno">11</span>'Abrahmacariyaṁ pahāya brahmacārī samaṇo gotamo <span class="var" title="anācārī (mr)" id="note7">ārācārī</span> <span class="var" title="paṭivirato (katthaci)" id="note8">virato</span> methunā gāmadhammā'ti — iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p>
<p><span class="parno">12</span>'Musāvādaṁ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho <span class="var" title="ṭheto (s1–3, km)" id="note10">theto</span> paccayiko avisaṁvādako lokassā'ti — iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p>
<p><span class="parno">13</span>'Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato samaṇo gotamo, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā'ti — iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p>
<p><span class="parno">14</span>'Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato samaṇo gotamo, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayangamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā'ti — iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p>
<p><span class="parno">15</span>'Samphappalāpaṁ pahāya samphappalāpā paṭivirato samaṇo gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitan'ti — iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p>
<hr>
<p><span class="parno">16</span>'<span class="var" title="… samārabbhā (mr)" id="note11">Bījagāmabhūtagāmasamārambhā</span> paṭivirato samaṇo gotamo'ti — iti vā hi, bhikkhave … pe … .</p>
<p><span class="parno">17</span>'Ekabhattiko samaṇo gotamo rattūparato <span class="var" title="vikālabhojanā paṭivirato (pts1) | paṭivirato (katthaci)" id="note12">virato</span> vikālabhojanā … .</p>
<p><span class="parno">18</span><span class="var" title="naccagītavāditavisukadassanā (mr)" id="note13">Naccagītavāditavisūkadassanā</span> paṭivirato samaṇo gotamo … .</p>
<p><span class="parno">19</span>mālā­gandha­vilepana­dhāraṇa­maṇḍana­vibhūsanaṭṭhānā paṭivirato samaṇo gotamo … .</p>
<p><span class="parno">20</span>Uccāsayanamahāsayanā paṭivirato samaṇo gotamo … .</p>
<hr>
<p><span class="parno">21</span>Jātarūparajatapaṭiggahaṇā paṭivirato samaṇo gotamo … .</p>
<p><span class="parno">22</span>Āmaka­dhañña­paṭiggahaṇā paṭivirato samaṇo gotamo … .</p>
<p><span class="parno">23</span>Āmakamaṁsa­paṭiggahaṇā paṭivirato samaṇo gotamo … .</p>
<p><span class="parno">24</span>Itthikumārikapaṭiggahaṇā paṭivirato samaṇo gotamo … .</p>
<p><span class="parno">25</span>Dāsidāsapaṭiggahaṇā paṭivirato samaṇo gotamo … .</p>
<p><span class="parno">26</span>Ajeḷa­kapaṭiggahaṇā paṭivirato samaṇo gotamo … .</p>
<p><span class="parno">27</span>Kukkuṭasūkarapaṭiggahaṇā paṭivirato samaṇo gotamo … .</p>
<p><span class="parno">28</span>Hatthigavassavaḷavapaṭiggahaṇā paṭivirato samaṇo gotamo … .</p>
<p><span class="parno">29</span>Khettavatthupaṭiggahaṇā paṭivirato samaṇo gotamo … .</p>
<hr>
<p><span class="parno">30</span>Dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo … .</p>
<p><span class="parno">31</span>Kayavikkayā paṭivirato samaṇo gotamo … .</p>
<p><span class="parno">32</span>Tulākūṭakaṁsakūṭamānakūṭā paṭivirato samaṇo gotamo … .</p>
<p><span class="parno">33</span><span class="var" title="… sāviyogā (s1–3, km, mr)" id="note14">Ukkoṭanavañcananikatisāciyogā</span> paṭivirato samaṇo gotamo … .</p>
<p><span class="parno">34</span>Chedana­vadha­bandhana­viparāmosaālo­pasahasākārā paṭivirato samaṇo gotamo'ti — iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p>
<hr>
<p class="endsection">Cūḷasīlaṁ niṭṭhitaṁ.</p>
<h5>2.2. Majjhimasīla</h5>
<p><span class="parno">35</span>'Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti, <span class="var" title="seyyathīdaṁ (bj, s1–3, pts1)" id="note15">seyyathidaṁ</span> — mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva <span class="var" title="pañcamaṁ iti vā (bj, s1–3, mr)" id="note16">pañcamaṁ</span>; iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo'ti — iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p>
<p><span class="parno">36</span>'Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikārapari­bhogaṁ anuyuttā viharanti, seyyathidaṁ — annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ iti vā iti evarūpā sannidhikārapari­bhogā paṭivirato samaṇo gotamo'ti — iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p>
<p><span class="parno">37</span>'Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti, seyyathidaṁ — naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ pāṇissaraṁ vetāḷaṁ <span class="var" title="kumbhathūnaṁ (bj, s1–3, mr)" id="note18">kumbhathūṇaṁ</span> <span class="var" title="sobhanagarakaṁ (s1–3, km, pts1)" id="note19">sobhanakaṁ</span> caṇḍālaṁ vaṁsaṁ <span class="var" title="dhopanaṁ (pts1)" id="note20">dhovanaṁ</span> hatthiyuddhaṁ assayuddhaṁ <span class="var" title="mahisayuddhaṁ (bj, s1–3, km, pts1)" id="note21">mahiṁsayuddhaṁ</span> usabhayuddhaṁ ajayuddhaṁ <span class="var" title="meṇḍakayuddhaṁ (pts1)" id="note22">meṇḍayuddhaṁ</span> kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ nibbuddhaṁ uyyodhikaṁ balaggaṁ senābyūhaṁ anīkadassanaṁ iti vā iti evarūpā visūkadassanā paṭivirato samaṇo gotamo'ti — iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p>
<p><span class="parno">38</span>'Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti, seyyathidaṁ — aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ pangacīraṁ vankakaṁ mokkhacikaṁ <span class="var" title="cingulakaṁ (bj)" id="note23">cingulikaṁ</span> pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato samaṇo gotamo'ti — iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p>
<p><span class="parno">39</span>'Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti, seyyathidaṁ — āsandiṁ pallankaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ <span class="var" title="hatthattharaṇaṁ assattharaṇaṁ rathattharaṇaṁ (pts1, mr)" id="note24">hatthattharaṁ assattharaṁ rathattharaṁ</span> ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato samaṇo gotamo'ti — iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p>
<p><span class="parno">40</span>'Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti, seyyathidaṁ – ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ <span class="var" title="mālāvilepanaṁ (bj, s1–3, km, pts1)" id="note26">mālāgandhavilepanaṁ</span> mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ <span class="var" title="daṇḍakaṁ (bj, pts1)" id="note27">daṇḍaṁ</span> <span class="var" title="nālikaṁ (s1–3)" id="note28">nāḷikaṁ</span> <span class="var" title="asiṁ khaggaṁ (s1–3, km) | khaggaṁ (pts1)" id="note29">asiṁ</span> chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato samaṇo gotamo'ti — iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p>
<p><span class="parno">41</span>'Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti, seyyathidaṁ — rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ <span class="var" title="itthīkathaṁ (bj) | itthikathaṁ purisakathaṁ (s1, km, mr) | itthīkathaṁ purisakathaṁ (s2, s3)" id="note31">itthikathaṁ</span> sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā iti evarūpāya tiracchānakathāya paṭivirato samaṇo gotamo'ti — iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p>
<p><span class="parno">42</span>'Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti, seyyathidaṁ — na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, purevacanīyaṁ pacchā avaca, pacchā­vacanīyaṁ pure avaca, <span class="var" title="āciṇṇaṁ (bj) | aviciṇṇaṁ (pts1)" id="note32">adhiciṇṇaṁ</span> te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā iti evarūpāya viggāhikakathāya paṭivirato samaṇo gotamo'ti — iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p>
<p><span class="parno">43</span>'Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti, seyyathidaṁ — raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ "idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā"ti iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo'ti — iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p>
<p><span class="parno">44</span>'Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti, lapakā ca nemittikā ca nippesikā ca, <span class="var" title="lābhena ca lābhaṁ nijigiṁsitāro (bj, s1–3, pts1)" id="note33">lābhena lābhaṁ nijigīsitāro ca</span> <span class="var" title="iti (bj, mr)" id="note34">iti</span> evarūpā kuhanalapanā paṭivirato samaṇo gotamo'ti — </p>
<p>Iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p><p class="endsection">Majjhimasīlaṁ niṭṭhitaṁ.</p>
<h5>2.3. Mahāsīla</h5>
<p><span class="parno">45</span>'Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ — angaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ angavijjā vatthuvijjā <span class="var" title="khettavijjā (s1–3)" id="note35">khattavijjā</span> sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo'ti — iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p>
<hr>
<p><span class="parno">46</span>'Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ — maṇilakkhaṇaṁ vatthalakkhaṇaṁ daṇḍalakkhaṇaṁ satthalakkhaṇaṁ asilakkhaṇaṁ usulakkhaṇaṁ dhanulakkhaṇaṁ āvudhalakkhaṇaṁ itthilakkhaṇaṁ purisalakkhaṇaṁ kumāralakkhaṇaṁ kumārilakkhaṇaṁ dāsalakkhaṇaṁ dāsilakkhaṇaṁ hatthilakkhaṇaṁ assalakkhaṇaṁ <span class="var" title="mahisalakkhaṇaṁ (bj, s1–3, km, pts1)" id="note36">mahiṁsalakkhaṇaṁ</span> usabhalakkhaṇaṁ golakkhaṇaṁ ajalakkhaṇaṁ meṇḍalakkhaṇaṁ kukkuṭalakkhaṇaṁ vaṭṭakalakkhaṇaṁ godhālakkhaṇaṁ kaṇṇikālakkhaṇaṁ kacchapalakkhaṇaṁ migalakkhaṇaṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo'ti — </p>
<p>Iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p>
<p><span class="parno">47</span>'Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ — raññaṁ niyyānaṁ bhavissati, raññaṁ aniyyānaṁ bhavissati, abbhantarānaṁ raññaṁ upayānaṁ bhavissati, bāhirānaṁ raññaṁ apayānaṁ bhavissati, bāhirānaṁ raññaṁ upayānaṁ bhavissati, abbhantarānaṁ raññaṁ apayānaṁ bhavissati, abbhantarānaṁ raññaṁ jayo bhavissati, bāhirānaṁ raññaṁ parājayo bhavissati, bāhirānaṁ raññaṁ jayo bhavissati, abbhantarānaṁ raññaṁ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo'ti — </p>
<p>Iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p>
<hr>
<p><span class="parno">48</span>'Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ — candaggāho bhavissati, <span class="var" title="suriyaggāho (bj, s1–3, km, pts1)" id="note37">sūriyaggāho</span> bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṁ pathagamanaṁ bhavissati, candimasūriyānaṁ uppathagamanaṁ bhavissati, nakkhattānaṁ pathagamanaṁ bhavissati, nakkhattānaṁ uppathagamanaṁ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, <span class="var" title="devadundubhi (bj, s1–3, km, pts1)" id="note38">devadudrabhi</span> bhavissati, candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṁkilesaṁ vodānaṁ bhavissati, evaṁvipāko candaggāho bhavissati, evaṁvipāko sūriyaggāho bhavissati, evaṁvipāko nakkhattaggāho bhavissati, evaṁvipākaṁ candimasūriyānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ candimasūriyānaṁ uppathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ uppathagamanaṁ bhavissati, evaṁvipāko ukkāpāto bhavissati, evaṁvipāko disāḍāho bhavissati, evaṁvipāko bhūmicālo bhavissati, evaṁvipāko devadudrabhi bhavissati, evaṁvipākaṁ candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṁkilesaṁ vodānaṁ bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo'ti — </p>
<p>Iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p>
<hr>
<p><span class="parno">49</span>'Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ — suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, sankhānaṁ, kāveyyaṁ, lokāyataṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo'ti — </p>
<p>Iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p>
<hr>
<p><span class="parno">50</span>'Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ — āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṁkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ <span class="var" title="jivhānitthamabhanaṁ (bj) | jivhā-nittaddanaṁ (pts1)" id="note39">jivhānibandhanaṁ</span> hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccu­paṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo'ti — </p>
<p>Iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p>
<hr>
<p><span class="parno">51</span>'Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ — santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthupari­kammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā mūlabhesajjānaṁ anuppadānaṁ osadhīnaṁ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo'ti — </p>
<p>Iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p>
<p><span class="parno">52</span>Idaṁ kho, bhikkhave, appamattakaṁ oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.</p><p class="endsection">Mahāsīlaṁ niṭṭhitaṁ.</p>
<h4>3. Diṭṭhi</h4>
<h5>3.1. Pubbantakappika</h5>
<p><span class="parno">53</span>Atthi, bhikkhave, aññeva dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍit­avedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. Katame ca te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍit­avedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ?</p>
<p><span class="parno">54</span>Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino, pubbantaṁ ārabbha anekavihitāni <span class="var" title="adhivutti­padāni (bj, pts1)" id="note40">adhimutti­padāni</span> abhivadanti aṭṭhārasahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimutti­padāni abhivadanti aṭṭhārasahi vatthūhi?</p>
<h6>3.1.1. Sassatavāda</h6>
<p><span class="parno">55</span>Santi, bhikkhave, eke samaṇabrāhmaṇā sassatavādā, sassataṁ attānañca lokañca paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi?</p>
<p><span class="parno">56</span>Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte <span class="var" title="(parisuddhe pariyodāte anangaṇe vigatūpakkilese) (s1–3, mr)" id="note42"></span> anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ — ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni: 'amutrāsiṁ evaṁnāmo evaṁgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra <span class="var" title="upapādiṁ (bj, pts1)" id="note43">udapādiṁ</span>; tatrāpāsiṁ evaṁnāmo evaṁgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno'ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.</p>
<hr>
<p><span class="parno">57</span>So evamāha: 'sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ. Taṁ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi. Seyyathidaṁ — ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni: "amutrāsiṁ evaṁnāmo evangotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evangotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno"ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.</p>
<hr>
<p><span class="parno">58</span>Imināmahaṁ etaṁ jānāmi: "yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman"'ti. Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti. (1: 1)</p>
<hr>
<p><span class="parno">59</span>Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti?</p>
<p>Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ — ekampi saṁvaṭṭavivaṭṭaṁ dvepi saṁvaṭṭavivaṭṭāni tīṇipi saṁvaṭṭavivaṭṭāni cattāripi saṁvaṭṭavivaṭṭāni pañcapi saṁvaṭṭavivaṭṭāni dasapi saṁvaṭṭavivaṭṭāni: 'amutrāsiṁ evaṁnāmo evangotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evangotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno'ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.</p>
<p><span class="parno">60</span>So evamāha: 'sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ. Taṁ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi. Seyyathidaṁ — ekampi saṁvaṭṭavivaṭṭaṁ dvepi saṁvaṭṭavivaṭṭāni tīṇipi saṁvaṭṭavivaṭṭāni cattāripi saṁvaṭṭavivaṭṭāni pañcapi saṁvaṭṭavivaṭṭāni dasapi saṁvaṭṭavivaṭṭāni: "amutrāsiṁ evaṁnāmo evangotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evangotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno"ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.</p>
<p><span class="parno">61</span>Imināmahaṁ etaṁ jānāmi: "yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman"'ti. Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti. (2: 2)</p>
<hr>
<p><span class="parno">62</span>Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti?</p>
<p>Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ — dasapi saṁvaṭṭavivaṭṭāni vīsampi saṁvaṭṭavivaṭṭāni tiṁsampi saṁvaṭṭavivaṭṭāni cattālīsampi saṁvaṭṭavivaṭṭāni: 'amutrāsiṁ evaṁnāmo evangotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evangotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno'ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.</p>
<p><span class="parno">63</span>So evamāha: 'sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ. Taṁ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi. Seyyathidaṁ — dasapi saṁvaṭṭavivaṭṭāni vīsampi saṁvaṭṭavivaṭṭāni tiṁsampi saṁvaṭṭavivaṭṭāni cattālīsampi saṁvaṭṭavivaṭṭāni: "amutrāsiṁ evaṁnāmo evangotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evangotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno"ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.</p>
<p><span class="parno">64</span>Imināmahaṁ etaṁ jānāmi: "yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman"'ti. Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti. (3: 3)</p>
<hr>
<p><span class="parno">65</span>Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti?</p>
<p>Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī, so takkapari­yāhataṁ vīmaṁsānucaritaṁ sayaṁ paṭibhānaṁ evamāha: 'sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman'ti.</p>
<p>Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti. (4: 4)</p>
<p><span class="parno">66</span>Imehi kho te, bhikkhave, samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sassatavādā sassataṁ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.</p>
<p><span class="parno">67</span>Tayidaṁ, bhikkhave, tathāgato pajānāti: 'ime diṭṭhiṭṭhānā evaṁgahitā evaṁparāmaṭṭhā evaṁgatikā bhavanti evaṁabhisamparāyā'ti, tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti; tañca <span class="var" title="pajānaṁ (?)" id="note44">pajānanaṁ</span> na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṁ samudayañca atthangamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.</p>
<p><span class="parno">68</span>Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍit­avedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.</p><p class="endsection">Paṭhama­bhāṇavāro.</p>
<h6>3.1.2. Ekaccasassatavāda</h6>
<p><span class="parno">69</span>Santi, bhikkhave, eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi?</p>
<p><span class="parno">70</span>Hoti kho so, bhikkhave, samayo, yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko saṁvaṭṭati. Saṁvaṭṭamāne loke yebhuyyena sattā ābhassara­saṁvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti.</p>
<hr>
<p><span class="parno">71</span>Hoti kho so, bhikkhave, samayo, yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko vivaṭṭati. Vivaṭṭamāne loke suññaṁ brahmavimānaṁ pātubhavati. Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjati. So tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro subhaṭṭhāyī, ciraṁ dīghamaddhānaṁ tiṭṭhati.</p>
<p><span class="parno">72</span>Tassa tattha ekakassa dīgharattaṁ nivusitattā anabhirati paritassanā <span class="var" title="upapajjati (s1–3, c1)" id="note45">uppajjati</span>: 'aho vata aññepi sattā itthattaṁ āgaccheyyun'ti. Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṁ upapajjanti tassa sattassa sahabyataṁ. Tepi tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti.</p>
<hr>
<p><span class="parno">73</span>Tatra, bhikkhave, yo so satto paṭhamaṁ upapanno tassa evaṁ hoti: 'ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho <span class="var" title="sajjitā (s1–3, km) | sañjitā (pts1)" id="note46">sajitā</span> vasī pitā bhūtabhabyānaṁ. Mayā ime sattā nimmitā. Taṁ kissa hetu? </p>
<p>Mamañhi pubbe etadahosi: "aho vata aññepi sattā itthattaṁ āgaccheyyun"ti. Iti <span class="var" title="mamañca (bj, s1–3, pts1)" id="note47">mama ca</span> manopaṇidhi, ime ca sattā itthattaṁ āgatā'ti.</p>
<hr>
<p><span class="parno">74</span>Yepi te sattā pacchā <span class="var" title="uppannā (si)" id="note48">upapannā</span>, tesampi evaṁ hoti: 'ayaṁ kho bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ. Iminā mayaṁ bhotā brahmunā nimmitā. Taṁ kissa hetu? Imañhi mayaṁ addasāma idha paṭhamaṁ upapannaṁ, mayaṁ panamha pacchā upapannā'ti.</p>
<p><span class="parno">75</span>Tatra, bhikkhave, yo so satto paṭhamaṁ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.</p>
<hr>
<p><span class="parno">76</span>Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.</p>
<p><span class="parno">77</span>So evamāha: 'yo kho so bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ, yena mayaṁ bhotā brahmunā nimmitā, so nicco dhuvo sassato avipari­ṇāmadhammo sassatisamaṁ tatheva ṭhassati. Ye pana mayaṁ ahumhā tena bhotā brahmunā nimmitā, te mayaṁ aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā'ti.</p>
<p><span class="var" title="idaṁ kho (c1)" id="note49">Idaṁ</span>, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti. (1: 5)</p>
<hr>
<p><span class="parno">78</span>Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti?</p>
<hr>
<p>Santi, bhikkhave, khiḍḍāpadosikā nāma devā, te ativelaṁ <span class="var" title="hasakhiḍḍāratidhammasamāpannā (mr)" id="note50">hassa­khiḍḍārati­dhamma­samāpannā</span> viharanti.</p>
<hr>
<p>Tesaṁ ativelaṁ hassa­khiḍḍārati­dhamma­samāpannānaṁ viharataṁ sati <span class="var" title="mussati (bj, pts1) | pamussati (s1–3)" id="note51">sammussati</span>. Satiyā sammosā te devā tamhā kāyā cavanti.</p>
<hr>
<p><span class="parno">79</span>Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.</p>
<p><span class="parno">80</span>So evamāha: 'ye kho te bhonto devā na khiḍḍāpadosikā, te na ativelaṁ hassa­khiḍḍārati­dhamma­samāpannā viharanti. Tesaṁ na ativelaṁ hassa­khiḍḍārati­dhamma­samāpannānaṁ viharataṁ sati na sammussati. Satiyā asammosā te devā tamhā kāyā na cavanti; niccā dhuvā sassatā avipari­ṇāmadhammā sassatisamaṁ tatheva ṭhassanti. Ye pana mayaṁ ahumhā khiḍḍāpadosikā, te mayaṁ ativelaṁ hassa­khiḍḍārati­dhamma­samāpannā viharimhā. Tesaṁ no ativelaṁ hassa­khiḍḍārati­dhamma­samāpannānaṁ viharataṁ sati sammussati. Satiyā sammosā evaṁ mayaṁ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā'ti.</p>
<p>Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti. (2: 6)</p>
<hr>
<p><span class="parno">81</span>Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti?</p>
<p>Santi, bhikkhave, manopadosikā nāma devā, te ativelaṁ aññamaññaṁ upanijjhāyanti. Te ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti.</p>
<hr>
<p><span class="parno">82</span>Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.</p>
<p><span class="parno">83</span>So evamāha: 'ye kho te bhonto devā na manopadosikā, te nātivelaṁ aññamaññaṁ upanijjhāyanti. Te nātivelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṁ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipari­ṇāmadhammā sassatisamaṁ tatheva ṭhassanti. Ye pana mayaṁ ahumhā manopadosikā, te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyimhā. Te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsimhā, te mayaṁ aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Evaṁ mayaṁ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā'ti.</p>
<p>Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti. (3: 7)</p>
<hr>
<p><span class="parno">84</span>Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti?</p>