1 Thus was heard by me. At one time the Auspicious One entered upon the high road between Rajagaha and Nalanda with a large Sangha of bhikkhus, with about five hundred bhikkhus. The wanderer Suppiya, had also entered upon the high road between Rajagaha and Nalanda with his pupil, the brahmin youth Brahmadatta. There, the wanderer Suppiya, in various ways, only spoke in dispraise of the Buddha, spoke in dispraise of the Dhamma, spoke in dispraise of the Sangha. However, the wanderer Suppiya's pupil, the brahmin youth Brahmadatta, in various ways, spoke in praise of the Buddha, spoke in praise of the Dhamma, spoke in praise of the Sangha. Thus indeed, both teacher and pupil spoke directly opposing one another as they followed behind the Auspicious One and the Bhikkhu Sangha.

2 Later on, the Auspicious One entered the King's Cottage at Ambalatthika with the Bhikkhu Sangha to spend one night. The wanderer Suppiya also entered the King's Cottage at Ambalatthika with his pupil, brahmin youth Brahmadatta, to spend one night. There too, the wanderer Suppiya, in various ways, only spoke in dispraise of the Buddha, spoke in dispraise of the Dhamma, spoke in dispraise of the Sangha. However, the wanderer Suppiya's pupil, the brahmin youth Brahmadatta, in various ways, spoke in praise of the Buddha, spoke in praise of the Dhamma, spoke in praise of the Sangha. Thus indeed, both teacher and pupil spoke directly opposing one another as they dwelled.

3 Then, as the night [turned to] early morning, many bhikkhus having arisen, having assembled at the round pavilion, this topic of conversation arose as they settled: “It is marvellous, O friends. It is unprecedented, O friends, in so far as the Auspicious One who knows and sees, the Arahant, the rightly self-awakened One, has well known the diverse dispositions of beings. Indeed, this wanderer Suppiya, in various ways, spoke in dispraise of the Buddha, spoke in dispraise of the Dhamma, spoke in dispraise of the Sangha. However, the wanderer Suppiya's pupil, the brahmin youth Brahmadatta, in various ways, spoke in praise of the Buddha, spoke in praise of the Dhamma, spoke in praise of the Sangha. Thus indeed, both teacher and pupil spoke directly opposing one another as they followed behind the Auspicious One and the Bhikkhu Sangha.”

4 Then the Auspicious One, having known the topic of conversation of those bhikkhus, went to the round pavilion. Upon arrival, he sat down on a prepared seat. Having sat down, the Auspicious One addressed the bhikkhus: “What form of conversation, O bhikkhus, were you having now as you have settled here, having assembled? And what was the talk underway that was left unfinished by you?” When thus was said, those bhikkhus said this to the Auspicious One: “Here, O Bhante, as the night turned to early morning, we, having arisen, having assembled at the round pavilion, this topic of conversation arose as we settled: “It is marvellous, O friends. It is unprecedented, O friends, in so far as the Auspicious One who knows and sees, the Arahant, the rightly self-awakened One, has well known the diverse dispositions of beings. Indeed, this wanderer Suppiya, in various ways, spoke in dispraise of the Buddha, spoke in dispraise of the Dhamma, spoke in dispraise of the Sangha. However, the wanderer Suppiya's pupil, the brahmin youth Brahmadatta, in various ways, spoke in praise of the Buddha, spoke in praise of the Dhamma, spoke in praise of the Sangha. Thus indeed, both teacher and pupil spoke directly opposing one another as they followed behind the Auspicious One and the Bhikkhu Sangha.” This, O Bhante, was the talk underway that was left unfinished by us. Then the Auspicious One arrived.”

5 “O bhikkhus, should others speak in dispraise of me, or should speak in dispraise of the Dhamma, or should speak in dispraise of the Sangha, no malice, no discontentment, no resentment in the mind is to be done by you. O bhikkhus, should others speak in dispraise of me, or should speak in dispraise of the Dhamma, or should speak in dispraise of the Sangha, if there is annoyance or displeasure in you therein, that is a hindrance for you alone. O bhikkhus, should others speak in dispraise of me, or should speak in dispraise of the Dhamma, or should speak in dispraise of the Sangha, if there is annoyance or displeasure in you therein, would you understand of others [what is] well-spoken and badly-spoken?” “Certainly not, Bhante.” O bhikkhus, should others speak in dispraise of me, or should speak in dispraise of the Dhamma, or should speak in dispraise of the Sangha, you should unravel the false from the false therein: “Such as this is false. Such as this is untrue. But there is not this in us. On the contrary, this is not to be found in us.”

6 “O bhikkhus, should others speak in praise of me, or should speak in praise of the Dhamma, or should speak in praise of the Sangha, no rejoicing, no mental pleasure, no elation in the mind is to be done by you. O bhikkhus, should others speak in praise of me, or should speak in praise of the Dhamma, or should speak in praise of the Sangha, if there is rejoicing or gladness in you therein, that is a hindrance for you alone. O bhikkhus, should others speak in praise of me, or should speak in praise of the Dhamma, or should speak in praise of the Sangha, you should acknowledge the truth from the truth therein: “Such as this is true. Such as this is correct. And there is this in us. And still, this is to be found in us.”

7 “But this, O bhikkhus, is a trifling, insignificant, mere virtue, by which one who is a puthujjana might say when speaking in praise of the Tathagata.” “And which, O bhikkhus, is that trifling, insignificant, mere virtue by which one who is a puthujjana might say when speaking in praise of the Tathagata?”

8 “Having abandoned the killing of living beings, the samana Gotama abstains from the killing of living beings. Having buried the rod, having buried the sword, he dwells conscientious, with kindness and sympathy, compassionate for the welfare for all living beings.” It is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

9 “Having abandoned the taking of what is not given, the samana Gotama abstains from taking what is not given, accepting what is given, expecting what is given. By not thieving, he dwells having become pure himself.” Or it is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

10 “Having abandoned unchastity, the samana Gotama is a celibate one, living apart, abstaining from sexual intercourse, the villager's habit.” Or it is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

11 “Having abandoned false speech, the samana Gotama abstains from false speech. He speaks the truth. He is dependable, reliable, trustworthy, not a deceiver of the world.” Or it is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

12 “Having abandoned divisive speech, the samana Gotama abstains from divisive speech. Having heard from here, he does not tell there to divide these [from those], or having heard from there, he does not tell here to divide those [from these]. Thus is he, a reconciler of the divided, a bestower of togetherness. He delights in harmony, is delighted with harmony, rejoices in harmony, utters speech that creates harmony.” Or it is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

13 “Having abandoned harsh speech, the samana Gotama abstains from harsh speech. That speech which is gentle, pleasant to the ear, endearing, heartwarming, polite, pleasing to many, agreeable to many, that form of speech he utters.” Or it is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

14 “Having abandoned senseless prattle, the samana Gotama abstains from senseless prattle. He speaks at the proper time, [speech that is] truthful, meaningful, in accordance with the Dhamma, in accordance with the Vinaya, speech worth treasuring, at the proper time he utters speech that is reasonable, speech worth remembering, speech connected with profit.” Or it is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

15 “The samana Gotama abstains from injuring seed life and vegetation. The samana Gotama eats his meal in one sitting, refraining from eating in the evening, abstaining from eating outside the proper time. The samana Gotama abstains from dancing, singing, music and watching shows. The samana Gotama abstains from the establishment of wearing adornments and decorations with garlands, fragrances and ointments. The samana Gotama abstains from high and large beds and seats. The samana Gotama abstains from accepting gold and silver. The samana Gotama abstains from accepting uncooked grains. The samana Gotama abstains from accepting uncooked meat. The samana Gotama abstains from accepting women and girls. The samana Gotama abstains from accepting male and female slaves. The samana Gotama abstains from accepting goat and sheep. The samana Gotama abstains from accepting chicken and pigs. The samana Gotama abstains from the acquisition of elephants, cows, horses and mares. The samana Gotama abstains from the acquisition of fields and lands. The samana Gotama abstains from the practice of going on errands and going as a messenger. The samana Gotama abstains from buying and selling. The samana Gotama abstains from dealing in false weighing, dealing in fake metals, dealing in false measures, bribery, cheating and fraud. The samana Gotama abstains from the crooked ways of slaughtering, imprisoning, execution and robbery. The samana Gotama abstains from plunder and violence.” Or it is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

16 “Whereas some honorable samanas and brahmanas, having eating food offered in faith, dwell engaged in such forms of injuring seed life and vegetation, such as: root seeds, stem seeds, joint seeds, bud seeds and actual seeds as the fifth. The samana Gotama abstains from such or such forms of injuring seed life and vegetation.” Or it is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

17 “Whereas some honorable samanas and brahmanas, having eating food offered in faith, dwell engaged in such forms of storing up things for use, such as: storing up boiled rice; storing up drinks; storing up cloths; storing up vehicles; storing up beds; storing up fragrances; storing up meats. The samana Gotama abstains from such or such forms of storing up things for use.” Or it is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

8 “Whereas some honorable samanas and brahmanas, having eating food offered in faith, dwell engaged in such forms of the watching of shows, such as: dancing; singing; music; theatrical performances; story telling; instrumentals; pictured houses; drumming; shows of the heavenly musicians; acrobatic performances by Candalas; elephant battles; horse battles; stick fights; fist fights; wrestling; sham fights; battle arrays; army battles and regimental reviews. The samana Gotama abstains from such or such forms of the watching of shows.” Or it is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

19 “Whereas some honorable samanas and brahmanas, having eating food offered in faith, dwell engaged in such forms of endulging in gambling that are the bases for negligence, such as: eight-row chess; ten-row chess; 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 samana Gotama abstains from such or such forms of endulging in gambling that are the bases for negligence.” Or it is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

20 “Whereas some honorable samanas and brahmanas, having eating food offered in faith, dwell engaged in such forms of high and large beds and seats, such as: spacious couches; thrones with animal figures carved on the supports; long-haired coverlets; multi-coloured patchwork coverlets; white woollen coverlets; woollen coverlets embroidered with flowers; quilts stuffed with cotton; woollen coverlets embroidered with animal figures; woollen coverlets with hair on both sides or on one side; bedspreads embroidered with gems; silk coverlets; dance-hall carpets; elephant, horse or chariot rugs; rugs of antelope-skins; choice spreads made of kadali-deer hides; spreads with red awnings overhead; couches with red cushions for the head and feet. The samana Gotama abstains from such or such forms of high and large beds and seats.” Or it is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

21 “Whereas some honorable samanas and brahmanas, having eating food offered in faith, dwell engaged in such forms of endulging in the establishment of wearings, decorations and adornments, such as: rubbing fragrances on the body; massaging with oils; being bathed by others; kneading the limbs; using mirrors; collyrium (for the eyes); garlands; scents; unguents; face-powders; make-up; bracelets; head-bands; decorated walking sticks; ornamented medicine-tubes; rapiers; sunshades; embroidered sandals; turbans; diadems; yaktail whisks; and long-fringed white robes. The samana Gotama abstains from such or such forms of endulging in the establishment of wearings, decorations and adornments.” Or it is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

22 “Whereas some honorable samanas and brahmanas, having eating food offered in faith, dwell engaged in such forms of animal talk, such as: talk about kings, talk about thieves, talk about ministers, talk about armies, talk about dangers, talk about battles, talk about food, talk about drinks, talk about garments, talk about lodgings, talk about garlands, talk about perfumes, talk about lineages, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about those of former days who are dead, talk about diverse topics, speculate about the world, speculate about the sea, talk about being or non-being as such. The samana Gotama abstains from such or such forms of animal talks.” Or it is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

23 “Whereas some honorable samanas and brahmanas, having eating food offered in faith, dwell engaged in such forms of quarrelsome talk, such as: “You don't understand this dhamma and discipline. I understand this dhamma and discipline. How can you understand this dhamma and discipline? You have entered the wrong path. I have entered the right path. I'm consistent. You are inconsistent. What should have been said first, you said last, what should have been said last, you said first. That practice of yours has been overturned. Your doctrine has been invalidated. You are defeated. Go on and save your doctrine, or disentangle yourself now if you can.” The samana Gotama abstains from such or such forms of quarrelsome talk.” Or it is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

24 “Whereas some honorable samanas and brahmanas, having eating food offered in faith, dwell engaged in such forms of the practice of going on errands and going as a messenger, such as: running errands for kings, king's ministers, khattiyas, brahmins, householders, or young men who say: “Go here, go to such and such a place. Take this, bring that from such and such a place.” The samana Gotama abstains from such or such forms of practice of going on errands and going as a messenger.” Or it is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

25 “Whereas some honorable samanas and brahmanas, having eating food offered in faith, having strong desires, [engage in] hinting, muttering holy words for pay, fortune-telling, belittling others good qualities, and pursuing gain with gain. The samana Gotama abstains from such or such forms of hinting and flattering.” Or it is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

26 “Whereas some honorable samanas and brahmanas, having eating food offered in faith, they earn their living by such forms of wrong livelihood of animal sciences such as: [interpreting:] signs on limbs, unusual events, dreams, characteristic marks, cloths gnawed by mice; [offering:] fire oblations, oblations from a ladle, grain husk oblations, broken rice oblations, rice-grain oblations, ghee oblations, oil oblations, oblations from the mouth, blood oblations; palmistry, the science of identifying auspicious sites for building, the science of identifying auspicious fields, the science of interpreting the cries of jackals, the science of exorcism, the science of earthen house, the science of snakes, the science of poisons, the science of scorpions, the science of rats, the science of birds, the science of crows, predicting the number of years left to live, protective charms against arrows, commanding animals. The samana Gotama abstains from such or such forms of wrong livelihood.” Or it is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

27 “Whereas some honorable samanas and brahmanas, having eating food offered in faith, they earn their living by such forms of wrong livelihood of animal sciences such as: telling a person's fortune from the characteristics of gems, characteristics of a walking stick, characteristics of a garment, characteristics of a sword, characteristics of an arrow, characteristics of a bow, characteristics of a weapon, characteristics of a woman, characteristics of a man, characteristics of a boy, characteristics of a girl, characteristics of a male slave, characteristics of a female slave, characteristics of an elephant, characteristics of a horse, characteristics of a buffalo, characteristics of a bull, characteristics of a cow, characteristics of a goat, characteristics of a sheep, characteristics of a cock, characteristics of a quail, characteristics of an iguana, characteristics of a rabbit, characteristics of a turtle, characteristics of a deer. The samana Gotama abstains from such or such forms of wrong livelihood.” Or it is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

28 “Whereas some honorable samanas and brahmanas, having eating food offered in faith, they earn their living by such forms of wrong livelihood of animal sciences such as: the king will march forth; the king will not march forth; our king will attack and the foreign king will retreat; the foreign king will attack and our king will retreat; our king will triumph and the foreign king will be defeated; the foreign king will triumph and our king will be defeated; thus there will be victory for one and defeat for the other. The samana Gotama abstains from such or such forms of wrong livelihood.” Or it is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

29 “Whereas some honorable samanas and brahmanas, having eating food offered in faith, they earn their living by such forms of wrong livelihood of animal sciences such as: there will be an eclipse of the moon, there will be an eclipse of the sun, there will be an eclipse of a constellation; the sun and the moon will stay on their proper courses; the sun and the moon will deviate from their proper courses; the constellations will stay on their proper courses; the constellations will deviate from their proper courses; there will be a fall of meteors; there will be a blaze in the quarters; there will be an earthquake; there will be an earth-tremor; there will be a thundering of the [rain] devas; there will be a rising and setting, a darkening and brightening, of the moon, sun, and constellations; such will be the results of an eclipse of the moon, such will be the results of an eclipse of the sun, such will be the results of an eclipse of a constellation; such will be the results of the sun and the moon staying on their proper courses; such will be the results of the sun and the moon deviating from their proper courses; such will be the results of the constellations staying on their proper courses; such will be the results of the constellations deviating from their proper courses; such will be the results of a fall of meteors; such will be the results of a blaze in the quarters; such will be the results of an earthquake; such will be the results of an earth-tremor; such will be the results of a thundering of the [rain] devas; such will be the results of a rising and setting, a darkening and brightening, of the moon, sun, and constellations. The samana Gotama abstains from such or such forms of wrong livelihood.” Or it is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

30 “Whereas some honorable samanas and brahmanas, having eating food offered in faith, they earn their living by such forms of wrong livelihood of animal sciences such as: there will be abundant rain; there will be a drought; there will be abundant food; there will be a famine; there will be security; there will be danger; there will be sickness; there will be health; or they earn their living by accounting, computation, calculation, the composing of poetry, and moral philosophy. The samana Gotama abstains from such or such forms of wrong livelihood.” Or it is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

31 “Whereas some honorable samanas and brahmanas, having eating food offered in faith, they earn their living by such forms of wrong livelihood of animal sciences such as: getting a wife for a young man; getting a husband for a young woman; arranging engagements; arranging divorces; advising on times for savings; advising on times for spending; invoking good luck; invoking bad luck; reviving fetuses; [reciting:] incantations to bind the tongue; incantations to cause dumbness; incantations to cause vomiting; incantations to bind the jaw; whispering in the ear; questioning a mirror as an oracle; questioning a girl as an oracle; questioning a deva as an oracle; worshiping the sun; worshiping the Great Brahma; spitting out fire; invoking the goddess of luck. The samana Gotama abstains from such or such forms of wrong livelihood.” Or it is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

32 “Whereas some honorable samanas and brahmanas, having eating food offered in faith, they earn their living by such forms of wrong livelihood of animal sciences such as: [performing:] rituals for peace, rituals for aspirations, rituals for wisdom, rituals for rainfall, rituals for infertility, rituals for sites, ceremonies for sites, consecration of sites, ceremonial rinsing of the mouth, ceremonial bathing, offering of sacrifices, administering emetics, administering purgatives, administering up-going purgatives, administering down-going purgatives, administering head purgatives, administering ear ointments, administering eye restoratives, administering nasal medicine, administering ointments and counter-ointments; practising fine surgery; practising general surgery; practising as a children's doctor; the application of medicinal roots; the binding on of medicinal herbs and remedies. The samana Gotama abstains from such or such forms of wrong livelihood.” Or it is indeed thus, O bhikkhus, that a puthujjana speaking in praise of the Tathagata might say.

33 This, O bhikkhus, is the trifling, insignificant, mere virtue, by which one who is a puthujjana might say when speaking in praise of the Tathagata.

34 There are, O bhikkhus, also other dhammas that are deep, difficult to see, difficult to awaken to, peaceful, excellent, not within the sphere of reasoning, subtle, to be directly experienced by the wise, which the Tathagata, having realized by himself with supreme knowledge, causes to make them known, by which those who rightly speak in praise of the Tathagata in conformity with the truth might say. And which, O bhikkhus, are those dhammas that are deep, difficult to see, difficult to awaken to, peaceful, excellent, not within the sphere of reasoning, subtle, to be directly experienced by the wise, which the Tathagata, having realized by himself with supreme knowledge, causes to make them known, by which those who rightly speak in praise of the Tathagata in conformity with the truth might say?

35 There are, O bhikkhus, some samanas and brahmanas who are past world-cycle theorists, who [hold] views in line with the past, who assert various theories concerning the past by eighteen grounds. Owing to what, having regard for what, [do] those honorable samanas and brahmanas who are past world-cycle theorists, who [hold] views in line with the past, assert various theories concerning the past by these eighteen grounds?

36 There are, O bhikkhus, some samanas and brahmanas whose teaching is eternalism, who declare the self and the world [to be] eternal by four grounds. Owing to what, having regard for what, [do] those honorable samanas and brahmanas declare the self and the world [to be] eternal by four grounds?

37 “Here, O bhikkhus, a certain samana or brahmana, in consequence of ardour, in consequence of endeavour, in consequence of application, in consequence of vigilance, in consequence of right attention, mentally touches such a form of samadhi where in that state of mind, he recollects his manifold past abodes, that is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many hundreds of births, many thousands of births, many hundreds of thousands of births. “There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life span; and passing away from there, I appeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life span; and passing away from there, I appeared here.” Thus with their aspects and particulars, he recollects his manifold past abodes. He says thus: The self and the world are eternal, barren, permanent, as stable as a pillar, immovable. It is just beings that run through, move about continuously, passing away and re-arising. There is only this forever and ever. What is the reason for that? Because I, in consequence of ardour, in consequence of endeavour, in consequence of application, in consequence of vigilance, in consequence of right attention, mentally touch such a form of samadhi where in that state of mind, I recollect my manifold past abodes, that is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many hundreds of births, many thousands of births, many hundreds of thousands of births. “There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life span; and passing away from there, I appeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life span; and passing away from there, I appeared here.” Thus with their aspects and particulars, I recollect my manifold past abodes. In this way I understand this: Whereas the self and the world are eternal, barren, permanent, as stable as a pillar, immovable, beings run through, move about continuously, passing away and re-arising, there is only this forever and ever.” This, O bhikkhus, is the first ground owing to which, having regard for which, some samanas and brahmanas whose teaching is eternalism declare the self and the world to be eternal.

38 And in the second place, owing to what, having regard for what, [do] those honorable samanas and brahmanas whose teaching is eternalism, declare the self and the world to be eternal? “Here, O bhikkhus, a certain samana or brahmana, in consequence of ardour, in consequence of endeavour, in consequence of application, in consequence of vigilance, in consequence of right attention, mentally touches such a form of samadhi where in that state of mind, he recollects his manifold past abodes, that is: one world-contraction and expansion, two world-contraction and expansion, three world-contraction and expansion, four world-contraction and expansion, five world-contraction and expansion, ten world-contraction and expansion. “There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life span; and passing away from there, I appeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life span; and passing away from there, I appeared here.” Thus with their aspects and particulars, he recollects his manifold past abodes. He says thus: The self and the world are eternal, barren, permanent, as stable as a pillar, immovable. It is just beings that run through, move about continuously, passing away and re-arising. There is only this forever and ever. What is the reason for that? Because I, in consequence of ardour, in consequence of endeavour, in consequence of application, in consequence of vigilance, in consequence of right attention, mentally touch such a form of samadhi where in that state of mind, I recollect my manifold past abodes, that is: one world-contraction and expansion, two world-contraction and expansion, three world-contraction and expansion, four world-contraction and expansion, five world-contraction and expansion, ten world-contraction and expansion. “There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life span; and passing away from there, I appeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life span; and passing away from there, I appeared here.” Thus with their aspects and particulars, I recollect my manifold past abodes. In this way I understand this: Whereas the self and the world are eternal, barren, permanent, as stable as a pillar, immovable, beings, run through, move about continuously, passing away and re-arising, there is only this forever and ever.” This, O bhikkhus, is the second ground owing to which, having regard for which some samanas and brahmanas whose teaching is eternalism declare the self and the world to be eternal.

39 And in the third place, owing to what, having regard for what, [do] those honorable samanas and brahmanas whose teaching is eternalism, declare the self and the world to be eternal? “Here, O bhikkhus, a certain samana or brahmana, in consequence of ardour, in consequence of endeavour, in consequence of application, in consequence of vigilance, in consequence of right attention, mentally touches such a form of samadhi where in that state of mind, he recollects his manifold past abodes, that is: ten world-contraction and expansion, twenty world-contraction and expansion, thirty world-contraction and expansion, forty world-contraction and expansion. “There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life span; and passing away from there, I appeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life span; and passing away from there, I appeared here.” Thus with their aspects and particulars, he recollects his manifold past abodes. He says thus: The self and the world are eternal, barren, permanent, as stable as a pillar, immovable. It is just beings that run through, move about continuously, passing away and re-arising. There is only this forever and ever. What is the reason for that? Because I, in consequence of ardour, in consequence of endeavour, in consequence of application, in consequence of vigilance, in consequence of right attention, mentally touch such a form of samadhi where in that state of mind, I recollect my manifold past abodes, that is: ten world-contraction and expansion, twenty world-contraction and expansion, thirty world-contraction and expansion, forty world-contraction and expansion. “There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life span; and passing away from there, I appeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life span; and passing away from there, I appeared here.” Thus with their aspects and particulars, I recollect my manifold past abodes. In this way I understand this: Whereas the self and the world are eternal, barren, permanent, as stable as a pillar, immovable, beings, run through, move about continuously, passing away and re-arising, there is only this forever and ever.” This, O bhikkhus, is the third ground owing to which, having regard for which some samanas and brahmanas whose teaching is eternalism declare the self and the world to be eternal.

40 And in the fourth place, owing to what, having regard for what, [do] those honorable samanas and brahmanas whose teaching is eternalism, declare the self and the world to be eternal? “Here, O bhikkhus, a certain samana or brahmana is a logician, an investigator. Having hammered out by argumentations accompanied by investigation according to his own intelligence, he says thus: The self and the world are eternal, barren, permanent, as stable as a pillar, immovable. It is just beings that run through, move about continuously, passing away and re-arising. There is only this forever and ever.” This, O bhikkhus, is the fourth ground owing to which, having regard for which some samanas and brahmanas whose teaching is eternalism declare the self and the world to be eternal.

41 Indeed, it is these, O bhikkhus, by which those samanas and brahmanas whose teaching is eternalism declare the self and the world [to be] eternal by four grounds. Indeed, O bhikkhus, whichever samanas or brahmanas, whose teaching is eternalism, who declare the self and the world [to be] eternal, all those [do so] by only these four grounds or by a certain one [among] these. Aside from these there is none.

42 That, O bhikkhus, the Tathagata understands this: “These standpoint for views, thus welcome, thus held on to, thus grasped, they will lead to such after death state.” And that the Tathagata understands what transcends that understanding, and not being attached to that understanding, and not holding to it, he has just known personal extinguishing by final knowledge. And having known as they have come to be the arising, the extinction, the gratification, the liability and the stepping out of feelings, not having appropriated, the Tathagata, O bhikkhus, is liberated.

43 These, O bhikkhus, are really those dhammas that are deep, difficult to see, difficult to awaken to, peaceful, most excellent, not within the sphere of reasoning, subtle, to be directly experienced by the wise, which the Tathagata, having realized by himself with supreme knowledge, causes to make them known, by which those who rightly speak in praise of the Tathagata in conformity with the truth might say.

44 There are, O bhikkhus, some samanas and brahmanas who are partial eternal and partial non-eternal theorizers, who declare the self and the world [to be] partially eternal and partially non-eternal by four grounds. Owing to what, having regard for what, [do] those honorable samanas and brahmanas declare the self and the world [to be] partially eternal and partially non-eternal by four grounds?

45 At some time or other, O bhikkhus, there comes to be a long lapse of time which this world contracts. In a contracting world, the majority of beings are mostly Abhassara [brahma world] bound. There they are mind-made, feeding on happiness, self-luminous, roaming through the air, ever beautiful, and they remain like that for a very long time. At some time or other, O bhikkhus, there comes to be a long lapse of time which this world expands. In an expanding world, an empty brahma palace appears. Then a certain being, having passed away from the Abhassara group [due to] the exhaustion of life or exhaustion of merits, arises in the empty brahma palace. There he is mind-made, feeding on happiness, self-luminous, roaming through the air, ever beautiful, and he remains like that for a very long time. Of him being alone in that place for a long time, an uneasiness, discontent and perturbation arises: “O, that other beings too were to come to this state.” Then certain beings too, having passed away from the Abhassara group [due to] the exhaustion of life or exhaustion of merits, arise in the brahma palace in companionship of that being. Those too are mind-made, feeding on happiness, self-luminous, roaming through the air, ever beautiful, and they remain like that for a very long time. There, O bhikkhus, the being who arose first, it occurs to him thus: “I am Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All Seeing, the Wielder of Power, the Master, the Maker and Creator, the Foremost, the Ordainer, the Almighty, the Father of all that are and are to be. These beings are created by me. What is the reason for that? Formerly this occurred to me: “O, that other beings too were to come to this state;” and because of such mental aspiration of mine, these beings have come to this state.” Those beings too who arose afterwards, it occurs to those too: “This is Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All Seeing, the Wielder of Power, the Master, the Maker and Creator, the Foremost, the Ordainer, the Almighty, the Father of all that are and are to be. In this way we were created by Brahma. What is the reason for that? Because we see that he arose here first. However, we arose afterwards.”

46 There, O bhikkhus, the being who arose first is longer lived, more beautiful and possesses greater power. However, those beings who arose afterwards are shorter lived, less beautiful and possess less power. But it is possible, O bhikkhus, it is to be found that a certain being, having passed away from that group comes to this state of existence. Having come to this state of existence, he is one who goes forth from the house [life] into homelessness. Being one who has gone forth from the house [life] into homelessness, in consequence of ardour, in consequence of endeavour, in consequence of application, in consequence of vigilance, in consequence of right attention, he mentally touches such a form of samadhi where in that state of mind, he recollects his former abode, [but apart] from there, he does not recollect others. He says thus: “He who is Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All Seeing, the Wielder of Power, the Master, the Maker and Creator, the Foremost, the Ordainer, the Almighty, the Father of all that are and are to be, we were created by Brahma. He is permanent, stable, eternal, not liable to degenerate. He just remains thus forever and ever. However, we who were created by Brahma, we are impermanent, unstable, short lived, liable to fall away and come to this state of existence.” This, O bhikkhus, is the first ground owing to which, having regard for which some samanas and brahmanas who are partial eternal and partial non-eternal theorizers declare the self and the world to be partially eternal and partially non-eternal.

47 And in the second place, owing to what, having regard for what, [do] those honorable samanas and brahmanas who are partial eternal and partial non-eternal theorizers, declare the self and the world [to be] partially eternal and partially non-eternal? There are, O bhikkhus, devas named amusement revelers. They dwell excessively engaged in the habit of laughter and enjoyment. Of those dwelling excessively engaged in the habit of laughter and enjoyment, [their] mindfulness become muddled. With muddled mindfulness those devas pass away from that group. But it is possible, O bhikkhus, it is to be found, that a certain being from that group, having passed away, comes to this state of existence. Having come to this state of existence, he is one who goes forth from the house [life] into homelessness. Being one who has gone forth from the house [life] into homelessness, in consequence of ardour, in consequence of endeavour, in consequence of application, in consequence of vigilance, in consequence of right attention, he mentally touches such a form of samadhi where in that state of mind, he recollects his former abode, [but apart] from there, he does not recollect others. He says thus: “Those honorable devas who are not amusement revelers, they do not dwell excessively engaged in the habit of laughter and enjoyment. For those not dwelling excessively engaged in the habit of laughter and enjoyment, their mindfulness is not muddled. With mindfulness not muddled, those devas do not pass away from that group. They are permanent, stable, eternal, not liable to degenerate. They just remain thus forever and ever. However, we who were amusement revelers, dwelling excessively engaged in the habit of laughter and enjoyment, [our] mindfulness became muddled. With muddled mindfulness we passed away from that group. We are impermanent, unstable, short lived, liable to fall away and come to this state of existence.” This, O bhikkhus, is the second ground owing to which, having regard for which some samanas and brahmanas who are partial eternal and partial non-eternal theorizers declare the self and the world to be partially eternal and partially non-eternal.

48 And in the third place, owing to what, having regard for what, [do] those honorable samanas and brahmanas who are partial eternal and partial non-eternal theorizers, declare the self and the world [to be] partially eternal and partially non-eternal? There are, O bhikkhus, devas named corrupted in mind. They excessively reflect upon one another. Those excessively reflecting upon one another, they cause to corrupt one another's minds. Those who corrupt one another's minds, their bodies become tired and their minds become tired. Those devas pass away from that group. But it is possible, O bhikkhus, it is to be found, that a certain being from that group, having passed away, comes to this state of existence. Having come to this state of existence, he is one who goes forth from the house [life] into homelessness. Being one who has gone forth from the house [life] into homelessness, in consequence of ardour, in consequence of endeavour, in consequence of application, in consequence of vigilance, in consequence of right attention, he mentally touches such a form of samadhi where in that state of mind, he recollects his former abode, [but apart] from there, he does not recollect others. He says thus: “Those honorable devas who are not corrupted in mind, they do not excessively reflect upon one another. Those not excessively reflecting upon one another, they do not cause to corrupt one another's minds. Those who do not corrupt one another's minds, their bodies do not become tired and their minds do not become tired. Those devas do not pass away from that group. They are permanent, stable, eternal, not liable to degenerate. They just remain thus forever and ever. However, we who were corrupted in mind, we excessively reflected upon one another. Excessively reflecting upon one another, we caused to corrupt one another's minds. We who corrupted one another's minds, our bodies became tired and our minds became tired. We passed away from that group. We are impermanent, unstable, short lived, liable to fall away and come to this state of existence.” This, O bhikkhus, is the third ground owing to which, having regard for which some samanas and brahmanas who are partial eternal and partial non-eternal theorizers declare the self and the world to be partially eternal and partially non-eternal.

49 And in the fourth place, owing to what, having regard for what, [do] those honorable samanas and brahmanas who are partial eternal and partial non-eternal theorizers, declare the self and the world [to be] partially eternal and partially non-eternal? Here, O bhikkhus, a certain samana or brahmana is a logician, an investigator. Having hammered out by argumentations accompanied by investigation according to his own intelligence, he says thus: “That which is said to be this: the eyes, the ears too, the nose too, the tongue too, the body too,” this self is impermanent, unstable, not eternal, liable to degenerate. “And that which is the mental or the mind or consciousness, this self is permanent, stable, eternal, not liable to degenerate. It just remains thus forever and ever.” This, O bhikkhus, is the fourth ground owing to which, having regard for which some samanas and brahmanas who are partial eternal and partial non-eternal theorizers declare the self and the world to be partially eternal and partially non-eternal.

50 Indeed, it is these, O bhikkhus, by which those samanas and brahmanas whose teaching is partial eternal and partial non-eternal theorizers declare the self and the world [to be] partially eternal and partially non-eternal by four grounds. Indeed, O bhikkhus, whichever samanas or brahmanas are partial eternal and partial non-eternal theorizers, who declare the self and the world [to be] partially eternal and partially non-eternal, all those [do so] by only these four grounds or by a certain one [among] these. Aside from these there is none.

51 That, O bhikkhus, the Tathagata understands this: “These standpoint for views, thus welcome, thus held on to, thus grasped, they will lead to such after death state.” And that the Tathagata understands what transcends that understanding, and not being attached to that understanding, and not holding to it, he has just known personal extinguishing by final knowledge. And having known as they have come to be the arising, the extinction, the gratification, the liability and the stepping out of feelings, not having appropriated, the Tathagata, O bhikkhus, is liberated.

52 These, O bhikkhus, are really those dhammas that are deep, difficult to see, difficult to awaken to, peaceful, most excellent, not within the sphere of reasoning, subtle, to be directly experienced by the wise, which the Tathagata, having realized by himself with supreme knowledge, causes to make them known, by which those who rightly speak in praise of the Tathagata in conformity with the truth might say.

53 There are, O bhikkhus, some samanas and brahmanas who are finite or infinite world theorists, who declare the world to be finite or infinite from four grounds. Owing to what, having regard for what, [do] those honorable samanas and brahmanas declare the self and the world [to be] finite or infinite by four grounds?

54 Here, O bhikkhus, a certain samana or brahmana, in consequence of ardour, in consequence of endeavour, in consequence of application, in consequence of vigilance, in consequence of right attention, mentally touches such a form of samadhi where in that state of mind, he abides percipient of the world as finite. He says thus: “This world is finite and bounded. What is the reason for that? Because I, in consequence of ardour, in consequence of endeavour, in consequence of application, in consequence of vigilance, in consequence of right attention, mentally touch such a form of samadhi where in that state of mind, I abide percipient of the world as finite. In this way I understand just how this world is finite and bounded.” This, O bhikkhus, is the first ground, owing to which, having regard for which some samanas and brahmanas who are finite or infinite world theorists declare the world [to be] finite or infinite.

55 And in the second place, owing to what, having regard for what, [do] those honorable samanas and brahmanas who are finite or infinite world theorists declare the world [to be] finite or infinite? Here, O bhikkhus, a certain samana or brahmana, in consequence of ardour, in consequence of endeavour, in consequence of application, in consequence of vigilance, in consequence of right attention, mentally touches such a form of samadhi where in that state of mind, he abides percipient of the world as infinite. He says thus: “This world is infinite and boundless. What is the reason for that? Because I, in consequence of ardour, in consequence of endeavour, in consequence of application, in consequence of vigilance, in consequence of right attention, mentally touch such a form of samadhi where in that state of mind, I abide percipient of the world as infinite. In this way I understand just how this world is infinite and boundless.” This, O bhikkhus, is the second ground, owing to which, having regard for which some samanas and brahmanas who are finite or infinite world theorists declare the world [to be] finite or infinite.

56 And in the third place, owing to what, having regard for what, [do] those honorable samanas and brahmanas who are finite or infinite world theorists declare the world [to be] finite or infinite? Here, O bhikkhus, a certain samana or brahmana, in consequence of ardour, in consequence of endeavour, in consequence of application, in consequence of vigilance, in consequence of right attention, mentally touches such a form of samadhi where in that state of mind, he abides percipient of the world as finite above and below and as infinite across. He says thus: “This world is both finite and infinite. Those samanas and brahmanas who say thus: “This world is finite and bounded” lie. Those samanas and brahmanas who also say thus: “This world is infinite and boundless” also lie. This world is both finite and infinite. What is the reason for that? Because I, in consequence of ardour, in consequence of endeavour, in consequence of application, in consequence of vigilance, in consequence of right attention, mentally touch such a form of samadhi where in that state of mind, I abide percipient of the world as finite above and below and as infinite across. In this way I understand just how this world is both finite and infinite.” This, O bhikkhus, is the third ground, owing to which, having regard for which some samanas and brahmanas who are finite or infinite world theorists declare the world [to be] finite or infinite.

57 And in the fourth place, owing to what, having regard for what, [do] those honorable samanas and brahmanas who are finite or infinite world theorists declare the world [to be] finite or infinite? Here, O bhikkhus, a certain samana or brahmana is a logician, an investigator. Having hammered out by argumentations accompanied by investigation according to his own intelligence, he says thus: “This world is neither finite nor infinite. Those samanas and brahmanas who say thus: “This world is finite and bounded” lie. Those samanas and brahmanas who also say thus: “This world is infinite and boundless” also lie. Those samanas and brahmanas who say thus: “This world is both finite and infinite” also lie. This world is neither finite nor infinite.” This, O bhikkhus, is the fourth ground, owing to which, having regard for which some samanas and brahmanas who are finite or infinite world theorists declare the world [to be] finite or infinite.

58 Indeed, it is these, O bhikkhus, by which those samanas and brahmanas who are finite or infinite world theorists declare the world [to be] finite or infinite by four grounds. Indeed, O bhikkhus, whichever samanas or brahmanas are finite or infinite world theorists, who declare the world [to be] finite or infinite, all those [do so] by only these four grounds or by a certain one [among] these. Aside from these there is none.

59 That, O bhikkhus, the Tathagata understands this: “These standpoint for views, thus welcome, thus held on to, thus grasped, they will lead to such after death state.” And that the Tathagata understands what transcends that understanding, and not being attached to that understanding, and not holding to it, he has just known personal extinguishing by final knowledge. And having known as they have come to be the arising, the extinction, the gratification, the liability and the stepping out of feelings, not having appropriated, the Tathagata, O bhikkhus, is liberated.

60 These, O bhikkhus, are those dhammas that are deep, difficult to see, difficult to awaken to, peaceful, excellent, not within the sphere of reasoning, subtle, to be directly experienced by the wise, which the Tathagata, having realized by himself with supreme knowledge, causes to make them known, by which those who rightly speak in praise of the Tathagata in conformity with the truth might say.

61 There are, O bhikkhus, some samanas and brahmanas who give evasive answers [when] so and so questions are brought up. They set about confusing statements and endless equivocation by four grounds. Owing to what, having regard for what, [do] those honorable samanas and brahmanas give evasive answers [when] so and so questions are brought up, and set about confusing statements and endless equivocation by four grounds?

62 Here, O bhikkhus, a certain samana or brahmana does not understand as it has come to be, “this is wholesome.” He does not understand as it has come to be, “this is unwholesome.” It occurs to him thus: “I do not understand as it has come to be, “this is wholesome.” I do not understand as it has come to be, “this is unwholesome.” But [if] I, simply not understanding as it has come to be, “this is wholesome,” not understanding as it has come to be, “this is unwholesome,” were to declare: “This is wholesome” or were to declare: “This is unwholesome,” there might be a desire or lust or hate or aversion for me therein. Wherein there might be a desire or lust or hate or aversion for me, that is a lie of mine. That which is a lie of mine, that is a vexation for me. That which is a vexation for me, that is an obstacle for me.” Thus, for fear of speaking a lie, disgust with speaking a lie, he neither declares: “This is wholesome,” and yet nor declares: “This is unwholesome.” [When] so and so question is asked, he sets about confusing statements and endless equivocation: Thus, is not [declared] by me. “Just so” too, is not [declared] by me. “Otherwise” too, is not [declared] by me. “Not so” too, is not [declared] by me. “Not not so” too, is not [declared] by me.” This, O bhikkhus is the first ground, owing to which, having regard for which some honorable samanas and brahmanas give evasive answers [when] so and so questions are brought up, and set about confusing statements and endless equivocation.

63 And in the second place, owing to what, having regard for what, [do] those honorable samanas and brahmanas give evasive answers [when] so and so questions are brought up, and set about confusing statements and endless equivocation? Here, O bhikkhus, a certain samana or brahmana does not understand as it has come to be, “this is wholesome.” He does not understand as it has come to be, “this is unwholesome.” It occurs to him thus: “I do not understand as it has come to be, “this is wholesome.” I do not understand as it has come to be, “this is unwholesome.” But [if] I, simply not understanding as it has come to be, “this is wholesome,” not understanding as it has come to be, “this is unwholesome,” were to declare: “This is wholesome” or were to declare: “This is unwholesome,” there might be a desire or lust or hate or aversion for me therein. Wherein there might be a desire or lust or hate or aversion for me, that is an undertaking of mine. That which is an undertaking of mine, that is a vexation for me. That which is a vexation for me, that is an obstacle for me.” Thus, for fear of undertaking, disgust with undertaking, he neither declares: “This is wholesome,” and yet nor declares: “This is unwholesome.” [When] so and so question is asked, he sets about confusing statements and endless equivocation: Thus, is not [declared] by me. “Just so” too, is not [declared] by me. “Otherwise” too, is not [declared] by me. “Not so” too, is not [declared] by me. “Not not so” too, is not [declared] by me.” This, O bhikkhus is the second ground, owing to which, having regard for which some honorable samanas and brahmanas give evasive answers [when] so and so questions are brought up, and set about confusing statements and endless equivocation.

64 And in the third place, owing to what, having regard for what, [do] those honorable samanas and brahmanas give evasive answers [when] so and so questions are brought up, and set about confusing statements and endless equivocation? Here, O bhikkhus, a certain samana or brahmana does not understand as it has come to be, “this is wholesome.” He does not understand as it has come to be, “this is unwholesome.” It occurs to him thus: “I do not understand as it has come to be, “this is wholesome.” I do not understand as it has come to be, “this is unwholesome.” But [if] I, simply not understanding as it has come to be, “this is wholesome,” not understanding as it has come to be, “this is unwholesome,” were to declare: “This is wholesome” or were to declare: “This is unwholesome,” there are indeed samanas and brahmanas who are ever so wise, clever, accomplished in other's doctrines. One would think they roam about splitting by wisdom [the views of] those who are well-settled in views, like archers who can split hairs. [We] might converse together, those might cross question me, therein might asks for reasons, of those I might not be able to explain. Of which I might not be able to explain, that is a vexation for me. That which is a vexation for me, that is an obstacle for me.” Thus, for fear of inquiry, disgust with inquiry, he neither declares: “This is wholesome,” and yet nor declares: “This is unwholesome.” [When] so and so question is asked, he sets about confusing statements and endless equivocation: Thus, is not [declared] by me. “Just so” too, is not [declared] by me. “Otherwise” too, is not [declared] by me. “Not so” too, is not [declared] by me. “Not not so” too, is not [declared] by me.” This, O bhikkhus is the third ground, owing to which, having regard for which some honorable samanas and brahmanas give evasive answers [when] so and so questions are brought up, and set about confusing statements and endless equivocation.

65 And in the fourth place, owing to what, having regard for what, [do] those honorable samanas and brahmanas give evasive answers [when] so and so questions are brought up, and set about confusing statements and endless equivocation? Here, O bhikkhus, a certain samana or brahmana is stupid and dull. [Due to] his stupidity and dullness, [when] so and so question is asked, he sets about confusing statements and endless equivocation: “Is there another world?” If you ask of me thus, if of me thus [occurs]: “There is another world,” “there is another world,” would be declared for you thus. [But] thus, is not [declared] by me. “Just so” too, is not [declared] by me. “Otherwise” too, is not [declared] by me. “Not so” too, is not [declared] by me. “Not not so” too, is not [declared] by me.” “Is there not another world?” If you ask of me thus, if of me thus [occurs]: “There is not another world,” “there is not another world,” would be declared for you thus. [But] thus, is not [declared] by me. “Just so” too, is not [declared] by me. “Otherwise” too, is not [declared] by me. “Not so” too, is not [declared] by me. “Not not so” too, is not [declared] by me.” “Is there both another world and not another world?” If you ask of me thus, if of me thus [occurs]: “There is both another world and not another world,” “there is both another world and not another world,” would be declared for you thus. [But] thus, is not [declared] by me. “Just so” too, is not [declared] by me. “Otherwise” too, is not [declared] by me. “Not so” too, is not [declared] by me. “Not not so” too, is not [declared] by me.” “Is there neither another world nor not another world?” If you ask of me thus, if of me thus [occurs]: “There is neither another world nor not another world,” “there is neither another world nor not another world,” would be declared for you thus. [But] thus, is not [declared] by me. “Just so” too, is not [declared] by me. “Otherwise” too, is not [declared] by me. “Not so” too, is not [declared] by me. “Not not so” too, is not [declared] by me.” “Are there beings born spontaneously?” If you ask of me thus, if of me thus [occurs]: “There are beings born spontaneously,” “There are beings born spontaneously,” would be declared for you thus. [But] thus, is not [declared] by me. “Just so” too, is not [declared] by me. “Otherwise” too, is not [declared] by me. “Not so” too, is not [declared] by me. “Not not so” too, is not [declared] by me.” “Are there not beings born spontaneously?” If you ask of me thus, if of me thus [occurs]: “There are not beings born spontaneously,” “There are not beings born spontaneously,” would be declared for you thus. [But] thus, is not [declared] by me. “Just so” too, is not [declared] by me. “Otherwise” too, is not [declared] by me. “Not so” too, is not [declared] by me. “Not not so” too, is not [declared] by me.” “Are there both beings born spontaneously and not beings born spontaneously?” If you ask of me thus, if of me thus [occurs]: “There are both beings born spontaneously and not beings born spontaneously,” “There are both beings born spontaneously and not beings born spontaneously,” would be declared for you thus. [But] thus, is not [declared] by me. “Just so” too, is not [declared] by me. “Otherwise” too, is not [declared] by me. “Not so” too, is not [declared] by me. “Not not so” too, is not [declared] by me.” “Are there neither beings born spontaneously nor not beings born spontaneously?” If you ask of me thus, if of me thus [occurs]: “There are neither beings born spontaneously nor not beings born spontaneously,” “There are neither beings born spontaneously nor not beings born spontaneously,” would be declared for you thus. [But] thus, is not [declared] by me. “Just so” too, is not [declared] by me. “Otherwise” too, is not [declared] by me. “Not so” too, is not [declared] by me. “Not not so” too, is not [declared] by me.” “Are there fruits and results of kamma, of what is well done and badly done?” If you ask of me thus, if of me thus [occurs]: “There are fruits and results of kamma, of what is well done and badly done,” “There are fruits and results of kamma, of what is well done and badly done,” would be declared for you thus. [But] thus, is not [declared] by me. “Just so” too, is not [declared] by me. “Otherwise” too, is not [declared] by me. “Not so” too, is not [declared] by me. “Not not so” too, is not [declared] by me.” “Are there not fruits and results of kamma, of what is well done and badly done?” If you ask of me thus, if of me thus [occurs]: “There are not fruits and results of kamma, of what is well done and badly done,” “There are not fruits and results of kamma, of what is well done and badly done,” would be declared for you thus. [But] thus, is not [declared] by me. “Just so” too, is not [declared] by me. “Otherwise” too, is not [declared] by me. “Not so” too, is not [declared] by me. “Not not so” too, is not [declared] by me.” “Are there both fruits and results of kamma, of what is well done and badly done and not fruits and results of kamma, of what is well done and badly done?” If you ask of me thus, if of me thus [occurs]: “There are both fruits and results of kamma, of what is well done and badly done and not fruits and results of kamma, of what is well done and badly done,” “There are both fruits and results of kamma, of what is well done and badly done and not fruits and results of kamma, of what is well done and badly done,” would be declared for you thus. [But] thus, is not [declared] by me. “Just so” too, is not [declared] by me. “Otherwise” too, is not [declared] by me. “Not so” too, is not [declared] by me. “Not not so” too, is not [declared] by me.” “Are there neither fruits and results of kamma, of what is well done and badly done nor not fruits and results of kamma, of what is well done and badly done?” If you ask of me thus, if of me thus [occurs]: “There are neither fruits and results of kamma, of what is well done and badly done nor not fruits and results of kamma, of what is well done and badly done,” “There are neither fruits and results of kamma, of what is well done and badly done nor not fruits and results of kamma, of what is well done and badly done,” would be declared for you thus. [But] thus, is not [declared] by me. “Just so” too, is not [declared] by me. “Otherwise” too, is not [declared] by me. “Not so” too, is not [declared] by me. “Not not so” too, is not [declared] by me.” “Does the Tathagata exists after death?” If you ask of me thus, if of me thus [occurs]: “The Tathagata exists after death,” “the Tathagata exists after death,” would be declared for you thus. [But] thus, is not [declared] by me. “Just so” too, is not [declared] by me. “Otherwise” too, is not [declared] by me. “Not so” too, is not [declared] by me. “Not not so” too, is not [declared] by me.” “Does the Tathagata not exist after death?” If you ask of me thus, if of me thus [occurs]: “The Tathagata does not exist after death,” “the Tathagata does not exist after death,” would be declared for you thus. [But] thus, is not [declared] by me. “Just so” too, is not [declared] by me. “Otherwise” too, is not [declared] by me. “Not so” too, is not [declared] by me. “Not not so” too, is not [declared] by me.” “Does the Tathagata both exists and not exist after death?” If you ask of me thus, if of me thus [occurs]: “The Tathagata both exists and not exist after death,” “the Tathagata both exists and not exist after death,” would be declared for you thus. [But] thus, is not [declared] by me. “Just so” too, is not [declared] by me. “Otherwise” too, is not [declared] by me. “Not so” too, is not [declared] by me. “Not not so” too, is not [declared] by me.” “Does the Tathagata neither exists nor not exist after death?” If you ask of me thus, if of me thus [occurs]: “The Tathagata neither exists nor not exist after death,” “the Tathagata neither exists nor not exist after death,” would be declared for you thus. [But] thus, is not [declared] by me. “Just so” too, is not [declared] by me. “Otherwise” too, is not [declared] by me. “Not so” too, is not [declared] by me. “Not not so” too, is not [declared] by me.” This, O bhikkhus is the fourth ground, owing to which, having regard for which some honorable samanas and brahmanas give evasive answers [when] so and so questions are brought up, and set about confusing statements and endless equivocation.

66 Indeed, it is these, O bhikkhus, by which those samanas and brahmanas who give evasive answers [when] so and so questions are brought up, set about confusing statements and endless equivocation by four grounds. Indeed, O bhikkhus, whichever samanas or brahmanas give evasive answers [when] so and so questions are brought up and set about confusing statements and endless equivocation, all those [do so] by only these four grounds or by a certain one [among] these. Aside from these there is none.

67 That, O bhikkhus, the Tathagata understands this: “These standpoint for views, thus welcome, thus held on to, thus grasped, they will lead to such after death state.” And that the Tathagata understands what transcends that understanding, and not being attached to that understanding, and not holding to it, he has just known personal extinguishing by final knowledge. And having known as they have come to be the arising, the extinction, the gratification, the liability and the stepping out of feelings, not having appropriated, the Tathagata, O bhikkhus, is liberated.

68 These, O bhikkhus, are those dhammas that are deep, difficult to see, difficult to awaken to, peaceful, excellent, not within the sphere of reasoning, subtle, to be directly experienced by the wise, which the Tathagata, having realized by himself with supreme knowledge, causes to make them known, by which those who rightly speak in praise of the Tathagata in conformity with the truth might say.

69 There are, O bhikkhus, some samanas and brahmanas who are fortuitous origination theorists, who declare the self and the world to have originated fortuitously by two grounds. Owing to what, having regard for what, do those honorable samanas and brahmanas who are fortuitous origination theorists, declare the self and the world to have originated fortuitously by two grounds?

70 There are indeed, O bhikkhus, devas who are non-percipient beings. However, those devas pass away from that group upon the coming into existence of perception. But it is possible, O bhikkhus, it is to be found, that a certain being, having passed away from that group, comes to this state of existence. Having come to this state of existence, he is one who goes forth from the house [life] into homelessness. Being one who has gone forth from the house [life] into homelessness, in consequence of ardour, in consequence of endeavour, in consequence of application, in consequence of vigilance, in consequence of right attention, he mentally touches such a form of samadhi where in that state of mind, he recollects his former abode [but apart] from there, he does not recollect others. He says thus: “The self and the world have arisen without a cause. What is the reason for that? Because formerly, I was not. At present, I am. Not having been, [I] was transformed into the state of having existence.” This, O bhikkhus, is the first ground owing to which, having regard for which some samanas and brahmanas declare the self and the world to have originated fortuitously.

71 And in the second place, owing to what, having regard for what, [do] those honorable samanas and brahmanas who are fortuitous origination theorists, declare the self and the world to have originated fortuitously. Here, O bhikkhus, a certain samana or brahmana is a logician, an investigator. Having hammered out by argumentations accompanied by investigation according to his own intelligence, he says thus: “The self and the world have arisen without a cause.” This, O bhikkhus, is the second ground owing to which, having regard for which some samanas and brahmanas declare the self and the world to have originated fortuitously.

72 Indeed, it is these, O bhikkhus, by which those samanas and brahmanas who are fortuitous origination theorists, declare the self and the world to have originated fortuitously by two grounds. Indeed, O bhikkhus, whichever samanas or brahmanas are fortuitous origination theorists, declare the self and the world to have originated fortuitously, all those [do so] by only these two grounds or by a certain one [among] these. Aside from these there is none.

73 That, O bhikkhus, the Tathagata understands this: “These standpoint for views, thus welcome, thus held on to, thus grasped, they will lead to such after death state.” And that the Tathagata understands what transcends that understanding, and not being attached to that understanding, and not holding to it, he has just known personal extinguishing by final knowledge. And having known as they have come to be the arising, the extinction, the gratification, the liability and the stepping out of feelings, not having appropriated, the Tathagata, O bhikkhus, is liberated.

74 These, O bhikkhus, are those dhammas that are deep, difficult to see, difficult to awaken to, peaceful, excellent, not within the sphere of reasoning, subtle, to be directly experienced by the wise, which the Tathagata, having realized by himself with supreme knowledge, causes to make them known, by which those who rightly speak in praise of the Tathagata in conformity with the truth might say.

75 Indeed, it is these, O bhikkhus, by which those samanas and brahmanas who are past world-cycle theorists, who [hold] views in line with the past, assert various theories concerning the past by these eighteen grounds. Indeed, O bhikkhus, whichever samanas or brahmanas are past world-cycle theorists, who [hold] views in line with the past, assert various theories concerning the past, all those [do so] by only these eighteen grounds or by a certain one [among] these. Aside from these there is none.

76 That, O bhikkhus, the Tathagata understands this: “These standpoint for views, thus welcome, thus held on to, thus grasped, they will lead to such after death state.” And that the Tathagata understands what transcends that understanding, and not being attached to that understanding, and not holding to it, he has just known personal extinguishing by final knowledge. And having known as they have come to be the arising, the extinction, the gratification, the liability and the stepping out of feelings, not having appropriated, the Tathagata, O bhikkhus, is liberated.

77 These, O bhikkhus, are those dhammas that are deep, difficult to see, difficult to awaken to, peaceful, excellent, not within the sphere of reasoning, subtle, to be directly experienced by the wise, which the Tathagata, having realized by himself with supreme knowledge, causes to make them known, by which those who rightly speak in praise of the Tathagata in conformity with the truth might say.

78 There are, O bhikkhus, some samanas and brahmanas who are future world-cycle theorizers, who [hold] views in line with the future, who assert various theories concerning the future by these forty four grounds. Owing to what, having regard for what, do those honorable samanas and brahmanas who are future world-cycle theorizers, who [hold] views in line with the future, assert various theories concerning the future by these forty four grounds?

79 There are, O bhikkhus, some samanas and brahmanas who are immortality after death theorizers, whose teaching is percipient [immortality], who declare the self to be immortal and percipient after death by sixteen grounds. Owing to what, having regard for what, do those honorable samanas and brahmanas who are immortality after death theorizers, whose teaching is percipient [immortality], declare the self to be immortal and percipient after death by sixteen grounds?

80 They declare: “The self is possessed of form, percipient and free from sickness after death.” They declare: “The self is formless, percipient and free from sickness after death.” They declare: “The self is [both] possessed of form and formless, percipient and free from sickness after death.” They declare: “The self is neither possessed of form nor formless, percipient and free from sickness after death.” They declare: “The self is finite, percipient and free from sickness after death.” They declare: “The self is infinite, percipient and free from sickness after death.” They declare: “The self is both finite and infinite, percipient and free from sickness after death.” They declare: “The self is neither finite nor infinite, percipient and free from sickness after death.” They declare: “The self is of unified perception and free from sickness after death.” They declare: “The self is of diversified perception and free from sickness after death.” They declare: “The self is of limited perception and free from sickness after death.” They declare: “The self is of boundless perception and free from sickness after death.” They declare: “The self is percipient of only pleasure and free from sickness after death.” They declare: “The self is percipient of only pain and free from sickness after death.” They declare: “The self is percipient of both pleasure and pain and free from sickness after death.” They declare: “The self is percipient of neither pleasure nor pain and free from sickness after death.”

81 Indeed, it is these, O bhikkhus, by which those samanas and brahmanas who are immortality after death theorizers, whose teaching is percipient [immortality], declare the self to be immortal and percipient after death by sixteen grounds. Indeed, O bhikkhus, whichever samanas or brahmanas are immortality after death theorizers, whose teaching is percipient [immortality], declare the self to be immortal and percipient after death, all those [do so] by only these sixteen grounds or by a certain one [among] these. Aside from these there is none.

82 That, O bhikkhus, the Tathagata understands this: “These standpoint for views, thus welcome, thus held on to, thus grasped, they will lead to such after death state.” And that the Tathagata understands what transcends that understanding, and not being attached to that understanding, and not holding to it, he has just known personal extinguishing by final knowledge. And having known as they have come to be the arising, the extinction, the gratification, the liability and the stepping out of feelings, not having appropriated, the Tathagata, O bhikkhus, is liberated.

83 These, O bhikkhus, are those dhammas that are deep, difficult to see, difficult to awaken to, peaceful, excellent, not within the sphere of reasoning, subtle, to be directly experienced by the wise, which the Tathagata, having realized by himself with supreme knowledge, causes to make them known, by which those who rightly speak in praise of the Tathagata in conformity with the truth might say.

84 There are, O bhikkhus, some samanas and brahmanas who are immortality after death theorizers, whose teaching is non-percipient [immortality], who declare the self to be immortal and non-percipient after death by eight grounds. Owing to what, having regard for what, do those honorable samanas and brahmanas who are immortality after death theorizers, whose teaching is non-percipient [immortality], declare the self to be immortal and non-percipient after death by eight grounds?

85 They declare: “The self is possessed of form, non-percipient and free from sickness after death.” They declare: “The self is formless, non-percipient and free from sickness after death.” They declare: “The self is [both] possessed of form and formless, non-percipient and free from sickness after death.” They declare: “The self is neither possessed of form nor formless, non-percipient and free from sickness after death.” They declare: “The self is finite, non-percipient and free from sickness after death.” They declare: “The self is infinite, non-percipient and free from sickness after death.” They declare: “The self is both finite and infinite, non-percipient and free from sickness after death.” They declare: “The self is neither finite nor infinite, non-percipient and free from sickness after death.”

86 Indeed, it is these, O bhikkhus, by which those samanas and brahmanas who are immortality after death theorizers, whose teaching is non-percipient [immortality], declare the self to be immortal and non-percipient after death by eight grounds. Indeed, O bhikkhus, whichever samanas or brahmanas are immortality after death theorizers, whose teaching is non-percipient [immortality], declare the self to be immortal and non-percipient after death, all those [do so] by only these eight grounds or by a certain one [among] these. Aside from these there is none.

87 That, O bhikkhus, the Tathagata understands this: “These standpoint for views, thus welcome, thus held on to, thus grasped, they will lead to such after death state.” And that the Tathagata understands what transcends that understanding, and not being attached to that understanding, and not holding to it, he has just known personal extinguishing by final knowledge. And having known as they have come to be the arising, the extinction, the gratification, the liability and the stepping out of feelings, not having appropriated, the Tathagata, O bhikkhus, is liberated.

88 These, O bhikkhus, are those dhammas that are deep, difficult to see, difficult to awaken to, peaceful, excellent, not within the sphere of reasoning, subtle, to be directly experienced by the wise, which the Tathagata, having realized by himself with supreme knowledge, causes to make them known, by which those who rightly speak in praise of the Tathagata in conformity with the truth might say.

89 There are, O bhikkhus, some samanas and brahmanas who are immortality after death theorizers, whose teaching is neither percipient nor non-percipient [immortality], who declare the self to be immortal and neither percipient nor non-percipient after death by eight grounds. Owing to what, having regard for what, do those honorable samanas and brahmanas who are immortality after death theorizers, whose teaching is neither percipient nor non-percipient [immortality], declare the self to be immortal and non-percipient after death by eight grounds?

90 They declare: “The self is possessed of form, neither percipient nor non-percipient and free from sickness after death.” They declare: “The self is formless, neither percipient nor non-percipient and free from sickness after death.” They declare: “The self is [both] possessed of form and formless, neither percipient nor non-percipient and free from sickness after death.” They declare: “The self is neither possessed of form nor formless, neither percipient nor non-percipient and free from sickness after death.” They declare: “The self is finite, neither percipient nor non-percipient and free from sickness after death.” They declare: “The self is infinite, neither percipient nor non-percipient and free from sickness after death.” They declare: “The self is both finite and infinite, neither percipient nor non-percipient and free from sickness after death.” They declare: “The self is neither finite nor infinite, neither percipient nor non-percipient and free from sickness after death.”

91 Indeed, it is these, O bhikkhus, by which those samanas and brahmanas who are immortality after death theorizers, whose teaching is neither percipient nor non-percipient [immortality], declare the self to be immortal and neither percipient nor non-percipient after death by eight grounds. Indeed, O bhikkhus, whichever samanas or brahmanas are immortality after death theorizers, whose teaching is neither percipient nor non-percipient [immortality], declare the self to be immortal and neither percipient nor non-percipient after death, all those [do so] by only these eight grounds or by a certain one [among] these. Aside from these there is none.

92 That, O bhikkhus, the Tathagata understands this: “These standpoint for views, thus welcome, thus held on to, thus grasped, they will lead to such after death state.” And that the Tathagata understands what transcends that understanding, and not being attached to that understanding, and not holding to it, he has just known personal extinguishing by final knowledge. And having known as they have come to be the arising, the extinction, the gratification, the liability and the stepping out of feelings, not having appropriated, the Tathagata, O bhikkhus, is liberated.

93 These, O bhikkhus, are those dhammas that are deep, difficult to see, difficult to awaken to, peaceful, excellent, not within the sphere of reasoning, subtle, to be directly experienced by the wise, which the Tathagata, having realized by himself with supreme knowledge, causes to make them known, by which those who rightly speak in praise of the Tathagata in conformity with the truth might say.

94 There are, O bhikkhus, some samanas and brahmanas whose teaching is the annihilation of an existing being, who declare the annihilation, destruction, non-being by seven grounds. Owing to what, having regard for what, do those honorable samanas and brahmanas whose teaching is the annihilation of an existing being, declare the annihilation, destruction, non-being by seven grounds?

95 Here, O bhikkhus, a certain samana or brahmana is of such doctrine, such view: “Really, Sir, since this self, possessed of form, [composed] of the four great elements, originating from father and mother, at the break up of the body, will be annihilated, destroyed and does not exist after death, it is really to this extent, sir, that this self is rightly well-annihilated.” In this way, some declare the annihilation, destruction, non-being of an existing being.

96 To him, another says thus: “Sir, there exists that self which you speak of. I do not say it does not exist. But sir, it is not to this extend that this self is rightly well-annihilated. Sir, there exists another self which is divine, possessed of form, belonging to the sensual realm, subsisting on food taking in lumps. You don't know it, you don't see it. I know it, I see it. Sir, since, with the breakup of the body, that self becomes annihilated and destroyed and does not exist after death, it is to this extend, sir, that this self is rightly well-annihilated.” In this way, some declare the annihilation, destruction, non-being of an existing being.

97 To him, another says thus: “Sir, there exists that self which you speak of. I do not say it does not exist. But sir, it is not to this extend that this self is rightly well-annihilated. Sir, there exists another self which is divine, possessed of form, mind-made, not defective of any sense-organ, complete in all its parts. You don't know it, you don't see it. I know it, I see it. Sir, since, with the breakup of the body, that self becomes annihilated and destroyed and does not exist after death, it is to this extend, sir, that this self is rightly well-annihilated.” In this way, some declare the annihilation, destruction, non-being of an existing being.

98 To him, another says thus: “Sir, there exists that self which you speak of. I do not say it does not exist. But sir, it is not to this extend that this self is rightly well-annihilated. Sir, there exists another self which, from the complete surmounting of perceptions of form, from the extinguishing of perceptions of resistance, from non-attention to perceptions of diversity, “space is infinite,” reaches the domain of infinite space. You don't know it, you don't see it. I know it, I see it. Sir, since, with the breakup of the body, that self becomes annihilated and destroyed and does not exist after death, it is to this extend, sir, that this self is rightly well-annihilated.” In this way, some declare the annihilation, destruction, non-being of an existing being.

99 To him, another says thus: “Sir, there exists that self which you speak of. I do not say it does not exist. But sir, it is not to this extend that this self is rightly well-annihilated. Sir, there exists another self which, having completely surmounted the domain of infinite space, “consciousness is infinite,” reaches the domain of infinite consciousness. You don't know it, you don't see it. I know it, I see it. Sir, since, with the breakup of the body, that self becomes annihilated and destroyed and does not exist after death, it is to this extend, sir, that this self is rightly well-annihilated.” In this way, some declare the annihilation, destruction, non-being of an existing being.

100 To him, another says thus: “Sir, there exists that self which you speak of. I do not say it does not exist. But sir, it is not to this extend that this self is rightly well-annihilated. Sir, there exists another self which, having completely surmounted the domain of infinite consciousness, “there is nothing,” reaches the domain of nothingness. You don't know it, you don't see it. I know it, I see it. Sir, since, with the breakup of the body, that self becomes annihilated and destroyed and does not exist after death, it is to this extend, sir, that this self is rightly annihilated.” In this way, some declare the annihilation, destruction, non-being of an existing being.

101 To him, another says thus: “Sir, there exists that self which you speak of. I do not say it does not exist. But sir, it is not to this extend that this self is rightly well-annihilated. Sir, there exists another self which, having completely surmounted the domain of nothingness, reaches the domain of neither perception nor non-perception. You don't know it, you don't see it. I know it, I see it. Sir, since, with the breakup of the body, that self becomes annihilated and destroyed and does not exist after death, it is to this extend, sir, that this self is rightly well-annihilated.” In this way, some declare the annihilation, destruction, non-being of an existing being.

102 Indeed, it is these, O bhikkhus, by which those samanas and brahmanas whose teaching is the annihilation of an existing being, declare the annihilation, destruction, non-being by seven grounds. Indeed, O bhikkhus, whichever samanas or brahmanas, whose teaching is the annihilation of an existing being, declare the annihilation, destruction, non-being, all those [do so] by only these seven grounds or by a certain one [among] these. Aside from these there is none.

103 That, O bhikkhus, the Tathagata understands this: “These standpoint for views, thus welcome, thus held on to, thus grasped, they will lead to such after death state.” And that the Tathagata understands what transcends that understanding, and not being attached to that understanding, and not holding to it, he has just known personal extinguishing by final knowledge. And having known as they have come to be the arising, the extinction, the gratification, the liability and the stepping out of feelings, not having appropriated, the Tathagata, O bhikkhus, is liberated.

104 These, O bhikkhus, are really those dhammas that are deep, difficult to see, difficult to awaken to, peaceful, most excellent, not within the sphere of reasoning, subtle, to be directly experienced by the wise, which the Tathagata, having realized by himself with supreme knowledge, causes to make them known, by which those who rightly speak in praise of the Tathagata in conformity with the truth might say.

105 There are, O bhikkhus, some samanas and brahmanas whose teaching is nibbana in this life, who declare the supreme nibbana of an existing being in this life by five grounds. Owing to what, having regard for what, do those honorable samanas and brahmanas whose teaching is nibbana in this life, declare the supreme nibbana of an existing being in this life by five grounds?

106 Here, O bhikkhus, a certain samana or brahmana is of such doctrine, such view: “Really, sir, from the time this self, causes to amuse itself furnished and provided with the five cords of sensual pleasure, it is to this extend, sir, that this self has attained supreme nibbana in this life.” In this way, some declare the supreme nibbana of an existing being in this life.

107 To him, another says thus: “Sir, there exists that self which you speak of. I do not say it does not exist.” But sir, it is not to this extend that this self attains supreme nibbana in this life. What is the reason for that? Because sir, sensual pleasures are impermanent, suffering and liable to degenerate. Their changing and becoming otherwise give rise to sorrow, lamentation, physical suffering, mental suffering and despair. Sir, from the time this self, quite secluded from sense-desires, secluded from unwholesome dhammas, enters upon and abides in the happiness and pleasure born of seclusion connected with thinking and pondering, the first jhana, it is to this extend, sir, that this self has attained supreme nibbana in this life.” In this way, some declare the supreme nibbana of an existing being in this life.

108 To him, another says thus: “Sir, there exists that self which you speak of. I do not say it does not exist.” But sir, it is not to this extend that this self attains supreme nibbana in this life. What is the reason for that? Because sir, it is just the thinking and pondering therein, that is declared coarse. “Sir, from the time this self, from the subsiding of thinking and pondering, with the internal tranquilization and unification of mind [due to] the absence of thinking and pondering, enters upon and abides in the happiness and pleasure born of samadhi, the second jhana, it is to this extend, sir, that this self has attained supreme nibbana in this life.” In this way, some declare the supreme nibbana of an existing being in this life.

109 To him, another says thus: “Sir, there exists that self which you speak of. I do not say it does not exist.” But sir, it is not to this extend that this self attains supreme nibbana in this life. What is the reason for that? Because sir, it is just the elation of mind well-settled in happiness therein, that is declared coarse. “Sir, from the time that with detachment from happiness, dwelling mindful and contemplative, this self [while] looking on with equanimity experiences pleasure in the body, of which the Noble Ones say: “He is a mindful one who [looks on with] equanimity, one who dwells in pleasure,” enters upon and abides in the third jhana, it is to this extend, sir, that this self has attained supreme nibbana in this life.” In this way, some declare the supreme nibbana of an existing being in this life.

110 To him, another says thus: “Sir, there exists that self which you speak of. I do not say it does not exist.” But sir, it is not to this extend that this self attains supreme nibbana in this life. What is the reason for that? Because sir, it is just the mental concern, “I am in pleasure” therein, that is declared coarse. “Sir, from the time this self, from the abandoning of [physical] pleasure and pain, from the extinction of former mental pleasure and mental pain, enters upon and abides in the utter purity of mindfulness and equanimity without pain, without pleasure, the fourth jhana, it is to this extend, sir, that this self has attained supreme nibbana in this life.” In this way, some declare the supreme nibbana of an existing being in this life.

111 Indeed, it is these, O bhikkhus, by which those samanas and brahmanas whose teaching is nibbana in this life, declare the supreme nibbana of an existing being in this life by five grounds. Indeed, O bhikkhus, whichever samanas or brahmanas, whose teaching is nibbana in this life, declare the supreme nibbana of an existing being in this life, all those [do so] by only these five grounds or by a certain one [among] these. Aside from these there is none.

112 That, O bhikkhus, the Tathagata understands this: “These standpoint for views, thus welcome, thus held on to, thus grasped, they will lead to such after death state.” And that the Tathagata understands what transcends that understanding, and not being attached to that understanding, and not holding to it, he has just known personal extinguishing by final knowledge. And having known as they have come to be the arising, the extinction, the gratification, the liability and the stepping out of feelings, not having appropriated, the Tathagata, O bhikkhus, is liberated.

113 These, O bhikkhus, are really those dhammas that are deep, difficult to see, difficult to awaken to, peaceful, most excellent, not within the sphere of reasoning, subtle, to be directly experienced by the wise, which the Tathagata, having realized by himself with supreme knowledge, causes to make them known, by which those who rightly speak in praise of the Tathagata in conformity with the truth might say.

114 Indeed, it is these, O bhikkhus, by which those samanas and brahmanas who are future world-cycle theorizers, who [hold] views in line with the future, assert various theories concerning the future by these forty four grounds. Indeed, O bhikkhus, whichever samanas or brahmanas, who are future world-cycle theorizers, who [hold] views in line with the future, assert various theories concerning the future, all those [do so] by only these forty four grounds or by a certain one [among] these. Aside from these there is none.

115 That, O bhikkhus, the Tathagata understands this: “These standpoint for views, thus welcome, thus held on to, thus grasped, they will lead to such after death state.” And that the Tathagata understands what transcends that understanding, and not being attached to that understanding, and not holding to it, he has just known personal extinguishing by final knowledge. And having known as they have come to be the arising, the extinction, the gratification, the liability and the stepping out of feelings, not having appropriated, the Tathagata, O bhikkhus, is liberated.

116 These, O bhikkhus, are those dhammas that are deep, difficult to see, difficult to awaken to, peaceful, excellent, not within the sphere of reasoning, subtle, to be directly experienced by the wise, which the Tathagata, having realized by himself with supreme knowledge, causes to make them known, by which those who rightly speak in praise of the Tathagata in conformity with the truth might say.

117 Those samanas and brahmanas, O bhikkhus, who are past world-cycle theorizers, future world-cycle theorizers, and past and future world-cycle theorizers, who [hold] views in line with the past and the future, they assert various theories concerning the past and the future by these sixty-two grounds. Indeed, O bhikkhus, whichever samanas or brahmanas are past world-cycle theorizers, and future world-cycle theorizers, and past and future world-cycle theorizers, who [hold] views in line with the past and the future, assert various theories concerning the past and the future, all those [do so] by only these sixty-two grounds, or a certain one [among] these. Aside from these there is none.

118 That, O bhikkhus, the Tathagata understands this: “These standpoint for views, thus welcome, thus held on to, thus grasped, they will lead to such after death state.” And that the Tathagata understands what transcends that understanding, and not being attached to that understanding, and not holding to it, he has just known personal extinguishing by final knowledge. And having known as they have come to be the arising, the extinction, the gratification, the liability and the stepping out of feelings, not having appropriated, the Tathagata, O bhikkhus, is liberated.

119 These, O bhikkhus, are really those dhammas that are deep, difficult to see, difficult to awaken to, peaceful, most excellent, not within the sphere of reasoning, subtle, to be directly experienced by the wise, which the Tathagata, having realized by himself with supreme knowledge, causes to make them known, by which those who rightly speak in praise of the Tathagata in conformity with the truth might say.

120 Therein, O bhikkhus, those samanas and brahmanas whose teaching is eternalism, who declare the self and the world to be eternal by four grounds, that is only [expressing] the experience of disturbance and perturbation of those honourable samanas and brahmanas who, not knowing, not seeing, are well-settled in thirsting.

121 Therein, O bhikkhus, those samanas and brahmanas who are partial eternal and partial non-eternal theorizers, who declare the self and the world [to be] partially eternal and partially non-eternal by four grounds, that too is only [expressing] the experience of disturbance and perturbation of those honourable samanas and brahmanas who, not knowing, not seeing, are well-settled in thirsting.

113 Therein, O bhikkhus, those samanas and brahmanas who are finite or infinite world theorizers, who declare the world to be finite or infinite by four grounds, that too is only [expressing] the experience of disturbance and perturbation of those honourable samanas and brahmanas who, not knowing, not seeing, are well-settled in thirsting.

113 Therein, O bhikkhus, those samanas and brahmanas who give evasive answers when so and so questions are brought up, who set about confusing statements and endless equivocation by four grounds, that too is only [expressing] the experience of disturbance and perturbation of those honourable samanas and brahmanas who, not knowing, not seeing, are well-settled in thirsting.

114 Therein, O bhikkhus, those samanas and brahmanas who assert that things originate fortuitously, who declare the self and the world to be fortuitously originated by two grounds, that too is only [expressing] the experience of disturbance and perturbation of those honourable samanas and brahmanas who, not knowing, not seeing, are well-settled in thirsting.

115 Therein, O bhikkhus, those samanas and brahmanas who are past world-cycle theorizers, who [hold] views in line with the past, who assert various theories concerning the past by these eighteen grounds, that too is only [expressing] experience of disturbance and perturbation of those honourable samanas and brahmanas who, not knowing, not seeing, are well-settled in thirsting.

116 Therein, O bhikkhus, those samanas and brahmanas who are immortality after death theorizers, whose teaching is percipient [immortality], who declare the self to be immortal and percipient after death by sixteen grounds, that too is only [expressing] the experience of disturbance and perturbation of those honourable samanas and brahmanas who, not knowing, not seeing, are well-settled in thirsting.

117 Therein, O bhikkhus, those samanas and brahmanas who are immortality after death theorizers, whose teaching is percipient [immortality], who declare the self to be immortal and percipient after death by eight grounds, that too is only [expressing] the experience of disturbance and perturbation of those honourable samanas and brahmanas who, not knowing, not seeing, are well-settled in thirsting.

118 Therein, O bhikkhus, those samanas and brahmanas who are immortality after death theorizers, whose teaching is neither percipient nor non-percipient [immortality], who declare the self to be immortal and neither percipient nor non-percipient after death by eight grounds, that too is only [expressing] the experience of disturbance and perturbation of those honourable samanas and brahmanas who, not knowing, not seeing, are well-settled in thirsting.

119 Therein, O bhikkhus, those samanas and brahmanas whose teaching is the annihilation of an existing being, who declare the annihilation, destruction, non-being by seven grounds, that too is only [expressing] the experience of disturbance and perturbation of those honourable samanas and brahmanas who, not knowing, not seeing, are well-settled in thirsting.

120 Therein, O bhikkhus, those samanas and brahmanas whose teaching is nibbana in this life, who declare the supreme nibbana of an existing being in this life by five grounds, that too is only [expressing] the experience of disturbance and perturbation of those honourable samanas and brahmanas who, not knowing, not seeing, are well-settled in thirsting.

121 Therein, O bhikkhus, those samanas and brahmanas who are future world-cycle theorizers, who [hold] views in line with the future, who assert various theories concerning the future by these forty four grounds, that too is only [expressing] the experience of disturbance and perturbation of those honourable samanas and brahmanas who, not knowing, not seeing, are well-settled in thirsting.

122 Therein, O bhikkhus, those samanas and brahmanas who are past world-cycle theorizers and future world-cycle theorizers, who [hold] views in line with the past and future, who assert various theories concerning the past and the future by these sixty-two grounds, that too is only [expressing] the experience of disturbance and perturbation of those honourable samanas and brahmanas who, not knowing, not seeing, are well-settled in thirsting.

123 Therein, O bhikkhus, those samanas and brahmanas whose teaching is eternalism, who declare the self and the world to be eternal by four grounds, that is in dependence on contact.

124 Therein, O bhikkhus, those samanas and brahmanas who are partial eternal, and partial non-eternal theorizers, who declare the self and the world to be partially eternal and partially non-eternal by four grounds, that too is in dependence on contact.

125 Therein, O bhikkhus, those samanas and brahmanas who are finite or infinite world theorizers, who declare the world to be finite or infinite by four grounds, that too is in dependence on contact.

126 Therein, O bhikkhus, those samanas and brahmanas who give evasive answers when so and so questions are brought up, who set about confusing statements and endless equivocation by four grounds, that too is in dependence on contact.

127 Therein, O bhikkhus, those samanas and brahmanas who assert that things originate fortuitously who declare the self and the world to be fortuitously originated by two grounds, that too is in dependence on contact.

128 Therein, O bhikkhus, those samanas and brahmanas who are past world-cycle theorizers, who [hold] views in line with the past, who assert various theories concerning the past by these eighteen grounds, that too is in dependence on contact.

129 Therein, O bhikkhus, those samanas and brahmanas who are immortality after death theorizers, whose teaching is percipient [immortality], who declare the self to be immortal and percipient after death by sixteen grounds, that too is in dependence on contact.

130 Therein, O bhikkhus, those samanas and brahmanas who are immortality after death theorizers, whose teaching is non-percipient [immortality], who declare the self to be immortal and non-percipient after death by eight grounds, that too is in dependence on contact.

131 Therein, O bhikkhus, those samanas and brahmanas who are immortality after death theorizers, whose teaching is neither percipient nor non-percipient [immortality], who declare the self to be immortal and neither percipient nor non-percipient after death by eight grounds, that too is in dependence on contact.

132 Therein, O bhikkhus, those samanas and brahmanas whose teaching is the annihilation of an existing being, who declare the annihilation, destruction, non-being by seven grounds, that too is in dependence on contact.

133 Therein, O bhikkhus, those samanas and brahmanas whose teaching is nibbana in this life, who declare the supreme nibbana of an existing being in this life by five grounds, that too is in dependence on contact.

134 Therein, O bhikkhus, those samanas and brahmanas who are future world-cycle theorizers, who [hold] views in line with the future, who assert various theories concerning future, by these forty four grounds, that too is in dependence on contact.

135 Therein, O bhikkhus, those samanas and brahmanas who are past world-cycle theorizers and future world-cycle theorizers, who [hold] views in line with the past and future, who assert various theories concerning the past and the future by these sixty-two grounds, that too is in dependence on contact.

136 Therein, O bhikkhus, those samanas and brahmanas whose teaching is eternalism, who declare the self and the world to be eternal by four grounds, “indeed, that they will experience apart from contact,” this possibility is not to be found.

137 Therein, O bhikkhus, those samanas and brahmanas who are partial eternal and partial non-eternal theorizers, who declare the self and the world to be partially eternal and partially non-eternal by four grounds, “indeed, that they will experience apart from contact,” this possibility is not to be found.

138 Therein, O bhikkhus, those samanas and brahmanas who are finite or infinite world theorizers, who declare the world to be finite or infinite by four grounds, “indeed, that they will experience apart from contact,” this possibility is not to be found.

139 Therein, O bhikkhus, those samanas and brahmanas who give evasive answers when so and so questions are brought up, who set about confusing statements and endless equivocation by four grounds, “indeed, that they will experience apart from contact,” this possibility is not to be found.

140 Therein, O bhikkhus, those samanas and brahmanas who assert that things originate fortuitously who declare the self and the world to be fortuitously originated by two grounds, “indeed, that they will experience apart from contact,” this possibility is not to be found.

141 Therein, O bhikkhus, those samanas and brahmanas who are past world-cycle theorizers, who [hold] views in line with the past, who assert various theories concerning the past by these eighteen grounds, “indeed, that they will experience apart from contact,” this possibility is not to be found.

142 Therein, O bhikkhus, those samanas and brahmanas who are immortality after death theorizers, whose teaching is percipient [immortality], who declare the self to be immortal and percipient after death by sixteen grounds, “indeed, that they will experience apart from contact,” this possibility is not to be found.

143 Therein, O bhikkhus, those samanas and brahmanas who are immortality after death theorizers, whose teaching is non-percipient [immortality], who declare the self to be immortal and non-percipient after death by eight grounds, “indeed, that they will experience apart from contact,” this possibility is not to be found.

144 Therein, O bhikkhus, those samanas and brahmanas who are immortality after death theorizers, whose teaching is neither percipient nor non-percipient [immortality], who declare the self to be immortal and neither percipient nor non-percipient after death by eight grounds, “indeed, that they will experience apart from contact,” this possibility is not to be found.

145 Therein, O bhikkhus, those samanas and brahmanas whose teaching is the annihilation of an existing being, who declare the annihilation, destruction, non-being by seven grounds, “indeed, that they will experience apart from contact,” this possibility is not to be found.

146 Therein, O bhikkhus, those samanas and brahmanas whose teaching is nibbana in this life, who declare the supreme nibbana of an existing being in this life by five grounds, “indeed, that they will experience apart from contact,” this possibility is not to be found.

147 Therein, O bhikkhus, those samanas and brahmanas who are future world-cycle theorizers, who [hold] views in line with the future, who assert various theories concerning future by these forty four grounds, “indeed, that they will experience apart from contact,” this possibility is not to be found.

148 Therein, O bhikkhus, those samanas and brahmanas who are past world-cycle theorizers and future world-cycle theorizers, who [hold] views in line with the past and future, who assert various theories concerning the past and future, by these sixty-two grounds, “indeed, that they will experience apart from contact,” this possibility is not to be found.

149 Therein, O bhikkhus, those samanas and brahmanas whose teaching is eternalism, who declare the self and the world to be eternal by four grounds, also those samanas and brahmanas who are partial eternal and partial non-eternal theorizers, also those samanas and brahmanas who are finite or infinite world theorizers, also those samanas and brahmanas who give evasive answers, when so and so questions are brought up, also those samanas and brahmanas who assert that things originate fortuitously, also those samanas and brahmanas who are immortality after death theorizers, whose teaching is percipient [immortality], also those samanas and brahmanas who are immortality after death theorizers, whose teaching is non-percipient [immortality], also those samanas and brahmanas who are immortality after death theorizers, whose teaching is neither percipient nor non-percipient [immortality], also those samanas and brahmanas whose teaching is the annihilation of an existing being, also those samanas and brahmanas whose teaching is nibbana in this life, also those samanas and brahmanas who are future world-cycle theorizers, also those samanas and brahmanas who are past world-cycle theorizers and future world-cycle theorizers, who [hold] views in line with the past and future, who assert various theories concerning the past and future by these sixty-two grounds, all those are caused to experience by contacting again and again the six domains of contact. In dependence on feeling, there is thirsting. In dependence on thirsting, there is undertaking. In dependence on undertaking, there is being. In dependence on being, there is birth. In dependence on birth, old age and death, sorrow, lamentation, physical suffering, mental suffering and despair arise. From when, O bhikkhus, a bhikkhu wisely understands the arising, the extinction, the gratification, the liability and the stepping out of the six domains for contact as it has come to be, he wisely understands what simply transcends all these [views].

150 Indeed, O bhikkhus, whichever samanas or brahmanas are past world-cycle theorizers or future world-cycle theorizers or past and future world-cycle theorizers, who [hold] views in line with the past and the future, assert various theories concerning the past and the future, all those are caught in the net of just these sixty-two grounds. Emerging, they emerge certainly trapped here. Emerging, they emerge certainly caught in the net, included within [the net] here. Just as, O bhikkhus, a skilled fisherman or fisherman's apprentice might spread a fine-mesh net over a small pool of water, whichever of those large living beings are in this pool of water, all those emerging emerge caught in the net, certainly trapped here, emerging, they emerge certainly caught in the net, included within [the net] here, it is really just so, O bhikkhus, whichever samanas or brahmanas are past world-cycle theorizers or future world-cycle theorizers or past and future world-cycle theorizers, who [hold] views in line with the past and the future, who assert various theories concerning the past and the future, all those are caught in the net of just these sixty-two grounds. Emerging, they emerge certainly trapped here. Emerging, they emerge certainly caught in the net, included within [the net] here.

151 The body of the Tathagata stands, O bhikkhus, with the conduit to being cut. For as long as the body remains, for that long, devas and humans [will] see him. With the breakup of the body, after the exhaustion of life, devas and humans [will] see him no longer. “Just as, O bhikkhus, when a bunch of mangoes on a stalk is cut, that which is the mango fruit bound to the stalk, all those follow, it is really just so, O bhikkhus, the body of the Tathagata stands with the conduit to being cut. For as long as the body remains, for that long, devas and humans [will] see him. With the breakup of the body, after the exhaustion of life, devas and humans [will] see him no longer.”

152 When thus was said, the venerable Ananda said this to the Auspicious One: “It is marvellous, O Bhante. It is unprecedented, O Bhante. What is the name of this dhamma discourse, O Bhante?” “Well then, O Ananda, you bear in mind this Dhamma discourse as the net of meaning; also bear it in mind as the net of Dhamma; also bear it in mind as the net of Brahma; also bear it in mind as the net of views; also bear it in mind as the unsurpassed victory in battle.”

153 This is what the Auspicious One said. Delighted, those bhikkhus rejoiced in the Auspicious One's words. “And while this exposition was being expounded, the ten thousand world system quaked.”

1 evaṃ me sutaṃ ekaṃ samayaṃ bhagavā antarā ca rājagahaṃ antarā ca nālandaṃ addhānamaggapaṭipanno hoti mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. suppiyo'pi kho paribbājako antarā ca rājagahaṃ antarā ca nālandaṃ addhānamaggapaṭipanno hoti saddhiṃ antevāsinā brahmadattena māṇavena. tatra sudaṃ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati. suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubaddhā honti bhikkhusaṅghaṃ ca.

2 atha kho bhagavā ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagañchi saddhiṃ bhikkhusaṅghena. suppiyo'pi kho paribbājako ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagañchi saddhiṃ antevāsinā brahmadattena māṇavena. tatra'pi sudaṃ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati. suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā viharanti. pts page 002

3 atha kho sambahulānaṃ bhikkhūnaṃ rattiyā paccūsasamayaṃ paccuṭṭhitānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayaṃ saṅkhiyādhammo udapādi: "acchariyaṃ āvuso, abbhutaṃ āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā. ayaṃ hi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati. suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. itiha'me ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubaddhā honti bhikkhusaṅghaṃ cā"ti. bjt page 004

4 atha kho bhagavā tesaṃ bhikkhūnaṃ imaṃ saṅkhiyādhammaṃ viditvā yena maṇḍalamāḷo tenupasaṅkami. upasaṅkamitvā paññatte āsane nisīdi. nisajja kho bhagavā bhikkhū āmantesi: "kāya nu'ttha bhikkhave etarahi kathāya sannisinnā sannipatitā? kā ca pana vo antarā kathā vippakatā?"ti. evaṃ vutte te bhikkhū bhagavantaṃ etadavocuṃ: "idha bhante amhākaṃ rattiyā paccūsasamayaṃ paccuṭṭhitānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayaṃ saṅkhiyādhammo udapādi "acchariyaṃ āvuso, abbhutaṃ āvuso yāvañcidaṃ tena bhagavatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā. ayaṃ hi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati. suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. itiha'me ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubaddhā honti bhikkhusaṅghañcā'ti. ayaṃ kho no bhante antarākathā vippakatā. atha bhagavā anuppatto"ti. pts page 003

5 "mamaṃ vā bhikkhave pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. mamaṃ vā bhikkhave pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṃ yevassa tena antarāyo. mamaṃ vā bhikkhave pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhe assatha kupitā vā anattamanā vā, api nu paresaṃ subhāsitaṃ dubbhāsitaṃ tumhe ājāneyyāthā?"ti. "no hetaṃ bhante. " "mamaṃ vā bhikkhave pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi abhūtaṃ abhūtato nibbeṭhetabbaṃ: 'iti'petaṃ abhūtaṃ. iti'petaṃ atacchaṃ. natthi cetaṃ amhesu. na ca panetaṃ amhesu saṃvijjatī'ti. " bjt page 006

6 "mamaṃ vā bhikkhave pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando na somanassaṃ na cetaso ubbilāvitattaṃ karaṇīyaṃ. mamaṃ vā bhikkhave pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha ānandino sumanā ubbilāvino, tumhaṃ yevassa tena antarāyo. mamaṃ vā bhikkhave pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra vā tumhehi bhūtaṃ bhūtato paṭijānitabbaṃ: "iti'petaṃ bhūtaṃ, iti'petaṃ tacchaṃ. atthi cetaṃ amhesu. saṃvijjati ca panetaṃ amhesū'ti. "

7 "appamattakaṃ kho panetaṃ bhikkhave oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. katamañca taṃ bhikkhave appamattakaṃ oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. ?

8 "pāṇātipātaṃ pahāya pāṇātipātā paṭivirato samaṇo gotamo nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharatī"ti. iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. pts page 004

9 "adinnādānaṃ pahāya adinnādānā paṭivirato samaṇo gotamo dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharatī"ti. iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

10 "abrahmacariyaṃ pahāya brahmacārī samaṇo gotamo ārācārī virato methunā gāmadhammā"ti. iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

11 "musāvādaṃ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho theto paccayiko avisaṃvādako lokassā"ti. iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. bjt page 008

12 "pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato samaṇo gotamo. ito sutvā na amutra akkhātā imesambhedāya. amutra vā sutvā na imesaṃ akkhātā amūsambhedāya. iti bhinnānaṃ vā sandhātā saṃhitānaṃ vā anuppadātā. samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā"ti. iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

13 "pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato samaṇo gotamo. yā sā vācā neḷā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā"ti. iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

14 "samphappalāpaṃ pahāya samphappalāpā paṭivirato samaṇo gotamo, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitanti" iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. pts page 005

15 "bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo. ekabhattiko samaṇo gotamo rattūparato virato vikālabhojanā. naccagītavāditavisūkadassanā paṭivirato samaṇo gotamo. mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato samaṇo gotamo. uccāsayanamahāsayanā paṭivirato samaṇo gotamo. jātarūparajatapaṭiggahaṇā paṭivirato samaṇo gotamo. āmakadhaññapaṭiggahaṇā paṭivirato samaṇo gotamo. āmakamaṃsapaṭiggahaṇā paṭivirato samaṇo gotamo. itthikumārikapaṭiggahaṇā paṭivirato samaṇo gotamo. dāsidāsapaṭiggahaṇā paṭivirato samaṇo gotamo. ajeḷakapaṭiggahaṇā paṭivirato samaṇo gotamo. kukkuṭasūkarapaṭiggahaṇā paṭivirato samaṇo gotamo. hatthigavāssavaḷavapaṭiggahaṇā paṭivirato samaṇo gotamo. khettavatthupaṭiggahaṇā paṭivirato samaṇo gotamo. dūteyya pahiṇagamanānuyogā paṭivirato samaṇo gotamo. kayavikkayā paṭivirato samaṇo gotamo. tulākūṭa - kaṃsakūṭa - mānakūṭā paṭivirato samaṇo gotamo. ukkoṭana - vañcananikati - sāciyogā paṭivirato samaṇo gotamo. chedana - vadhabandhana - viparāmosa - ālopasahasākārā paṭivirato samaṇo gotamo "ti. iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. bjt page 010

16 "yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti seyyathīdaṃ: mūlabījaṃ khandhabījaṃ phalubījaṃ aggabījaṃ bījabījameva pañcamaṃ. iti vā iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo"ti. iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

17 "yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ sannidhikāraparibhogaṃ anuyuttā viharanti. seyyathīdaṃ: annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ. iti vā iti evarūpā sannidhikāraparibhogā paṭivirato samaṇo gotamo"ti. iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. pts page 006

8 "yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti. seyyathīdaṃ: naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetālaṃ kumbhathūnaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyuhaṃ anīkadassanaṃ. iti vā iti evarūpā visūkadassanā paṭivirato samaṇo gotamo"ti. iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. bjt page 012

19 "yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ jūtappamādaṭṭhānānuyogaṃ anuyuttā viharanti - seyyathīdaṃ: aṭṭhapadaṃ dasapadaṃ ākāsaṃ parihārapathaṃ santikaṃ khalikaṃ ghaṭikaṃ salākahatthaṃ akkhaṃ paṅgacīraṃ vaṅkakaṃ mokkhacikaṃ ciṅgulakaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ akkharikaṃ manesikaṃ yathāvajjaṃ. iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato samaṇo gotamo"ti. iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. pts page 007

20 "yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti. seyyathīdaṃ: āsandiṃ pallaṅkaṃ gonakaṃ cittakaṃ paṭikaṃ paṭalikaṃ tulikaṃ vikatikaṃ uddalomiṃ ekantalomiṃ kaṭṭhissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇiṃ kādalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ. iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato samaṇo gotamo"ti. iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

21 "yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ maṇḍanavibhusanaṭṭhānānuyogaṃ anuyuttā viharanti - seyyathīdaṃ: ucchādanaṃ parimaddanaṃ nahāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāvilepanaṃ mukhacuṇṇakaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍakaṃ nāḷikaṃ asiṃ chattaṃ citrūpāhanaṃ uṇhīsaṃ maṇiṃ vālavījaniṃ odātāni vatthāni dīghadasāni. iti vā iti evarūpā maṇḍanavibhusanaṭṭhānānuyogā paṭivirato samaṇo gotamo"ti. iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. bjt page 014

22 "yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ tiracchānakathaṃ anuyuttā viharanti. seyyathīdaṃ: rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ. iti vā iti evarūpāya tiracchānakathāya paṭivirato samaṇo gotamo"ti. iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. pts page 008

23 "yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ viggāhikakathaṃ anuyuttā viharanti. seyyathīdaṃ: na tvaṃ imaṃ dhammavinayaṃ ājānāsi. ahaṃ imaṃ dhammavinayaṃ ājānāmi. kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? micchāpaṭipanno tvamasi, ahamasmi sammā paṭipanno. sahitaṃ me, asahitaṃ te. pure vacanīyaṃ pacchā avaca. pacchā vacanīyaṃ pure avaca. āciṇṇaṃ te viparāvattaṃ. āropito te vādo. niggahito tvamasi. cara vādappamokkhāya. nibbeṭhehi vā sace pahosī'ti. iti vā iti evarūpāya viggāhikakathāya paṭivirato samaṇo gotamo"ti. iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

24 "yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ dūteyyapahiṇagamanānuyogaṃ anuyuttā viharanti. seyyathīdaṃ: raññaṃ rājamahāmattānaṃ khattiyānaṃ brāhmaṇānaṃ gahapatikānaṃ kumārānaṃ 'idha gaccha. amutrāgaccha. idaṃ hara. amutra idaṃ āharā'ti. iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo'ti. iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

25 "yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṃ nijigiṃsitāro. iti vā iti evarūpā kuhanalapanā paṭivirato samaṇo gotamo"ti. iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. bjt page 016

26 "yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti - seyyathīdaṃ: aṅgaṃ nimittaṃ uppātaṃ supinaṃ lakkhaṇaṃ mūsikacchinnaṃ aggihomaṃ dabbihomaṃ thusahomaṃ kaṇahomaṃ taṇḍulahomaṃ sappihomaṃ telahomaṃ muckhahomaṃ lohitahomaṃ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhurivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṃ saraparittāṇaṃ migapakkhaṃ. iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo"ti. iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. pts page 009

27 "yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti - seyyathīdaṃ: maṇilakkhaṇaṃ daṇḍalakkhaṇaṃ vatthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumāralakkhaṇaṃ kumārīlakkhaṇaṃ dāsalakkhaṇaṃ dāsīlakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahisalakkhaṇaṃ usabhalakkhaṇaṃ golakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikālakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ. iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo'ti. iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. pts page 010

28 "yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti - seyyathīdaṃ: raññaṃ niyyānaṃ bhavissati. raññaṃ atiyānaṃ bhavissati. abbhantarānaṃ raññaṃ upayānaṃ bhavissati. bāhirānaṃ raññaṃ apayānaṃ bhavissati. bāhirānaṃ raññaṃ upayānaṃ bhavissati. abbhantarānaṃ raññaṃ apayānaṃ bhavissati. abbhantarānaṃ raññaṃ jayo bhavissati. bāhirānaṃ raññaṃ parājayo bhavissati. bāhirānaṃ raññaṃ jayo bhavissati. abbhantarānaṃ raññaṃ parājayo bhavissati. iti imassa jayo bhavissati. imassa parājayo bhavissati. iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo'ti. iti vā bhikkhave puthujjano tathāgatassa vaṇaṇaṃ vadamāno vadeyya. bjt page 018

29 "yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti - seyyathīdaṃ: candaggāho bhavissati, suriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasuriyānaṃ pathagamanaṃ bhavissati, candimasuriyānaṃ uppathagamanaṃ bhavissati, nakkhattānaṃ pathagamanaṃ bhavissati, nakkhattānaṃ uppathagamanaṃ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadundubhi bhavissati, candimasuriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati. evaṃvipāko candaggāho bhavissati, evaṃvipāko suriyaggāho bhavissati, evaṃvipāko nakkhattaggāho bhavissati, evaṃvipākaṃ candimasuriyānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ candimasuriyānaṃ uppathagamanaṃ bhavissati, evaṃ vipākaṃ nakkhattānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ uppathagamanaṃ bhavissati, evaṃvipāko ukkāpāto bhavissati, evaṃvipāko disāḍāho bhavissati, evaṃvipāko bhūmicālo bhavissati. evaṃvipāko devadundūbhi bhavissati, evaṃvipākaṃ candimasuriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṅkilesaṃ vodānaṃ bhavissati. iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo'ti. " iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. pts page 011

30 "yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti - seyyathīdaṃ: subbuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṃ bhavissati, dubbhikkhaṃ bhavissati, khemaṃ bhavissati, bhayaṃ bhavissati, rogo bhavissati, ārogyaṃ bhavissati. muddā gaṇanā saṅkhānaṃ kāveyyaṃ lokāyataṃ. iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo'ti. " iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

31 "yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti - seyyathīdaṃ: āvāhanaṃ vivāhanaṃ saṃvadanaṃ vivadanaṃ saṅkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānitthambhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhānaṃ. iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo'ti. " iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. bjt page 020

32 "yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti - seyyathīdaṃ: santikammaṃ paṇidhikammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ vatthuparikiraṇaṃ ācamanaṃ nahāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhavirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā mūlabhesajjānaṃ anuppadānaṃ osadhīnaṃ paṭimokkho. iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo'ti. "iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. pts page 012

33 idaṃ kho taṃ bhikkhave appamattakaṃ oramattakaṃ sīlamattakaṃ yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

34 atthi bhikkhave aññeva dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. katame ca te bhikkhave dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ?

35 santi bhikkhave eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti aṭṭhādasahi vatthūhi. te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti aṭṭhārasahi vatthūhi? pts page 013

36 santi bhikkhave eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññāpenti catūhi vatthūhi. te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññāpenti catūhi vatthūhi? bjt page 022

37 idha bhikkhave ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathā samāhite citte anekavihitaṃ pubbenivāsaṃ anussarati, seyyathīdaṃ: ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsatimpi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni amutrāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. so tato cuto amutra upapādiṃ tatrāpāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. so tato cuto idhūpapanno'ti." iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. so evamāha: 'sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. teva sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ. taṃ kissa hetu? ahaṃ hi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi yathā samāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathīdaṃ: ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsatimpi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni amutrāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. so tato cuto amutra upapādiṃ tatrāpāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. so tato cuto idhūpapanno'ti. iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. imināmahaṃ etaṃ jānāmi: yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. teva sattā sandhāvanti saṃsaranti cavanti upapajjanti atthitveva sassatisama"nti. idaṃ bhikkhave paṭhamaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññāpenti. bjt page 24

38 dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññāpenti? idha bhikkhave ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathā samāhite citte anekavihitaṃ pubbenivāsaṃ anussarati, seyyathīdaṃ: ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni amutrāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. so tato cuto amutra upapādiṃ tatrāpāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. so tato cuto idhūpapanno'ti. iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. so evamāha: 'sassato attā ca loko ca vañjho kuṭaṭṭho esikaṭṭhāyiṭṭhito. teva sattā sandhāvanti saṃsaranti cavanti upapajjanti atthitveva sassatisamaṃ. taṃ kissa hetu? ahaṃ hi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi yathā samāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathīdaṃ: ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni amutrāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. so tato cuto amutra upapādiṃ tatrāpāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. so tato cuto idhūpapanno'ti. " iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. iminā'pāhaṃ etaṃ jānāmi yathā sassato attā ca loko ca vañjho kuṭaṭṭho esikaṭṭhāyiṭṭhito. teva sattā sandhāvanti saṃsaranti cavanti upapajjanti. atthitveva sassatisamaṃ'ti." idaṃ bhikkhave dutiyaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassatā attānañca lokañca paññāpenti. pts page 015

39 tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññāpenti? idha bhikkhave ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathā samāhite citte anekavihitaṃ pubbenivāsaṃ anussarati, seyyathīdaṃ: dasapi saṃvaṭṭavivaṭṭāni vīsatimpi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattārīsampi saṃvaṭṭavivaṭṭāni amutrāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. so tato cuto amutra upapādiṃ tatrāpāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. so tato cuto idhūpapanno'ti. iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. so evamāha: "sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. teva sattā sandhāvanti saṃsaranti cavanti upapajjanti atthitveva sassatisamaṃ. taṃ kissa hetu? ahaṃ hi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi yathā samāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathīdaṃ: dasapi saṃvaṭṭavivaṭṭāni vīsatimpi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattārīsampi saṃvaṭṭavivaṭṭāni amutrāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. so tato cuto amutra upapādiṃ tatrāpāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. so tato cuto idhūpapanno'ti. iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. iminā mahaṃ etaṃ jānāmi. yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito teva sattā sandhāvanti saṃsaranti cavanti upapajjanti atthitveva sassatisamaṃ'ti." idaṃ bhikkhave tatiyaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānaṃ ca lokaṃ ca paññāpenti. bjt page 26

40 catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññāpenti? idha bhikkhave ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. so takkapariyāhataṃ vīmaṃsānucaritaṃ sayampaṭibhānaṃ evamāha: 'sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. teva sattā sandhāvanti saṃsaranti cavanti upapajjanti atthitveva sassatisamanti. idaṃ bhikkhave catutthaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānaṃ ca lokaṃ ca paññāpenti.

41 imehi kho te bhikkhave samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññāpenti catūhi vatthūhi. ye hi keci bhikkhave samaṇā vā brāhmaṇā vā sassatavādā sassataṃ attānañca lokañca paññāpenti, sabbe te imeheva catūhi etesaṃ vā aññatarena natthi ito bahiddhā.

42 tayidaṃ bhikkhave tathāgato pajānāti: 'ime kho diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavissanti evaṃabhisamparāyā'ti. tañca tathāgato pajānāti tato ca uttaritaraṃ pajānāti. taṃ ca pajānanaṃ na parāmasati. aparāmasato cassa paccattaññeva nibbuti viditā. vedanānaṃ samudayañca atthagamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimutto bhikkhave tathāgato. pts page 017

43 ime kho te bhikkhave dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

44 santi bhikkhave eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti catūhi vatthūhi. te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti catūhi vatthūhi. ? bjt page 30

45 hoti kho so bhikkhave samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati. saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti. te tattha honti manomayā pītibhakkhā sayampabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti. hoti kho so bhikkhave samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati. vivaṭṭamāne loke suññaṃ brahmavimānaṃ pātubhavati. athaññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṃ brahmavimānaṃ upapajjati. so tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro subhaṭṭhāyī ciraṃ dīghamaddhānaṃ tiṭṭhati. tassa tattha ekakassa dīgharattaṃ nibbusitattā anabhirati paritassanā uppajjati: 'aho vata aññe'pi sattā itthattaṃ āgaccheyyunti'. atha aññatare'pi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṃ upapajjanti tassa sattassa sahavyataṃ. te'pi tattha honti manomayā pītibhakkhā sayampabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti. tatra bhikkhave yo so satto paṭhamaṃ upapanno tassa evaṃ hoti: 'ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhavyānaṃ. mayā ime sattā nimmitā. taṃ kissa hetu? mamaṃ hi pubbe etadahosi: aho vata aññe'pi sattā itthattaṃ āgaccheyyunti. iti mamañca manopaṇidhi. ime ca sattā itthattaṃ āgatā'ti. ye'pi te sattā pacchā upapannā tesampi evaṃ hoti: ayaṃ kho bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhavyānaṃ. iminā mayaṃ bhotā brahmuṇā nimmitā. taṃ kissa hetu? mamaṃ hi mayaṃ addasāma idha paṭhamaṃ upapannaṃ. mayaṃ panamhā pacchā upapannā'ti. bjt page 32

46 tatra bhikkhave yo so satto paṭhamaṃ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca. ṭhānaṃ kho panetaṃ bhikkhave vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathā samāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati. so evamāha: 'yo kho so bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhavyānaṃ, yena mayaṃ bhotā brahmuṇā nimmitā, so nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati. ye pana mayaṃ ahumhā tena bhotā brahmuṇā nimmitā, te mayaṃ aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā'ti. idaṃ bhikkhave paṭhamaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti. pts page 019

47 dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti? santi bhikkhave khiḍḍāpadosikā nāma devā. te ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. tesaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati mussati. satiyā sammosā te devā tamhā kāyā cavanti. ṭhānaṃ kho panetaṃ bhikkhave vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati. so evamāha: ye kho te bhonto devā na khiḍḍāpadosikā, te na ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. tesaṃ na ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati na mussati. satiyā asammosā te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassati. ye pana mayaṃ ahumbha khiḍḍāpadosikā, te mayaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannā viharimbha. tesaṃ no ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati mussi. satiyā sammosā evaṃ mayaṃ tambhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā'ti. idaṃ bhikkhave dutiyaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇa brāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti. pts page 020

48 tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti? santi bhikkhave manopadāsikā nāma devā. te ativelaṃ aññamaññaṃ upanijjhāyanti. te ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsenti. te aññamaññamhi paduṭṭhacittā kilantakāyā kilantacittā. te devā tamhā kāyā cavanti. ṭhānaṃ kho bhikkhave vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte taṃ pubbenivāsaṃ anussarati tato paraṃ nānussarati. so evamāha: ye kho te bhonto devā na manopadosikā, te na ativelaṃ aññamaññaṃ upanijjhāyanti. te na ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi appaduṭṭhacittā akilantakāyā akilantacittā. te devā tamhā kāyā na cavanti niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. ye pana mayaṃ ahumha manopadosikā, te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyimha. te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsimha. te mayaṃ aññamaññamhi paduṭṭhacittā kilantakāyā kilantacittā evaṃ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā'ti. idaṃ bhikkhave tatiyaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti. pts page 021

49 catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekacca asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attatāṇañca lokañca paññāpenti? idha bhikkhave ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. so takkapariyāhataṃ vimaṃsānucaritaṃ sayampaṭibhānaṃ evamāhaṃ: yaṃ kho idaṃ vuccati cakkhunti'pi sotanti'pi ghāṇaṃ'ti'pi kāyo'ti'pi, ayaṃ attā anicco addhuvo asassato vipariṇāmadhammo. yaṃ ca kho idaṃ vuccati cittanti vā mano'ti vā viññāṇanti vā ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī ti. idaṃ bhikkhave catutthaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti.

50 ime hi kho te bhikkhave samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti catūhi vatthūhi. ye hi keci bhikkhave samaṇā vā brāhmaṇā vā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena. natthi ito bahiddhā. bjt page 38

51 tayidaṃ bhikkhave tathāgato pajānāti: "ime diṭṭhiṭṭhānā evaṃ gahitā evaṃ parāmaṭṭhā evaṃgatikā bhavissanti evaṃ abhisamparāyā"ti. taṃ ca tathāgato pajānāti. tato ca uttaritaraṃ pajānāti. taṃ ca pajānanaṃ na parāmasati. aparāmasato cassa paccattaṃyeva nibbuti viditā. vedanānaṃ samudayañca atthagamañca assādañca ādīnañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimutto bhikkhave tathāgato. pts page 022

52 ime kho te bhikkhave dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

53 santi bhikkhave eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññāpenti catūhi vatthūhi. te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññāpenti catūhi vatthūhi?

54 idha bhikkhave ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte antasaññī lokasmiṃ viharati. so evamāha: "antavā ayaṃ loko parivaṭumo. tiṃ kissa hetu? ahaṃ hi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi yathā samāhite citte antasaññī lokasmiṃ viharāmi. iminā mahaṃ etaṃ jānāmi: yathā antavā ayaṃ loko parivaṭumo"ti. idaṃ bhikkhave paṭhamaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññāpenti. bjt page 40

55 dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññāpenti? idhe bhikkhave ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathā samāhite citte anantasaññī lokasmiṃ viharati. so evamāha: "ananto ayaṃ loko apariyanto. ye te samaṇabrāhmaṇā evamāhaṃsu: antavā ayaṃ loko parivaṭumo'ti, tesaṃ musā. ananto ayaṃ loko apariyanto. taṃ kissa hetu? ahaṃ hi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi yathāsamāhite citte antasaññī lokasmiṃ viharāmi. imināmahaṃ etaṃ jānāmi yathā ananto ayaṃ loko apariyanto'ti." idaṃ bhikkhave dutiyaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññāpenti.

56 tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññāpenti? idha bhikkhave ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathā samāhite citte uddhamadho antasaññī lokasmiṃ viharati tiriyaṃ anattasaññī. so evamāha: "antavā ca ayaṃ loko ananto ca. ye te samaṇabrāhmaṇā evamāhaṃsu: 'antavā ayaṃ loko parivaṭumo'ti, tesaṃ musā. ye'pi te samaṇabrāhmaṇā evamāhaṃsu: 'ananto ayaṃ loko apariyanto'ti, tesampi musā. antavā ca ayaṃ loko ananto ca. taṃ kissa hetu? ahaṃ hi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi yathā samāhite citte uddhamadho antasaññī lokasmiṃ viharāmi tiriyaṃ anantasaññī. imināmahaṃ etaṃ jānāmi: yathā antavā ca ayaṃ loko ananto" cāti. idaṃ bhikkhave tatiyaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññāpenti. pts page 023

57 catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññāpenti? idha bhikkhave ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. so takkapariyāhataṃ vīmaṃsānucaritaṃ sayampaṭibhānaṃ evamāha: "nevāyaṃ loko antavā na panānanto. ye te samaṇabrāhmaṇā evamāhaṃsu: 'antavā ayaṃ loko parivaṭumo'ti, tesaṃ musā. ye'pi te samaṇabrāhmaṇā evamāhaṃsu: 'ananto ayaṃ loko apariyanto'ti, tesampi musā. ye'pi te samaṇabrāhmaṇā evamāhaṃsu: 'antavā ca ayaṃ loko ananto cā'ti tesampi musā. nevāyaṃ loko antavā na panānanto"ti. idaṃ bhikkhave catutthaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññāpenti. pts page 024

58 imehi kho te bhikkhave samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññāpenti catūhi vatthūhi. ye hi keci bhikkhave samaṇā vā brāhmaṇā vā antānantikā antānantaṃ lokassa paññāpenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena. natthi ito bahiddhā.

59 tayidaṃ bhikkhave tathāgato pajānāti: "ime diṭṭhiṭṭhānā evaṃ gahitā evaṃ parāmaṭṭhā evaṃgatikā bhavissanti evaṃ abhisamparāyā"ti. tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti. tañca pajānanaṃ na parāmasati. aparāmasato cassa paccattaññeva nibbuti viditā. vedanānaṃ samudayañca atthagamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimutto bhikkhave tathāgato.

60 ime kho te bhikkhave dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. bjt page 44

61 santi bhikkhave eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhaṃ samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi. te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi?

62 idha bhikkhave ekacco samaṇo vā brāhmaṇo vā idaṃ kusala'nti yathābhūtaṃ nappajānāti. idaṃ akusala'nti yathābhūtaṃ nappajānāti. tassa evaṃ hoti: "ahaṃ kho idaṃ kusala'nti yathābhūtaṃ nappajānāmi. idaṃ akusala'nti yathābhūtaṃ nappajānāmi. ahañceva kho pana idaṃ kusala'nti yathābhūtaṃ nappajānanto, idaṃ akusala'nti yathābhūtaṃ nappajānanto, idaṃ kusala'nti vā vyākareyyaṃ, idaṃ akusala'nti vā vyākareyyaṃ, tattha me assa chando vā rāgo vā doso vā paṭigho vā. yattha me assa chando vā rāgo vā doso vā paṭigho vā. taṃ mamassa musā. yaṃ mamassa musā, so mamassa vighāto. yo mamassa vighāto, so mamassa antarāyo"ti. iti so musāvādabhayā musāvādaparijegucchā nevidaṃ kusala'nti vyākaroti. na panidaṃ akusala'nti vyākaroti. tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ: "evampi me no. tathā'ti'pi me no. aññathā'ti'pi me no. no'ti'pi me no. no no'ti'pi me no"ti. idaṃ bhikkhave paṭhamaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ. pts page 025

63 dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? idha bhikkhave ekacco samaṇo vā brāhmaṇo vā idaṃ kusala'nti yathābhūtaṃ nappajānāti. idaṃ akusala'nti yathābhūtaṃ nappajānāti. tassa evaṃ hoti: "ahaṃ kho idaṃ kusala'nti yathābhūtaṃ nappajānāmi. idaṃ akusala'nti yathābhūtaṃ nappajānāmi. ahañceva kho pana idaṃ kusala'nti yathābhūtaṃ nappajānanto, idaṃ akusala'nti yathābhūtaṃ nappajānanto, idaṃ kusala'nti vā vyākareyyaṃ, idaṃ akusala'nti vā vyākareyyaṃ, tattha me assa chando vā rāgo vā doso vā paṭigho vā. yattha me assa chando vā rāgo vā doso vā paṭigho vā. taṃ mamassa upādānaṃ. yaṃ mamassa upādānaṃ, so mamassa vighāto. yo mamassa vighāto, so mamassa antarāyo"ti. iti so upādānabhayā upādānaparijegucchā nevidaṃ kusala'nti vyākaroti. na panidaṃ akusala'nti vyākaroti. tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ: "evampi me no. tathā'ti'pi me no. aññathā'ti'pi me no. no'ti'pi me no. no no'ti'pi me no"ti. idaṃ bhikkhave dutiyaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ. bjt page 46

64 tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? idha bhikkhave ekacco samaṇo vā brāhmaṇo vā idaṃ kusala'nti yathābhūtaṃ nappajānāti. idaṃ akusala'nti yathābhūtaṃ nappajānāti. tassa evaṃ hoti: "ahaṃ kho idaṃ kusala'nti yathābhūtaṃ nappajānāmi. idaṃ akusala'nti yathābhūtaṃ nappajānāmi. ahañceva kho pana idaṃ kusala'nti yathābhūtaṃ nappajānanto, idaṃ akusala'nti yathābhūtaṃ nappajānanto, idaṃ kusala'nti vā vyākareyyaṃ, idaṃ akusala'nti vā vyākareyyaṃ, santi hi kho pana samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā vobhindantā maññe caranti paññāgatena diṭṭhigatāni, te maṃ tattha samanuyuñjeyyuṃ samanugāheyyuṃ samanubhāseyyuṃ, tesāhaṃ na sampāyeyyaṃ. yesāhaṃ na sampāyeyyaṃ, so mamassa vighāto. yo mamassa vighāto, so mamassa antarāyo"ti. iti so anuyogabhayā anuyogaparijegucchā nevidaṃ kusala'nti vyākaroti. na panidaṃ akusala'nti vyākaroti. tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ: "evampi me no. tathā'ti'pi me no. aññathā'ti'pi me no. no'ti'pi me no. no no'ti'pi me no"ti. idaṃ bhikkhave tatiyaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ. pts page 27

65 catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? idha bhikkhave ekacco samaṇo vā brāhmaṇo vā mando hoti momuho. so mandattā momuhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ: "atthi paro loko'ti iti ce maṃ pucchasi, atthi paro loko'ti iti ce me assa, atthi paro loko'ti iti te naṃ vyākareyyaṃ. evampi me no. tathā'ti'pi me no. aññathā'ti'pi me no. no'ti'pi me no. no no'ti'pi me no. natthi paro loko'ti? iti ce maṃ pucchasi, natthi paro loko'ti iti ce me assa, natthi paro loko'ti iti te naṃ vyākareyyaṃ. evampi me no. tathā'ti'pi me no. aññathā'ti'pi me no. no'ti'pi me no. no'ti'pi me no. no no'ti'pi me no. atthi ca natthi ca paro loko? iti ce maṃ pucchasi, atthi ca natthi ca paro loko'ti iti ce me assa, atthi ca natthi ca paro loko'ti iti te naṃ vyākareyyaṃ. evampi me no. tathā'ti'pi me no. aññathā'ti'pi me no. no'ti'pi me no. no no'ti'pi me no. "atthi sattā opapātikā? iti ce maṃ pucachasi, atthi sattā opapātikā iti ce maṃ assa, atthi sattā opapātikā iti te naṃ vyākareyyaṃ. evampi me no. tathā'ti'pi me no. aññathā'ti'pi me no. no'ti'pi me no. no no'ti'pi me no. "natthi sattā opapātikā iti ce maṃ pucchasi, natthi sattā opapātikā iti ce me assa, natthi satthā opapātikā iti te naṃ vyākareyya. evampi me no. tathā'ti'pi me no. aññathā'ti'pi me no. no'ti'pi me no. no no'ti'pi me no. "atthi ca natthi ca sattā opapātikā iti ce maṃ pucchasi, atthi ca natthi ca sattā opapātikā iti ce me assa, atthi ca natthi ca sattā opapātikā iti te naṃ vyākareyyaṃ. evampi me no. tathā'ti'pi me no. aññathā'ti'pi me no. no'ti'pi me no. no no'ti'pi me no. nevatthi na natthi sattā opapātikā? iti ce maṃ pucchasi, nevatthi na natthi sattā opapātikā iti ce me assa, nevatthi na natthi sattā opapātikā iti ce naṃ vyākareyyaṃ. evampi me no. tathā'ti'pi me no. aññathā'ti'pi me no. no'ti'pi me no. no no'ti'pi me no. nevatthi na natthi sattā opapātikā iti ce maṃ pucchasi, nevatthi na natthi sattā opapātikā iti ce me assa, nevatthi na natthi sattā opapātikā iti te naṃ vyākareyyaṃ. evampi me no. tathā'ti'pi me no. aññathā'ti'pi me no. no'ti'pi me no. no no'ti'pi me no. "atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko? iti ce maṃ pucchasi, atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko iti ce me assa, atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko iti te naṃ vyākareyyaṃ. evampi me no. tathā'ti'pi me no. aññathā'ti'pi me no. no'ti'pi me no. no no'ti'pi me no. "natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko? iti ce maṃ pucchasi, natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko iti ce me assa, natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko iti te naṃ vyākareyyaṃ. evampi me no. tathā'ti'pi me no. aññathā'ti'pi me no. no'ti'pi me no. no no'ti'pi me no. "atthi ca natthi ca sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko? iti ce maṃ pucchasi, atthi ca natthi ca sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko iti ce me assa, atthi ca natthi ca sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko iti te naṃ vyākareyyaṃ. evampi me no. tathā'ti'pi me no. aññathā'ti'pi me no. no'ti'pi me no. no no'ti'pi me no. "nevatthi na natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko? iti ce maṃ pucchasi, nevatthi na natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko iti ce me assa, nevatthi na natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko iti te naṃ vyākareyyaṃ. evampi me no. tathā'ti'pi me no. aññathā'ti'pi me no. no'ti'pi me no. no no'ti'pi me no. "hoti tathāgato parammaraṇā iti ce maṃ pucchasi, hoti tathāgato parammaraṇā iti ce me assa, hoti tathāgato parammaraṇā iti te naṃ vyākareyyaṃ. evampi me no. tathā'ti'pi me no. aññathā'pi me no. no'ti'pi me no. no no'ti'pi me no. hoti tathāgato parammaraṇā na hoti tathāgato parammaraṇā iti ce maṃ pucchasi, na hoti tathāgato parammaraṇā iti ce me assa, na hoti tathāgato parammaraṇā iti te naṃ vyākareyya. evampi me no. tathā'ti'pi me no. aññathā'ti'pi me no. no'ti'pi me no. no no'ti'pi me no. na hoti tathāgato parammaraṇā? hoti ca na hoti ca tathāgato parammaraṇā iti ce maṃ pucchasi, hoti ca na hoti ca tathāgato parammaraṇā iti ce me assa, hoti ca na hoti ca tathāgato parammaraṇā iti te naṃ vyākareyya. evampi me no. tathā'ti'pi me no. aññathā'ti'pi me no. no'ti'pi me no. no no'ti'pi me no. hoti ca na hoti ca tathāgato parammaraṇā? neva hoti na na hoti tathāgato parammaraṇā iti ce maṃ pucchasi, iti ce me assa, neva hoti na na hoti tathāgato parammaraṇā iti te naṃ vyākareyya. evampi me no. tathā'ti'pi me no. aññathā'ti'pi me no. no'ti'pi me no. no no'ti'pi me no. neva hoti na na hoti tathāgato parammaraṇā ti? iti ce maṃ pucchasi "neva hoti na na hoti tathāgato parammaraṇā'ti iti ce me assa, neva hoti na na hoti tathāgato parammaraṇā'ti iti te naṃ vyākareyyaṃ. evampi me no. tathā'ti'pi me no. aññathā'ti'pi me no. no'ti'pi me no. no no 'ti'pi me no"ti. idaṃ bhikkhave catutthaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.

66 imehi kho te bhikkhave samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi. ye hi keci bhikkhave samaṇā vā brāhmaṇā vā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti, amarāvikkhepaṃ, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena. natthi ito bahiddhā. pts page 28

67 tayidaṃ bhikkhave tathāgato pajānāti: "ime diṭṭhiṭṭhānā evaṃ gahitā evaṃ parāmaṭṭhā evaṃgatikā bhavissanti evaṃabhisamparāyā"ti. tañca tathāgato pajānāti. tato ca uttaritaraṃ pajānāti. tañca pajānanaṃ na parāmasati. aparāmasato cassa paccattaṃ yeva nibbuti viditā. vedanānaṃ samudayañca atthagamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimutto bhikkhave tathāgato.

68 ime kho te bhikkhave dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. bjt page 50

69 santi bhikkhave eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññāpenti dvīhi vatthūhi. te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññāpenti dvīhi vatthūhi?

70 santi bhikkhave asaññasattā nāma devā. saññuppādā ca pana te devā tamhā kāyā cavanti. ṭhānaṃ kho panetaṃ bhikkhave vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathā samāhite citte saññuppādaṃ anussarati tato paraṃ nānussarati. so evamāha: "adhiccasamuppanno attā ca loko ca. taṃ kissa hetu? ahaṃ hi pubbe nāhosiṃ. so'mhi etarahi ahutvā santattāya pariṇato"ti. idaṃ bhikkhave paṭhamaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññāpenti. bjt page 52

71 dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññāpenti? idha bhikkhave ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. so takkapariyāhataṃ vīmaṃsānucaritaṃ sayampaṭibhānaṃ evamāha: "adhiccasamuppanno attā ca loko cā"ti. idaṃ bhikkhave dutiyaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññāpenti.

72 imehi kho te bhikkhave samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññāpenti dvīhi vatthūhi. ye hi keci bhikkhave samaṇā vā brāhmaṇā vā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññāpenti, sabbe te imeheva dvīhi vatthūhi, etesaṃ vā aññatarena. natthi ito bahiddhā.

73 tayidaṃ bhikkhave tathāgato pajānāti: "ime diṭṭhiṭṭhānā evaṃ gahitā evaṃ parāmaṭṭhā evaṃgatikā bhavissanti evaṃabhisamparāyā"ti. tañca tathāgato pajānāti. tato ca uttaritaraṃ pajānāti. tañca pajānanaṃ na parāmasati. aparāmasato cassa paccattaṃ yeva nibbuti viditā. vedanānaṃ samudayañca atthagamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimutto bhikkhave tathāgato.

74 ime kho te bhikkhave dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. pts page 030

75 imehi kho te bhikkhave samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti aṭṭhārasahi vatthūhi. ye hi keci bhikkhave samaṇā vā brāhmaṇā vā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imeheva aṭṭhārasahi vatthūhi, etesaṃ vā aññatarena. natthi ito bahiddhā.

76 tayidaṃ bhikkhave tathāgato pajānāti "ime diṭṭhiṭṭhānā evaṃ gahitā evaṃ parāmaṭṭhā evaṃgatikā bhavissanti evaṃabhisamparāyā"ti. tañca tathāgato pajānāti. tato ca uttaritaraṃ pajānāti. tañca pajānanaṃ na parāmasati. aparāmasato cassa paccattaṃ yeva nibbuti viditā. vedanānaṃ samudayañca atthagamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimutto bhikkhave tathāgato.

77 ime kho te bhikkhave dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. bjt page 54

78 santi bhikkhave eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti catucattārīsāya vatthūhi. te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti catucattārīsāya vatthūhi?

79 santi bhikkhave eke samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanā saññiṃ attānaṃ paññāpenti soḷasahi vatthūhi. te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanika saññivādā uddhamāghātanā saññiṃ attānaṃ paññāpenti soḷasahi vatthūhi?

80 rūpī attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. arūpī attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. rūpī ca arūpī ca attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. neva rūpī na rūpī attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. antavā attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. anantavā attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. antavā ca anantavā ca attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. nevantavā ca nānantavā ca attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. ekattasaññī attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. nānattasaññī attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. parittasaññī attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. appamāṇasaññī attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. ekantasukhī attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. ekantadukkhī attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. sukhadukkhī attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. adukkhamasukhī attā hoti arogo parammaraṇā saññīti naṃ paññāpenti. bjt page 56

81 imehi kho te bhikkhave samaṇabrāhmaṇā uddhamāghātanikā saññivādā uddhamāghātanā saññiṃ attānaṃ paññāpenti soḷasahi vatthūhi. ye hi keci bhikkhave samaṇā vā brāhmaṇā vā uddhamāghātanikā saññivādā uddhamāghātanā saññiṃ attānaṃ paññāpenti sabbe te imeheva soḷasahi vatthūhi, etesaṃ vā aññatarena. natthi ito bahiddhā.

82 tayidaṃ bhikkhave tathāgato pajānāti "ime diṭṭhiṭṭhānā evaṃ gahitā evaṃ parāmaṭṭhā evaṃgatikā bhavissanti evaṃabhisamparāyā"ti. tañca tathāgato pajānāti tato ca uttaritaraṃ pajānāti. tañca pajānanaṃ na parāmasati. aparāmasato cassa paccattaññeva nibbuti viditā. vedanānaṃ samudayañca atthagamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimutto bhikkhave tathāgato.

83 ime kho te bhikkhave dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. pts page 032

84 santi bhikkhave eke samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanā asaññiṃ attānaṃ paññāpenti aṭṭhahi vatthūhi. te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā asaññīvādā uddhamāghātanā asaññiṃ attānaṃ paññāpenti aṭṭhahi vatthūhi?

85 'rūpī attā hoti arogo parammaraṇā asaññī'ti naṃ paññāpenti. 'arūpī attā hoti arogo parammaraṇā asaññī'ti naṃ paññāpenti. 'rūpī ca arūpī ca attā hoti arogo parammaraṇā asaññī'ti naṃ paññāpenti. 'neva rūpi nārūpī attā hoti arogo parammaraṇā asaññī'ti naṃ paññāpenti. 'antavā attā hoti arogo parammaraṇā asaññī'ti naṃ paññāpenti. 'anantavā attā hoti arogo parammaraṇā asaññī'ti naṃ paññāpenti. 'antavā ca anantavā ca attā hoti arogo parammaraṇā asaññī'ti naṃ paññāpenti. 'nevantavā nānantavā attā hoti arogo parammaraṇā asaññī'ti naṃ paññāpenti. bjt page 58

86 imehi kho te bhikkhave samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanā asaññiṃ attānaṃ paññāpenti aṭṭhahi vatthūhi. ye hi keci bhikkhave samaṇā vā brāhmaṇā vā uddhamāghātanikā asaññīvādā uddhamāghātanā asaññiṃ attānaṃ paññāpenti, sabbe te imeheva aṭṭhahi vatthūhi, etesaṃ vā aññatarena. natthi ito bahiddhā.

87 tayidaṃ bhikkhave tathāgato pajānāti: "ime diṭṭhiṭṭhānā evaṃ gahitā evaṃ parāmaṭṭhā evaṃgatikā bhavissanti evaṃabhisamparāyā"ti. tañca tathāgato pajānāti. tato ca uttaritaraṃ pajānāti. tañca pajānanaṃ na parāmasati. aparāmasato cassa paccattaṃ yeva nibbuti viditā. vedanānaṃ samudayañca atthagamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimutto bhikkhave tathāgato.

88 ime kho te bhikkhave dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. pts page 033

89 santi bhikkhave eke samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanā nevasaññīnāsaññiṃ attānaṃ paññāpenti aṭṭhahi vatthūhi. te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanā nevasaññīnāsaññiṃ attānaṃ paññāpenti aṭṭhahi vatthūhi?

90 "rūpi attā hoti arogo parammaraṇā nevasaññī nāsaññī'ti naṃ paññāpenti. 'arūpī attā hoti arogo parammaraṇā nevasaññī nāsaññī'ti naṃ paññāpenti. 'rūpī ca arūpī ca attā hoti arogo parammaraṇā nevasaññī nāsaññī'ti naṃ paññāpenti. 'nevarūpī nārūpī attā hoti arogo parammaraṇā nevasaññī nāsaññī'ti naṃ paññāpenti. 'antavā attā hoti arogo parammaraṇā nevasaññī nāsaññī'ti naṃ paññāpenti. 'anantavā attā hoti arogo parammaraṇā nevasaññī nāsaññī'ti naṃ paññāpenti. 'antavā ca anantavā ca attā hoti arogo parammaraṇā nevasaññī nāsaññī'ti naṃ paññāpenti. 'nevantavā nānantavā attā hoti arogo parammaraṇā nevasaññī nāsaññī"ti naṃ paññāpenti.

91 imehi kho te bhikkhave samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanā nevasaññīnāsaññiṃ attānaṃ paññāpenti aṭṭhahi vatthūhi. ye hi keci bhikkhave samaṇā vā brāhmaṇā vā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanā nevasaññīnāsaññiṃ attānaṃ paññāpenti, sabbe te imeheva aṭṭhahi vatthūhi, etesaṃ vā aññatarena. natthi ito bahiddhā.

92 tayidaṃ bhikkhave tathāgato pajānāti: "ime diṭṭhiṭṭhānā evaṃ gahitā evaṃ parāmaṭṭhā evaṃgatikā bhavissanti evaṃabhisamparāyā"ti. tañca tathāgato pajānāti. tato ca uttaritaraṃ pajānāti. tañca pajānanaṃ na parāmasati. aparāmasato cassa paccattaṃ yeva nibbuti viditā. vedanānaṃ samudayañca atthagamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimutto bhikkhave tathāgato.

93 ime kho te bhikkhave dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. bjt page 60

94 santi bhikkhave eke samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti sattahi vatthūhi. te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti sattahi vatthūhi? pts page 034

95 idha bhikkhave ekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi: 'yato kho bho ayaṃ attā rūpī cātummahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati na hoti parammaraṇā. ettāvatā kho bho ayaṃ attā sammā samucchinno hotī'ti. ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti.

96 tamañño evamāha: 'atthi kho bho eso attā yaṃ tvaṃ vadesi. neso natthīti vadāmi. no ca kho bho ayaṃ attā ettāvatā sammā samucchinto hoti. atthi kho bho añño attā dibbo rūpī kāmāvacaro kabaliṅkārā hārabhakkho, taṃ tvaṃ na jānāsi na passasi. tamahaṃ jānāmi passāmi. so kho bho attā yato kāyassa bhedā ucchijjati vinassati na hoti parammaraṇā. ettāvatā kho bho ayaṃ attā sammā samucchinno hotī'ti. ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti.

97 tamañño evamāha: 'atthi kho bho eso attā yaṃ tvaṃ vadesi. neso natthīti vadāmi. no ca kho bho ayaṃ attā ettāvatā sammā samucchinno hoti. atthi kho bho añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo. taṃ tvaṃ na jānāsi na passasi. tamahaṃ jānāmi passāmi. so kho bho attā yato kāyassa bhedā ucchijjati vinassati na hoti parammaraṇā. ettāvatā kho bho ayaṃ attā sammā samucchinno hotī'ti. ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti.

98 tamañño evamāha: 'atthi kho bho eso attā yaṃ tvaṃ vadesi. neso natthīti vadāmi. no ca kho bho ayaṃ attā ettāvatā sammā samucchinno hoti. atthi kho bho añño attā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthagamā nānāttasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanūpago. taṃ tvaṃ na jānāsi na passasi. tamahaṃ jānāmi passāmi. so kho bho attā yato kāyassa bhedā ucchijjati vinassati na hoti parammaraṇā. ettāvatā kho bho ayaṃ attā sammā samucchinno hotī'ti. ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti. pts page 035

99 tamañño evamāha: 'atthi kho bho eso attā yaṃ tvaṃ vadesi. neso natthīti vadāmi. no ca kho bho ayaṃ attā ettāvatā sammā samucchinno hoti. atthi kho bho añño attā sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññaṇañcāyatanūpago. taṃ tvaṃ na jānāsi na passasi. tamahaṃ jānāmi passāmi. so kho bho attā yato kāyassa bhedā ucchijjati vinassati na hoti parammaraṇā. ettāvatā kho bho ayaṃ attā sammā samucchinno hotī'ti. ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti. bjt page 62

100 tamañño evamāha: 'atthi kho bho eso attā yaṃ tvaṃ vadesi. neso natthīti vadāmi. no ca kho bho ayaṃ attā ettāvatā sammā samucchinno hoti. atthi kho bho añño attā sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanūpago taṃ tvaṃ na jānāsi na passasi. tamahaṃ jānāmi passāmi. so kho bho attā yato kāyassa bhedā ucchijjati vinassati na hoti parammaraṇā. ettāvatā kho bho ayaṃ attā sammā samucchinno hotī'ti. ittheke sato sattassa ucchedaṃ vināsaṃ viditvā paññāpenti.

101 tamañño evamāha: 'atthi kho bho eso attā yaṃ tvaṃ vadesi. neso natthīti vadāmi. no ca kho bho ayaṃ attā ettāvatā sammā samucchinno hoti. atthi kho bho añño attā sabbaso ākiñcaññāyatanaṃ samatikkamma santametaṃ paṇītametanti nevasaññānāsaññāyatanūpago. taṃ tvaṃ na jānāsi na passasi. tamahaṃ jānāmi passāmi. so kho bho attā yato kāyassa bhedā ucchijjati vinassati na hoti parammaraṇā. ettāvatā kho bho ayaṃ attā sammā samucchinno hotī'ti. ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti.

102 imehi kho te bhikkhave samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti sattahi vatthūhi. ye hi keci bhikkhave samaṇā vā brāhmaṇā vā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti, sabbe te imeheva sattahi vatthūhi, etesaṃ vā aññatarena. natthi ito bahiddhā. pts page 36

103 tayidaṃ bhikkhave tathāgato pajānāti: "ime diṭṭhiṭṭhānā evaṃ gahitā evaṃ parāmaṭṭhā evaṃgatikā bhavissanti evaṃabhisamparāyā"ti. tañca tathāgato pajānāti. tato ca uttaritaraṃ pajānāti. tañca pajānanaṃ na parāmasati. aparāmasato cassa paccattaṃ yeva nibbuti viditā. vedanānaṃ samudayañca atthagamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimutto bhikkhave tathāgato.

104 ime kho te bhikkhave dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

105 santi bhikkhave eke samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññāpenti pañcahi vatthūhi. te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhamma nibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññāpenti pañcahi vatthūhi?

106 idha bhikkhave ekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi ' yato kho bho ayaṃ attā pañcahi kāmaguṇehi samappito samaṅgibhūto paricāreti, ettāvatā kho bho ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī'ti. ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññāpenti. bjt page 64

107 tamañño evamāha: 'atthi kho bho eso attā yaṃ tvaṃ vadesi. neso natthīti vadāmi. no ca kho bho ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti taṃ kissa hetu? kāmā hi bho aniccā dukkhā vipariṇāmadhammā tesaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā yato kho bho ayaṃ attā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. ettāvatā kho bho ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī'ti. ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññāpenti. pts page 037

108 tamañño evamāha: ' atthi kho bho eso attā yaṃ tvaṃ vadesi. neso natthiti vadāmi. no ca kho bho ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. taṃ kissa hetu? yadeva tattha vitakkitaṃ vicāritaṃ etenetaṃ oḷārikaṃ akkhāyati. yato kho bho ayaṃ attā vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. ettāvatā kho bho ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī'ti. ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññāpenti.

109 tamañño evamāha: 'atthi kho bho eso attā yaṃ tvaṃ vadesi. neso natthiti vadāmi. no ca kho bho ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. taṃ kissa hetu? yadeva tattha pītigataṃ cetaso ubbillāvitattaṃ etenetaṃ oḷārikaṃ akkhāyati. yato kho bho ayaṃ attā pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhaṃ ca kāyena paṭisaṃvedeti yantaṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti tatiyaṃ jhānaṃ upasampajja viharati. ettāvatā kho bho ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī'ti. ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññāpenti. bjt page 66

110 tamañño evamāha: 'atthi kho bho eso attā, yaṃ tvaṃ vadesi, neso natthiti vadāmi. no ca kho bho ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. taṃ kissa hetu? yadeva tattha sukhamiti cetaso ābhogo etenetaṃ oḷārikaṃ akkhāyati. yato kho bho ayaṃ attā sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthagamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, ettāvatā kho bho ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī'ti. ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññāpenti. pts page 038

111 imehi kho te bhikkhave samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññāpenti pañcahi vatthūhi. ye hi keci bhikkhave samaṇā vā brāhmaṇā vā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññāpenti, sabbe te imeheva pañcahi vatthūhi, etesaṃ vā aññatarena. natthi ito bahiddhā.

112 tayidaṃ bhikkhave tathāgato pajānāti: "ime diṭṭhiṭṭhānā evaṃ gahitā evaṃ parāmaṭṭhā evaṃgatikā bhavissanti evaṃabhisamparāyā"ti. tañca tathāgato pajānāti. tato ca uttaritaraṃ pajānāti. tañca pajānanaṃ na parāmasati. aparāmasato cassa paccattaṃ yeva nibbuti viditā. vedanānaṃ samudayañca atthagamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimutto bhikkhave tathāgato.

113 ime kho te bhikkhave dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

114 imehi kho te bhikkhave samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti catucattārīsāya vatthūhi. ye hi keci bhikkhave samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imeheva catucattārīsāya vatthūhi, etesaṃ vā aññatarena. natthi ito bahiddhā.

115 tayidaṃ bhikkhave tathāgato pajānāti: "ime diṭṭhiṭṭhānā evaṃ gahitā evaṃ parāmaṭṭhā evaṃgatikā bhavissanti evaṃabhisamparāyā"ti. tañca tathāgato pajānāti. tato ca uttaritaraṃ pajānāti. tañca pajānanaṃ na parāmasati. aparāmasato cassa paccattaṃ yeva nibbuti viditā. vedanānaṃ samudayañca atthagamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimutto bhikkhave tathāgato.

116 ime kho te bhikkhave dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. pts page 039

117 imehi kho te bhikkhave samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi. ye hi keci bhikkhave samaṇā vā brāhmaṇā vā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṃ vā aññatarena. natthi ito bahiddhā.

118 tayidaṃ bhikkhave tathāgato pajānāti: ime diṭṭhiṭṭhānā evaṃ āgatā evaṃ parāmaṭṭhā evaṃ gahitā bhavissanti evaṃabhisamparāyā'ti. tañca tathāgato pajānāti tato ca uttaritaraṃ pajānāti. tañca pajānanaṃ na parāmasati. aparāmasato cassa paccattaññeva nibbuti viditā. vedanānaṃ samudayañca atthagamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto bhikkhave tathāgato.

119 ime kho te bhikkhave dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

120 tatra bhikkhave ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññāpenti catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritasitavipphanditameva. pts page 040

121 tatra bhikkhave ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ asassataṃ attānañca lokañca paññāpenti catūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritasitavipphanditameva.

113 tatra bhikkhave ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññāpenti catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritasitavipphanditameva.

113 tatra bhikkhave ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritasitavipphanditameva. bjt page 070

114 tatra bhikkhave ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññāpenti dvīhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ, taṇhāgatānaṃ paritasitavipphanditameva.

115 tatra bhikkhave ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ, taṇhāgatānaṃ paritasitavipphanditameva.

116 tatra bhikkhave ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanā saññiṃ attānaṃ paññāpenti soḷasahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ, taṇhāgatānaṃ paritasitavipphanditameva.

117 tatra bhikkhave ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanā asaññiṃ attānaṃ paññāpenti aṭṭhahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ, taṇhāgatānaṃ paritasitavipphanditameva.

118 tatra bhikkhave ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanā nevasaññiṃ nāsaññiṃ attānaṃ paññāpenti aṭṭhahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ, taṇhāgatānaṃ paritasitavipphanditameva. pts page 041

119 tatra bhikkhave ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti sattahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ, taṇhāgatānaṃ paritasitavipphanditameva.

120 tatra bhikkhave ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññāpenti pañcahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ, taṇhāgatānaṃ paritasitavipphanditameva.

121 tatra bhikkhave ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ, taṇhāgatānaṃ paritasitavipphanditameva. bjt page 72

122 tatra bhikkhave ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ, taṇhāgatānaṃ paritasitavipphanditameva.

123 tatra bhikkhave ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññāpenti catūhi vatthūhi, tadapi phassapaccayā. pts page 042

124 tatra bhikkhave ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti catūhi vatthūhi, tadapi phassapaccayā.

125 tatra bhikkhave ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññāpenti catūhi vatthūhi, tadapi phassapaccayā.

126 tatra bhikkhave ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, tadapi phassapaccayā.

127 tatra bhikkhave ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññāpenti dvīhi vatthūhi, tadapi phassapaccayā.

128 tatra bhikkhave ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi phassapaccayā.

129 tatra bhikkhave ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanā saññiṃ attānaṃ paññāpenti soḷasahi vatthūhi, tadapi phassapaccayā.

130 tatra bhikkhave ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanā asaññiṃ attānaṃ paññāpenti aṭṭhahi vatthūhi, tadapi phassapaccayā. bjt page 74

131 tatra bhikkhave ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanā nevasaññiṃ nāsaññiṃ attānaṃ paññāpeti aṭṭhahi vatthūhi, tadapi phassapaccayā.

132 tatra bhikkhave ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti sattahi vatthūhi, tadapi phassapaccayā.

133 tatra bhikkhave ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññāpenti pañcahi vatthūhi, tadapi phassapaccayā.

134 tatra bhikkhave ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi phassapaccayā. pts page 043

135 tatra bhikkhave ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi phassapaccayā.

136 tatra bhikkhave ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññāpenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

137 tatra bhikkhave ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

138 tatra bhikkhave ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññāpenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

139 tatra bhikkhave ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. bjt page 76

140 tatra bhikkhave ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññāpenti dvīhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

141 tatra bhikkhave ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti aṭṭhārasahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

142 tatra bhikkhave ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanā saññiṃ attānaṃ paññāpenti soḷasahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. pts page 044

143 tatra bhikkhave ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanā asaññiṃ attānaṃ paññāpenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

144 tatra bhikkhave ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanā nevasaññiṃ nāsaññiṃ attānaṃ paññāpenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

145 tatra bhikkhave ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti sattahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

146 tatra bhikkhave ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññāpenti pañcahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

147 tatra bhikkhave ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti catucattārīsāya vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

148 tatra bhikkhave ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. bjt page 78

149 tatra bhikkhave ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññāpenti catūhi vatthūhi, ye'pi te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā, ye'pi te samaṇabrāhmaṇā antānantikā, ye'pi te samaṇabrāhmaṇā amarāvikkhepikā, ye'pi te samaṇabrāhmaṇā adhiccasamuppannikā, ye'pi te samaṇabrāhmaṇā pubbantakappikā, ye'pi te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā, ye'pi te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā, ye'pi te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā, ye'pi te samaṇabrāhmaṇā ucchedavādā, ye'pi te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā, ye'pi te samaṇabrāhmaṇā aparantakappikā, ye'pi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca, pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa paṭisaṃvedenti. tesaṃ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. yato kho bhikkhave bhikkhu channaṃ phassāyatanānaṃ samudayaṃ ca atthagamaṃ ca assādaṃ ca ādīnavaṃ ca nissaraṇaṃ ca yathābhūtaṃ pajānāti, ayaṃ imehi sabbeheva uttaritaraṃ pajānāti. pts page 045

150 ye hi keci bhikkhave samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā ettha sitā'va ummujjamānā ummujjanti, (nimujjamānā nimujjanti. ) ettha pariyāpannā antojālīkatā'va ummujjamānā ummujjanti, (nimujjamānā nimujjanti. )* seyyathāpi bhikkhave dakkho kevaṭṭo vā kevaṭṭantevāsī vā sukhumacchikena jālena parittaṃ udakadahaṃ otthareyya, tassa evamassa: "ye kho keci imasmiṃ udakadahe oḷārikā pāṇā, sabbe te antojālīkatā ettha sitā'va ummujjamānā ummujjanti, (nimujjamānā nimujjanti). ettha pariyāpannā antojālīkatā 'va ummujjamānā ummujjanti, (nimujjamānā nimujjantī"ti)* evameva kho bhikkhave ye hi keci samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā ettha sitā'va ummujjamānā ummujjanti, (nimmujjamānā nimujjanti. )* ettha pariyāpannā antojālīkatā'va ummujjamānā ummujjanti, (nimujjamānā nimujjanti. )* pts page 046

151 ucchinnabhavanettiko bhikkhave tathāgatassa kāyo tiṭṭhati. yāvassa kāyo ṭhassati, tāva naṃ dakkhinti devamanussā. kāyassa bhedā uddhaṃ jīvitapariyādānā na naṃ dakkhinti devamanussā. seyyathāpi bhikkhave ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭapaṭibaddhāni, sabbāni tāni tadanvayāni bhavanti, evameva kho bhikkhave ucchinnabhavanettiko tathāgatassa kāyo tiṭṭhati. yāvassa kāyo ṭhassati, tāva naṃ dakkhinti devamanussā. kāyassa bhedā uddhaṃ jīvitapariyādānā na naṃ dakkhinti devamanussā'ti.

152 evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca: 'acchariyaṃ bhante, abbhutaṃ bhante, ko nāmāyaṃ bhante dhammapariyāyo?'ti. "tasmātiha tvaṃ ānanda imaṃ dhammapariyāyaṃ atthajālanti'pi naṃ dhārehi. dhammajālanti'pi naṃ dhārehi. brahmajālanti'pi naṃ dhārehi. diṭṭhijālanti'pi naṃ dhārehi. anuttaro saṅgāmavijayo'ti'pi naṃ dhārehī"ti.

153 idamavoca bhagavā. attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. imasmiṃ ca pana veyyākaraṇasmiṃ bhaññamāne dasasahassī lokadhātu akampitthāti.