{"id":"dn1","title":"The Divine Net","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"dn1","title":"The Divine Net","units":[{"id":"dn1:0","sourceIds":["dn1:0.1","dn1:0.2"],"kind":"text","text":{"pi":"Dīgha Nikāya 1\nBrahmajālasutta","en":"Long Discourses 1\nThe Divine Net"}},{"id":"dn1:1","sourceIds":["dn1:1.0"],"kind":"text","text":{"pi":"1. Paribbājakakathā","en":"1. Talk on Wanderers"}},{"id":"dn1:1.1","sourceIds":["dn1:1.1.1","dn1:1.1.2","dn1:1.1.3","dn1:1.1.4","dn1:1.1.5","dn1:1.1.6"],"kind":"text","text":{"pi":"Evaṁ me sutaṁ—\nekaṁ samayaṁ bhagavā antarā ca rājagahaṁ antarā ca nāḷandaṁ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.\nSuppiyopi kho paribbājako antarā ca rājagahaṁ antarā ca nāḷandaṁ addhānamaggappaṭipanno hoti saddhiṁ antevāsinā brahmadattena māṇavena.\nTatra sudaṁ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati;\nsuppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati.\nItiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañca.","en":"So I have heard.\nAt one time the Buddha was traveling along the road between Rājagaha and Nāḷandā together with a large Saṅgha of five hundred mendicants.\nThe wanderer Suppiya was also traveling along the same road, together with his resident pupil, the student Brahmadatta.\nMeanwhile, Suppiya criticized the Buddha, the teaching, and the Saṅgha in many ways,\nbut his pupil Brahmadatta praised them in many ways.\nAnd so both tutor and pupil followed behind the Buddha and the Saṅgha of mendicants directly contradicting each other."}},{"id":"dn1:1.2","sourceIds":["dn1:1.2.1","dn1:1.2.2","dn1:1.2.3","dn1:1.2.4","dn1:1.2.5"],"kind":"text","text":{"pi":"Atha kho bhagavā ambalaṭṭhikāyaṁ rājāgārake ekarattivāsaṁ upagacchi saddhiṁ bhikkhusaṅghena.\nSuppiyopi kho paribbājako ambalaṭṭhikāyaṁ rājāgārake ekarattivāsaṁ upagacchi antevāsinā brahmadattena māṇavena.\nTatrapi sudaṁ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati;\nsuppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati.\nItiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā viharanti.","en":"Then the Buddha took up residence for the night in the royal rest-house in Ambalaṭṭhikā together with the Saṅgha of mendicants.\nAnd Suppiya and Brahmadatta did likewise.\nThere too, Suppiya criticized the Buddha, the teaching, and the Saṅgha in many ways,\nbut his pupil Brahmadatta praised them in many ways.\nAnd so both tutor and pupil kept on directly contradicting each other."}},{"id":"dn1:1.3","sourceIds":["dn1:1.3.1","dn1:1.3.2","dn1:1.3.3","dn1:1.3.4","dn1:1.3.5"],"kind":"text","text":{"pi":"Atha kho sambahulānaṁ bhikkhūnaṁ rattiyā paccūsasamayaṁ paccuṭṭhitānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayaṁ saṅkhiyadhammo udapādi:\n“acchariyaṁ, āvuso, abbhutaṁ, āvuso, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṁ nānādhimuttikatā suppaṭividitā.\nAyañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati;\nsuppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati.\nItihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā”ti.","en":"Then several mendicants rose at the crack of dawn and sat together in the pavilion, where the topic of judgmentalism came up:\n“It’s incredible, reverends, it’s amazing how the diverse convictions of sentient beings have been well deciphered by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.\nFor this Suppiya criticizes the Buddha, the teaching, and the Saṅgha in many ways,\nwhile his pupil Brahmadatta praises them in many ways.\nAnd so both tutor and pupil followed behind the Buddha and the Saṅgha of mendicants directly contradicting each other.”"}},{"id":"dn1:1.4","sourceIds":["dn1:1.4.1","dn1:1.4.2","dn1:1.4.3","dn1:1.4.4","dn1:1.4.5","dn1:1.4.6","dn1:1.4.7","dn1:1.4.8","dn1:1.4.9"],"kind":"text","text":{"pi":"Atha kho bhagavā tesaṁ bhikkhūnaṁ imaṁ saṅkhiyadhammaṁ viditvā yena maṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi:\n“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti?\nEvaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ:\n“idha, bhante, amhākaṁ rattiyā paccūsasamayaṁ paccuṭṭhitānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayaṁ saṅkhiyadhammo udapādi:\n‘acchariyaṁ, āvuso, abbhutaṁ, āvuso, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṁ nānādhimuttikatā suppaṭividitā.\nAyañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati;\nsuppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati.\nItihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā’ti.\nAyaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.","en":"When the Buddha found out about this discussion on judgmentalism among the mendicants, he went to the pavilion, where he sat on the seat spread out and addressed the mendicants:\n“Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”\nThe mendicants told him what had happened, adding,\n“This was our conversation that was unfinished when the Buddha arrived.”"}},{"id":"dn1:1.5","sourceIds":["dn1:1.5.1","dn1:1.5.2","dn1:1.5.3","dn1:1.5.4"],"kind":"text","text":{"pi":"“Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā.\nMamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṁ yevassa tena antarāyo.\nMamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṁ subhāsitaṁ dubbhāsitaṁ ājāneyyāthā”ti?\n“No hetaṁ, bhante”.","en":"“Mendicants, if others criticize me, the teaching, or the Saṅgha, don’t make yourselves resentful, bitter, and exasperated.\nYou’ll get angry and upset, which would be an obstacle for you alone.\nIf others were to criticize me, the teaching, or the Saṅgha, and you got angry and upset, would you be able to understand whether they spoke well or poorly?”\n“No, sir.”"}},{"id":"dn1:1.6","sourceIds":["dn1:1.6.1","dn1:1.6.2","dn1:1.6.3","dn1:1.6.4","dn1:1.6.5","dn1:1.6.6"],"kind":"text","text":{"pi":"“Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi abhūtaṁ abhūtato nibbeṭhetabbaṁ:\n‘itipetaṁ abhūtaṁ, itipetaṁ atacchaṁ, natthi cetaṁ amhesu, na ca panetaṁ amhesu saṁvijjatī’ti.\nMamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇīyaṁ.\nMamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha ānandino sumanā uppilāvitā tumhaṁ yevassa tena antarāyo.\nMamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi bhūtaṁ bhūtato paṭijānitabbaṁ:\n‘itipetaṁ bhūtaṁ, itipetaṁ tacchaṁ, atthi cetaṁ amhesu, saṁvijjati ca panetaṁ amhesū’ti.","en":"“If others criticize me, the teaching, or the Saṅgha, you should explain that what is untrue is in fact untrue:\n‘This is why that’s untrue, this is why that’s false. There’s no such thing in us, it’s not found among us.’\nIf others praise me, the teaching, or the Saṅgha, don’t make yourselves thrilled, elated, and excited.\nYou’ll get thrilled, elated, and excited, which would be an obstacle for you alone.\nIf others praise me, the teaching, or the Saṅgha, you should admit that what is true is in fact true:\n‘This is why that’s true, this is why that’s correct. There is such a thing in us, it is found among us.’"}},{"id":"dn1:1.7.0","sourceIds":["dn1:1.7.0.1","dn1:1.7.0.2"],"kind":"text","text":{"pi":"2. Sīla\n2.1. Cūḷasīla","en":"2. Ethics\n2.1. The Shorter Section on Ethics"}},{"id":"dn1:1.7","sourceIds":["dn1:1.7.1","dn1:1.7.2"],"kind":"text","text":{"pi":"Appamattakaṁ kho panetaṁ, bhikkhave, oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.\nKatamañca taṁ, bhikkhave, appamattakaṁ oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya?","en":"When an ordinary person speaks praise of the Realized One, they speak only of trivial, trifling details of mere ethics.\nAnd what are the trivial, trifling details of mere ethics that an ordinary person speaks of?"}},{"id":"dn1:1.8","sourceIds":["dn1:1.8.1","dn1:1.8.2","dn1:1.8.3","dn1:1.8.4","dn1:1.8.5","dn1:1.8.6"],"kind":"text","text":{"pi":"‘Pāṇātipātaṁ pahāya pāṇātipātā paṭivirato samaṇo gotamo nihitadaṇḍo, nihitasattho, lajjī, dayāpanno, sabbapāṇabhūtahitānukampī viharatī’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.\n‘Adinnādānaṁ pahāya adinnādānā paṭivirato samaṇo gotamo dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharatī’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.\n‘Abrahmacariyaṁ pahāya brahmacārī samaṇo gotamo ārācārī virato methunā gāmadhammā’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.","en":"‘The ascetic Gotama has given up killing living creatures. He has renounced the rod and the sword. He’s scrupulous and kind, living full of sympathy for all living beings.’\nSuch is an ordinary person’s praise of the Realized One.\n‘The ascetic Gotama has given up stealing. He takes only what’s given, and expects only what’s given. He keeps himself clean by not thieving.’\nSuch is an ordinary person’s praise of the Realized One.\n‘The ascetic Gotama has given up unchastity. He is chaste, set apart, refraining from the vulgar act of sex.’\nSuch is an ordinary person’s praise of the Realized One."}},{"id":"dn1:1.9","sourceIds":["dn1:1.9.1","dn1:1.9.2","dn1:1.9.3","dn1:1.9.4","dn1:1.9.5","dn1:1.9.6","dn1:1.9.7","dn1:1.9.8"],"kind":"text","text":{"pi":"‘Musāvādaṁ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho theto paccayiko avisaṁvādako lokassā’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.\n‘Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato samaṇo gotamo, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.\n‘Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato samaṇo gotamo, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.\n‘Samphappalāpaṁ pahāya samphappalāpā paṭivirato samaṇo gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitan’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.","en":"‘The ascetic Gotama has given up lying. He speaks the truth and sticks to the truth. He’s honest and dependable, and doesn’t trick the world with his words.’\nSuch is an ordinary person’s praise of the Realized One.\n‘The ascetic Gotama has given up backbiting. He doesn’t repeat in one place what he heard in another so as to divide people against each other. Instead, he reconciles those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.’\nSuch is an ordinary person’s praise of the Realized One.\n‘The ascetic Gotama has given up harsh speech. He speaks in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.’\nSuch is an ordinary person’s praise of the Realized One.\n‘The ascetic Gotama has given up talking nonsense. His words are timely, true, and meaningful, in line with the teaching and training. He says things at the right time which are valuable, reasonable, succinct, and beneficial.’\nSuch is an ordinary person’s praise of the Realized One."}},{"id":"dn1:1.10","sourceIds":["dn1:1.10.1","dn1:1.10.2","dn1:1.10.3","dn1:1.10.4","dn1:1.10.5","dn1:1.10.6","dn1:1.10.7","dn1:1.10.8","dn1:1.10.9","dn1:1.10.10","dn1:1.10.11","dn1:1.10.12","dn1:1.10.13","dn1:1.10.14","dn1:1.10.15","dn1:1.10.16","dn1:1.10.17","dn1:1.10.18","dn1:1.10.19","dn1:1.10.20","dn1:1.10.21","dn1:1.10.22"],"kind":"text","text":{"pi":"‘Bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti—\niti vā hi, bhikkhave …pe….\n‘Ekabhattiko samaṇo gotamo rattūparato virato vikālabhojanā ….\nNaccagītavāditavisūkadassanā paṭivirato samaṇo gotamo ….\nMālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato samaṇo gotamo ….\nUccāsayanamahāsayanā paṭivirato samaṇo gotamo ….\nJātarūparajatapaṭiggahaṇā paṭivirato samaṇo gotamo ….\nĀmakadhaññapaṭiggahaṇā paṭivirato samaṇo gotamo ….\nĀmakamaṁsapaṭiggahaṇā paṭivirato samaṇo gotamo ….\nItthikumārikapaṭiggahaṇā paṭivirato samaṇo gotamo ….\nDāsidāsapaṭiggahaṇā paṭivirato samaṇo gotamo ….\nAjeḷakapaṭiggahaṇā paṭivirato samaṇo gotamo ….\nKukkuṭasūkarapaṭiggahaṇā paṭivirato samaṇo gotamo ….\nHatthigavassavaḷavapaṭiggahaṇā paṭivirato samaṇo gotamo ….\nKhettavatthupaṭiggahaṇā paṭivirato samaṇo gotamo ….\nDūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo ….\nKayavikkayā paṭivirato samaṇo gotamo ….\nTulākūṭakaṁsakūṭamānakūṭā paṭivirato samaṇo gotamo ….\nUkkoṭanavañcananikatisāciyogā paṭivirato samaṇo gotamo ….\nChedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato samaṇo gotamo’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.\nCūḷasīlaṁ niṭṭhitaṁ.","en":"‘The ascetic Gotama refrains from injuring plants and seeds.’\n‘He eats in one part of the day, abstaining from eating at night and food at the wrong time.’\n‘He refrains from seeing shows of dancing, singing, and music.’\n‘He refrains from attiring and adorning himself with garlands, fragrance, and makeup.’\n‘He refrains from high and luxurious beds.’\n‘He refrains from receiving gold and currency,\nraw grains,\nraw meat,\nwomen and girls,\nmale and female bondservants,\ngoats and sheep,\nchickens and pigs,\nelephants, cows, horses, and mares,\nand fields and land.’\n‘He refrains from running errands and messages;\nbuying and selling;\nfalsifying weights, metals, or measures;\nbribery, fraud, cheating, and duplicity;\nmutilation, murder, abduction, banditry, plunder, and violence.’\nSuch is an ordinary person’s praise of the Realized One.\nThe shorter section on ethics is complete."}},{"id":"dn1:1.11","sourceIds":["dn1:1.11.0","dn1:1.11.1","dn1:1.11.2","dn1:1.11.3","dn1:1.11.4"],"kind":"text","text":{"pi":"2.2. Majjhimasīla\n‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti,\nseyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ;\niti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.","en":"2.2. The Middle Section on Ethics\n‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds.\nThese include plants propagated from roots, trunks, cuttings, or joints; and those from regular seeds as the fifth.\nThe ascetic Gotama refrains from such injury to plants and seeds.’\nSuch is an ordinary person’s praise of the Realized One."}},{"id":"dn1:1.12","sourceIds":["dn1:1.12.1","dn1:1.12.2","dn1:1.12.3","dn1:1.12.4"],"kind":"text","text":{"pi":"‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti,\nseyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ\niti vā iti evarūpā sannidhikāraparibhogā paṭivirato samaṇo gotamo’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.","en":"‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use.\nThis includes such things as food, drink, clothes, vehicles, bedding, fragrance, and things of the flesh.\nThe ascetic Gotama refrains from storing up such goods.’\nSuch is an ordinary person’s praise of the Realized One."}},{"id":"dn1:1.13","sourceIds":["dn1:1.13.1","dn1:1.13.2","dn1:1.13.3","dn1:1.13.4"],"kind":"text","text":{"pi":"‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti,\nseyyathidaṁ—naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ pāṇissaraṁ vetāḷaṁ kumbhathūṇaṁ sobhanakaṁ caṇḍālaṁ vaṁsaṁ dhovanaṁ hatthiyuddhaṁ assayuddhaṁ mahiṁsayuddhaṁ usabhayuddhaṁ ajayuddhaṁ meṇḍayuddhaṁ kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ nibbuddhaṁ uyyodhikaṁ balaggaṁ senābyūhaṁ anīkadassanaṁ\niti vā iti evarūpā visūkadassanā paṭivirato samaṇo gotamo’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.","en":"‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows.\nThis includes such things as dancing, singing, music, performances, and storytelling; clapping, gongs, and kettledrums; beauty pageants; pole-acrobatics and bone-washing displays of the corpse-workers; battles of elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails; staff-fights, boxing, and wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews.\nThe ascetic Gotama refrains from such shows.’\nSuch is an ordinary person’s praise of the Realized One."}},{"id":"dn1:1.14","sourceIds":["dn1:1.14.1","dn1:1.14.2","dn1:1.14.3","dn1:1.14.4"],"kind":"text","text":{"pi":"‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti,\nseyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ\niti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.","en":"‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence.\nThis includes such things as checkers with eight or ten rows, 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, guessing another’s thoughts, and imitating musical instruments.\nThe ascetic Gotama refrains from such gambling.’\nSuch is an ordinary person’s praise of the Realized One."}},{"id":"dn1:1.15","sourceIds":["dn1:1.15.1","dn1:1.15.2","dn1:1.15.3","dn1:1.15.4"],"kind":"text","text":{"pi":"‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti,\nseyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ\niti vā iti evarūpā uccāsayanamahāsayanā paṭivirato samaṇo gotamo’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.","en":"‘There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding.\nThis includes such things as sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double or single fringed—and silk covers studded with gems, as well as silken sheets, woollen carpets, rugs for elephants, horses, or chariots, black antelope hides and woven rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends.\nThe ascetic Gotama refrains from such bedding.’\nSuch is an ordinary person’s praise of the Realized One."}},{"id":"dn1:1.16","sourceIds":["dn1:1.16.1","dn1:1.16.2","dn1:1.16.3","dn1:1.16.4"],"kind":"text","text":{"pi":"‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti, seyyathidaṁ—\nucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni\niti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.","en":"‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in attiring and adorning themselves with garlands, fragrance, and makeup.\nThis includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, headbands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, chowries, and long-fringed white robes.\nThe ascetic Gotama refrains from such beautification and adornment.’\nSuch is an ordinary person’s praise of the Realized One."}},{"id":"dn1:1.17","sourceIds":["dn1:1.17.1","dn1:1.17.2","dn1:1.17.3","dn1:1.17.4"],"kind":"text","text":{"pi":"‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti,\nseyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ\niti vā iti evarūpāya tiracchānakathāya paṭivirato samaṇo gotamo’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.","en":"‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk. This includes such topics as\ntalk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.\nThe ascetic Gotama refrains from such low talk.’\nSuch is an ordinary person’s praise of the Realized One."}},{"id":"dn1:1.18","sourceIds":["dn1:1.18.1","dn1:1.18.2","dn1:1.18.3","dn1:1.18.4"],"kind":"text","text":{"pi":"‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti,\nseyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti\niti vā iti evarūpāya viggāhikakathāya paṭivirato samaṇo gotamo’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.","en":"‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments.\nThey say such things as: “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”\nThe ascetic Gotama refrains from such argumentative talk.’\nSuch is an ordinary person’s praise of the Realized One."}},{"id":"dn1:1.19","sourceIds":["dn1:1.19.1","dn1:1.19.2","dn1:1.19.3","dn1:1.19.4"],"kind":"text","text":{"pi":"‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti,\nseyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ “idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā”ti\niti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.","en":"‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages.\nThis includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: “Go here, go there. Take this, bring that from there.”\nThe ascetic Gotama refrains from such errands.’\nSuch is an ordinary person’s praise of the Realized One."}},{"id":"dn1:1.20","sourceIds":["dn1:1.20.1","dn1:1.20.2","dn1:1.20.3","dn1:1.20.4"],"kind":"text","text":{"pi":"‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti, lapakā ca nemittikā ca nippesikā ca, lābhena lābhaṁ nijigīsitāro ca\niti evarūpā kuhanalapanā paṭivirato samaṇo gotamo’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.\nMajjhimasīlaṁ niṭṭhitaṁ.","en":"‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in deceit, flattery, hinting, and belittling, and using material things to chase after other material things.\nThe ascetic Gotama refrains from such fawning and flattery.’\nSuch is an ordinary person’s praise of the Realized One.\nThe middle section on ethics is complete."}},{"id":"dn1:1.21","sourceIds":["dn1:1.21.0","dn1:1.21.1","dn1:1.21.2","dn1:1.21.3","dn1:1.21.4"],"kind":"text","text":{"pi":"2.3. Mahāsīla\n‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,\nseyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ\niti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.","en":"2.3. The Large Section on Ethics\n‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.\nThis includes such fields as augury, omenology, divining portents, interpreting dreams, divining features of men and women, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, limb-reading; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the lore of the scorpion, the rat, the bird, and the crow; prophesying lifespan, chanting for protection, and divining omens from wild animals.\nThe ascetic Gotama refrains from such low lore, such wrong livelihood.’\nSuch is an ordinary person’s praise of the Realized One."}},{"id":"dn1:1.22","sourceIds":["dn1:1.22.1","dn1:1.22.2","dn1:1.22.3","dn1:1.22.4"],"kind":"text","text":{"pi":"‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,\nseyyathidaṁ—maṇilakkhaṇaṁ vatthalakkhaṇaṁ daṇḍalakkhaṇaṁ satthalakkhaṇaṁ asilakkhaṇaṁ usulakkhaṇaṁ dhanulakkhaṇaṁ āvudhalakkhaṇaṁ itthilakkhaṇaṁ purisalakkhaṇaṁ kumāralakkhaṇaṁ kumārilakkhaṇaṁ dāsalakkhaṇaṁ dāsilakkhaṇaṁ hatthilakkhaṇaṁ assalakkhaṇaṁ mahiṁsalakkhaṇaṁ usabhalakkhaṇaṁ golakkhaṇaṁ ajalakkhaṇaṁ meṇḍalakkhaṇaṁ kukkuṭalakkhaṇaṁ vaṭṭakalakkhaṇaṁ godhālakkhaṇaṁ kaṇṇikālakkhaṇaṁ kacchapalakkhaṇaṁ migalakkhaṇaṁ\niti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.","en":"‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.\nThis includes reading the marks of gems, cloth, clubs, swords, spears, arrows, bows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer.\nThe ascetic Gotama refrains from such low lore, such wrong livelihood.’\nSuch is an ordinary person’s praise of the Realized One."}},{"id":"dn1:1.23","sourceIds":["dn1:1.23.1","dn1:1.23.2","dn1:1.23.3","dn1:1.23.4"],"kind":"text","text":{"pi":"‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,\nseyyathidaṁ—raññaṁ niyyānaṁ bhavissati, raññaṁ aniyyānaṁ bhavissati, abbhantarānaṁ raññaṁ upayānaṁ bhavissati, bāhirānaṁ raññaṁ apayānaṁ bhavissati, bāhirānaṁ raññaṁ upayānaṁ bhavissati, abbhantarānaṁ raññaṁ apayānaṁ bhavissati, abbhantarānaṁ raññaṁ jayo bhavissati, bāhirānaṁ raññaṁ parājayo bhavissati, bāhirānaṁ raññaṁ jayo bhavissati, abbhantarānaṁ raññaṁ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati\niti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.","en":"‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.\nThis includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be defeated, or vice versa; and so there will be victory for one and defeat for the other.\nThe ascetic Gotama refrains from such low lore, such wrong livelihood.’\nSuch is an ordinary person’s praise of the Realized One."}},{"id":"dn1:1.24","sourceIds":["dn1:1.24.1","dn1:1.24.2","dn1:1.24.3","dn1:1.24.4"],"kind":"text","text":{"pi":"‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,\nseyyathidaṁ—candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṁ pathagamanaṁ bhavissati, candimasūriyānaṁ uppathagamanaṁ bhavissati, nakkhattānaṁ pathagamanaṁ bhavissati, nakkhattānaṁ uppathagamanaṁ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati, evaṁvipāko candaggāho bhavissati, evaṁvipāko sūriyaggāho bhavissati, evaṁvipāko nakkhattaggāho bhavissati, evaṁvipākaṁ candimasūriyānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ candimasūriyānaṁ uppathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ uppathagamanaṁ bhavissati, evaṁvipāko ukkāpāto bhavissati, evaṁvipāko disāḍāho bhavissati, evaṁvipāko bhūmicālo bhavissati, evaṁvipāko devadudrabhi bhavissati, evaṁvipākaṁ candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati\niti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.","en":"‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.\nThis includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery horizon, an earthquake, or thunder in the heavens; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena.\nThe ascetic Gotama refrains from such low lore, such wrong livelihood.’\nSuch is an ordinary person’s praise of the Realized One."}},{"id":"dn1:1.25","sourceIds":["dn1:1.25.1","dn1:1.25.2","dn1:1.25.3","dn1:1.25.4"],"kind":"text","text":{"pi":"‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,\nseyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ\niti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.","en":"‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.\nThis includes predicting whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a bad harvest; security or peril; sickness or health. It also includes such occupations as arithmetic, accounting, calculating, poetry, and cosmology.\nThe ascetic Gotama refrains from such low lore, such wrong livelihood.’\nSuch is an ordinary person’s praise of the Realized One."}},{"id":"dn1:1.26","sourceIds":["dn1:1.26.1","dn1:1.26.2","dn1:1.26.3","dn1:1.26.4"],"kind":"text","text":{"pi":"‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,\nseyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ\niti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.","en":"‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.\nThis includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, treating impacted fetuses, binding the tongue, or locking the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck.\nThe ascetic Gotama refrains from such low lore, such wrong livelihood.’\nSuch is an ordinary person’s praise of the Realized One."}},{"id":"dn1:1.27","sourceIds":["dn1:1.27.1","dn1:1.27.2","dn1:1.27.3","dn1:1.27.4","dn1:1.27.5","dn1:1.27.6"],"kind":"text","text":{"pi":"‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,\nseyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā mūlabhesajjānaṁ anuppadānaṁ osadhīnaṁ paṭimokkho\niti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—\niti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.\nIdaṁ kho, bhikkhave, appamattakaṁ oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.\nMahāsīlaṁ niṭṭhitaṁ.","en":"‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.\nThis includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving sipping water and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and herbal bandages.\nThe ascetic Gotama refrains from such low lore, such wrong livelihood.’\nSuch is an ordinary person’s praise of the Realized One.\nThese are the trivial, trifling details of mere ethics that an ordinary person speaks of when they speak praise of the Realized One.\nThe longer section on ethics is complete."}},{"id":"dn1:1.28.0","sourceIds":["dn1:1.28.0.1","dn1:1.28.0.2"],"kind":"text","text":{"pi":"3. Diṭṭhi\n3.1. Pubbantakappika","en":"3. Views\n3.1. Theories About the First Beginning"}},{"id":"dn1:1.28","sourceIds":["dn1:1.28.1","dn1:1.28.2"],"kind":"text","text":{"pi":"Atthi, bhikkhave, aññeva dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.\nKatame ca te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ?","en":"There are other principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. Those who genuinely praise the Realized One would rightly speak of these things.\nAnd what are these principles?"}},{"id":"dn1:1.29","sourceIds":["dn1:1.29.1","dn1:1.29.2"],"kind":"text","text":{"pi":"Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino, pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi.\nTe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi?","en":"There are some ascetics and brahmins who speculate and theorize about the first beginning, and propose various hypotheses concerning the first beginning on eighteen grounds.\nAnd what are the eighteen grounds on which they rely?"}},{"id":"dn1:1.30","sourceIds":["dn1:1.30.0","dn1:1.30.1","dn1:1.30.2"],"kind":"text","text":{"pi":"3.1.1. Sassatavāda\nSanti, bhikkhave, eke samaṇabrāhmaṇā sassatavādā, sassataṁ attānañca lokañca paññapenti catūhi vatthūhi.\nTe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi?","en":"3.1.1. Eternalism\nThere are some ascetics and brahmins who are eternalists, who assert that the self and the cosmos are eternal on four grounds.\nAnd what are the four grounds on which they rely?"}},{"id":"dn1:1.31","sourceIds":["dn1:1.31.1","dn1:1.31.2","dn1:1.31.3","dn1:1.31.4","dn1:1.31.5","dn1:1.31.6","dn1:1.31.7","dn1:1.31.8","dn1:1.31.9","dn1:1.31.10","dn1:1.31.11","dn1:1.31.12"],"kind":"text","text":{"pi":"Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte (…) anekavihitaṁ pubbenivāsaṁ anussarati.\nSeyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.\nSo evamāha:\n‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;\nte ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ.\nTaṁ kissa hetu?\nAhañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi.\nSeyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.\nImināmahaṁ etaṁ jānāmi:\n“yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;\nte ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti.\nIdaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti.","en":"It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives.\nThat is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.\nThey say:\n‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.\nThey remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.\nWhy is that?\nBecause by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives,\nwith features and details.\nBecause of this I know:\n“The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.\nThey remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’\nThis is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal."}},{"id":"dn1:1.32","sourceIds":["dn1:1.32.1","dn1:1.32.2","dn1:1.32.3","dn1:1.32.4","dn1:1.32.5","dn1:1.32.6","dn1:1.32.7","dn1:1.32.8","dn1:1.32.9","dn1:1.32.10","dn1:1.32.11","dn1:1.32.12"],"kind":"text","text":{"pi":"Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti?\nIdha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati.\nSeyyathidaṁ—ekampi saṁvaṭṭavivaṭṭaṁ dvepi saṁvaṭṭavivaṭṭāni tīṇipi saṁvaṭṭavivaṭṭāni cattāripi saṁvaṭṭavivaṭṭāni pañcapi saṁvaṭṭavivaṭṭāni dasapi saṁvaṭṭavivaṭṭāni: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.\nSo evamāha:\n‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;\nte ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ.\nTaṁ kissa hetu?\nAhañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi.\nSeyyathidaṁ—ekampi saṁvaṭṭavivaṭṭaṁ dvepi saṁvaṭṭavivaṭṭāni tīṇipi saṁvaṭṭavivaṭṭāni cattāripi saṁvaṭṭavivaṭṭāni pañcapi saṁvaṭṭavivaṭṭāni dasapi saṁvaṭṭavivaṭṭāni: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.\nImināmahaṁ etaṁ jānāmi:\n“yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti.\nIdaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti.","en":"And what is the second ground on which they rely?\nIt’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives.\nThat is: one eon of the cosmos contracting and expanding; two, three, four, five, or ten eons of the cosmos contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.\nThey say:\n‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.\nThey remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.\nWhy is that?\nBecause by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives,\nwith features and details.\nBecause of this I know:\n“The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’\nThis is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal."}},{"id":"dn1:1.33","sourceIds":["dn1:1.33.1","dn1:1.33.2","dn1:1.33.3","dn1:1.33.4","dn1:1.33.5","dn1:1.33.6","dn1:1.33.7","dn1:1.33.8","dn1:1.33.9","dn1:1.33.10","dn1:1.33.11","dn1:1.33.12"],"kind":"text","text":{"pi":"Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti?\nIdha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati.\nSeyyathidaṁ—dasapi saṁvaṭṭavivaṭṭāni vīsampi saṁvaṭṭavivaṭṭāni tiṁsampi saṁvaṭṭavivaṭṭāni cattālīsampi saṁvaṭṭavivaṭṭāni: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.\nSo evamāha:\n‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;\nte ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ.\nTaṁ kissa hetu?\nAhañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi.\nSeyyathidaṁ—dasapi saṁvaṭṭavivaṭṭāni vīsampi saṁvaṭṭavivaṭṭāni tiṁsampi saṁvaṭṭavivaṭṭāni cattālīsampi saṁvaṭṭavivaṭṭāni: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.\nImināmahaṁ etaṁ jānāmi:\n“yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti.\nIdaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti.","en":"And what is the third ground on which they rely?\nIt’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives.\nThat is: ten eons of the cosmos contracting and expanding; twenty, thirty, or forty eons of the cosmos contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.\nThey say:\n‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.\nThey remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.\nWhy is that?\nBecause by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives,\nwith features and details.\nBecause of this I know:\n“The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’\nThis is the third ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal."}},{"id":"dn1:1.34","sourceIds":["dn1:1.34.1","dn1:1.34.2","dn1:1.34.3","dn1:1.34.4","dn1:1.34.5"],"kind":"text","text":{"pi":"Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti?\nIdha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī, so takkapariyāhataṁ vīmaṁsānucaritaṁ sayaṁ paṭibhānaṁ evamāha:\n‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;\nte ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti.\nIdaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti.","en":"And what is the fourth ground on which they rely?\nIt’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective:\n‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.\nThey remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’\nThis is the fourth ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal."}},{"id":"dn1:1.35","sourceIds":["dn1:1.35.1","dn1:1.35.2"],"kind":"text","text":{"pi":"Imehi kho te, bhikkhave, samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi.\nYe hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sassatavādā sassataṁ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.","en":"These are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are eternal.\nAny ascetics and brahmins who assert that the self and the cosmos are eternal do so on one or other of these four grounds. Outside of this there is none."}},{"id":"dn1:1.36","sourceIds":["dn1:1.36.1","dn1:1.36.2","dn1:1.36.3","dn1:1.36.4"],"kind":"text","text":{"pi":"Tayidaṁ, bhikkhave, tathāgato pajānāti:\n‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti,\ntañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti; tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.\nVedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.","en":"The Realized One understands this:\n‘If you hold on to and attach to these grounds for views it leads to such a destiny in the next life.’\nHe understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself.\nHaving truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed by not grasping."}},{"id":"dn1:1.37","sourceIds":["dn1:1.37.1","dn1:1.37.2"],"kind":"text","text":{"pi":"Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.\nPaṭhamabhāṇavāro.","en":"These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.\nThe first recitation section."}},{"id":"dn1:2.1","sourceIds":["dn1:2.1.0","dn1:2.1.1","dn1:2.1.2"],"kind":"text","text":{"pi":"3.1.2. Ekaccasassatavāda\nSanti, bhikkhave, eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi.\nTe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi?","en":"3.1.2. Partial Eternalism\nThere are some ascetics and brahmins who are partial eternalists, who assert that the self and the cosmos are partially eternal and partially not eternal on four grounds.\nAnd what are the four grounds on which they rely?"}},{"id":"dn1:2.2","sourceIds":["dn1:2.2.1","dn1:2.2.2","dn1:2.2.3"],"kind":"text","text":{"pi":"Hoti kho so, bhikkhave, samayo, yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko saṁvaṭṭati.\nSaṁvaṭṭamāne loke yebhuyyena sattā ābhassarasaṁvattanikā honti.\nTe tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti.","en":"There comes a time when, after a very long period has passed, this cosmos contracts.\nAs the cosmos contracts, sentient beings are mostly headed for the realm of sublime luminosity.\nThere they are mind-made, feeding on rapture, self-radiant, wandering in midair, steadily glorious, and they remain like that for a very long time."}},{"id":"dn1:2.3","sourceIds":["dn1:2.3.1","dn1:2.3.2","dn1:2.3.3","dn1:2.3.4"],"kind":"text","text":{"pi":"Hoti kho so, bhikkhave, samayo, yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko vivaṭṭati.\nVivaṭṭamāne loke suññaṁ brahmavimānaṁ pātubhavati.\nAtha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjati.\nSo tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro subhaṭṭhāyī, ciraṁ dīghamaddhānaṁ tiṭṭhati.","en":"There comes a time when, after a very long period has passed, this cosmos expands.\nAs it expands an empty mansion of divinity appears.\nThen a certain sentient being—due to the running out of their life-span or merit—passes away from that host of luminous deities and is reborn in that empty mansion of divinity.\nThere they are mind-made, feeding on rapture, self-radiant, wandering in midair, steadily glorious, and they remain like that for a very long time."}},{"id":"dn1:2.4","sourceIds":["dn1:2.4.1","dn1:2.4.2","dn1:2.4.3","dn1:2.4.4"],"kind":"text","text":{"pi":"Tassa tattha ekakassa dīgharattaṁ nivusitattā anabhirati paritassanā uppajjati:\n‘aho vata aññepi sattā itthattaṁ āgaccheyyun’ti.\nAtha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṁ upapajjanti tassa sattassa sahabyataṁ.\nTepi tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti.","en":"But after staying there all alone for a long time, they become dissatisfied and anxious:\n‘Oh, if only other beings would come to this place.’\nThen other sentient beings—due to the running out of their life-span or merit—pass away from that host of luminous deities and are reborn in that mansion of divinity in company with that being.\nThere they too are mind-made, feeding on rapture, self-radiant, wandering in midair, steadily glorious, and they remain like that for a very long time."}},{"id":"dn1:2.5","sourceIds":["dn1:2.5.1","dn1:2.5.2","dn1:2.5.3","dn1:2.5.4","dn1:2.5.5","dn1:2.5.6","dn1:2.5.7","dn1:2.5.8","dn1:2.5.9","dn1:2.5.10","dn1:2.5.11","dn1:2.5.12"],"kind":"text","text":{"pi":"Tatra, bhikkhave, yo so satto paṭhamaṁ upapanno tassa evaṁ hoti:\n‘ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ.\nMayā ime sattā nimmitā.\nTaṁ kissa hetu?\nMamañhi pubbe etadahosi:\n“aho vata aññepi sattā itthattaṁ āgaccheyyun”ti.\nIti mama ca manopaṇidhi, ime ca sattā itthattaṁ āgatā’ti.\nYepi te sattā pacchā upapannā, tesampi evaṁ hoti:\n‘ayaṁ kho bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ.\nIminā mayaṁ bhotā brahmunā nimmitā.\nTaṁ kissa hetu?\nImañhi mayaṁ addasāma idha paṭhamaṁ upapannaṁ, mayaṁ panamha pacchā upapannā’ti.","en":"Now, the being who was reborn there first thinks:\n‘I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.\nThese beings were created by me!\nWhy is that?\nBecause first I thought:\n“Oh, if only other beings would come to this place.”\nSuch was my heart’s wish, and then these creatures came to this place.’\nAnd the beings who were reborn there later also think:\n‘This must be the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.\nAnd we were created by him.\nWhy is that?\nBecause we see that he was reborn here first, and we arrived later.’"}},{"id":"dn1:2.6","sourceIds":["dn1:2.6.1","dn1:2.6.2","dn1:2.6.3","dn1:2.6.4","dn1:2.6.5","dn1:2.6.6","dn1:2.6.7","dn1:2.6.8","dn1:2.6.9"],"kind":"text","text":{"pi":"Tatra, bhikkhave, yo so satto paṭhamaṁ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca.\nYe pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.\nṬhānaṁ kho panetaṁ, bhikkhave, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati.\nItthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati.\nAgārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.\nSo evamāha:\n‘yo kho so bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ, yena mayaṁ bhotā brahmunā nimmitā, so nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassati.\nYe pana mayaṁ ahumhā tena bhotā brahmunā nimmitā, te mayaṁ aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti.\nIdaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti.","en":"And the being who was reborn first is more long-lived, beautiful, and illustrious than those who arrived later.\nIt’s possible that one of those beings passes away from that host and is reborn in this place.\nHaving done so, they go forth from the lay life to homelessness.\nBy dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further.\nThey say:\n‘He who is the Divinity—the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born—by he we were created. He is permanent, everlasting, eternal, imperishable, remaining the same for all eternity.\nWe who were created by that divinity are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.’\nThis is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal."}},{"id":"dn1:2.7","sourceIds":["dn1:2.7.1","dn1:2.7.2"],"kind":"text","text":{"pi":"Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti?\nSanti, bhikkhave, khiḍḍāpadosikā nāma devā, te ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati. Satiyā sammosā te devā tamhā kāyā cavanti.","en":"And what is the second ground on which they rely?\nThere are gods named ‘depraved by play.’ They spend too much time laughing, playing, and making merry. And in doing so, they lose their mindfulness, and they pass away from that host of gods."}},{"id":"dn1:2.8","sourceIds":["dn1:2.8.1","dn1:2.8.2","dn1:2.8.3"],"kind":"text","text":{"pi":"Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati.\nItthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati.\nAgārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.","en":"It’s possible that one of those beings passes away from that host and is reborn in this place.\nHaving done so, they go forth from the lay life to homelessness.\nBy dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further."}},{"id":"dn1:2.9","sourceIds":["dn1:2.9.1","dn1:2.9.2","dn1:2.9.3","dn1:2.9.4","dn1:2.9.5","dn1:2.9.6"],"kind":"text","text":{"pi":"So evamāha:\n‘ye kho te bhonto devā na khiḍḍāpadosikā, te na ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṁ na ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati na sammussati. Satiyā asammosā te devā tamhā kāyā na cavanti;\nniccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti.\nYe pana mayaṁ ahumhā khiḍḍāpadosikā, te mayaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannā viharimhā. Tesaṁ no ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati. Satiyā sammosā evaṁ mayaṁ tamhā kāyā cutā\naniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti.\nIdaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti.","en":"They say:\n‘The gods not depraved by play don’t spend too much time laughing, playing, and making merry. So they don’t lose their mindfulness, and don’t pass away from that host of gods.\nThey are permanent, everlasting, eternal, imperishable, remaining the same for all eternity.\nBut we who were depraved by play spent too much time laughing, playing, and making merry. In doing so, we lost our mindfulness, and passed away from that host of gods.\nWe are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.’\nThis is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal."}},{"id":"dn1:2.10","sourceIds":["dn1:2.10.1","dn1:2.10.2"],"kind":"text","text":{"pi":"Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti?\nSanti, bhikkhave, manopadosikā nāma devā, te ativelaṁ aññamaññaṁ upanijjhāyanti. Te ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti.","en":"And what is the third ground on which they rely?\nThere are gods named ‘malevolent’. They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. They pass away from that host of gods."}},{"id":"dn1:2.11","sourceIds":["dn1:2.11.1","dn1:2.11.2","dn1:2.11.3"],"kind":"text","text":{"pi":"Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati.\nItthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati.\nAgārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.","en":"It’s possible that one of those beings passes away from that host and is reborn in this place.\nHaving done so, they go forth from the lay life to homelessness.\nBy dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further."}},{"id":"dn1:2.12","sourceIds":["dn1:2.12.1","dn1:2.12.2","dn1:2.12.3","dn1:2.12.4","dn1:2.12.5","dn1:2.12.6"],"kind":"text","text":{"pi":"So evamāha:\n‘ye kho te bhonto devā na manopadosikā, te nātivelaṁ aññamaññaṁ upanijjhāyanti. Te nātivelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṁ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti,\nniccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti.\nYe pana mayaṁ ahumhā manopadosikā, te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyimhā. Te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsimhā, te mayaṁ aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Evaṁ mayaṁ tamhā kāyā cutā\naniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti.\nIdaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti.","en":"They say:\n‘The gods who are not malevolent don’t spend too much time gazing at each other, so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t pass away from that host of gods.\nThey are permanent, everlasting, eternal, imperishable, remaining the same for all eternity.\nBut we who were malevolent spent too much time gazing at each other, we grew angry with each other, our bodies and minds got tired, and we passed away from that host of gods.\nWe are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.’\nThis is the third ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal."}},{"id":"dn1:2.13","sourceIds":["dn1:2.13.1","dn1:2.13.2","dn1:2.13.3","dn1:2.13.4","dn1:2.13.5"],"kind":"text","text":{"pi":"Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti?\nIdha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī. So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha:\n‘yaṁ kho idaṁ vuccati cakkhuṁ itipi sotaṁ itipi ghānaṁ itipi jivhā itipi kāyo itipi, ayaṁ attā anicco addhuvo asassato vipariṇāmadhammo.\nYañca kho idaṁ vuccati cittanti vā manoti vā viññāṇanti vā ayaṁ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassatī’ti.\nIdaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti.","en":"And what is the fourth ground on which they rely?\nIt’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective:\n‘That which is called “the eye”, “the ear”, “the nose”, “the tongue”, and also “the body”: that self is impermanent, not lasting, transient, perishable.\nThat which is called “mind” or “sentience” or “consciousness”: that self is permanent, everlasting, eternal, imperishable, remaining the same for all eternity.’\nThis is the fourth ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal."}},{"id":"dn1:2.14","sourceIds":["dn1:2.14.1","dn1:2.14.2"],"kind":"text","text":{"pi":"Imehi kho te, bhikkhave, samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi.\nYe hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.","en":"These are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are partially eternal and partially not eternal.\nAny ascetics and brahmins who assert that the self and the cosmos are partially eternal and partially not eternal do so on one or other of these four grounds. Outside of this there is none."}},{"id":"dn1:2.15","sourceIds":["dn1:2.15.1","dn1:2.15.2","dn1:2.15.3","dn1:2.15.4","dn1:2.15.5"],"kind":"text","text":{"pi":"Tayidaṁ, bhikkhave, tathāgato pajānāti:\n‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti.\nTañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.\nVedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.\nIme kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.","en":"The Realized One understands this:\n‘If you hold on to and attach to these grounds for views it leads to such a destiny in the next life.’\nHe understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself.\nHaving truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed by not grasping.\nThese are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things."}},{"id":"dn1:2.16","sourceIds":["dn1:2.16.0","dn1:2.16.1","dn1:2.16.2"],"kind":"text","text":{"pi":"3.1.3. Antānantavāda\nSanti, bhikkhave, eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi.\nTe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi?","en":"3.1.3. The Cosmos is Finite or Infinite\nThere are some ascetics and brahmins who speculate and theorize about size, and assert that the cosmos is finite or infinite on four grounds.\nAnd what are the four grounds on which they rely?"}},{"id":"dn1:2.17","sourceIds":["dn1:2.17.1","dn1:2.17.2","dn1:2.17.3","dn1:2.17.4","dn1:2.17.5","dn1:2.17.6","dn1:2.17.7","dn1:2.17.8"],"kind":"text","text":{"pi":"Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte antasaññī lokasmiṁ viharati.\nSo evamāha:\n‘antavā ayaṁ loko parivaṭumo.\nTaṁ kissa hetu?\nAhañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte antasaññī lokasmiṁ viharāmi.\nImināmahaṁ etaṁ jānāmi:\n“yathā antavā ayaṁ loko parivaṭumo”’ti.\nIdaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti.","en":"It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as finite.\nThey say:\n‘The cosmos is finite and restricted.\nWhy is that?\nBecause by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as finite.\nBecause of this I know:\n“The cosmos is finite and restricted.”’\nThis is the first ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite."}},{"id":"dn1:2.18","sourceIds":["dn1:2.18.1","dn1:2.18.2","dn1:2.18.3","dn1:2.18.4","dn1:2.18.5","dn1:2.18.6","dn1:2.18.7","dn1:2.18.8","dn1:2.18.9","dn1:2.18.10","dn1:2.18.11","dn1:2.18.12"],"kind":"text","text":{"pi":"Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti?\nIdha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anantasaññī lokasmiṁ viharati.\nSo evamāha:\n‘ananto ayaṁ loko apariyanto.\nYe te samaṇabrāhmaṇā evamāhaṁsu:\n“antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā.\nAnanto ayaṁ loko apariyanto.\nTaṁ kissa hetu?\nAhañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anantasaññī lokasmiṁ viharāmi.\nImināmahaṁ etaṁ jānāmi:\n“yathā ananto ayaṁ loko apariyanto”’ti.\nIdaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti.","en":"And what is the second ground on which they rely?\nIt’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as infinite.\nThey say:\n‘The cosmos is infinite and unbounded.\nThe ascetics and brahmins who say that\nthe cosmos is finite are wrong.\nThe cosmos is infinite and unbounded.\nWhy is that?\nBecause by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as infinite.\nBecause of this I know:\n“The cosmos is infinite and unbounded.”’\nThis is the second ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite."}},{"id":"dn1:2.19","sourceIds":["dn1:2.19.1","dn1:2.19.2","dn1:2.19.3","dn1:2.19.4","dn1:2.19.5","dn1:2.19.6","dn1:2.19.7","dn1:2.19.8","dn1:2.19.9","dn1:2.19.10","dn1:2.19.11","dn1:2.19.12","dn1:2.19.13","dn1:2.19.14"],"kind":"text","text":{"pi":"Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti?\nIdha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte uddhamadho antasaññī lokasmiṁ viharati, tiriyaṁ anantasaññī.\nSo evamāha:\n‘antavā ca ayaṁ loko ananto ca.\nYe te samaṇabrāhmaṇā evamāhaṁsu:\n“antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā.\nYepi te samaṇabrāhmaṇā evamāhaṁsu:\n“ananto ayaṁ loko apariyanto”ti, tesampi musā.\nAntavā ca ayaṁ loko ananto ca.\nTaṁ kissa hetu?\nAhañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte uddhamadho antasaññī lokasmiṁ viharāmi, tiriyaṁ anantasaññī.\nImināmahaṁ etaṁ jānāmi:\n“yathā antavā ca ayaṁ loko ananto cā”’ti.\nIdaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti.","en":"And what is the third ground on which they rely?\nIt’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as finite vertically but infinite horizontally.\nThey say:\n‘The cosmos is both finite and infinite.\nThe ascetics and brahmins who say that\nthe cosmos is finite are wrong,\nand so are those who say that\nthe cosmos is infinite.\nThe cosmos is both finite and infinite.\nWhy is that?\nBecause by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as finite vertically but infinite horizontally.\nBecause of this I know:\n“The cosmos is both finite and infinite.”’\nThis is the third ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite."}},{"id":"dn1:2.20","sourceIds":["dn1:2.20.1","dn1:2.20.2","dn1:2.20.3","dn1:2.20.4","dn1:2.20.5","dn1:2.20.6","dn1:2.20.7","dn1:2.20.8","dn1:2.20.9","dn1:2.20.10","dn1:2.20.11"],"kind":"text","text":{"pi":"Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti?\nIdha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī. So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha:\n‘nevāyaṁ loko antavā, na panānanto.\nYe te samaṇabrāhmaṇā evamāhaṁsu:\n“antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā.\nYepi te samaṇabrāhmaṇā evamāhaṁsu:\n“ananto ayaṁ loko apariyanto”ti, tesampi musā.\nYepi te samaṇabrāhmaṇā evamāhaṁsu:\n“antavā ca ayaṁ loko ananto cā”ti, tesampi musā.\nNevāyaṁ loko antavā, na panānanto’ti.\nIdaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti.","en":"And what is the fourth ground on which they rely?\nIt’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective:\n‘The cosmos is neither finite nor infinite.\nThe ascetics and brahmins who say that\nthe cosmos is finite are wrong,\nas are those who say that\nthe cosmos is infinite,\nand also those who say that\nthe cosmos is both finite and infinite.\nThe cosmos is neither finite nor infinite.’\nThis is the fourth ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite."}},{"id":"dn1:2.21","sourceIds":["dn1:2.21.1","dn1:2.21.2"],"kind":"text","text":{"pi":"Imehi kho te, bhikkhave, samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi.\nYe hi keci, bhikkhave, samaṇā vā brāhmaṇā vā antānantikā antānantaṁ lokassa paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.","en":"These are the four grounds on which those ascetics and brahmins assert that the cosmos is finite or infinite.\nAny ascetics and brahmins who assert that the cosmos is finite or infinite do so on one or other of these four grounds. Outside of this there is none."}},{"id":"dn1:2.22","sourceIds":["dn1:2.22.1","dn1:2.22.2","dn1:2.22.3","dn1:2.22.4","dn1:2.22.5"],"kind":"text","text":{"pi":"Tayidaṁ, bhikkhave, tathāgato pajānāti:\n‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti.\nTañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.\nVedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.\nIme kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.","en":"The Realized One understands this:\n‘If you hold on to and attach to these grounds for views it leads to such a destiny in the next life.’\nHe understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself.\nHaving truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed by not grasping.\nThese are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things."}},{"id":"dn1:2.23","sourceIds":["dn1:2.23.0","dn1:2.23.1","dn1:2.23.2"],"kind":"text","text":{"pi":"3.1.4. Amarāvikkhepavāda\nSanti, bhikkhave, eke samaṇabrāhmaṇā amarāvikkhepikā, tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi.\nTe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi?","en":"3.1.4. Endless Flip-floppers\nThere are some ascetics and brahmins who are endless flip-floppers. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops on four grounds.\nAnd what are the four grounds on which they rely?"}},{"id":"dn1:2.24","sourceIds":["dn1:2.24.1","dn1:2.24.2","dn1:2.24.3","dn1:2.24.4","dn1:2.24.5","dn1:2.24.6","dn1:2.24.7","dn1:2.24.8","dn1:2.24.9"],"kind":"text","text":{"pi":"Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti.\nTassa evaṁ hoti:\n‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi.\nAhañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto, “idaṁ akusalan”ti yathābhūtaṁ appajānanto, “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ, taṁ mamassa musā.\nYaṁ mamassa musā, so mamassa vighāto.\nYo mamassa vighāto so mamassa antarāyo’ti.\nIti so musāvādabhayā musāvādaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ:\n‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti.\nIdaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ.","en":"It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful.\nThey think:\n‘I don’t truly understand what is skillful and what is unskillful.\nIf I were to declare that something was skillful or unskillful I might be wrong.\nThat would be stressful for me,\nand that stress would be an obstacle.’\nSo from fear and disgust with false speech they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:\n‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’\nThis is the first ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops."}},{"id":"dn1:2.25","sourceIds":["dn1:2.25.1","dn1:2.25.2","dn1:2.25.3","dn1:2.25.4","dn1:2.25.5","dn1:2.25.6","dn1:2.25.7","dn1:2.25.8","dn1:2.25.9","dn1:2.25.10","dn1:2.25.11"],"kind":"text","text":{"pi":"Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ?\nIdha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti.\nTassa evaṁ hoti:\n‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi.\nAhañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto, “idaṁ akusalan”ti yathābhūtaṁ appajānanto, “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ, tattha me assa chando vā rāgo vā doso vā paṭigho vā.\nYattha me assa chando vā rāgo vā doso vā paṭigho vā, taṁ mamassa upādānaṁ.\nYaṁ mamassa upādānaṁ, so mamassa vighāto.\nYo mamassa vighāto, so mamassa antarāyo’ti.\nIti so upādānabhayā upādānaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ:\n‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti.\nIdaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ.","en":"And what is the second ground on which they rely?\nIt’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful.\nThey think:\n‘I don’t truly understand what is skillful and what is unskillful.\nIf I were to declare that something was skillful or unskillful I might feel desire or greed or hate or aversion.\nThat would be grasping on my part.\nThat would be stressful for me,\nand that stress would be an obstacle.’\nSo from fear and disgust with grasping they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:\n‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’\nThis is the second ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops."}},{"id":"dn1:2.26","sourceIds":["dn1:2.26.1","dn1:2.26.2","dn1:2.26.3","dn1:2.26.4","dn1:2.26.5","dn1:2.26.6","dn1:2.26.7","dn1:2.26.8","dn1:2.26.9","dn1:2.26.10","dn1:2.26.11","dn1:2.26.12","dn1:2.26.13"],"kind":"text","text":{"pi":"Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ?\nIdha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti.\nTassa evaṁ hoti:\n‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi.\nAhañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto “idaṁ akusalan”ti yathābhūtaṁ appajānanto “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ;\nsanti hi kho samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā, te bhindantā maññe caranti paññāgatena diṭṭhigatāni,\nte maṁ tattha samanuyuñjeyyuṁ samanugāheyyuṁ samanubhāseyyuṁ.\nYe maṁ tattha samanuyuñjeyyuṁ samanugāheyyuṁ samanubhāseyyuṁ, tesāhaṁ na sampāyeyyaṁ.\nYesāhaṁ na sampāyeyyaṁ, so mamassa vighāto.\nYo mamassa vighāto, so mamassa antarāyo’ti.\nIti so anuyogabhayā anuyogaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ:\n‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti.\nIdaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ.","en":"And what is the third ground on which they rely?\nIt’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful.\nThey think:\n‘I don’t truly understand what is skillful and what is unskillful.\nSuppose I were to declare that something was skillful or unskillful.\nThere are astute ascetics and brahmins who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect.\nThey might pursue, press, and grill me about that.\nI’d be stumped by such a grilling.\nThat would be stressful for me,\nand that stress would be an obstacle.’\nSo from fear and disgust with examination they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:\n‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’\nThis is the third ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops."}},{"id":"dn1:2.27","sourceIds":["dn1:2.27.1","dn1:2.27.2","dn1:2.27.3","dn1:2.27.4","dn1:2.27.5","dn1:2.27.6","dn1:2.27.7","dn1:2.27.8","dn1:2.27.9","dn1:2.27.10","dn1:2.27.11","dn1:2.27.12","dn1:2.27.13","dn1:2.27.14","dn1:2.27.15","dn1:2.27.16","dn1:2.27.17","dn1:2.27.18","dn1:2.27.19","dn1:2.27.20","dn1:2.27.21","dn1:2.27.22"],"kind":"text","text":{"pi":"Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ?\nIdha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā mando hoti momūho.\nSo mandattā momūhattā tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ:\n‘atthi paro loko’ti iti ce maṁ pucchasi, ‘atthi paro loko’ti iti ce me assa, ‘atthi paro loko’ti iti te naṁ byākareyyaṁ,\n‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.\n‘Natthi paro loko …pe…\n‘atthi ca natthi ca paro loko …pe…\n‘nevatthi na natthi paro loko …pe…\n‘atthi sattā opapātikā …pe…\n‘natthi sattā opapātikā …pe…\n‘atthi ca natthi ca sattā opapātikā …pe…\n‘nevatthi na natthi sattā opapātikā …pe…\n‘atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…\n‘natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…\n‘atthi ca natthi ca sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…\n‘nevatthi na natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…\n‘hoti tathāgato paraṁ maraṇā …pe…\n‘na hoti tathāgato paraṁ maraṇā …pe…\n‘hoti ca na ca hoti tathāgato paraṁ maraṇā …pe…\n‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti ce maṁ pucchasi, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti ce me assa, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti te naṁ byākareyyaṁ,\n‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.\nIdaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ.","en":"And what is the fourth ground on which they rely?\nIt’s when some ascetic or brahmin is dull and stupid.\nBecause of that, whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:\n‘Suppose you were to ask me whether there is another world. If I believed that to be the case, I would say so.\nBut I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.\nSuppose you were to ask me whether there is no other world …\nwhether there both is and is not another world …\nwhether there neither is nor is not another world …\nwhether there are beings who are reborn spontaneously …\nwhether there are not beings who are reborn spontaneously …\nwhether there both are and are not beings who are reborn spontaneously …\nwhether there neither are nor are not beings who are reborn spontaneously …\nwhether there is fruit and result of good and bad deeds …\nwhether there is no fruit and result of good and bad deeds …\nwhether there both is and is not fruit and result of good and bad deeds …\nwhether there neither is nor is not fruit and result of good and bad deeds …\nwhether a realized one still exists after death …\nwhether a realized one no longer exists after death …\nwhether a realized one both still exists and no longer exists after death …\nwhether a realized one neither still exists nor no longer exists after death. If I believed that to be the case, I would say so.\nBut I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’\nThis is the fourth ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops."}},{"id":"dn1:2.28","sourceIds":["dn1:2.28.1","dn1:2.28.2"],"kind":"text","text":{"pi":"Imehi kho te, bhikkhave, samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi.\nYe hi keci, bhikkhave, samaṇā vā brāhmaṇā vā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā …","en":"These are the four grounds on which those ascetics and brahmins who are flip-floppers resort to verbal flip-flops and endless flip-flops whenever they’re asked a question.\nAny ascetics and brahmins who resort to verbal flip-flops and endless flip-flops do so on one or other of these four grounds. Outside of this there is none."}},{"id":"dn1:2.29","sourceIds":["dn1:2.29.1","dn1:2.29.2"],"kind":"text","text":{"pi":"pe…\nyehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.","en":"The Realized One understands this …\nAnd those who genuinely praise the Realized One would rightly speak of these things."}},{"id":"dn1:2.30","sourceIds":["dn1:2.30.0","dn1:2.30.1","dn1:2.30.2"],"kind":"text","text":{"pi":"3.1.5. Adhiccasamuppannavāda\nSanti, bhikkhave, eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi.\nTe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi?","en":"3.1.5. Doctrines of Anomalous Origination\nThere are some ascetics and brahmins who speculate and theorize about anomalous origination. They assert that the self and the cosmos arose anomalously on two grounds.\nAnd what are the two grounds on which they rely?"}},{"id":"dn1:2.31","sourceIds":["dn1:2.31.1","dn1:2.31.2","dn1:2.31.3","dn1:2.31.4","dn1:2.31.5","dn1:2.31.6","dn1:2.31.7","dn1:2.31.8","dn1:2.31.9","dn1:2.31.10"],"kind":"text","text":{"pi":"Santi, bhikkhave, asaññasattā nāma devā.\nSaññuppādā ca pana te devā tamhā kāyā cavanti.\nṬhānaṁ kho panetaṁ, bhikkhave, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati.\nItthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati.\nAgārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte saññuppādaṁ anussarati, tato paraṁ nānussarati.\nSo evamāha:\n‘adhiccasamuppanno attā ca loko ca.\nTaṁ kissa hetu?\nAhañhi pubbe nāhosiṁ, somhi etarahi ahutvā santatāya pariṇato’ti.\nIdaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti.","en":"There are gods named ‘non-percipient beings’.\nWhen perception arises they pass away from that host of gods.\nIt’s possible that one of those beings passes away from that host and is reborn in this place.\nHaving done so, they go forth from the lay life to homelessness.\nBy dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect the arising of perception, but no further.\nThey say:\n‘The self and the cosmos arose anomalously.\nWhy is that?\nBecause formerly I didn’t exist, whereas now, having not existed, I’ve transformed into the state of existing.’\nThis is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose anomalously."}},{"id":"dn1:2.32","sourceIds":["dn1:2.32.1","dn1:2.32.2","dn1:2.32.3","dn1:2.32.4","dn1:2.32.5"],"kind":"text","text":{"pi":"Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti?\nIdha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī.\nSo takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha:\n‘adhiccasamuppanno attā ca loko cā’ti.\nIdaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti.","en":"And what is the second ground on which they rely?\nIt’s when some ascetic or brahmin relies on logic and inquiry.\nThey speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective:\n‘The self and the cosmos arose anomalously.’\nThis is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose anomalously."}},{"id":"dn1:2.33","sourceIds":["dn1:2.33.1","dn1:2.33.2"],"kind":"text","text":{"pi":"Imehi kho te, bhikkhave, samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi.\nYe hi keci, bhikkhave, samaṇā vā brāhmaṇā vā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti, sabbe te imeheva dvīhi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā …","en":"These are the two grounds on which those ascetics and brahmins who speculate and theorize about anomalous origination assert that the self and the cosmos arose anomalously.\nAny ascetics and brahmins who speculate and theorize about anomalous origination do so on one or other of these two grounds. Outside of this there is none."}},{"id":"dn1:2.34","sourceIds":["dn1:2.34.1","dn1:2.34.2"],"kind":"text","text":{"pi":"pe…\nyehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.","en":"The Realized One understands this …\nAnd those who genuinely praise the Realized One would rightly speak of these things."}},{"id":"dn1:2.35","sourceIds":["dn1:2.35.1","dn1:2.35.2"],"kind":"text","text":{"pi":"Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi.\nYe hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā pubbantānudiṭṭhino pubbantamārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva aṭṭhārasahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā.","en":"These are the eighteen grounds on which those ascetics and brahmins who speculate and theorize about the first beginning propose various hypotheses concerning the first beginning.\nAny ascetics and brahmins who speculate and theorize about the first beginning do so on one or other of these eighteen grounds. Outside of this there is none."}},{"id":"dn1:2.36","sourceIds":["dn1:2.36.1","dn1:2.36.2","dn1:2.36.3","dn1:2.36.4","dn1:2.36.5","dn1:2.36.6"],"kind":"text","text":{"pi":"Tayidaṁ, bhikkhave, tathāgato pajānāti:\n‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti.\nTañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.\nVedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.\nIme kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.\nDutiyabhāṇavāro.","en":"The Realized One understands this:\n‘If you hold on to and attach to these grounds for views it leads to such a destiny in the next life.’\nHe understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself.\nHaving truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed by not grasping.\nThese are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.\nThe second recitation section."}},{"id":"dn1:2.37","sourceIds":["dn1:2.37.0","dn1:2.37.1","dn1:2.37.2"],"kind":"text","text":{"pi":"3.2. Aparantakappika\nSanti, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino, aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi.\nTe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi?","en":"3.2. Theories About the Final End\nThere are some ascetics and brahmins who speculate and theorize about the final end, and propose various hypotheses concerning the final end on forty-four grounds.\nAnd what are the forty-four grounds on which they rely?"}},{"id":"dn1:2.38","sourceIds":["dn1:2.38.0","dn1:2.38.1","dn1:2.38.2","dn1:2.38.3","dn1:2.38.4","dn1:2.38.5","dn1:2.38.6","dn1:2.38.7","dn1:2.38.8","dn1:2.38.9","dn1:2.38.10","dn1:2.38.11","dn1:2.38.12","dn1:2.38.13","dn1:2.38.14","dn1:2.38.15","dn1:2.38.16","dn1:2.38.17","dn1:2.38.18"],"kind":"text","text":{"pi":"3.2.1. Saññīvāda\nSanti, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi.\nTe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi?\n‘Rūpī attā hoti arogo paraṁ maraṇā saññī’ti naṁ paññapenti.\n‘Arūpī attā hoti arogo paraṁ maraṇā saññī’ti naṁ paññapenti.\n‘Rūpī ca arūpī ca attā hoti …pe….\n‘Nevarūpī nārūpī attā hoti ….\n‘Antavā attā hoti ….\n‘Anantavā attā hoti ….\n‘Antavā ca anantavā ca attā hoti ….\n‘Nevantavā nānantavā attā hoti ….\n‘Ekattasaññī attā hoti ….\n‘Nānattasaññī attā hoti ….\n‘Parittasaññī attā hoti ….\n‘Appamāṇasaññī attā hoti ….\n‘Ekantasukhī attā hoti ….\n‘Ekantadukkhī attā hoti ….\n‘Sukhadukkhī attā hoti ….\n‘Adukkhamasukhī attā hoti arogo paraṁ maraṇā saññī’ti naṁ paññapenti.","en":"3.2.1. Percipient Life After Death\nThere are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a percipient form on sixteen grounds.\nAnd what are the sixteen grounds on which they rely?\nThey assert: ‘The self is healthy and percipient after death, and it is formed …\nformless …\nboth formed and formless …\nneither formed nor formless …\nfinite …\ninfinite …\nboth finite and infinite …\nneither finite nor infinite …\nof unified perception …\nof diverse perception …\nof limited perception …\nof limitless perception …\nexperiences nothing but happiness …\nexperiences absolute suffering …\nexperiences both happiness and suffering …\nexperiences neither happiness nor suffering.’"}},{"id":"dn1:2.39","sourceIds":["dn1:2.39.1","dn1:2.39.2"],"kind":"text","text":{"pi":"Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi.\nYe hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti, sabbe te imeheva soḷasahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā …","en":"These are the sixteen grounds on which those ascetics and brahmins assert that the self lives on after death in a percipient form.\nAny ascetics and brahmins who assert that the self lives on after death in a percipient form do so on one or other of these sixteen grounds. Outside of this there is none."}},{"id":"dn1:2.40","sourceIds":["dn1:2.40.1","dn1:2.40.2"],"kind":"text","text":{"pi":"pe…\nyehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.","en":"The Realized One understands this …\nAnd those who genuinely praise the Realized One would rightly speak of these things."}},{"id":"dn1:3.1","sourceIds":["dn1:3.1.0","dn1:3.1.1","dn1:3.1.2"],"kind":"text","text":{"pi":"3.2.2. Asaññīvāda\nSanti, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi.\nTe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi?","en":"3.2.2. Non-Percipient Life After Death\nThere are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a non-percipient form on eight grounds.\nAnd what are the eight grounds on which they rely?"}},{"id":"dn1:3.2","sourceIds":["dn1:3.2.1","dn1:3.2.2","dn1:3.2.3","dn1:3.2.4","dn1:3.2.5","dn1:3.2.6","dn1:3.2.7","dn1:3.2.8"],"kind":"text","text":{"pi":"‘Rūpī attā hoti arogo paraṁ maraṇā asaññī’ti naṁ paññapenti.\n‘Arūpī attā hoti arogo paraṁ maraṇā asaññī’ti naṁ paññapenti.\n‘Rūpī ca arūpī ca attā hoti …pe….\n‘Nevarūpī nārūpī attā hoti ….\n‘Antavā attā hoti ….\n‘Anantavā attā hoti ….\n‘Antavā ca anantavā ca attā hoti ….\n‘Nevantavā nānantavā attā hoti arogo paraṁ maraṇā asaññī’ti naṁ paññapenti.","en":"They assert: ‘The self is healthy and non-percipient after death, and it is formed …\nformless …\nboth formed and formless …\nneither formed nor formless …\nfinite …\ninfinite …\nboth finite and infinite …\nneither finite nor infinite.’"}},{"id":"dn1:3.3","sourceIds":["dn1:3.3.1","dn1:3.3.2"],"kind":"text","text":{"pi":"Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi.\nYe hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā …","en":"These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a non-percipient form.\nAny ascetics and brahmins who assert that the self lives on after death in a non-percipient form do so on one or other of these eight grounds. Outside of this there is none."}},{"id":"dn1:3.4","sourceIds":["dn1:3.4.1","dn1:3.4.2"],"kind":"text","text":{"pi":"pe…\nyehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.","en":"The Realized One understands this …\nAnd those who genuinely praise the Realized One would rightly speak of these things."}},{"id":"dn1:3.5","sourceIds":["dn1:3.5.0","dn1:3.5.1","dn1:3.5.2"],"kind":"text","text":{"pi":"3.2.3. Nevasaññīnāsaññīvāda\nSanti, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā, uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi.\nTe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi?","en":"3.2.3. Neither Percipient Nor Non-Percipient Life After Death\nThere are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a neither percipient nor non-percipient form on eight grounds.\nAnd what are the eight grounds on which they rely?"}},{"id":"dn1:3.6","sourceIds":["dn1:3.6.1","dn1:3.6.2","dn1:3.6.3","dn1:3.6.4","dn1:3.6.5","dn1:3.6.6","dn1:3.6.7","dn1:3.6.8"],"kind":"text","text":{"pi":"‘Rūpī attā hoti arogo paraṁ maraṇā nevasaññīnāsaññī’ti naṁ paññapenti.\n‘Arūpī attā hoti …pe….\n‘Rūpī ca arūpī ca attā hoti ….\n‘Nevarūpī nārūpī attā hoti ….\n‘Antavā attā hoti ….\n‘Anantavā attā hoti ….\n‘Antavā ca anantavā ca attā hoti ….\n‘Nevantavā nānantavā attā hoti arogo paraṁ maraṇā nevasaññīnāsaññī’ti naṁ paññapenti.","en":"They assert: ‘The self is healthy and neither percipient nor non-percipient after death, and it is formed …\nformless …\nboth formed and formless …\nneither formed nor formless …\nfinite …\ninfinite …\nboth finite and infinite …\nneither finite nor infinite.’"}},{"id":"dn1:3.7","sourceIds":["dn1:3.7.1","dn1:3.7.2"],"kind":"text","text":{"pi":"Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi.\nYe hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi …","en":"These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a neither percipient nor non-percipient form.\nAny ascetics and brahmins who assert that the self lives on after death in a neither percipient nor non-percipient form do so on one or other of these eight grounds. Outside of this there is none."}},{"id":"dn1:3.8","sourceIds":["dn1:3.8.1","dn1:3.8.2"],"kind":"text","text":{"pi":"pe…\nyehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.","en":"The Realized One understands this …\nAnd those who genuinely praise the Realized One would rightly speak of these things."}},{"id":"dn1:3.9","sourceIds":["dn1:3.9.0","dn1:3.9.1","dn1:3.9.2"],"kind":"text","text":{"pi":"3.2.4. Ucchedavāda\nSanti, bhikkhave, eke samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi.\nTe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi?","en":"3.2.4. Annihilationism\nThere are some ascetics and brahmins who are annihilationists. They assert the annihilation, eradication, and nonexistence of an existing being on seven grounds.\nAnd what are the seven grounds on which they rely?"}},{"id":"dn1:3.10","sourceIds":["dn1:3.10.1","dn1:3.10.2","dn1:3.10.3"],"kind":"text","text":{"pi":"Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhi:\n‘yato kho, bho, ayaṁ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.\nIttheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.","en":"There are some ascetics and brahmins who have this doctrine and view:\n‘This self is formed, made up of the four principal states, and produced by mother and father. Since it’s annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’\nThat is how some assert the annihilation of an existing being."}},{"id":"dn1:3.11","sourceIds":["dn1:3.11.1","dn1:3.11.2","dn1:3.11.3","dn1:3.11.4","dn1:3.11.5","dn1:3.11.6","dn1:3.11.7","dn1:3.11.8"],"kind":"text","text":{"pi":"Tamañño evamāha:\n‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;\nno ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti.\nAtthi kho, bho, añño attā dibbo rūpī kāmāvacaro kabaḷīkārāhārabhakkho.\nTaṁ tvaṁ na jānāsi na passasi.\nTamahaṁ jānāmi passāmi.\nSo kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.\nIttheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.","en":"But someone else says to them:\n‘That self of which you speak does exist, I don’t deny it.\nBut that’s not how this self becomes rightly annihilated.\nThere is another self that is heavenly, formed, sensual, consuming edible food.\nYou don’t know or see that.\nBut I know it and see it.\nSince this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’\nThat is how some assert the annihilation of an existing being."}},{"id":"dn1:3.12","sourceIds":["dn1:3.12.1","dn1:3.12.2","dn1:3.12.3","dn1:3.12.4","dn1:3.12.5","dn1:3.12.6","dn1:3.12.7","dn1:3.12.8"],"kind":"text","text":{"pi":"Tamañño evamāha:\n‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;\nno ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti.\nAtthi kho, bho, añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo.\nTaṁ tvaṁ na jānāsi na passasi.\nTamahaṁ jānāmi passāmi.\nSo kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.\nIttheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.","en":"But someone else says to them:\n‘That self of which you speak does exist, I don’t deny it.\nBut that’s not how this self becomes rightly annihilated.\nThere is another self that is heavenly, formed, mind-made, whole in its major and minor limbs, not deficient in any faculty.\nYou don’t know or see that.\nBut I know it and see it.\nSince this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’\nThat is how some assert the annihilation of an existing being."}},{"id":"dn1:3.13","sourceIds":["dn1:3.13.1","dn1:3.13.2","dn1:3.13.3","dn1:3.13.4","dn1:3.13.5","dn1:3.13.6","dn1:3.13.7","dn1:3.13.8"],"kind":"text","text":{"pi":"Tamañño evamāha:\n‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;\nno ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti.\nAtthi kho, bho, añño attā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā “ananto ākāso”ti ākāsānañcāyatanūpago.\nTaṁ tvaṁ na jānāsi na passasi.\nTamahaṁ jānāmi passāmi.\nSo kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.\nIttheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.","en":"But someone else says to them:\n‘That self of which you speak does exist, I don’t deny it.\nBut that’s not how this self becomes rightly annihilated.\nThere is another self which has gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, it’s reborn in the dimension of infinite space.\nYou don’t know or see that.\nBut I know it and see it.\nSince this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’\nThat is how some assert the annihilation of an existing being."}},{"id":"dn1:3.14","sourceIds":["dn1:3.14.1","dn1:3.14.2","dn1:3.14.3","dn1:3.14.4","dn1:3.14.5","dn1:3.14.6","dn1:3.14.7","dn1:3.14.8"],"kind":"text","text":{"pi":"Tamañño evamāha:\n‘atthi kho, bho, eso attā yaṁ tvaṁ vadesi, neso natthīti vadāmi;\nno ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti.\nAtthi kho, bho, añño attā sabbaso ākāsānañcāyatanaṁ samatikkamma “anantaṁ viññāṇan”ti viññāṇañcāyatanūpago.\nTaṁ tvaṁ na jānāsi na passasi.\nTamahaṁ jānāmi passāmi.\nSo kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.\nIttheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.","en":"But someone else says to them:\n‘That self of which you speak does exist, I don’t deny it.\nBut that’s not how this self becomes rightly annihilated.\nThere is another self which has gone totally beyond the dimension of infinite space. Aware that “consciousness is infinite”, it’s reborn in the dimension of infinite consciousness.\nYou don’t know or see that.\nBut I know it and see it.\nSince this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’\nThat is how some assert the annihilation of an existing being."}},{"id":"dn1:3.15","sourceIds":["dn1:3.15.1","dn1:3.15.2","dn1:3.15.3","dn1:3.15.4","dn1:3.15.5","dn1:3.15.6","dn1:3.15.7","dn1:3.15.8"],"kind":"text","text":{"pi":"Tamañño evamāha:\n‘atthi kho, bho, so attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;\nno ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti.\nAtthi kho, bho, añño attā sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanūpago.\nTaṁ tvaṁ na jānāsi na passasi.\nTamahaṁ jānāmi passāmi.\nSo kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.\nIttheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.","en":"But someone else says to them:\n‘That self of which you speak does exist, I don’t deny it.\nBut that’s not how this self becomes rightly annihilated.\nThere is another self that has gone totally beyond the dimension of infinite consciousness. Aware that “there is nothing at all”, it’s been reborn in the dimension of nothingness.\nYou don’t know or see that.\nBut I know it and see it.\nSince this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’\nThat is how some assert the annihilation of an existing being."}},{"id":"dn1:3.16","sourceIds":["dn1:3.16.1","dn1:3.16.2","dn1:3.16.3","dn1:3.16.4","dn1:3.16.5","dn1:3.16.6","dn1:3.16.7","dn1:3.16.8"],"kind":"text","text":{"pi":"Tamañño evamāha:\n‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;\nno ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti.\nAtthi kho, bho, añño attā sabbaso ākiñcaññāyatanaṁ samatikkamma “santametaṁ paṇītametan”ti nevasaññānāsaññāyatanūpago.\nTaṁ tvaṁ na jānāsi na passasi.\nTamahaṁ jānāmi passāmi.\nSo kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.\nIttheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.","en":"But someone else says to them:\n‘That self of which you speak does exist, I don’t deny it.\nBut that’s not how this self becomes rightly annihilated.\nThere is another self that has gone totally beyond the dimension of nothingness. Aware that “this is peaceful, this is sublime”, it passes on to the dimension of neither perception nor non-perception.\nYou don’t know or see that.\nBut I know it and see it.\nSince this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’\nThat is how some assert the annihilation of an existing being."}},{"id":"dn1:3.17","sourceIds":["dn1:3.17.1","dn1:3.17.2"],"kind":"text","text":{"pi":"Imehi kho te, bhikkhave, samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi.\nYe hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, sabbe te imeheva sattahi vatthūhi …","en":"These are the seven grounds on which those ascetics and brahmins assert the annihilation, eradication, and nonexistence of an existing being.\nAny ascetics and brahmins who assert the annihilation, eradication, and nonexistence of an existing being do so on one or other of these seven grounds. Outside of this there is none."}},{"id":"dn1:3.18","sourceIds":["dn1:3.18.1","dn1:3.18.2"],"kind":"text","text":{"pi":"pe…\nyehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.","en":"The Realized One understands this …\nAnd those who genuinely praise the Realized One would rightly speak of these things."}},{"id":"dn1:3.19","sourceIds":["dn1:3.19.0","dn1:3.19.1","dn1:3.19.2"],"kind":"text","text":{"pi":"3.2.5. Diṭṭhadhammanibbānavāda\nSanti, bhikkhave, eke samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi.\nTe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi?","en":"3.2.5. Extinguishment of Suffering in This Life\nThere are some ascetics and brahmins who speak of extinguishment in this life. They assert ultimate extinguishment for an existing being in this life on five grounds.\nAnd what are the five grounds on which they rely?"}},{"id":"dn1:3.20","sourceIds":["dn1:3.20.1","dn1:3.20.2","dn1:3.20.3"],"kind":"text","text":{"pi":"Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhi:\n‘yato kho, bho, ayaṁ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti.\nIttheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.","en":"There are some ascetics and brahmins who have this doctrine and view:\n‘When this self amuses itself, supplied and provided with the five kinds of sensual stimulation, that’s how this self attains ultimate extinguishment in this life.’\nThat is how some assert ultimate extinguishment for an existing being in this life."}},{"id":"dn1:3.21","sourceIds":["dn1:3.21.1","dn1:3.21.2","dn1:3.21.3","dn1:3.21.4","dn1:3.21.5","dn1:3.21.6","dn1:3.21.7"],"kind":"text","text":{"pi":"Tamañño evamāha:\n‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;\nno ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti.\nTaṁ kissa hetu?\nKāmā hi, bho, aniccā dukkhā vipariṇāmadhammā, tesaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.\nYato kho, bho, ayaṁ attā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti.\nIttheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.","en":"But someone else says to them:\n‘That self of which you speak does exist, I don’t deny it.\nBut that’s not how this self attains ultimate extinguishment in this life.\nWhy is that?\nBecause sensual pleasures are impermanent, suffering, and perishable. Their decay and perishing give rise to sorrow, lamentation, pain, sadness, and distress.\nQuite secluded from sensual pleasures, secluded from unskillful qualities, this self enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. That’s how this self attains ultimate extinguishment in this life.’\nThat is how some assert ultimate extinguishment for an existing being in this life."}},{"id":"dn1:3.22","sourceIds":["dn1:3.22.1","dn1:3.22.2","dn1:3.22.3","dn1:3.22.4","dn1:3.22.5","dn1:3.22.6","dn1:3.22.7"],"kind":"text","text":{"pi":"Tamañño evamāha:\n‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;\nno ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti.\nTaṁ kissa hetu?\nYadeva tattha vitakkitaṁ vicāritaṁ, etenetaṁ oḷārikaṁ akkhāyati.\nYato kho, bho, ayaṁ attā vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti.\nIttheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.","en":"But someone else says to them:\n‘That self of which you speak does exist, I don’t deny it.\nBut that’s not how this self attains ultimate extinguishment in this life.\nWhy is that?\nBecause the placing of the mind and the keeping it connected there are coarse.\nBut when the placing of the mind and keeping it connected are stilled, this self enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. That’s how this self attains ultimate extinguishment in this life.’\nThat is how some assert ultimate extinguishment for an existing being in this life."}},{"id":"dn1:3.23","sourceIds":["dn1:3.23.1","dn1:3.23.2","dn1:3.23.3","dn1:3.23.4","dn1:3.23.5","dn1:3.23.6","dn1:3.23.7"],"kind":"text","text":{"pi":"Tamañño evamāha:\n‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;\nno ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti.\nTaṁ kissa hetu?\nYadeva tattha pītigataṁ cetaso uppilāvitattaṁ, etenetaṁ oḷārikaṁ akkhāyati.\nYato kho, bho, ayaṁ attā pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti “upekkhako satimā sukhavihārī”ti, tatiyaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti.\nIttheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.","en":"But someone else says to them:\n‘That self of which you speak does exist, I don’t deny it.\nBut that’s not how this self attains ultimate extinguishment in this life.\nWhy is that?\nBecause the rapture and emotional elation there are coarse.\nBut with the fading away of rapture, this self enters and remains in the third absorption, where it meditates with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”. That’s how this self attains ultimate extinguishment in this life.’\nThat is how some assert ultimate extinguishment for an existing being in this life."}},{"id":"dn1:3.24","sourceIds":["dn1:3.24.1","dn1:3.24.2","dn1:3.24.3","dn1:3.24.4","dn1:3.24.5","dn1:3.24.6","dn1:3.24.7"],"kind":"text","text":{"pi":"Tamañño evamāha:\n‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;\nno ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti.\nTaṁ kissa hetu?\nYadeva tattha sukhamiti cetaso ābhogo, etenetaṁ oḷārikaṁ akkhāyati.\nYato kho, bho, ayaṁ attā sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti.\nIttheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.","en":"But someone else says to them:\n‘That self of which you speak does exist, I don’t deny it.\nBut that’s not how this self attains ultimate extinguishment in this life.\nWhy is that?\nBecause mentally partaking in that as ‘blissful’ is said to be coarse.\nBut with the giving up of pleasure and pain and the disappearance of former happiness and sadness, this self enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how this self attains ultimate extinguishment in this life.’\nThat is how some assert ultimate extinguishment for an existing being in this life."}},{"id":"dn1:3.25","sourceIds":["dn1:3.25.1","dn1:3.25.2"],"kind":"text","text":{"pi":"Imehi kho te, bhikkhave, samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi.\nYe hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti, sabbe te imeheva pañcahi vatthūhi …","en":"These are the five grounds on which those ascetics and brahmins assert ultimate extinguishment for an existing being in this life.\nAny ascetics and brahmins who assert ultimate extinguishment for an existing being in this life do so on one or other of these five grounds. Outside of this there is none."}},{"id":"dn1:3.26","sourceIds":["dn1:3.26.1","dn1:3.26.2"],"kind":"text","text":{"pi":"pe…\nyehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.","en":"The Realized One understands this …\nAnd those who genuinely praise the Realized One would rightly speak of these things."}},{"id":"dn1:3.27","sourceIds":["dn1:3.27.1","dn1:3.27.2"],"kind":"text","text":{"pi":"Imehi kho te, bhikkhave, samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi.\nYe hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva catucattārīsāya vatthūhi …","en":"These are the forty-four grounds on which those ascetics and brahmins who speculate and theorize about the final end propose various hypotheses concerning the final end.\nAny ascetics and brahmins who speculate and theorize about the final end do so on one or other of these forty-four grounds. Outside of this there is none."}},{"id":"dn1:3.28","sourceIds":["dn1:3.28.1","dn1:3.28.2"],"kind":"text","text":{"pi":"pe…\nyehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.","en":"The Realized One understands this …\nAnd those who genuinely praise the Realized One would rightly speak of these things."}},{"id":"dn1:3.29","sourceIds":["dn1:3.29.1","dn1:3.29.2"],"kind":"text","text":{"pi":"Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi.\nYe hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.","en":"These are the sixty-two grounds on which those ascetics and brahmins who speculate and theorize about the first beginning and the final end propose various hypotheses concerning the first beginning and the final end.\nAny ascetics and brahmins who speculate and theorize about the first beginning or the final end do so on one or other of these sixty-two grounds. Outside of this there is none."}},{"id":"dn1:3.30","sourceIds":["dn1:3.30.1","dn1:3.30.2","dn1:3.30.3","dn1:3.30.4"],"kind":"text","text":{"pi":"Tayidaṁ, bhikkhave, tathāgato pajānāti:\n‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti.\nTañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.\nVedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.","en":"The Realized One understands this:\n‘If you hold on to and attach to these grounds for views it leads to such a destiny in the next life.’\nHe understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself.\nHaving truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed by not grasping."}},{"id":"dn1:3.31","sourceIds":["dn1:3.31.1"],"kind":"text","text":{"pi":"Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.","en":"These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things."}},{"id":"dn1:3.32.0","sourceIds":["dn1:3.32.0.1","dn1:3.32.0.2"],"kind":"text","text":{"pi":"4. Attālokapaññattivatthu\n4.1. Paritassitavipphanditavāra","en":"4. The Grounds For Assertions About the Self and the Cosmos\n4.1. Anxiety and Evasiveness"}},{"id":"dn1:3.32","sourceIds":["dn1:3.32.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.","en":"Now, these things are only the feeling of those who do not know or see, the anxiety and evasiveness of those under the sway of craving. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds …"}},{"id":"dn1:3.33","sourceIds":["dn1:3.33.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.","en":"partially eternal on four grounds …"}},{"id":"dn1:3.34","sourceIds":["dn1:3.34.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.","en":"finite or infinite on four grounds …"}},{"id":"dn1:3.35","sourceIds":["dn1:3.35.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.","en":"or they resort to flip-flops on four grounds …"}},{"id":"dn1:3.36","sourceIds":["dn1:3.36.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.","en":"or they assert that the self and the cosmos arose anomalously on two grounds …"}},{"id":"dn1:3.37","sourceIds":["dn1:3.37.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.","en":"they speculate and theorize about the first beginning on these eighteen grounds …"}},{"id":"dn1:3.38","sourceIds":["dn1:3.38.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.","en":"or they assert that the self lives on after death in a percipient form on sixteen grounds …"}},{"id":"dn1:3.39","sourceIds":["dn1:3.39.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.","en":"or that the self lives on after death in a non-percipient form on eight grounds …"}},{"id":"dn1:3.40","sourceIds":["dn1:3.40.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.","en":"or that the self lives on after death in a neither percipient nor non-percipient form on eight grounds …"}},{"id":"dn1:3.41","sourceIds":["dn1:3.41.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.","en":"or they assert the annihilation of an existing being on seven grounds …"}},{"id":"dn1:3.42","sourceIds":["dn1:3.42.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.","en":"or they assert ultimate extinguishment for an existing being in this life on five grounds …"}},{"id":"dn1:3.43","sourceIds":["dn1:3.43.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.","en":"they speculate and theorize about the final end on these forty-four grounds …"}},{"id":"dn1:3.44","sourceIds":["dn1:3.44.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.","en":"When those ascetics and brahmins speculate and theorize about the first beginning and the final end on these sixty-two grounds, these things are only the feeling of those who do not know or see, the anxiety and evasiveness of those under the sway of craving."}},{"id":"dn1:3.45","sourceIds":["dn1:3.45.0","dn1:3.45.1"],"kind":"text","text":{"pi":"4.2. Phassapaccayāvāra\nTatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.","en":"4.2. Dependent On contact\nNow, these things are dependent on contact. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds …"}},{"id":"dn1:3.46","sourceIds":["dn1:3.46.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.","en":"partially eternal on four grounds …"}},{"id":"dn1:3.47","sourceIds":["dn1:3.47.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi, tadapi phassapaccayā.","en":"finite or infinite on four grounds …"}},{"id":"dn1:3.48","sourceIds":["dn1:3.48.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi, tadapi phassapaccayā.","en":"or they resort to flip-flops on four grounds …"}},{"id":"dn1:3.49","sourceIds":["dn1:3.49.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi phassapaccayā.","en":"or they assert that the self and the cosmos arose anomalously on two grounds …"}},{"id":"dn1:3.50","sourceIds":["dn1:3.50.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi phassapaccayā.","en":"they speculate and theorize about the first beginning on these eighteen grounds …"}},{"id":"dn1:3.51","sourceIds":["dn1:3.51.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi, tadapi phassapaccayā.","en":"or they assert that the self lives on after death in a percipient form on sixteen grounds …"}},{"id":"dn1:3.52","sourceIds":["dn1:3.52.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.","en":"or that the self lives on after death in a non-percipient form on eight grounds …"}},{"id":"dn1:3.53","sourceIds":["dn1:3.53.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.","en":"or that the self lives on after death in a neither percipient nor non-percipient form on eight grounds …"}},{"id":"dn1:3.54","sourceIds":["dn1:3.54.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, tadapi phassapaccayā.","en":"or they assert the annihilation of an existing being on seven grounds …"}},{"id":"dn1:3.55","sourceIds":["dn1:3.55.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, tadapi phassapaccayā.","en":"or they assert ultimate extinguishment for an existing being in this life on five grounds …"}},{"id":"dn1:3.56","sourceIds":["dn1:3.56.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi phassapaccayā.","en":"they speculate and theorize about the final end on these forty-four grounds …"}},{"id":"dn1:3.57","sourceIds":["dn1:3.57.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi phassapaccayā.","en":"When those ascetics and brahmins speculate and theorize about the first beginning and the final end on these sixty-two grounds, that too is dependent on contact."}},{"id":"dn1:3.58","sourceIds":["dn1:3.58.0","dn1:3.58.1"],"kind":"text","text":{"pi":"4.3. Netaṁṭhānaṁvijjativāra\nTatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.","en":"4.3. Not Possible"}},{"id":"dn1:3.59","sourceIds":["dn1:3.59.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati."}},{"id":"dn1:3.60","sourceIds":["dn1:3.60.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati."}},{"id":"dn1:3.61","sourceIds":["dn1:3.61.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati."}},{"id":"dn1:3.62","sourceIds":["dn1:3.62.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati."}},{"id":"dn1:3.63","sourceIds":["dn1:3.63.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati."}},{"id":"dn1:3.64","sourceIds":["dn1:3.64.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati."}},{"id":"dn1:3.65","sourceIds":["dn1:3.65.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā, uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati."}},{"id":"dn1:3.66","sourceIds":["dn1:3.66.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati."}},{"id":"dn1:3.67","sourceIds":["dn1:3.67.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati."}},{"id":"dn1:3.68","sourceIds":["dn1:3.68.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati."}},{"id":"dn1:3.69","sourceIds":["dn1:3.69.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati."}},{"id":"dn1:3.70","sourceIds":["dn1:3.70.1"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.","en":"Now, when those ascetics and brahmins speculate and theorize about the first beginning and the final end on these sixty-two grounds, it is not possible that they should experience these things without contact."}},{"id":"dn1:3.71","sourceIds":["dn1:3.71.0","dn1:3.71.1","dn1:3.71.2","dn1:3.71.3","dn1:3.71.4","dn1:3.71.5","dn1:3.71.6","dn1:3.71.7","dn1:3.71.8","dn1:3.71.9","dn1:3.71.10","dn1:3.71.11","dn1:3.71.12"],"kind":"text","text":{"pi":"4.4. Diṭṭhigatikādhiṭṭhānavaṭṭakathā\nTatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, yepi te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā …pe…\nyepi te samaṇabrāhmaṇā antānantikā …\nyepi te samaṇabrāhmaṇā amarāvikkhepikā …\nyepi te samaṇabrāhmaṇā adhiccasamuppannikā …\nyepi te samaṇabrāhmaṇā pubbantakappikā …\nyepi te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā …\nyepi te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā …\nyepi te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā …\nyepi te samaṇabrāhmaṇā ucchedavādā …\nyepi te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā …\nyepi te samaṇabrāhmaṇā aparantakappikā …\nyepi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa paṭisaṁvedenti tesaṁ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.","en":"4.4. Dependent Origination\nNow, when those ascetics and brahmins speculate and theorize about the first beginning and the final end on these sixty-two grounds, all of them experience this by repeated contact through the six fields of contact. Their feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be."}},{"id":"dn1:3.72","sourceIds":["dn1:3.72.0","dn1:3.72.1","dn1:3.72.2","dn1:3.72.3","dn1:3.72.4"],"kind":"text","text":{"pi":"5. Vivaṭṭakathādi\nYato kho, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti, ayaṁ imehi sabbeheva uttaritaraṁ pajānāti.\nYe hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā, ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.\nSeyyathāpi, bhikkhave, dakkho kevaṭṭo vā kevaṭṭantevāsī vā sukhumacchikena jālena parittaṁ udakadahaṁ otthareyya. Tassa evamassa: ‘ye kho keci imasmiṁ udakadahe oḷārikā pāṇā, sabbe te antojālīkatā. Ettha sitāva ummujjamānā ummujjanti; ettha pariyāpannā antojālīkatāva ummujjamānā ummujjantī’ti;\nevameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.","en":"5. The End of the Round\nWhen a mendicant truly understands the six fields of contact’s origin, disappearance, gratification, drawback, and escape, they understand what lies beyond all these things.\nAll of these ascetics and brahmins who speculate and theorize about the first beginning or the final end are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net.\nSuppose a deft fisherman or his apprentice were to cast a fine-meshed net over a small pond. They’d think: ‘Any sizable creatures in this pond will be trapped in the net. Wherever they emerge they are caught and trapped in this very net.’\nIn the same way, all of these ascetics and brahmins who speculate and theorize about the first beginning or the final end are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net."}},{"id":"dn1:3.73","sourceIds":["dn1:3.73.1","dn1:3.73.2","dn1:3.73.3","dn1:3.73.4","dn1:3.73.5","dn1:3.73.6","dn1:3.73.7"],"kind":"text","text":{"pi":"Ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo tiṭṭhati.\nYāvassa kāyo ṭhassati, tāva naṁ dakkhanti devamanussā.\nKāyassa bhedā uddhaṁ jīvitapariyādānā na naṁ dakkhanti devamanussā.\nSeyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭapaṭibandhāni, sabbāni tāni tadanvayāni bhavanti;\nevameva kho, bhikkhave, ucchinnabhavanettiko tathāgatassa kāyo tiṭṭhati,\nyāvassa kāyo ṭhassati, tāva naṁ dakkhanti devamanussā,\nkāyassa bhedā uddhaṁ jīvitapariyādānā na naṁ dakkhanti devamanussā”ti.","en":"The Realized One’s body remains, but his leash to existence has been cut off.\nAs long as his body remains he will be seen by gods and humans.\nBut when his body breaks up, after life has ended, gods and humans will see him no more.\nWhen the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along.\nIn the same way, the Realized One’s body remains, but his leash to existence has been cut off.\nAs long as his body remains he will be seen by gods and humans.\nBut when his body breaks up, after life has ended, gods and humans will see him no more.”"}},{"id":"dn1:3.74","sourceIds":["dn1:3.74.1","dn1:3.74.2","dn1:3.74.3","dn1:3.74.4","dn1:3.74.5","dn1:3.74.6","dn1:3.74.7"],"kind":"text","text":{"pi":"Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:\n“acchariyaṁ, bhante, abbhutaṁ, bhante, ko nāmo ayaṁ, bhante, dhammapariyāyo”ti?\n“Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ atthajālantipi naṁ dhārehi, dhammajālantipi naṁ dhārehi, brahmajālantipi naṁ dhārehi, diṭṭhijālantipi naṁ dhārehi, anuttaro saṅgāmavijayotipi naṁ dhārehī”ti.\nIdamavoca bhagavā.\nAttamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.\nImasmiñca pana veyyākaraṇasmiṁ bhaññamāne dasasahassī lokadhātu akampitthāti.\nBrahmajālasuttaṁ niṭṭhitaṁ paṭhamaṁ.","en":"When he had spoken, Venerable Ānanda said to the Buddha,\n“It’s incredible, sir, it’s amazing! What is the name of this exposition of the teaching?”\n“Well then, Ānanda, you may remember this exposition of the teaching as ‘The Net of Meaning’, or else ‘The Net of the Teaching’, or else ‘The Divine Net’, or else ‘The Net of Views’, or else ‘The Supreme Victory in Battle’.”\nThat is what the Buddha said.\nSatisfied, the mendicants approved what the Buddha said.\nAnd while this discourse was being spoken, the ten-thousandfold galaxy shook."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/dn1/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}