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1.
Thus have I heard. On one occasion the Exalted One was travelling
along the highway between Rājagaha and Nālandā together with a
great company of bhikkhus, with about five hundred bhikkhus. At the
same time the wanderer Suppiya was also travelling along the
highway between Rājagaha and Nālandā together with his pupil, the
youth Brahmadatta. Along the way, the wanderer Suppiya spoke in
many ways in dispraise of the Buddha, the Dhamma, and the Sangha.
But his pupil, the youth Brahmadatta, spoke in many ways in praise
of the Buddha, the Dhamma, and the Sangha. Thus these two, teacher
and pupil, followed closely behind the Exalted One and the company
of bhikkhus, making assertions in direct contradiction to each
other.
2.
Then the Exalted One together with the company of bhikkhus entered
the royal resthouse in the Ambalaṭṭhika garden in order to pass the
night. The wanderer Suppiya together with his pupil, the youth
Brahmadatta, also entered the royal resthouse in the Ambalaṭṭhika
garden in order to pass the night. There, too, the wanderer Suppiya
spoke in many ways in dispraise of the Buddha, the Dhamma, and the
Sangha, while his pupil Brahmadatta spoke in many ways in their
praise. Thus these two, teacher and pupil, dwelt together making
assertions in direct contradiction to each other.
3.
When dawn broke a number of bhikkhus, after rising, assembled in
the pavilion. As they sat together, the following conversation
sprang up among them: "It is wonderful and marvellous, friends, how
the Exalted One, he who knows and sees, the Worthy One, the
perfectly enlightened Buddha, has so thoroughly penetrated the
diversity in the dispositions of beings. For this wanderer Suppiya
spoke in many ways in dispraise of the Buddha, the Dhamma, and the
Sangha, while his own pupil, the youth Brahmadatta, spoke in many
ways in their praise. These two, teacher and pupil, followed
closely behind the Exalted One and the company of bhikkhus, making
assertions in direct contradiction to each other."
4.
Then the Exalted One, realizing the turn their discussion had
taken, entered the pavilion, sat down on the prepared seat, and
addressed the bhikkhus: "What kind of discussion were you holding
just now, bhikkhus? What was the subject of your conversation?"
The bhikkhus replied: "When dawn had broken, Lord, after rising
we assembled in the pavilion. As we sat here, the following
conversation sprang up among us: 'It is wonderful and marvellous
friends, how the Exalted One, he who knows and sees, the Worthy
One, the perfectly enlightened Buddha, has so thoroughly penetrated
the diversity in the dispositions of beings. For this wanderer
Suppiya spoke in many ways in dispraise of the Buddha, the Dhamma,
and the Sangha, while his own pupil, the youth Brahmadatta, spoke
in many ways in their praise. These two, teacher and pupil,
followed closely behind the Exalted One and the company of
bhikkhus, making assertions in direct contradiction to each other.'
This, Lord, was the conversation we were having when the Exalted
One arrived."
5.
"If, bhikkhus, others speak in dispraise of me, or in dispraise of
the Dhamma, or in dispraise of the Sangha, you should not give way
to resentment, displeasure, or animosity against them in your
heart. For if you were to become angry or upset in such a
situation, you would only be creating an obstacle for yourselves.
If you were to become angry or upset when others speak in dispraise
of us, would you be able to recognize whether their statements are
rightly or wrongly spoken?"
"Certainly not, Lord."
"If, bhikkhus, others speak in dispraise of me, or in dispraise
of the Dhamma, or in dispraise of the Sangha, you should unravel
what is false and point it out as false, saying: 'For such and such
a reason this is false, this is untrue, there is no such thing in
us, this is not found among us.'
6.
"And if, bhikkhus, others speak in praise of me, or in praise of
the Dhamma, or in praise of the Sangha, you should not give way to
jubilation, joy, and exultation in your heart. For if you were to
become jubilant, joyful, and exultant in such a situation, you
would only be creating an obstacle for yourselves. If others speak
in praise of me, or in praise of the Dhamma, or in praise of the
Sangha, you should acknowledge what is fact as fact, saying: 'For
such and such a reason this is a fact, this is true, there is such
a thing in us, this is found among us.'
7.
"It is, bhikkhus, only to trifling and insignificant matters, to
the minor details of mere moral virtue, that a worldling would
refer when speaking in praise of the Tathāgata. And what are those
trifling and insignificant matters, those minor details of mere
moral virtue, to which he would refer?
8.
"'Having abandoned the destruction of life, the recluse Gotama
abstains from the destruction of life. He has laid aside the rod
and the sword, and dwells conscientious, full of kindness,
compassionate for the welfare of all living beings.' It is in this
way, bhikkhus, that the worldling would speak when speaking in
praise of the Tathāgata.
"Or he might say: 'Having abandoned taking what is not given,
the recluse Gotama abstains from taking what is not given.
Accepting and expecting only what is given, he dwells in honesty
and rectitude of heart.'
"Or he might say: 'Having abandoned unchaste living, the recluse
Gotama lives the life of chastity. He dwells remote (from women),
and abstains from the vulgar practice of sexual intercourse.'
9.
"Or he might say: 'Having abandoned false speech, the recluse
Gotama abstains from falsehood. He speaks only the truth, he lives
devoted to truth; trustworthy and reliable, he does not deceive
anyone in the world.'
"Or he might say: 'Having abandoned slander, the recluse Gotama
abstains from slander. He does not repeat elsewhere what he has
heard here in order to divide others from the people here, nor does
he repeat here what he has heard elsewhere in order to divide these
from the people there. Thus he is a reconciler of those who are
divided and a promoter of friendships. Rejoicing, delighting, and
exulting in concord, he speaks only words that are conducive to
concord.'
"Or he might say: 'Having abandoned harsh speech, the recluse
Gotama abstains from harsh speech. He speaks only such words as are
gentle, pleasing to the ear, endearing, going to the heart, urbane,
amiable, and agreeable to many people.'
"Or he might say: 'Having abandoned idle chatter, the recluse
Gotama abstains from idle chatter. He speaks at the right time,
speaks what is factual, speaks on the good, on the Dhamma and the
Discipline. His words are worth treasuring: they are timely, backed
by reason, definite and connected with the good.'
10.
"Or he might say: 'The recluse Gotama abstains from damaging seed
and plant life. He eats only in one part of the day, refraining
from food at night and from eating at improper times. He abstains
from dancing, singing, instrumental music, and witnessing
unsuitable shows. He abstains from wearing garlands, embellishing
himself with scents, and beautifying himself with unguents. He
abstains from accepting gold and silver. He abstains from accepting
uncooked grain, raw meat, women and girls, male and female slaves,
goats and sheep, fowl and swine, elephants, cattle, horses and
mares. He abstains from accepting fields and lands. He abstains
from running messages and errands. He abstains from buying and
selling, and from dealing with false weights, false metals, and
false measures. He abstains from the crooked ways of bribery,
deception, and fraud. He abstains from mutilating, executing,
imprisoning, robbery, plunder, and violence.'
"It is in this way, bhikkhus, that the worldling would speak
when speaking in praise of the Tathāgata.
11.
"Or he might say: 'Whereas some honorable recluses and brahmins,
while living on food offered by the faithful, continuously cause
damage to seed and plant life — to plants propagated from roots,
stems, joints, buddings, and seeds — the recluse Gotama abstains
from damaging seed and plant life.'
12.
"Or he might say: 'Whereas some honorable recluses and brahmins,
while living on food offered by the faithful, enjoy the use of
stored up goods such as stored up food, drinks, garments, vehicles,
bedding, scents, and comestibles — the recluse Gotama abstains from
the use of stored up goods'
13.
"Or he might say: 'Whereas some honorable recluses and brahmins,
while living on food offered by the faithful, attend unsuitable
shows, such as: shows featuring dancing, singing, or instrumental
music; theatrical performances; narrations of legends; music played
by hand-clapping, cymbals, and drums; picture houses; acrobatic
performances; combats of elephants, horses, buffaloes, bulls,
goats, rams, cocks and quails; stick-fights, boxing and wrestling,
sham-fights, roll-calls, battle-arrays, and regimental reviews —
the recluse Gotama abstains from attending such unsuitable
shows.'
14.
"Or he might say: "Whereas some honorable recluses and brahmins,
while living on food offered by the faithful, indulge in the
following games that are a basis for negligence:[1]aṭṭhapada (a game
played on an eight-row chess-board); dasapada (a game
played on a ten-row chess-board); ākāsa (a game of the
same type played by imagining a board in the air);
parihārapatha ("hopscotch," a diagram is drawn on the
ground and one has to jump in the allowable spaces avoiding the
lines); santika ("spellicans," assembling the pieces in a
pile, removing and returning them without disturbing the pile);
khalika (dice games); ghaṭika (hitting a short
stick with a long stick); salākahattha (a game played by
dipping the hand in paint or dye, striking the ground or a wall,
and requiring the participants to show the figure of an elephant, a
horse etc.); akkha (ball games); paṅgacīra
(blowing through toy pipes made of leaves); vaṅkaka
(ploughing with miniature ploughs); mokkhacika (turning
somersaults); ciṅgulika (playing with paper windmills);
pattāḷaka (playing with toy measures); rathaka
(playing with toy chariots); dhanuka (playing with toy
bows); akkharika (guessing at letters written in the air
or on one's back); manesika (guessing others' thoughts);
yathāvajja (games involving mimicry of deformities) — the
recluse Gotama abstains from such games and recreations.'
15.
"Or he might say: 'Whereas some recluses and brahmins, while living
on food offered by the faithful, enjoy the use of high and
luxurious beds and seats, such as: spacious couches; thrones with
animal figures carved on the supports; long-haired coverlets;
multi-colored patchwork coverlets; white woollen coverlets; woollen
coverlets embroidered with flowers; quilts stuffed with cotton;
woollen coverlets embroidered with animal figures; woollen
coverlets with hair on both sides or on one side; bedspreads
embroidered with gems; silk coverlets; dance-hall carpets;
elephant, horse or chariot rugs; rugs of antelope-skins; choice
spreads made of kadali-deer hides; spreads with red awnings
overhead; couches with red cushions for the head and feet — the
recluse Gotama abstains from the use of such high and luxurious
beds and seats.'
16.
"Or he might say: 'Whereas some recluses and brahmins, while living
on the food offered by the faithful, enjoy the use of such devices
for embellishing and beautifying themselves as the following:
rubbing scented powders into the body, massaging with oils, bathing
in perfumed water, kneading the limbs, mirrors, ointments,
garlands, scents, unguents, face-powders, make-up, bracelets,
head-bands, decorated walking sticks, ornamented medicine-tubes,
rapiers, sunshades, embroidered sandals, turbans, diadems, yaktail
whisks, and long-fringed white robes — the recluse Gotama abstains
from the use of such devices for embellishment and
beautification.'
17.
"Or he might say: 'Whereas some recluses and brahmins, while living
on the food offered by the faithful, engage in frivolous chatter,
such as: talk about kings, thieves, and ministers of state; talk
about armies, dangers and wars; talk about food, drink, garments,
and lodgings; talk about garlands and scents; talk about relatives,
vehicles, villages, towns, cities, and countries; talk about women
and talk about heroes; street talk and talk by the well; talk about
those departed in days gone by; rambling chit-chat; speculations
about the world and about the sea; talk about gain and loss — the
recluse Gotama abstains from such frivolous chatter.'[2]
18.
"Or he might say: 'Whereas some recluses and brahmins, while living
on the food offered by the faithful, engage in wrangling
argumentation, (saying to one another): "You don't understand this
doctrine and discipline. I am the one who understands this doctrine
and discipline." — "How can you understand this doctrine and
discipline?" — "You're practising the wrong way. I'm practising the
right way." — "I'm being consistent. You're inconsistent." — "What
should have been said first you said last, what should have been
said last you said first." — "What you took so long to think out
has been confuted." — "Your doctrine has been refuted. You're
defeated. Go, try to save your doctrine, or disentangle yourself
now if you can" — the recluse Gotama abstains from such wrangling
argumentation.'
19.
"Or he might say: 'Whereas some recluses and brahmins, while living
on the food offered by the faithful, engage in running messages and
errands for kings, ministers of state, khattiyas, brahmins,
householders, or youths, (who command them): "Go here, go there,
take this, bring that from there" — the recluse Gotama abstains
from running such messages and errands.'
20.
"Or he might say: 'Whereas some recluses and brahmins, while living
on the food offered by the faithful, engage in scheming, talking,
hinting, belittling others, and pursuing gain with gain — the
recluse Gotama abstains from such kinds of scheming and
talking.'[3]
"It is in this way, bhikkhus, that a worldling would speak when
speaking in praise of the Tathāgata.
21.
"Or he might say: 'Whereas some recluses and brahmins, while living
on the food offered by the faithful, earn their living by a wrong
means of livelihood, by such debased arts as:[4] prophesying long life,
prosperity etc., or the reverse, from the marks on a person's
limbs, hands, feet etc; divining by means of omens and signs;
making auguries on the basis of thunderbolts and celestial
portents; interpreting ominous dreams; telling fortunes from marks
on the body; making auguries from the marks on cloth gnawed by
mice; offering fire oblations; offering oblations from a ladle;
offering oblations of husks, rice powder, rice grains, ghee, and
oil to the gods; offering oblations from the mouth; offering
blood-sacrifices to the gods; making predictions based on the
fingertips; determining whether the site for a proposed house or
garden is propitious or not; making predictions for officers of
state; the knowledge of charms to lay demons in a cemetery; the
knowledge of charms to cure one possessed by ghosts; the knowledge
of charms to be pronounced by one living in an earthen house; the
snake craft (for curing snake bites and charming snakes); the
poison craft (for neutralizing or making poison); the scorpion
craft and rat craft (for curing scorpion stings and rat bites,
respectively); the bird craft and crow craft (for understanding the
cries of birds and crows); foretelling the number of years that a
man has to live; the knowledge of charms to give protection from
arrows; reciting charms to understand the language of animals — the
recluse Gotama abstains from such wrong means of livelihood, from
such debased arts.'
22.
"Or he might say: 'Whereas some recluses and brahmins, while living
on the food offered by the faithful, earn their living by a wrong
means of livelihood, by such debased arts as interpreting the
significance of the color, shape, and other features of the
following items to determine whether they portend fortune or
misfortune for their owners: gems, garments, staffs, swords,
spears, arrows, bows, other weapons, women, men, boys, girls,
slaves, slave-women, elephants, horses, buffaloes, bulls, cows,
goats, rams, fowl, quails, lizards, rabbits, tortoises, and other
animals — the recluse Gotama abstains from such wrong means of
livelihood, from such debased arts.'
23.
"Or he might say: 'Whereas some recluses and brahmins, while living
on the food offered by the faithful, earn their living by a wrong
means of livelihood, by such debased arts as making predictions to
the effect that:
the king will march forth; the king will not march forth; our
king will attack and the enemy king will retreat; the enemy king
will attack and our king will retreat; our king will triumph and
the enemy king will be defeated; the enemy king will triumph and
our king will be defeated; thus there will be victory for one and
defeat for the other — the recluse Gotama abstains from such wrong
means of livelihood, from such debased arts.'
24.
"Or he might say: 'Whereas some recluses and brahmins, while living
on the food offered by the faithful, earn their living by a wrong
means of livelihood, by such debased arts as predicting: there will
be an eclipse of the moon, an eclipse of the sun, an eclipse of a
constellation; the sun and the moon will go on their proper
courses; there will be an aberration of the sun and moon; the
constellations will go on their proper courses; there will be an
aberration of a constellation; there will be a fall of meteors;
there will be a skyblaze; there will be an earthquake; there will
be an earth-roar; there will be a rising and setting, a darkening
and brightening, of the moon, sun, and constellations; such will be
the result of the moon's eclipse, such the result of the sun's
eclipse, (and so on down to) such will be the result of the rising
and setting, darkening and brightening of the moon, sun, and
constellations — the recluse Gotama abstains from such wrong means
of livelihood, from such debased arts.'
25.
"Or he might say: 'Whereas some recluses and brahmins, while living
on the food offered by the faithful, earn their living by a wrong
means of livelihood, by such debased arts as predicting: there will
be abundant rain; there will be a drought; there will be a good
harvest; there will be a famine; there will be security; there will
be danger; there will be sickness; there will be health; or they
earn their living by accounting, computation, calculation, the
composing of poetry, and speculations about the world — the recluse
Gotama abstains from such wrong means of livelihood, from such
debased arts.'
26.
"Or he might say: 'Whereas some recluses and brahmins, while living
on the food offered by the faithful, earn their living by a wrong
means of livelihood, by such debased arts as: arranging auspicious
dates for marriages, both those in which the bride is brought in
(from another family) and those in which she is sent out (to
another family); arranging auspicious dates for betrothals and
divorces; arranging auspicious dates for the accumulation or
expenditure of money; reciting charms to make people lucky or
unlucky; rejuvenating the fetuses of abortive women; reciting
spells to bind a man's tongue, to paralyze his jaws, to make him
lose control over his hands, to make him lose control over his jaw,
or to bring on deafness; obtaining oracular answers to questions by
means of a mirror, a girl, or a god; worshipping the sun;
worshipping Mahābrahmā; bringing forth flames from the mouth;
invoking the goddess of luck — the recluse Gotama abstains from
such wrong means of livelihood, from such debased arts.'
27.
"Or he might say: 'Whereas some recluses and brahmins, while living
on the food offered by the faithful, earn their living by a wrong
means of livelihood, by such debased arts as: promising gifts to
deities in return for favors; fulfilling such promises; demonology;
reciting spells after entering an earthen house; inducing virility
and impotence; preparing and consecrating sites for a house; giving
ceremonial mouthwashes and ceremonial bathing; offering sacrificial
fires; administering emetics, purgatives, expectorants and
phlegmagogues; administering medicine through the ear and through
the nose; administering ointments and counter-ointments; practising
fine surgery on the eyes and ears; practising general surgery on
the body; practising as a children's doctor; the application of
medicinal roots; the binding on of medicinal herbs — the recluse
Gotama abstains from such wrong means of livelihood, from such
debased arts.'
"These, bhikkhus, are those trifling and insignificant matters,
those minor details of mere moral virtue, that a worldling would
refer to when speaking in praise of the Tathāgata.
28.
"There are, bhikkhus, other dhammas, deep, difficult to see,
difficult to understand, peaceful and sublime, beyond the sphere of
reasoning, subtle, comprehensible only to the wise, which the
Tathāgata, having realized for himself with direct knowledge,
propounds to others; and it is concerning these that those who
would rightly praise the Tathāgata in accordance with reality would
speak. And what are these dhammas?
29.
"There are, bhikkhus, some recluses and brahmins who are
speculators about the past, who hold settled views about the past,
and who on eighteen grounds assert various conceptual theorems
referring to the past. And owing to what, with reference to what,
do these honorable recluses and brahmins frame their
speculations?
30.
"There are, bhikkhus, some recluses and brahmins who are
eternalists, and who on four grounds proclaim the self and the
world to be eternal. And owing to what, with reference to what, do
these honorable recluses and brahmins proclaim their views?
31.
"In the first case, bhikkhus, some recluse or a brahmin, by means
of ardor, endeavor, application, diligence, and right reflection,
attains to such a degree of mental concentration that with his mind
thus concentrated, [purified, clarified, unblemished, devoid of
corruptions],[5] he recollects his numerous
past lives: that is, (he recollects) one birth, two, three, four,
or five births; ten, twenty, thirty, forty, or fifty births; a
hundred, a thousand, or a hundred thousand births; many hundreds of
births, many thousands of births, many hundreds of thousands of
births. (He recalls:) 'Then I had such a name, belonged to such a
clan, had such an appearance; such was my food, such my experience
of pleasure and pain, such my span of life. Passing away thence, I
re-arose there. There too I had such a name, belonged to such a
clan, had such an appearance; such was my food, such my experience
of pleasure and pain, such my span of life. Passing away thence, I
re-arose here.' Thus he recollects his numerous past lives in their
modes and their details.
"He speaks thus: 'The self and the world are eternal, barren,
steadfast as a mountain peak, standing firm like a pillar. And
though these beings roam and wander (through the round of
existence), pass away and re-arise, yet the self and the world
remain the same just like eternity itself. What is the reason?
Because I, by means of ardor, endeavor, application, diligence, and
right reflection, attain to such a degree of mental concentration
that with my mind thus concentrated, I recollect my numerous past
lives in their modes and their details. For this reason I know
this: the self and the world are eternal, barren, steadfast as a
mountain peak, standing firm like a pillar. And though these beings
roam and wander (through the round of existence), pass away and
re-arise, yet the self and the world remain the same just like
eternity itself.'
"This, bhikkhus, is the first case.
32.
"In the second case, owing to what, with reference to what, are
some honorable recluses and brahmins eternalists, who proclaim the
self and the world to be eternal?
"Herein, bhikkhus, a certain recluse or brahmin, by means of
ardor, endeavor, application, diligence, and right reflection,
attains to such a degree of mental concentration that with his mind
thus concentrated he recollects his numerous past lives: that is,
(he recollects his past lives throughout) one aeon of
world-contraction and expansion, throughout two, three, four, five,
or ten aeons of world-contraction and expansion.[6] (He recalls:) 'Then I had
such a name, belonged to such a clan, had such an appearance; such
was my food, such my experience of pleasure and pain, such my span
of life. Passing away thence, I re-arose there. There too I had
such a name, belonged to such a clan, had such an appearance; such
was my food, such my experience of pleasure and pain, such my span
of life. Passing away thence, I re-arose here.' Thus he recollects
his numerous past lives in their modes and their details.
"He speaks thus: 'The self and the world are eternal, barren,
steadfast as a mountain peak, standing firm like a pillar. And
though these beings roam and wander (through the round of
existence), pass away and re-arise, yet the self and the world
remain the same just like eternity itself. What is the reason?"
(The remainder is exactly the same as §31 except for the extent of
time recollected.)
"This, bhikkhus, is the second case.
33.
"In the third case, owing to what, with reference to what, are some
honorable recluses and brahmins eternalists, who proclaim the self
and the world to be eternal?
"Herein, bhikkhus, some recluse or brahmin, by means of ardor,
endeavor, application, diligence, and right reflection, attains to
such a degree of mental concentration that with his mind thus
concentrated he recollects his numerous past lives: that is, (he
recollects his past lives throughout) ten aeons of
world-contraction and expansion, throughout twenty, thirty, or
forty aeons of world-contraction and expansion... (As
above)... Thus he recollects his numerous past lives in their
modes and their details.
"He speaks thus: 'The self and the world are eternal, barren,
steadfast as a mountain peak, standing firm like a pillar. And
though these beings roam and wander (through the round of
existence), pass away and re-arise, yet the self and the world
remain the same just like eternity itself. What is the reason?
(As in §31 except for the extent of
time.) "This, bhikkhus, is the third case.
34.
"In the fourth case, owing to what, with reference to what, are
some honorable recluses and brahmins eternalists, who proclaim the
self and the world to be eternal?
"Herein, bhikkhus, some recluse or brahmin is a rationalist, an
investigator. He declares his view — hammered out by reason,
deduced from his investigations, following his own flight of
thought — thus: "The self and the world are eternal, barren,
steadfast as a mountain peak, standing firm like a pillar. And
though these beings roam and wander (through the round of
existence), pass away and re-arise, yet the self and the world
remain the same just like eternity itself.'
"This, bhikkhus, is the fourth case.
35.
"It is on these four grounds, bhikkhus, that those recluses and
brahmins who are eternalists proclaim the self and the world to be
eternal. Whatever recluses and brahmins there may be who proclaim
the self and the world to be eternal, all of them do so on these
four grounds or on a certain one of them. Outside of these there is
none.
36.
"This, bhikkhus, the Tathāgata understands. And he understands:
'These standpoints, thus assumed and thus misapprehended, lead to
such a future destination, to such a state in the world beyond.' He
understands as well what transcends this, yet even that
understanding he does not misapprehend. And because he is free from
misapprehension, he has realized within himself the state of
perfect peace. Having understood as they really are the origin and
the passing away of feelings, their satisfaction, their
unsatisfactoriness, and the escape from them, the Tathāgata,
bhikkhus, is emancipated through non-clinging.
37.
"These are those dhammas, bhikkhus, that are deep, difficult to
see, difficult to understand, peaceful and sublime, beyond the
sphere of reasoning, subtle, comprehensible only to the wise, which
the Tathāgata, having realized for himself with direct knowledge,
propounds to others; and it is concerning these that those who
would rightly praise the Tathāgata in accordance with reality would
speak.
38.
"There are, bhikkhus, some recluses and brahmins who are
eternalists in regard to some things and non-eternalists in regard
to other things, and who on four grounds proclaim the self and the
world to be partly eternal and partly non-eternal. And owing to
what, with reference to what, do these honorable recluses and
brahmins proclaim their views?
39.
"There comes a time, bhikkhus, when after the lapse of a long
period this world contracts (disintegrates). While the world is
contracting, beings for the most part are reborn in the Ābhassara
Brahma-world.[7] There they dwell,
mind-made, feeding on rapture, self-luminous, moving through the
air, abiding in glory. And they continue thus for a long, long
period of time.
40.
"But sooner or later, bhikkhus, after the lapse of a long period,
there comes a time when this world begins to expand once again.
While the world is expanding, an empty palace of Brahmā appears.
Then a certain being, due to the exhaustion of his life-span or the
exhaustion of his merit, passes away from the Ābhassara plane and
re-arises in the empty palace of Brahmā. There he dwells, mind
made, feeding on rapture, self-luminous, moving through the air,
abiding in glory. And he continues thus for a long, long period of
time.
41.
"Then, as a result of dwelling there all alone for so long a time,
there arises in him dissatisfaction and agitation, (and he yearns):
'Oh, that other beings might come to this place!' Just at that
moment, due to the exhaustion of their life-span or the exhaustion
of their merit, certain other beings pass away from the Ābhassara
plane and re-arise in the palace of Brahmā, in companionship with
him. There they dwell, mind-made, feeding on rapture,
self-luminous, moving through the air, abiding in glory. And they
continue thus for a long, long period of time.
42.
"Thereupon the being who re-arose there first thinks to himself: 'I
am Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the
Universal Seer, the Wielder of Power, the Lord, the Maker and
Creator, the Supreme Being, the Ordainer, the Almighty, the Father
of all that are and are to be. And these beings have been created
by me. What is the reason? Because first I made the wish: "Oh, that
other beings might come to this place!" And after I made this
resolution, now these beings have come.'
"And the beings who re-arose there after him also think: 'This
must be Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished,
the Universal Seer, the Wielder of Power, the Lord, the Maker and
Creator, the Supreme Being, the Ordainer, the Almighty, the Father
of all that are and are to be. And we have been created by him.
What is the reason? Because we see that he was here first, and we
appeared here after him.'
43.
"Herein, bhikkhus, the being who re-arose there first possesses
longer life, greater beauty, and greater authority than the beings
who re-arose there after him.
44.
"Now, bhikkhus, this comes to pass, that a certain being, after
passing away from that plane, takes rebirth in this world. Having
come to this world, he goes forth from home to homelessness. When
he has gone forth, by means of ardor, endeavor, application,
diligence, and right reflection, he attains to such a degree of
mental concentration that with his mind thus concentrated he
recollects his immediately preceding life, but none previous to
that. He speaks thus: 'We were created by him, by Brahmā, the Great
Brahmā, the Vanquisher, the Unvanquished, the Universal Seer, the
Wielder of Power, the Lord, the Maker and Creator, the Supreme
Being, the Ordainer, the Almighty, the Father of all that are and
are to be. He is permanent, stable, eternal, not subject to change,
and he will remain the same just like eternity itself. But we, who
have been created by him and have come to this world, are
impermanent, unstable, short-lived, doomed to perish.'
"This, bhikkhus, is the first case.
45.
"In the second case, owing to what, with reference to what, are
some honorable recluses and brahmins eternalists in regard to some
things and non-eternalists in regard to other things, proclaiming
the self and the world to be partly eternal and partly
non-eternal?
"There are, bhikkhus, certain gods called 'corrupted by
play.'
These gods spend an excessive time indulging in the delights of
laughter and play. As a consequence they become forgetful and, when
they become forgetful, they pass away from that plane.
46.
"Now, bhikkhus, this comes to pass, that a certain being, after
passing away from that plane, takes rebirth in this world. Having
come to this world, he goes forth from home to homelessness. When
he has gone forth, by means of ardor, endeavor, application,
diligence, and right reflection, he attains to such a degree of
mental concentration that with his mind thus concentrated he
recollects his immediately preceding life, but none previous to
that. He speaks thus: 'Those honorable gods who are not corrupted
by play do not spend an excessive time indulging in the delights of
laughter and play. As a consequence they do not become forgetful,
and because they do not become forgetful they do not pass away from
that plane. Those gods are permanent, stable, eternal, not subject
to change, and they will remain the same just like eternity itself.
But we were gods corrupted by play. We spent an excessive time
indulging in the delights of laughter and play, and as a
consequence we became forgetful. When we became forgetful we passed
away from that plane. Coming to this world, now we are impermanent,
unstable, short-lived, doomed to perish.'
"This bhikkhus, is the second case.
47.
"In the third case, owing to what, with reference to what, are some
honorable recluses and brahmins eternalists in regard to some
things and non-eternalists in regard to other things, proclaiming
the self and the world to be partly eternal and partly
non-eternal?
"There are, bhikkhus, certain gods called 'corrupted by mind.'
These gods contemplate one another with excessive envy. As a
consequence their minds becomes corrupted by anger towards one
another. When their minds are corrupted by anger, their bodies and
minds become exhausted and consequently, they pass away from that
plane.
48.
"Now, bhikkhus, this comes to pass, that a certain being, after
passing away from that plane, takes rebirth in this world. Having
come to this world, he goes forth from home to homelessness. When
he has gone forth, by means of ardor, endeavor, application,
diligence, and right reflection, he attains to such a degree of
mental concentration that with his mind thus concentrated he
recollects his immediately preceding life, but none previous to
that. He speaks thus: 'Those honorable gods who are not corrupted
by mind do not contemplate each other with excessive envy. As a
result, their minds do not become corrupted by anger towards one
another, their bodies and minds do not become exhausted, and they
do not pass away from that plane. Those gods are permanent, stable,
not subject to change, and they will remain the same just like
eternity itself. But we were gods corrupted by mind. We
contemplated each other with excessive envy and as a result our
minds became corrupted by anger towards one another. When our minds
were corrupted by anger, our bodies and minds became exhausted and
consequently, we passed away from that plane. Coming to this world,
now we are impermanent, unstable, short-lived, doomed to
perish.'
"This, bhikkhus, is the third case.
49.
"In the fourth case, owing to what, with reference to what, are
some honorable recluses and brahmins eternalists in regard to some
things and non-eternalists in regard to other things, proclaiming
the self and the world to be partly eternal and partly
non-eternal?
"Herein, bhikkhus, recluse or a certain brahmin is a
rationalist, an investigator. He declares his view — hammered out
by reason, deduced from his investigations, following his own
flight of thought — thus: 'That which is called "the eye," "the
ear," "the nose," "the tongue," and "the body" — that self is
impermanent, unstable, non-eternal, subject to change. But that
which is called "mind" (citta) or "mentality"
(mano) or "consciousness" (viññāṇa) — that self
is permanent, stable, eternal, not subject to change, and it will
remain the same just like eternity itself.'
"This, bhikkhus, is the fourth case.
50.
"It is on these four grounds, bhikkhus, that those recluses and
brahmins who are partial-eternalists proclaim the self and the
world to be partly eternal and partly non-eternal. Whatever
recluses and brahmins there may be who proclaim the self and the
world to be partly eternal and partly non-eternal, all of them do
so on these four grounds or on a certain one of them. Outside of
these there is none.
51.
"This, bhikkhus, the Tathāgata understands. And he understands:
'These standpoints, thus assumed and thus misapprehended, lead to
such a future destination, to such a state in the world beyond.' He
understands as well what transcends this, yet even that
understanding he does not misapprehend. And because he is free from
misapprehension, he has realized within himself the state of
perfect peace. Having understood as they really are the origin and
the passing away of feelings, their satisfaction, their
unsatisfactoriness, and the escape from them, the Tathāgata,
bhikkhus, is emancipated through non-clinging.
52.
"These are those dhammas, bhikkhus, that are deep, difficult to
see, difficult to understand, peaceful and sublime, beyond the
sphere of reasoning, subtle, comprehensible only to the wise, which
the Tathāgata, having realized for himself with direct knowledge,
propounds to others; and it is concerning these that those who
would rightly praise the Tathāgata in accordance with reality would
speak.
53.
"There are, bhikkhus, some recluses and brahmins who are
extensionists,[8] and who on four grounds
proclaim the world to be finite or infinite. And owing to what,
with reference to what, do these honorable recluses and brahmins
proclaim their views?
54.
"In the first case, bhikkhus, a certain recluse or a brahmin, by
means of ardor, endeavor, application, diligence, and right
reflection, attains to such a degree of mental concentration that
with his mind thus concentrated he abides perceiving the world as
finite. He speaks thus: 'The world is finite and bounded. What is
the reason? Because I attain to such concentration of mind that I
abide perceiving the world as finite. For that reason I know this:
the world is finite and bounded.'
"This, bhikkhus, is the first case.
55.
"In the second case, owing to what, with reference to what, are
some honorable recluses and brahmins extensionists, proclaiming the
world to be finite or infinite?
"Herein, bhikkhus, a certain recluse or a brahmin, by means of
ardor, endeavor, application, diligence, and right reflection,
attains to such a degree of mental concentration that with his mind
thus concentrated he abides perceiving the world as infinite. He
speaks thus: 'The world is infinite and boundless. Those recluses
and brahmins who declare the world to be finite and bounded speak
falsely. The world is infinite and boundless. What is the reason?
Because I attain to such concentration of mind that I abide
perceiving the world as infinite. For this reason I know this: the
world is infinite and boundless.'
"This, bhikkhus, is the second case.
56.
"In the third case, owing to what, with reference to what, are some
honorable recluses and brahmins extensionists, proclaiming the
world to be finite or infinite?
"Herein, bhikkhus, a certain recluse or a brahmin, by means of
ardor, endeavor, application, diligence, and right reflection,
attains to such a degree of mental concentration that with his mind
thus concentrated he abides perceiving the world as finite in the
upward and downward directions, but as infinite across. He speaks
thus: 'The world is both finite and infinite. Those recluses and
brahmins who declare the world to be finite and bounded speak
falsely; and those recluses and brahmins who declare the world to
be infinite and boundless also speak falsely. The world is both
finite and infinite. For what reason? Because I attain to such
concentration of mind that I abide perceiving the world as finite
in the upward and downward directions, but as infinite across. For
this reason I know this: the world is both finite and
infinite.'
"This, bhikkhus, is the third case.
57.
"In the fourth case, owing to what, with reference to what, are
some honorable recluses and brahmins extensionists, proclaiming the
world to be finite or infinite?
"Herein, bhikkhus, a certain recluse or a brahmin is a
rationalist, an investigator. He declares his view — hammered out
by reason, deduced from his investigations, following his own
flight of thought — thus: 'The world is neither finite nor
infinite. Those recluses and brahmins who declare the world to be
finite and bounded, those who declare it to be infinite and
boundless, and those who declare it to be both finite and infinite
— all these speak falsely. The world is neither finite nor
infinite.'
"This, bhikkhus, is the fourth case.
58.
"It is on these four grounds, bhikkhus, that those recluses and
brahmins, who are extensionists proclaim the world to be finite or
infinite. Whatever recluses or brahmins there may be who proclaim
the world to be finite or infinite, all of them do so on these four
grounds or on a certain one of them. Outside of these there is
none.
59–60. "This, bhikkhus, the
Tathāgata understands... (repeat §§ 51–52 in
full)... and it is concerning these that those who would
praise the Tathāgata in accordance with reality would speak.
61.
"There are, bhikkhus, some recluses and brahmins who are endless
equivocators.[9] When questioned about this
or that point, on four grounds they resort to evasive statements
and to endless equivocation. And owing to what, with reference to
what, do these honorable recluses and brahmins do so?
62.
"Herein, bhikkhus, a certain recluse or a brahmin does not
understand as it really is what is wholesome and what is
unwholesome. He thinks: 'I do not understand as it really is what
is wholesome and what is unwholesome. If, without understanding, I
were to declare something to be wholesome or unwholesome, my
declaration might be false. If my declaration should be false, that
would distress me, and that distress would be an obstacle for me.'
Therefore, out of fear and loathing of making a false statement, he
does not declare anything to be wholesome or unwholesome. But when
he is questioned about this or that point, he resorts to evasive
statements and to endless equivocation: "I do not take it thus, nor
do I take it in that way, nor do I take it in some other way. I do
not say that it is not, nor do I say that it is neither this nor
that.' "This, bhikkhus, is the first case.
63.
"In the second case, owing to what, with reference to what, are
some honorable recluses and brahmins endless equivocators,
resorting to evasive statements and to endless equivocation?
"Herein, bhikkhus, a certain recluse or a brahmin does not
understand as it really is what is wholesome and what is
unwholesome. He thinks: 'I do not understand as it really is what
is wholesome and what is unwholesome. If, without understanding, I
were to declare something to be wholesome or unwholesome, desire
and lust or hatred and aversion might arise in me. Should desire
and lust or hated and aversion arise in me, that would be clinging
on my part. Such clinging would distress me, and that distress
would be an obstacle for me.' Therefore, out of fear and loathing
of clinging, he does not declare anything to be wholesome or
unwholesome. But when questioned about this or that point he
resorts to evasive statements and to endless equivocation: 'I do
not take it thus, nor do I take it in that way, nor do I take it in
some other way. I do not say that it is not, nor do I say that it
is neither this nor that.' "This, bhikkhus, is the second case.
64.
"In the third case, owing to what, with reference to what, are some
honorable recluses and brahmins endless equivocators, resorting to
evasive statements and to endless equivocation?
"Herein, bhikkhus, a certain recluse or a brahmin does not
understand as it really is what is wholesome and what is
unwholesome. He thinks: 'I do not understand as it really is what
is wholesome and what is unwholesome. Now, there are recluses and
brahmins who are wise, clever, experienced in controversy, who
wander about demolishing the views of others with their wisdom. If,
without understanding, I were to declare something to be wholesome
or unwholesome, they might cross-examine me about my views, press
me for reasons and refute my statements. If they should do so, I
might not be able to reply. If I could not reply, that would
distress me, and that distress would be an obstacle for me.'
Therefore, out of fear and loathing of being cross-examined, he
does not declare anything to be wholesome or unwholesome. But, when
questioned about this or that point, he resorts to evasive
statements and to endless equivocation: 'I do not take it thus, nor
do I take it in that way, nor do I take it in some other way. I do
not say that it is not, nor do I say that it is neither this nor
that.'
"This, bhikkhus, is the third case.
65.
"In the fourth case, owing to what, with reference to what, are
some honorable recluses and brahmins endless equivocators,
resorting to evasive statements and to endless equivocation?
"Herein, bhikkhus, a certain recluse or a brahmin is dull and
stupid. Due to his dullness and stupidity, when he is questioned
about this or that point, he resorts to evasive statements and to
endless equivocation: 'If you ask me whether there is a world
beyond — if I thought there is another world, I would declare that
there is. But I do not take it thus, nor do I take it in that way,
nor do I take it in some other way. I do not say that it is not,
nor do I say that is neither this nor that.'
"Similarly, when asked any of the following questions, he
resorts to the same evasive statements and to endless
equivocation:
"This bhikkhus, is the fourth case.
66.
"It is on these four grounds, bhikkhus, that those recluses and
brahmins who are endless equivocators resort to evasive statements
and to endless equivocation when questioned about this or that
point. Whatever recluses or brahmins there may be who resort to
evasive statements and to endless equivocation, all of them do so
on these four grounds or on a certain one of them. Outside of these
there is none.
"This, bhikkhus, the Tathāgata understands... and it is
concerning these that those who would rightly praise the Tathāgata
in accordance with reality would speak.
67.
"There are, bhikkhus, some recluses and brahmins, who are
fortuitous originationists, and who on two grounds proclaim the
self and the world to originate fortuitously. And owing to what,
with reference to what, do these honorable recluses and brahmins
proclaim their views?
68.
"There are, bhikkhus, certain gods called 'non-percipient beings.'
When perception arises in them, those gods pass away from that
plane. Now, bhikkhus, this comes to pass, that a certain being,
after passing away from that plane, takes rebirth in this world.
Having come to this world, he goes forth from home to homelessness.
When he has gone forth, by means of ardor, endeavor, application,
diligence, and right reflection, he attains to such a degree of
mental concentration that with his mind thus concentrated he
recollects the arising of perception, but nothing previous to that.
He speaks thus: 'The self and the world originate fortuitously.
What is the reason? Because previously I did not exist, but now I
am. Not having been, I sprang into being.'
"This, bhikkhus, is the first case.
69.
"In the second case, owing to what, with reference to what, are
some honorable recluses and brahmins fortuitous originationists,
proclaiming the self and the world to originate fortuitously?
"Herein, bhikkhus, a certain recluse or a brahmin is a
rationalist, an investigator. He declares his view — hammered out
by reason, deduced from his investigations, following his own
flight of thought — thus: 'The self and the world originate
fortuitously.'
"This, bhikkhus, is the second case.
70.
"It is on these two grounds, bhikkhus, that those recluses and
brahmins who are fortuitous originationists proclaim the self and
the world to originate fortuitously. Whatever recluses or brahmins
there may be who proclaim the self and the world to originate
fortuitously, all of them do so on these two grounds or on a
certain one of them. Outside of these there is none.
"This, bhikkhus, the Tathāgata understands... and it is
concerning these that those who would rightly praise the Tathāgata
in accordance with reality would speak.
71.
"It is on these eighteen grounds, bhikkhus, that those recluses and
brahmins who are speculators about the past and hold settled views
about the past assert various conceptual theorems referring to the
past. Whatever recluses or brahmins are speculators about the past,
hold settled views about the past, and assert various conceptual
theorems referring to the past, all of them do so on these eighteen
grounds or on a certain one of them. Outside of these there is
none.
72.
"This, bhikkhus, the Tathāgata understands. And he understands:
'These standpoints, thus assumed and thus misapprehended, lead to
such a future destination, to such in the world beyond.' He
understands as well what transcends this, yet even that
understanding he does not misapprehend. And because he is free from
misapprehension, he has realized within himself the state of
perfect peace. Having understood as they really are the origin and
the passing away of feelings, their satisfaction, their
unsatisfactoriness, and the escape from them, the Tathāgata,
bhikkhus, is emancipated through non-clinging.
73.
"These are those dhammas, bhikkhus, that are deep, difficult to
see, difficult to understand, peaceful and sublime, beyond the
sphere of reasoning, subtle, comprehensible only to the wise, which
the Tathāgata, having realized for himself with direct knowledge,
propounds to others; and it is concerning these that those who
would rightly praise the Tathāgata in accordance with reality would
speak.
