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.