1. Poṭṭhapādaparibbājakavatthu

Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tena kho pana samayena poṭṭhapādo paribbājako samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ tiṁsamattehi paribbājakasatehi.Now on that occasion Poṭṭhapāda the wanderer, together with a large following of about 300 wanderers, had taken up residence in the debating hall near the Tiṇḍuka tree in the single-pavilion park of Queen Mallikā. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.Then the Blessed One, early in the morning—having adjusted his lower robe and taking his bowl & outer robe—entered Sāvatthī for alms.

Atha kho bhagavato etadahosi:Then the thought occurred to him, “atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ.“While it’s still too early to go into Sāvatthī for alms, Yannūnāhaṁ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo, yena poṭṭhapādo paribbājako tenupasaṅkameyyan”ti.why don’t I go to the debating hall near the Tiṇḍuka tree in the single-pavilion park of Queen Mallikā to see Poṭṭhapāda the wanderer?” Atha kho bhagavā yena samayappavādako tindukācīro ekasālako mallikāya ārāmo tenupasaṅkami.So he went to the debating hall near the Tiṇḍuka tree in the single-pavilion park of Queen Mallikā.

Tena kho pana samayena poṭṭhapādo paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā.Now on that occasion Poṭṭhapāda the wanderer was sitting with his large following of wanderers, all making a great noise & racket, discussing many kinds of bestial topics of conversation: Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā.conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not.

Addasā kho poṭṭhapādo paribbājako bhagavantaṁ dūratova āgacchantaṁ;Then Poṭṭhapāda the wanderer saw the Blessed One coming from afar, disvāna sakaṁ parisaṁ saṇṭhapesi:and on seeing him, hushed his following: “appasaddā bhonto hontu, mā bhonto saddamakattha.“Be quiet, good sirs. Don’t make any noise. Ayaṁ samaṇo gotamo āgacchati.Here comes the contemplative Gotama. Appasaddakāmo kho so āyasmā appasaddassa vaṇṇavādī.He is fond of quietude and speaks in praise of quietude. Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti.Maybe, if he perceives our group as quiet, he will consider it worth his while to come our way.” Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ.So the wanderers fell silent.

Atha kho bhagavā yena poṭṭhapādo paribbājako tenupasaṅkami.Then the Blessed One went to Poṭṭhapāda, Atha kho poṭṭhapādo paribbājako bhagavantaṁ etadavoca:and Poṭṭhapāda said to him, “etu kho, bhante, bhagavā.“Come, Blessed One. Svāgataṁ, bhante, bhagavato.Welcome, Blessed One. Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi, yadidaṁ idhāgamanāya.It’s been a long time since the Blessed One has gone out of his way to come here. Nisīdatu, bhante, bhagavā, idaṁ āsanaṁ paññattan”ti.Sit down, Blessed One. This seat has been prepared.”

Nisīdi bhagavā paññatte āsane.So the Blessed One sat on the prepared seat. Poṭṭhapādopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.Poṭṭhapāda, taking a lower seat, sat to one side. Ekamantaṁ nisinnaṁ kho poṭṭhapādaṁ paribbājakaṁ bhagavā etadavoca:As he was sitting there, the Blessed One said to him, “kāya nuttha, poṭṭhapāda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
kāya nuttha → kāya nottha (sya-all, mr)“For what topic of conversation are you gathered together here? In the midst of what topic of conversation have you been interrupted?”

1.1. Abhisaññānirodhakathā

Evaṁ vutte, poṭṭhapādo paribbājako bhagavantaṁ etadavoca:When this was said, Poṭṭhapāda replied, “tiṭṭhatesā, bhante, kathā, yāya mayaṁ etarahi kathāya sannisinnā.“Never mind, lord, about the topic of conversation for which we have gathered here. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.It won’t be difficult for the Blessed One to hear about that later.

Purimāni, bhante, divasāni purimatarāni, nānātitthiyānaṁ samaṇabrāhmaṇānaṁ kotūhalasālāya sannisinnānaṁ sannipatitānaṁ abhisaññānirodhe kathā udapādi:For the past few days a discussion has arisen among the many sects of contemplatives & brahmans gathered and sitting together in the debating hall, concerning the ultimate cessation of perception: ‘kathaṁ nu kho, bho, abhisaññānirodho hotī’ti?‘How is there the ultimate cessation of perception?’

Tatrekacce evamāhaṁsu:With regard to this, some said, ‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipi.‘A person’s perception arises and ceases without cause, without reason. Yasmiṁ samaye uppajjanti, saññī tasmiṁ samaye hoti.When it arises, one is percipient. Yasmiṁ samaye nirujjhanti, asaññī tasmiṁ samaye hotī’ti.When it ceases, one is not percipient.’ Ittheke abhisaññānirodhaṁ paññapenti.That’s how one group described the ultimate cessation of perception.

Tamañño evamāha:“Then someone else said, ‘na kho pana metaṁ, bho, evaṁ bhavissati.
pana metaṁ → na kho nāmetaṁ (pts1ed)‘No, that’s not how it is. Saññā hi, bho, purisassa attā.Perception is a person’s self, Sā ca kho upetipi apetipi.which comes and goes. Yasmiṁ samaye upeti, saññī tasmiṁ samaye hoti.When it comes, one is percipient. Yasmiṁ samaye apeti, asaññī tasmiṁ samaye hotī’ti.When it goes, one is not percipient.’ Ittheke abhisaññānirodhaṁ paññapenti.That’s how one group described the ultimate cessation of perception.

Tamañño evamāha:“Then someone else said, ‘na kho pana metaṁ, bho, evaṁ bhavissati.‘No, that’s not how it is, Santi hi, bho, samaṇabrāhmaṇā mahiddhikā mahānubhāvā.for there are contemplatives & brahmans of great power, great potency. Te imassa purisassa saññaṁ upakaḍḍhantipi apakaḍḍhantipi.They draw perception in and out of a person. Yasmiṁ samaye upakaḍḍhanti, saññī tasmiṁ samaye hoti.When they draw it in, one is percipient. Yasmiṁ samaye apakaḍḍhanti, asaññī tasmiṁ samaye hotī’ti.When they draw it out, one is not percipient.’ Ittheke abhisaññānirodhaṁ paññapenti.That’s how one group described the ultimate cessation of perception.

Tamañño evamāha:“Then someone else said, ‘na kho pana metaṁ, bho, evaṁ bhavissati.‘No, that’s not how it is, Santi hi, bho, devatā mahiddhikā mahānubhāvā.for there are devas of great power, great potency. Tā imassa purisassa saññaṁ upakaḍḍhantipi apakaḍḍhantipi.They draw perception in and out of a person. Yasmiṁ samaye upakaḍḍhanti, saññī tasmiṁ samaye hoti.When they draw it in, one is percipient. Yasmiṁ samaye apakaḍḍhanti, asaññī tasmiṁ samaye hotī’ti.When they draw it out, one is not percipient.’ Ittheke abhisaññānirodhaṁ paññapenti.That’s how one group described the ultimate cessation of perception.

Tassa mayhaṁ, bhante, bhagavantaṁyeva ārabbha sati udapādi:“Then the memory of the Blessed One arose within me: ‘aho nūna bhagavā, aho nūna sugato, yo imesaṁ dhammānaṁ sukusalo’ti.‘Ah, the Blessed One! Ah, the One Well-Gone—who surely is well-skilled in these matters.’ Bhagavā, bhante, kusalo, bhagavā pakataññū abhisaññānirodhassa.The Blessed One is skilled and expert in the ultimate cessation of perception. Kathaṁ nu kho, bhante, abhisaññānirodho hotī”ti?So what, lord, is the ultimate cessation of perception?”

1.2. Sahetukasaññuppādanirodhakathā

“Tatra, poṭṭhapāda, ye te samaṇabrāhmaṇā evamāhaṁsu:“In this regard, Poṭṭhapāda, those contemplatives & brahmans who say that ‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipī’ti, āditova tesaṁ aparaddhaṁ.a person’s perception arises & ceases without cause, without reason, are wrong from the very start. Taṁ kissa hetu?Why is that? Sahetū hi, poṭṭhapāda, sappaccayā purisassa saññā uppajjantipi nirujjhantipi.Because a person’s perception arises & ceases with a cause, with a reason. Sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.With training, one perception arises and with training another perception ceases.

Kā ca sikkhā”ti? Bhagavā avoca.And what is that training?

“Idha, poṭṭhapāda, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe…“There is the case where a Tathāgata appears in the world, worthy and rightly self-awakened. [as in DN 2] … Evaṁ kho, poṭṭhapāda, bhikkhu sīlasampanno hoti“This is how a monk is consummate in virtue.… …pe…

tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.“Seeing that these five hindrances have been abandoned within him, he becomes glad. Glad, he becomes enraptured. Enraptured, his body grows tranquil. His body tranquil, he is sensitive to pleasure. Feeling pleasure, his mind becomes concentrated.

So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.“Quite secluded from sensuality, secluded from unskillful qualities, the monk enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Tassa yā purimā kāmasaññā, sā nirujjhati.His earlier perception of sensuality ceases, Vivekajapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, vivekajapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.and on that occasion there is a perception of a refined truth of rapture & pleasure born of seclusion. On that occasion he is one who is percipient of a refined truth of rapture & pleasure born of seclusion. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.And thus it is that with training one perception arises and with training another perception ceases. Ayaṁ sikkhā”ti bhagavā avoca.

“Puna caparaṁ, poṭṭhapāda, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.“Then, with the stilling of directed thoughts & evaluations, the monk enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. Tassa yā purimā vivekajapītisukhasukhumasaccasaññā, sā nirujjhati.His earlier perception of a refined truth of rapture & pleasure born of seclusion ceases, Samādhijapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, samādhijapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.and on that occasion there is a perception of a refined truth of rapture & pleasure born of concentration. On that occasion he is one who is percipient of a refined truth of rapture & pleasure born of concentration. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.And thus it is that with training one perception arises and with training another perception ceases. Ayampi sikkhā”ti bhagavā avoca.

“Puna caparaṁ, poṭṭhapāda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati.“And further, with the fading of rapture, the monk remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ Tassa yā purimā samādhijapītisukhasukhumasaccasaññā, sā nirujjhati.His earlier perception of a refined truth of rapture & pleasure born of concentration ceases, Upekkhāsukhasukhumasaccasaññā tasmiṁ samaye hoti, upekkhāsukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.and on that occasion there is a perception of a refined truth of equanimity. On that occasion he is one who is percipient of a refined truth of equanimity. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.And thus it is that with training one perception arises and with training another perception ceases. Ayampi sikkhā”ti bhagavā avoca.

“Puna caparaṁ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.“And further, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—the monk enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. Tassa yā purimā upekkhāsukhasukhumasaccasaññā, sā nirujjhati.His earlier perception of a refined truth of equanimity ceases, Adukkhamasukhasukhumasaccasaññā tasmiṁ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.and on that occasion there is a perception of a refined truth of neither pleasure nor pain. On that occasion he is one who is percipient of a refined truth of neither pleasure nor pain. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.And thus it is that with training one perception arises and with training another perception ceases. Ayampi sikkhā”ti bhagavā avoca.

“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.“And further, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not heeding perceptions of multiplicity, (perceiving,) ‘Infinite space,’ the monk enters & remains in the dimension of the infinitude of space. Tassa yā purimā rūpasaññā, sā nirujjhati.
purimā rūpasaññā → purimasaññā (mr)His earlier perception of form ceases, Ākāsānañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākāsānañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti.and on that occasion there is a perception of a refined truth of the dimension of the infinitude of space. On that occasion he is one who is percipient of a refined truth of the dimension of the infinitude of space. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.And thus it is that with training one perception arises and with training another perception ceases. Ayampi sikkhā”ti bhagavā avoca.

“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.“And further, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ the monk enters & remains in the dimension of the infinitude of consciousness. Tassa yā purimā ākāsānañcāyatanasukhumasaccasaññā, sā nirujjhati.His earlier perception of a refined truth of the dimension of the infinitude of space ceases, Viññāṇañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, viññāṇañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti.and on that occasion there is a perception of a refined truth of the dimension of the infinitude of consciousness. On that occasion he is one who is percipient of a refined truth of the dimension of the infinitude of consciousness. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.And thus it is that with training one perception arises and with training another perception ceases. Ayampi sikkhā”ti bhagavā avoca.

“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.“And further, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ enters & remains in the dimension of nothingness. Tassa yā purimā viññāṇañcāyatanasukhumasaccasaññā, sā nirujjhati.His earlier perception of a refined truth of the dimension of the infinitude of consciousness ceases, Ākiñcaññāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākiñcaññāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti.and on that occasion there is a perception of a refined truth of the dimension of nothingness. On that occasion he is one who is percipient of a refined truth of the dimension of nothingness. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.And thus it is that with training one perception arises and with training another perception ceases. Ayampi sikkhā”ti bhagavā avoca.

“Yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṁ phusati.“Now, when the monk is percipient of himself here, then from there to there, step by step, he touches the peak of perception. Tassa saññagge ṭhitassa evaṁ hoti:As he remains at the peak of perception, the thought occurs to him, ‘cetayamānassa me pāpiyo, acetayamānassa me seyyo.‘Thinking is bad for me. Not thinking is better for me. Ahañceva kho pana ceteyyaṁ, abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ;If I were to think and will, this perception of mine would cease, and a grosser perception would appear. yannūnāhaṁ na ceva ceteyyaṁ na ca abhisaṅkhareyyan’ti.What if I were neither to think nor to will?’ So na ceva ceteti, na ca abhisaṅkharoti.So he neither thinks nor wills, Tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti.and as he is neither thinking nor willing, that perception ceases and another, grosser perception does not appear. So nirodhaṁ phusati.He touches cessation. Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hoti.This, Poṭṭhapāda, is how there is the alert step-by step attainment of the ultimate cessation of perception.

Taṁ kiṁ maññasi, poṭṭhapāda,“Now what do you think, Poṭṭhapāda? api nu te ito pubbe evarūpā anupubbābhisaññānirodhasampajānasamāpatti sutapubbā”ti?Have you ever before heard of such an alert step-by step attainment of the ultimate cessation of perception?”

“No hetaṁ, bhante.“No, lord. Evaṁ kho ahaṁ, bhante, bhagavato bhāsitaṁ ājānāmi:And here is how I understand the Dhamma taught by the Blessed One: ‘yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṁ phusati,‘When the monk is percipient of himself here, then from there to there, step by step, he touches the peak of perception. tassa saññagge ṭhitassa evaṁ hoti:As he remains at the peak of perception, the thought occurs to him, “cetayamānassa me pāpiyo, acetayamānassa me seyyo.”Thinking is bad for me. Not thinking is better for me. Ahañceva kho pana ceteyyaṁ abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ;If I were to think and will, this perception of mine would cease, and a grosser perception would appear. yannūnāhaṁ na ceva ceteyyaṁ, na ca abhisaṅkhareyyan”ti.What if I were neither to think nor to will?” So na ceva ceteti, na cābhisaṅkharoti, tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti.So he neither thinks nor wills, and as he is neither thinking nor willing, that perception ceases and another, grosser perception does not appear. So nirodhaṁ phusati.He touches cessation. Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hotī’”ti.This, Poṭṭhapāda, is how there is the alert step-by step attainment of the ultimate cessation of perception.’”

“Evaṁ, poṭṭhapādā”ti.“That’s right, Poṭṭhapāda.”

“Ekaññeva nu kho, bhante, bhagavā saññaggaṁ paññapeti, udāhu puthūpi saññagge paññapetī”ti?“But, lord, does the Blessed One describe one peak of perception or many peaks of perception?”

“Ekampi kho ahaṁ, poṭṭhapāda, saññaggaṁ paññapemi, puthūpi saññagge paññapemī”ti.“Poṭṭhapāda, I describe one peak of perception and many peaks of perception.”

“Yathā kathaṁ pana, bhante, bhagavā ekampi saññaggaṁ paññapeti, puthūpi saññagge paññapetī”ti?“And how does the Blessed One describe one peak of perception and many peaks of perception?”

“Yathā yathā kho, poṭṭhapāda, nirodhaṁ phusati tathā tathāhaṁ saññaggaṁ paññapemi.“In whatever way one touches cessation, Poṭṭhapāda, that’s the way I describe the peak of perception. Evaṁ kho ahaṁ, poṭṭhapāda, ekampi saññaggaṁ paññapemi, puthūpi saññagge paññapemī”ti.That’s how I describe one peak of perception and many peaks of perception.”

“Saññā nu kho, bhante, paṭhamaṁ uppajjati, pacchā ñāṇaṁ, udāhu ñāṇaṁ paṭhamaṁ uppajjati, pacchā saññā, udāhu saññā ca ñāṇañca apubbaṁ acarimaṁ uppajjantī”ti?“Now, lord, does perception arise first, and knowledge after; or does knowledge arise first, and perception after; or do perception & knowledge arise simultaneously?”

“Saññā kho, poṭṭhapāda, paṭhamaṁ uppajjati, pacchā ñāṇaṁ, saññuppādā ca pana ñāṇuppādo hoti.“Poṭṭhapāda, perception arises first, and knowledge after. And the arising of knowledge comes from the arising of perception. So evaṁ pajānāti:One discerns, ‘idappaccayā kira me ñāṇaṁ udapādī’ti.‘It’s in dependence on this that my knowledge has arisen.’ Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ—Through this line of reasoning one can realize how yathā saññā paṭhamaṁ uppajjati, pacchā ñāṇaṁ, saññuppādā ca pana ñāṇuppādo hotī”ti.perception arises first, and knowledge after, and how the arising of knowledge comes from the arising of perception.”

1.3. Saññāattakathā

“Saññā nu kho, bhante, purisassa attā, udāhu aññā saññā añño attā”ti?“Now, lord, is perception a person’s self, or is perception one thing and self another?”

“Kaṁ pana tvaṁ, poṭṭhapāda, attānaṁ paccesī”ti?“What self do you posit, Poṭṭhapāda?”

“Oḷārikaṁ kho ahaṁ, bhante, attānaṁ paccemi rūpiṁ cātumahābhūtikaṁ kabaḷīkārāhārabhakkhan”ti.“I posit a gross self, possessed of form, made up of the four great elements [earth, water, fire, and wind], feeding on physical food.”

“Oḷāriko ca hi te, poṭṭhapāda, attā abhavissa rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho. Evaṁ santaṁ kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā.“Then, Poṭṭhapāda, your self would be gross, possessed of form, made up of the four great elements, feeding on physical food. That being the case, then for you perception would be one thing and self another. Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā.And it’s through this line of reasoning that one can realize how perception will be one thing and self another: Tiṭṭhateva sāyaṁ, poṭṭhapāda, oḷāriko attā rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.
Tiṭṭhateva sāyaṁ → tiṭṭhateva ayaṁ (sya-all); tiṭṭhatevāyaṁ (pts1ed)Even as there remains this gross self—possessed of form, made up of the four great elements, and feeding on food—then for that person, perception arises as other, perception passes away as other. Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.It’s through this line of reasoning that one can realize how perception will be one thing and self another.”

“Manomayaṁ kho ahaṁ, bhante, attānaṁ paccemi sabbaṅgapaccaṅgiṁ ahīnindriyan”ti.“Then, lord, I posit a mind-made self complete in all its parts, not inferior in its faculties.”

“Manomayo ca hi te, poṭṭhapāda, attā abhavissa sabbaṅgapaccaṅgī ahīnindriyo, evaṁ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā.“Then, Poṭṭhapāda, your self would be mind-made, complete in all its parts, not inferior in its faculties. That being the case, then for you perception would be one thing and self another. Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā.And it’s through this line of reasoning that one can realize how perception will be one thing and self another: Tiṭṭhateva sāyaṁ, poṭṭhapāda, manomayo attā sabbaṅgapaccaṅgī ahīnindriyo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.Even as there remains this mind-made self—complete in all its parts, not inferior in its faculties—then for that person, perception arises as other, perception passes away as other. Imināpi kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.It’s through this line of reasoning that one can realize how perception will be one thing and self another.”

“Arūpiṁ kho ahaṁ, bhante, attānaṁ paccemi saññāmayan”ti.“Then, lord, I posit a formless self made of perception.”

“Arūpī ca hi te, poṭṭhapāda, attā abhavissa saññāmayo, evaṁ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā.“Then, Poṭṭhapāda, your self would be formless and made of perception. That being the case, then for you perception would be one thing and self another. Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā.And it’s through this line of reasoning that one can realize how perception will be one thing and self another: Tiṭṭhateva sāyaṁ, poṭṭhapāda, arūpī attā saññāmayo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.Even as there remains this formless self made of perception, then for that person, perception arises as other, perception passes away as other. Imināpi kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.It’s through this line of reasoning that one can realize how perception will be one thing and self another.”

“Sakkā panetaṁ, bhante, mayā ñātuṁ:
etaṁ → evaṁ (mr)“Is it possible for me to know, lord, ‘saññā purisassa attā’ti vā ‘aññāva saññā añño attā’ti vā”ti?whether perception is a person’s self or if perception is one thing and self another?”

“Dujjānaṁ kho etaṁ, poṭṭhapāda, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena:“Poṭṭhapāda—having other views, other practices, other satisfactions, other aims, other teachers— ‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attāti’ vā”ti.it’s hard for you to know whether perception is a person’s self or if perception is one thing and self another.”

“Sacetaṁ, bhante, mayā dujjānaṁ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena:“Well then, lord, if—having other views, other practices, other satisfactions, other aims, other teachers— ‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attā’ti vā;it’s hard for me to know whether perception is a person’s self or if perception is one thing and self another, kiṁ pana, bhante, ‘sassato loko, idameva saccaṁ moghamaññan’”ti?then is it the case that the cosmos is eternal, that only this is true and anything otherwise is worthless?”

“Abyākataṁ kho etaṁ, poṭṭhapāda, mayā:“Poṭṭhapāda, I haven’t expounded that ‘sassato loko, idameva saccaṁ moghamaññan’”ti.the cosmos is eternal, that only this is true and anything otherwise is worthless.”

“Kiṁ pana, bhante, ‘asassato loko, idameva saccaṁ moghamaññan’”ti?“Then is it the case that the cosmos is not eternal, that only this is true and anything otherwise is worthless?”

“Etampi kho, poṭṭhapāda, mayā abyākataṁ:“Poṭṭhapāda, I haven’t expounded that ‘asassato loko, idameva saccaṁ moghamaññan’”ti.the cosmos is not eternal, that only this is true and anything otherwise is worthless.”

“Kiṁ pana, bhante, ‘antavā loko …pe…“Then is it the case that the cosmos is finite… ‘anantavā loko …the cosmos is infinite… ‘taṁ jīvaṁ taṁ sarīraṁ …the soul & the body are the same… ‘aññaṁ jīvaṁ aññaṁ sarīraṁ …the soul is one thing and the body another… ‘hoti tathāgato paraṁ maraṇā …after death a Tathāgata exists… ‘na hoti tathāgato paraṁ maraṇā …after death a Tathāgata does not exist… ‘hoti ca na ca hoti tathāgato paraṁ maraṇā …after death a Tathāgata both exists & does not exist… ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti?after death a Tathāgata neither exists nor does not exist, that only this is true and anything otherwise is worthless?”

“Etampi kho, poṭṭhapāda, mayā abyākataṁ:“Poṭṭhapāda, I haven’t expounded that ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.after death a Tathāgata neither exists nor does not exist, that only this is true and anything otherwise is worthless.”

“Kasmā panetaṁ, bhante, bhagavatā abyākatan”ti?“But why hasn’t the Blessed One expounded these things?”

“Na hetaṁ, poṭṭhapāda, atthasaṁhitaṁ na dhammasaṁhitaṁ nādibrahmacariyakaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati,“Because they are not conducive to the goal, are not conducive to the Dhamma, are not basic to the holy life. They don’t lead to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to self-awakening, to unbinding. tasmā etaṁ mayā abyākatan”ti.That’s why I haven’t expounded them.”

“Kiṁ pana, bhante, bhagavatā byākatan”ti?“And what has the Blessed One expounded?”

“Idaṁ dukkhanti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhasamudayoti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhanirodhoti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā byākatan”ti.“I have expounded that, ‘This is stress’ … ‘This is the origination of stress’ … ‘This is the cessation of stress’ … ‘This is the path of practice leading to the cessation of stress.’

“Kasmā panetaṁ, bhante, bhagavatā byākatan”ti?“And why has the Blessed One expounded these things?”

“Etañhi, poṭṭhapāda, atthasaṁhitaṁ, etaṁ dhammasaṁhitaṁ, etaṁ ādibrahmacariyakaṁ, etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati;“Because they are conducive to the goal, conducive to the Dhamma, and basic to the holy life. They lead to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to self-awakening, to unbinding. tasmā etaṁ mayā byākatan”ti.That’s why I have expounded them.”

“Evametaṁ, bhagavā, evametaṁ, sugata.“So it is, Blessed One. So it is, O One Well-Gone. Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.Well now, it’s time for the Blessed One to do as he sees fit.” Atha kho bhagavā uṭṭhāyāsanā pakkāmi.Then the Blessed One got up from his seat and left.

Atha kho te paribbājakā acirapakkantassa bhagavato poṭṭhapādaṁ paribbājakaṁ samantato vācā sannitodakena sañjhabbharimakaṁsu:
vācā → vācāya (si, sya-all, pts1ed, mr)Not long after he had left, the wanderers, with sneering words, jeered at Poṭṭhapāda the wanderer from all sides: “evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati:“So, whatever the contemplative Gotama says, Sir Poṭṭhapāda rejoices in his every word: ‘evametaṁ, bhagavā, evametaṁ, sugatā’ti.‘So it is, Blessed One. So it is, O One Well-Gone.’ Na kho pana mayaṁ kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāma:But we don’t understand the contemplative Gotama as having taught any categorical teaching as to whether ‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti.the cosmos is eternal or the cosmos is not eternal or… whether after death a Tathāgata neither exists nor does not exist.”

Evaṁ vutte, poṭṭhapādo paribbājako te paribbājake etadavoca:When this was said, Poṭṭhapāda the wanderer replied to the wanderers, “ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāmi:“I, too, don’t understand the contemplative Gotama as having taught any categorical teaching as to whether ‘sassato loko’ti vā, ‘asassato loko’ti vā …pe…the cosmos is eternal or the cosmos is not eternal or… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā;whether after death a Tathāgata neither exists nor does not exist. api ca samaṇo gotamo bhūtaṁ tacchaṁ tathaṁ paṭipadaṁ paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ.But the contemplative Gotama describes a genuine, authentic, and accurate practice, grounded in the Dhamma and consonant with the Dhamma. Bhūtaṁ kho pana tacchaṁ tathaṁ paṭipadaṁ paññapentassa dhammaṭṭhitataṁ dhammaniyāmataṁ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyyā”ti?And when a genuine, authentic, and accurate practice, grounded in the Dhamma and consonant with the Dhamma is being explained, why shouldn’t a knowledgeable person such as myself rejoice in the well-spokenness of the contemplative Gotama’s well-spoken words?”

2. Cittahatthisāriputtapoṭṭhapādavatthu

Atha kho dvīhatīhassa accayena citto ca hatthisāriputto poṭṭhapādo ca paribbājako yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā citto hatthisāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.Then two or three days later, Citta the elephant trainer’s son and Poṭṭhapāda the wanderer went to the Blessed One. On their arrival, Citta bowed down to the Blessed One and sat to one side, Poṭṭhapādo pana paribbājako bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.while Poṭṭhapāda the wanderer greeted the Blessed One courteously. After an exchange of friendly greetings & courtesies, he sat to one side. Ekamantaṁ nisinno kho poṭṭhapādo paribbājako bhagavantaṁ etadavoca:As he was sitting there, he said to the Blessed One: “tadā maṁ, bhante, te paribbājakā acirapakkantassa bhagavato samantato vācāsannitodakena sañjhabbharimakaṁsu:“The other day, not long after the Blessed One had left, the wanderers, with sneering words, jeered at me from all sides: ‘evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati:‘So, whatever the contemplative Gotama says, Sir Poṭṭhapāda rejoices in his every word: “evametaṁ, bhagavā, evametaṁ, sugatā”ti.“So it is, Blessed One. So it is, O One Well-Gone.” Na kho pana mayaṁ kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāma:But we don’t understand the contemplative Gotama as having taught any categorical teaching as to whether “sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti.the cosmos is eternal or the cosmos is not eternal or … whether after death a Tathāgata neither exists nor does not exist.’ Evaṁ vuttāhaṁ, bhante, te paribbājake etadavocaṁ:“When this was said, I replied to the wanderers, ‘ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāmi:‘I, too, don’t understand the contemplative Gotama as having taught any categorical teaching as to whether “sassato loko”ti vā, “asassato loko”ti vā …pe…the cosmos is eternal or the cosmos is not eternal or… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā;whether after death a Tathāgata neither exists nor does not exist. api ca samaṇo gotamo bhūtaṁ tacchaṁ tathaṁ paṭipadaṁ paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ.But the contemplative Gotama describes a genuine, authentic, and accurate practice, grounded in the Dhamma and consonant with the Dhamma. Bhūtaṁ kho pana tacchaṁ tathaṁ paṭipadaṁ paññapentassa dhammaṭṭhitataṁ dhammaniyāmataṁ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyyā’”ti?And when a genuine, authentic, and accurate practice, grounded in the Dhamma and consonant with the Dhamma is being explained, why shouldn’t a knowledgeable person such as myself rejoice in the well-spokenness of the contemplative Gotama’s well-spoken words?’”

“Sabbeva kho ete, poṭṭhapāda, paribbājakā andhā acakkhukā;“Poṭṭhapāda, all those wanderers are blind and have no eyes. tvaṁyeva nesaṁ eko cakkhumā.You alone among them have eyes. Ekaṁsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā;I have taught and declared some teachings to be categorical, anekaṁsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā.and some teachings to be not categorical.

Katame ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā?And what are the teachings that I have taught and declared to be not categorical? ‘Sassato loko’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto;
loko’ti → lokoti vā (bj, mr)(The statement that) ‘The cosmos is eternal’ I have taught and declared to be a not categorical teaching. ‘asassato loko’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto;(The statement that) ‘The cosmos is not eternal’ ‘antavā loko’ti kho, poṭṭhapāda …pe…… ‘The cosmos is finite’ ‘anantavā loko’ti kho, poṭṭhapāda …… ‘The cosmos is infinite’ ‘taṁ jīvaṁ taṁ sarīran’ti kho, poṭṭhapāda …… ‘The soul & the body are the same’ ‘aññaṁ jīvaṁ aññaṁ sarīran’ti kho, poṭṭhapāda …… ‘The soul is one thing and the body another’ ‘hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda …… ‘After death a Tathāgata exists’ na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda …… ‘After death a Tathāgata does not exist’ ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda …… ‘After death a Tathāgata both exists & does not exist’ ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto.… ‘After death a Tathāgata neither exists nor does not exist’ I have taught and declared to be a not categorical teaching.

Kasmā ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā?And why have I taught and declared these teachings to be not categorical? Na hete, poṭṭhapāda, atthasaṁhitā na dhammasaṁhitā na ādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti.Because they are not conducive to the goal, are not conducive to the Dhamma, are not basic to the holy life. They don’t lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to unbinding. Tasmā te mayā anekaṁsikā dhammā desitā paññattā.That’s why I have taught and declared them to be not categorical.

2.1. Ekaṁsikadhammā

Katame ca te, poṭṭhapāda, mayā ekaṁsikā dhammā desitā paññattā?“And what have I taught and declared to be categorical teachings? Idaṁ dukkhanti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.(The statement that) ‘This is stress’ I have taught and declared to be a categorical teaching. Ayaṁ dukkhasamudayoti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.(The statement that) ‘This is the origination of stress’ Ayaṁ dukkhanirodhoti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.… ‘This is the cessation of stress’ Ayaṁ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.… ‘This is the path of practice leading to the cessation of stress’ I have taught and declared to be a categorical teaching.

Kasmā ca te, poṭṭhapāda, mayā ekaṁsikā dhammā desitā paññattā?And why have I taught and declared these teachings to be categorical? Ete hi, poṭṭhapāda, atthasaṁhitā, ete dhammasaṁhitā, ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.Because they are conducive to the goal, conducive to the Dhamma, and basic to the holy life. They lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to unbinding. Tasmā te mayā ekaṁsikā dhammā desitā paññattā.That’s why I have taught and declared them to be categorical.

Santi, poṭṭhapāda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:“There are some contemplatives & brahmans with a doctrine & view like this: ‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti.‘After death, the self is exclusively happy and free from disease.’ Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:I approached them and asked them, ‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino:‘Is it true that you have a doctrine & view like this: “ekantasukhī attā hoti arogo paraṁ maraṇā”’ti?“After death, the self is exclusively happy and free from disease”?’ Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.When asked this, they replied, ‘Yes.’ Tyāhaṁ evaṁ vadāmi:So I asked them, ‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti?‘But do you dwell having known or seen an exclusively happy world?’ Iti puṭṭhā ‘no’ti vadanti.When asked this, they said, ‘No.’

Tyāhaṁ evaṁ vadāmi:So I asked them, ‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti?
sañjānāthā’ti → sampajānāthāti (bj, mr); sampajānathāpi (sya-all)‘But have you ever been aware of a self exclusively happy for a day or a night, or for half a day or half a night?’ Iti puṭṭhā ‘no’ti vadanti.When asked this, they said, ‘No.’

Tyāhaṁ evaṁ vadāmi:So I asked them, ‘api pana tumhe āyasmanto jānātha:‘But do you know that “ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā”’ti?“This is the path, this is the practice for the realization of an exclusively happy world”?’ Iti puṭṭhā ‘no’ti vadanti.When asked this, they said, ‘No.’

Tyāhaṁ evaṁ vadāmi:So I asked them, ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā, tāsaṁ bhāsamānānaṁ saddaṁ suṇātha:‘But have you heard the voices of devas reborn in an exclusively happy world, saying, “suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya;“Practice well, my dears. Practice straightforwardly, my dears, for the realization of an exclusively happy world, mayampi hi, mārisā, evaṁpaṭipannā ekantasukhaṁ lokaṁ upapannā”’ti?because it was through such a practice that we ourselves have been reborn in an exclusively happy world”?’ Iti puṭṭhā ‘no’ti vadanti.When asked this, they said, ‘No.’

Taṁ kiṁ maññasi, poṭṭhapāda,“So what do you think, Poṭṭhapāda? nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?When this is the case, don’t the words of those contemplatives & brahmans turn out to be unconvincing?”

“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.“Yes, lord. When this is the case, the words of those contemplatives & brahmans turn out to be unconvincing.”

“Seyyathāpi, poṭṭhapāda, puriso evaṁ vadeyya:“Poṭṭhapāda, it’s as if a man were to say, ‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi taṁ kāmemī’ti.‘I’m in love with the most beautiful woman in this country,’ Tamenaṁ evaṁ vadeyyuṁ:and other people were to say to him, ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti?‘Well, my good man, this most beautiful woman in this country with whom you are in love: do you know if she’s of the warrior caste, the brahman caste, the merchant caste, or the laborer caste?’ Iti puṭṭho ‘no’ti vadeyya.and, when asked this, he would say, ‘No.’ Tamenaṁ evaṁ vadeyyuṁ:Then they would say to him, ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ evaṁnāmā evaṅgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṁ gāme vā nigame vā nagare vā’ti?‘Well then, do you know her name or clan name? Whether she’s tall, short, or of medium height? Whether she’s dark, fair, or ruddy-skinned? Do you know what village or town or city she’s from?’ Iti puṭṭho ‘no’ti vadeyya.When asked this, he would say, ‘No.’ Tamenaṁ evaṁ vadeyyuṁ:Then they would say to him, ‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti?‘So you’ve never known or seen the woman you’re in love with?’ Iti puṭṭho ‘āmā’ti vadeyya.When asked this, he would say, ‘Yes.’

Taṁ kiṁ maññasi, poṭṭhapāda,“So what do you think, Poṭṭhapāda? nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?When this is the case, don’t the words of that man turn out to be unconvincing?”

“Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.“Yes, lord.… ”

“Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:“In the same way, there are some contemplatives & brahmans with a doctrine & view like this: ‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti.‘After death, the self is exclusively happy and free from disease.’ … Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:Don’t the words of those contemplatives & brahmans turn out to be unconvincing?” ‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino:“Yes, lord.… ” “ekantasukhī attā hoti arogo paraṁ maraṇā”’ti? Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti? Iti puṭṭhā ‘no’ti vadanti.

Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti? Iti puṭṭhā ‘no’ti vadanti.

Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto jānātha: “ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā”’ti? Iti puṭṭhā ‘no’ti vadanti.

Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā, tāsaṁ bhāsamānānaṁ saddaṁ suṇātha: “suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṁpaṭipannā ekantasukhaṁ lokaṁ upapannā”’ti? Iti puṭṭhā ‘no’ti vadanti.

Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?

“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.

“Seyyathāpi, poṭṭhapāda, puriso cātumahāpathe nisseṇiṁ kareyya pāsādassa ārohaṇāya.“Poṭṭhapāda, it’s as if a man at a crossroads were to build a staircase for ascending to a palace, Tamenaṁ evaṁ vadeyyuṁ:and other people were to say to him, ‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti?
yassa tvaṁ → yaṁ tvaṁ (mr)‘Well, my good man, this palace for which you are building a staircase: Do you know whether it’s east, west, north, or south of here? Whether it’s high, low, or in between?’ Iti puṭṭho ‘no’ti vadeyya.and, when asked this, he would say, ‘No.’ Tamenaṁ evaṁ vadeyyuṁ:Then they would say to him, ‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, tassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosī’ti?‘So you don’t know or see the palace for which you are building a staircase?’ Iti puṭṭho ‘āmā’ti vadeyya.When asked this, he would say, ‘Yes.’

Taṁ kiṁ maññasi, poṭṭhapāda,“So what do you think, Poṭṭhapāda? nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?When this is the case, don’t the words of that man turn out to be unconvincing?”

“Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.“Yes, lord.… ”

“Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:“In the same way, there are some contemplatives & brahmans with a doctrine & view like this: ‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti.‘After death, the self is exclusively happy and free from disease.’ … Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino: “ekantasukhī attā hoti arogo paraṁ maraṇā”’ti? Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti? Iti puṭṭhā ‘no’ti vadanti.

Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti? Iti puṭṭhā ‘no’ti vadanti.

Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto jānātha ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti? Iti puṭṭhā ‘no’ti vadanti.

Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā tāsaṁ devatānaṁ bhāsamānānaṁ saddaṁ suṇātha: “suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṁ paṭipannā ekantasukhaṁ lokaṁ upapannā”’ti? Iti puṭṭhā ‘no’ti vadanti.

Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?Don’t the words of those contemplatives & brahmans turn out to be unconvincing?”

“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.“Yes, lord. When this is the case, the words of those contemplatives & brahmans turn out to be unconvincing.”

2.2. Tayoattapaṭilābha

“Tayo kho me, poṭṭhapāda, attapaṭilābhā—“Poṭṭhapāda, there are these three appropriations of a self: oḷāriko attapaṭilābho, manomayo attapaṭilābho, arūpo attapaṭilābho.the gross appropriation of a self, the mind-made appropriation of a self, and the formless appropriation of a self. Katamo ca, poṭṭhapāda, oḷāriko attapaṭilābho?And what is the gross appropriation of a self? Rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, ayaṁ oḷāriko attapaṭilābho.Possessed of form, made up of the four great elements, feeding on physical food: this is the gross appropriation of a self. Katamo manomayo attapaṭilābho?And what is the mind-made appropriation of a self? Rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo, ayaṁ manomayo attapaṭilābho.Possessed of form, mind-made, complete in all its parts, not inferior in its faculties: this is the mind-made appropriation of a self. Katamo arūpo attapaṭilābho?And what is the formless appropriation of a self? Arūpī saññāmayo, ayaṁ arūpo attapaṭilābho.Formless and made of perception: this is the formless appropriation of a self.

Oḷārikassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi:“I teach the Dhamma for the abandoning of the gross appropriation of a self, ‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.such that, when you practice it, defiling mental qualities will be abandoned, bright mental qualities will grow, and you will enter & remain in the culmination & abundance of discernment, having known & realized it for yourself in the here & now. Siyā kho pana te, poṭṭhapāda, evamassa:If the thought should occur to you that, ‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti.when defiling mental qualities are abandoned and bright mental qualities have grown, and one enters & remains in the culmination & abundance of discernment, having known & realized it for oneself in the here & now, one’s abiding is stressful/painful, Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ.you should not see it in that way. Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.When defiling mental qualities are abandoned and bright mental qualities have grown, and one enters & remains in the culmination & abundance of discernment, having known & realized it for oneself in the here & now, there is joy, rapture, calm, mindfulness, alertness, and a pleasant/happy abiding.

Manomayassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi:“I also teach the Dhamma for the abandoning of the mind-made appropriation of a self… ‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. Siyā kho pana te, poṭṭhapāda, evamassa: ‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti. Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ. Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.

Arūpassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi:for the abandoning of the formless appropriation of a self, ‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.such that, when you practice it, defiling mental qualities will be abandoned, bright mental qualities will grow, and you will enter & remain in the culmination & abundance of discernment, having known & realized it for yourself in the here & now.… Siyā kho pana te, poṭṭhapāda, evamassa: ‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti. Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ. Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.When defiling mental qualities are abandoned and bright mental qualities have grown, and one enters & remains in the culmination & abundance of discernment, having known & realized it for oneself in the here & now, there is joy, rapture, calm, mindfulness, alertness, and a pleasant/happy abiding.

Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ:“In the past, I have been asked, ‘katamo pana so, āvuso, oḷāriko attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma:‘What, friend, is the gross appropriation of a self for whose abandoning you teach the Dhamma such that, when you practice it, defiling mental qualities will be abandoned, bright mental qualities will grow, and you will enter & remain in the culmination & abundance of discernment, having known & realized it for yourself in the here & now?’ When asked this, I would answer, ‘ayaṁ vā so, āvuso, oḷāriko attapaṭilābho, yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.‘This, friend, is that gross appropriation of a self for whose abandoning I teach the Dhamma.…’

Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ:“In the past, I have been asked, ‘katamo pana so, āvuso, manomayo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti?‘What, friend, is the mind-made appropriation of a self… for whose abandoning you teach the Dhamma…?’ Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma:When asked this, I would answer, ‘ayaṁ vā so, āvuso, manomayo attapaṭilābho yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.‘This, friend, is that gross appropriation of a self for whose abandoning I teach the Dhamma.…’

Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ: ‘katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti?the formless appropriation of a self... Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma: ‘ayaṁ vā so, āvuso, arūpo attapaṭilābho yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.

Taṁ kiṁ maññasi, poṭṭhapāda,“What do you think, Poṭṭhapāda? nanu evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?When this is the case, don’t those words turn out to be convincing?”

“Addhā kho, bhante, evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.“Yes, lord. When this is the case, those words turn out to be convincing.”

“Seyyathāpi, poṭṭhapāda, puriso nisseṇiṁ kareyya pāsādassa ārohaṇāya tasseva pāsādassa heṭṭhā.“Poṭṭhapāda, it’s as if a man at a crossroads were to build a staircase for ascending to a palace, Tamenaṁ evaṁ vadeyyuṁ:and other people were to say to him, ‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ, puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti?‘Well, my good man, this palace for which you are building a staircase: Do you know whether it’s east, west, north, or south of here? Whether it’s high, low, or in between?’ So evaṁ vadeyya:He would say, ‘ayaṁ vā so, āvuso, pāsādo, yassāhaṁ ārohaṇāya nisseṇiṁ karomi, tasseva pāsādassa heṭṭhā’ti.‘This, friends, is the palace to which I am building a staircase. The staircase is right under the palace.’

Taṁ kiṁ maññasi, poṭṭhapāda,“So what do you think, Poṭṭhapāda? nanu evaṁ sante tassa purisassa sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?When this is the case, don’t the words of that man turn out to be convincing?”

“Addhā kho, bhante, evaṁ sante tassa purisassa sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.“Yes, lord.… ”

“Evameva kho, poṭṭhapāda, pare ce amhe evaṁ puccheyyuṁ:“In the same way, in the past I have been asked, ‘katamo pana so, āvuso, oḷāriko attapaṭilābho …pe…‘What, friend, is the gross appropriation of a self… katamo pana so, āvuso, manomayo attapaṭilābho …pe…the mind-made appropriation of a self… katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti?the formless appropriation of a self for whose abandoning you teach the Dhamma…?’ Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma:When asked this, I would answer, ‘ayaṁ vā so, āvuso, arūpo attapaṭilābho, yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.‘This, friend, is that gross appropriation of a self for whose abandoning I teach the Dhamma.…’

Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?“What do you think, Poṭṭhapāda? When this is the case, don’t those words turn out to be convincing?” “Addhā kho, bhante, evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.“Yes, lord. When this is the case, those words turn out to be convincing.”

Evaṁ vutte, citto hatthisāriputto bhagavantaṁ etadavoca:When this was said, Citta the elephant trainer’s son said to the Blessed One: “yasmiṁ, bhante, samaye oḷāriko attapaṭilābho hoti, moghassa tasmiṁ samaye manomayo attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti;“When there is a gross appropriation of a self, is it the case then that one’s mind-made appropriation of a self and formless appropriation of a self are null & void, oḷāriko vāssa attapaṭilābho tasmiṁ samaye sacco hoti.and only one’s gross appropriation of a self is true? Yasmiṁ, bhante, samaye manomayo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti;And when there is a mind-made appropriation of a self, is it the case then that one’s gross appropriation of a self and formless appropriation of a self are null & void, manomayo vāssa attapaṭilābho tasmiṁ samaye sacco hoti.and only one’s mind-made appropriation of a self is true? Yasmiṁ, bhante, samaye arūpo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho manomayo attapaṭilābho hoti;And when there is a formless appropriation of a self, is it the case then that one’s gross appropriation of a self and mind-made appropriation of a self are null & void, arūpo vāssa attapaṭilābho tasmiṁ samaye sacco hotī”ti.and only one’s formless appropriation of a self is true?”

“Yasmiṁ, citta, samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati;“Citta, when there is a gross appropriation of a self, it’s not classified either as a mind-made appropriation of a self or as a formless appropriation of a self. oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.It’s classified just as a gross appropriation of a self. Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati;When there is a mind-made appropriation of a self, it’s not classified either as a gross appropriation of a self or as a formless appropriation of a self. manomayo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.It’s classified just as a mind-made appropriation of a self. Yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati;When there is a formless appropriation of a self, it’s not classified either as a gross appropriation of a self or as a mind-made appropriation of a self. arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.It is classified just as a formless appropriation of a self.

Sace taṁ, citta, evaṁ puccheyyuṁ:“Suppose they were to ask you: ‘ahosi tvaṁ atītamaddhānaṁ, na tvaṁ nāhosi;‘Did you exist in the past? bhavissasi tvaṁ anāgatamaddhānaṁ, na tvaṁ na bhavissasi;Did you not not exist? Will you exist in the future? Will you not not exist? atthi tvaṁ etarahi, na tvaṁ natthī’ti.Do you exist now? Do you not not exist?’ Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti?Thus asked, how would you answer?”

“Sace maṁ, bhante, evaṁ puccheyyuṁ: ‘ahosi tvaṁ atītamaddhānaṁ, na tvaṁ na ahosi; bhavissasi tvaṁ anāgatamaddhānaṁ, na tvaṁ na bhavissasi; atthi tvaṁ etarahi, na tvaṁ natthī’ti. Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ:“… Thus asked, lord, I would answer: ‘ahosāhaṁ atītamaddhānaṁ, nāhaṁ na ahosiṁ;‘I existed in the past. I did not not exist. bhavissāmahaṁ anāgatamaddhānaṁ, nāhaṁ na bhavissāmi;I will exist in the future. I will not not exist. atthāhaṁ etarahi, nāhaṁ natthī’ti.I exist now. I do not not exist.’ .… Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyan”ti.That’s how I would answer.”

“Sace pana taṁ, citta, evaṁ puccheyyuṁ:“Suppose, Citta, they were to ask you: ‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno?
sova → svera (bj, pts1ed); soyeva (sya-all); so ca (mr)‘Whatever your past appropriation of a self: Is that alone your true appropriation of self, while the future & present ones are null & void? Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno?
Yo → yo va (pts1ed)Whatever your future appropriation of a self: Is that alone your true appropriation of a self, while the past & present ones are null & void? Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti.Whatever your present appropriation of a self: Is that alone your true appropriation of a self, while the past & future ones are null & void?’ Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti?Thus asked, how would you answer?”

“Sace pana maṁ, bhante, evaṁ puccheyyuṁ: ‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno. Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno. Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ:“…Thus asked, lord, I would answer: ‘yo me ahosi atīto attapaṭilābho, sova me attapaṭilābho tasmiṁ samaye sacco ahosi, mogho anāgato, mogho paccuppanno.‘Whatever my past appropriation of a self: on that occasion, that alone was my true appropriation of a self, while future & present ones were null & void. Yo me bhavissati anāgato attapaṭilābho, sova me attapaṭilābho tasmiṁ samaye sacco bhavissati, mogho atīto, mogho paccuppanno.Whatever my future appropriation of a self: on that occasion, that alone will be my true appropriation of a self, while the past & present ones will be null & void. Yo me etarahi paccuppanno attapaṭilābho, sova me attapaṭilābho sacco, mogho atīto, mogho anāgato’ti.Whatever my present appropriation of a self: on that occasion, that alone is my true appropriation of a self, while the past & future ones are null & void. Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyan”ti.

“Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati.“In the same way, Citta, when there is a gross appropriation of a self … Oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.it’s classified just as a gross appropriation of a self. Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti …pe…When there is a mind-made appropriation of a self.… yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati;When there is a formless appropriation of a self, it’s not classified either as a gross appropriation of a self or as a mind-made appropriation of a self. arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.It’s classified just as a formless appropriation of a self.

Seyyathāpi, citta, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo.“Just as when milk comes from a cow, curds from milk, butter from curds, ghee from butter, and the skimmings of ghee from ghee. Yasmiṁ samaye khīraṁ hoti, neva tasmiṁ samaye dadhīti saṅkhaṁ gacchati, na navanītanti saṅkhaṁ gacchati, na sappīti saṅkhaṁ gacchati, na sappimaṇḍoti saṅkhaṁ gacchati;When there is milk, it’s not classified as curds, butter, ghee, or skimmings of ghee. khīrantveva tasmiṁ samaye saṅkhaṁ gacchati.It’s classified just as milk. Yasmiṁ samaye dadhi hoti …pe…When there are curds.… navanītaṁ hoti …When there is butter.… sappi hoti …When there is ghee.… sappimaṇḍo hoti, neva tasmiṁ samaye khīranti saṅkhaṁ gacchati, na dadhīti saṅkhaṁ gacchati, na navanītanti saṅkhaṁ gacchati, na sappīti saṅkhaṁ gacchati;When there are the skimmings of ghee, they’re not classified as milk, curds, butter, or ghee. sappimaṇḍotveva tasmiṁ samaye saṅkhaṁ gacchati.They’re classified just as the skimmings of ghee. Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti …pe…“In the same way, when there is a gross appropriation of a self… yasmiṁ, citta, samaye manomayo attapaṭilābho hoti …pe…it’s classified just as a gross appropriation of a self. When there is a mind-made appropriation of a self.… yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati;When there is a formless appropriation of a self, it’s not classified either as a gross appropriation of a self or as a mind-made appropriation of a self. arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.It’s classified just as a formless appropriation of a self. Imā kho, citta, lokasamaññā lokaniruttiyo lokavohārā lokapaññattiyo, yāhi tathāgato voharati aparāmasan”ti.“Citta, these are the world’s designations, the world’s expressions, the world’s ways of speaking, the world’s descriptions, with which the Tathāgata expresses himself but without grasping to them.”

Evaṁ vutte, poṭṭhapādo paribbājako bhagavantaṁ etadavoca:When this was said, Poṭṭhapāda the wanderer said to the Blessed One: “abhikkantaṁ, bhante, abhikkantaṁ, bhante.“Magnificent, Master Gotama! Magnificent! Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.I go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

2.3. Cittahatthisāriputtaupasampadā

Citto pana hatthisāriputto bhagavantaṁ etadavoca:But Citta the elephant trainer’s son said to the Blessed One: “abhikkantaṁ, bhante, abhikkantaṁ, bhante.“Magnificent, Master Gotama! Magnificent! Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.Just as if he were to place upright what was overturned… in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.I go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.Let me obtain the going forth in the Blessed One’s presence! Let me obtain acceptance!”

Alattha kho citto hatthisāriputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ.So Citta the elephant trainer’s son obtained the going forth in the Blessed One’s presence; he obtained acceptance. Acirūpasampanno kho panāyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.And not long after his Acceptance—dwelling alone, secluded, heedful, ardent, & resolute—he in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now. “khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthAttāyā”ti abbhaññāsi.He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” Aññataro kho panāyasmā citto hatthisāriputto arahataṁ ahosīti.And thus Ven. Elephant-trainer’s Son became another one of the arahants.

Poṭṭhapādasuttaṁ niṭṭhitaṁ navamaṁ.