1. Paribbājakakathā

Evaṁ me sutaṁ—
evaṁ me → evamme (th) | evaṁ → evam (pts)I have heard ekaṁ samayaṁ bhagavā antarā ca rājagahaṁ antarā ca nāḷandaṁ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.
nāḷandaṁ addhānamaggappaṭipanno → nālandaṁ addhānamaggapaṭipanno (bj) | bhikkhusaṅghena → bhikkhusaṁghena (ms2005) | addhānamaggappaṭipanno → addhāna-magga-paṭipanno (pts) | bhikkhusaṅghena → bhikkhu-saṁghena (pts) | bhikkhusatehi → bhikkhu-satehi (pts)that on one occasion the Blessed One was traveling on the highway between Rājagaha & Nālanda with a large Saṅgha of monks, approximately 500 monks. Suppiyopi kho paribbājako antarā ca rājagahaṁ antarā ca nāḷandaṁ addhānamaggappaṭipanno hoti saddhiṁ antevāsinā brahmadattena māṇavena.
nāḷandaṁ addhānamaggappaṭipanno → nālandaṁ addhānamaggapaṭipanno (bj) | suppiyopi → suppiyo pi (pts) | addhānamaggappaṭipanno → addhāna-maggapaṭipanno (pts)And Suppiya the wanderer was traveling on the highway between Rājagaha & Nālanda with his apprentice, Brahmadatta the young brahman. Tatra sudaṁ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati;
saṅghassa → saṁghassa (ms2005, pts) | anekapariyāyena → aneka-pariyāyena (pts)Along the way, Suppiya the wanderer spoke in many ways in dispraise of the Buddha, in dispraise of the Dhamma, in dispraise of the Saṅgha. suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati.
saṅghassa → saṁghassa (ms2005, pts) | anekapariyāyena → aneka-pariyāyena (pts)But Suppiya the wanderer’s apprentice, Brahmadatta the young brahman, spoke in many ways in praise of the Buddha, in praise of the Dhamma, in praise of the Saṅgha. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañca.
anubandhā → anubaddhā (bj, pts1ed) | ujuvipaccanīkavādā → ujuvipaccanikavādā (sya-all) | anubandhā → anubaddhā (pts) | anubaddhā → anubandhā (bj: machasaṁ) | anubandhā → anubaddhā (cck: ka. sī. pī.) | ujuvipaccanikavādā → ujuvipaccanīkavādā (sya-all: sī.) | anubandhā → anubaddhātipi pāṭho (sya-all note) | anubaddhā → BB anubandhā (throughout). (pts note) | bhikkhusaṅghañca → bhikkhusaṅghaṁ ca (bjt) | bhikkhusaṅghañca → bhikkhusaṁghañca (ms2005) | itiha → iti ha (pts) | ujuvipaccanīkavādā → uju-vipaccanīka-vādā (pts) | bhikkhusaṅghañca → bhikkhu-saṁghañ ca (pts)Thus both of these, mentor & apprentice, speaking in direct contradiction to each other, followed right behind the Blessed One and the Saṅgha of monks.

Atha kho bhagavā ambalaṭṭhikāyaṁ rājāgārake ekarattivāsaṁ upagacchi saddhiṁ bhikkhusaṅghena.
upagacchi → upagañchi (bj, sya-all, km, pts1ed) | upagacchi → upagaṁchi (bj, pts) | upagacchi → upagañchi (cck: sī. syā. kaṁ. pī.) | upagañchi → upagacchītipi pāṭho (sya-all note) | rājāgārake → Bp and Old. C. xi. 1.8 rājagārake. * Titles not in the MSS. (pts note) | atha kho → athakho (th) | bhikkhusaṅghena → bhikkhusaṁghena (ms2005) | ekarattivāsaṁ upagacchi → eka-ratti-vāsaṁ upagañchi (pts) | bhikkhusaṅghena → bhikkhu-saṁghena (pts)Then the Blessed One, together with the Saṅgha of monks, entered the royal resthouse at Mango Stone to spend the night. Suppiyopi kho paribbājako ambalaṭṭhikāyaṁ rājāgārake ekarattivāsaṁ upagacchi antevāsinā brahmadattena māṇavena.
upagacchi → upagaṁchi saddhiṁ (bj, sya-all, pts) | upagacchi → upagañchi (cck: sī. syā. kaṁ. pī.) | upagacchi → upagañchi saddhiṁ (th) | suppiyopi → suppiyo pi (pts) | ekarattivāsaṁ upagacchi → eka-ratti-vāsaṁ upagañchi saddhiṁ (pts)And Suppiya the wanderer, together with his apprentice, Brahmadatta the young brahman, entered the royal resthouse at Mango Stone to spend the night. Tatrapi sudaṁ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati;
saṅghassa → saṁghassa (ms2005, pts) | tatrapi → tatra pi (pts) | anekapariyāyena → aneka-pariyāyena (pts)There, too, Suppiya the wanderer spoke in many ways in dispraise of the Buddha, in dispraise of the Dhamma, in dispraise of the Saṅgha. suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati.
anekapariyāyena → (bj) | saṅghassa → saṁghassa (ms2005, pts)But Suppiya the wanderer’s apprentice, Brahmadatta the young brahman, spoke in many ways in praise of the Buddha, in praise of the Dhamma, in praise of the Saṅgha. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā viharanti.
ca → BB viharanti for 1-1. (pts note) | ujuvipaccanīkavādā viharanti → ujuvipaccanikavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañca (th) | itiha → iti ha (pts) | ujuvipaccanīkavādā viharanti → uju-vipaccanīka-vādā bhagavantaṁ piṭṭhito piṭṭhito anubaddhā honti bhikkhusaṁghañ ca (pts)Thus both of these, mentor & apprentice, speaking in direct contradiction to each other, followed right behind the Blessed One and the Saṅgha of monks.

Atha kho sambahulānaṁ bhikkhūnaṁ rattiyā paccūsasamayaṁ paccuṭṭhitānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayaṁ saṅkhiyadhammo udapādi:
saṅkhiyadhammo → saṅkhiyādhammo (bj, pts) | maṇḍalamāḷe → maṇḍalamāle (pts) | saṅkhiyadhammo → saṅkhiyādhammotipi pāṭho (sya-all note) | maṇḍala-māle → MSS. l and ḷ about equally. (pts note) | saṅkhiyā-dhammo → BB sankhiya-dhammo (throughout). (pts note) | atha kho → athakho (th) | bhikkhūnaṁ → bhikkhūnam (pts)Then, among a large number of monks who had arisen in the last watch of the night and were sitting gathered together in a pavilion, this discussion arose:

“acchariyaṁ, āvuso, abbhutaṁ, āvuso, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṁ nānādhimuttikatā suppaṭividitā.
abbhutaṁ → abbhūtaṁ (sya-all) | abbhūtaṁ → abbhutaṁ (sya-all: yu.) | supaṭividitā → suppaṭividitātipi pāṭho (sya-all note) | suppaṭividitā → supaṭividitā ayaṁ (th) | yāvañcidaṁ → yāvañ idaṁ (pts) | sammāsambuddhena → sammā-sambuddhena (pts)“Isn’t it amazing! Isn’t it astounding!—how the Blessed One, the one who knows, the one who sees, worthy & rightly self-awakened, has truly experienced the differing convictions of beings. Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati;
ayañhi → ayaṁ hi (bjt, pts) | ayañhi → hi (th) | saṅghassa → saṁghassa (ms2005, pts) | anekapariyāyena → aneka-pariyāyena (pts)For this Suppiya the wanderer speaks in many ways in dispraise of the Buddha, in dispraise of the Dhamma, in dispraise of the Saṅgha. suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati.
saṅghassa → saṁghassa (ms2005, pts) | anekapariyāyena → aneka-pariyāyena (pts)But Suppiya the wanderer’s apprentice, Brahmadatta the young brahman, speaks in many ways in praise of the Buddha, in praise of the Dhamma, in praise of the Saṅgha. Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā”ti.
anubandhā → anubaddhā (bj, pts) | itihame → itiha ime (sya-all) | ujuvipaccanīkavādā → ujuvipaccanikavādā (sya-all) | ubho → itiha te ime ubhotipi pāṭho (sya-all note) | bhikkhusaṅghañcāti → bhikkhusaṅghaṁ cāti (bjt) | bhikkhusaṅghañcāti → bhikkhusaṁghañcāti (ms2005) | itihame → iti ha me (pts) | ujuvipaccanīkavādā → uju-vipaccanīka-vādā (pts) | bhikkhusaṅghañcāti → bhikkhu-saṁghañ cāti (pts)Thus both of these, mentor & apprentice, speaking in direct contradiction to each other, follow right behind the Blessed One and the Saṅgha of monks.”

Atha kho bhagavā tesaṁ bhikkhūnaṁ imaṁ saṅkhiyadhammaṁ viditvā yena maṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi:
saṅkhiyadhammaṁ → saṅkhiyādhammaṁ (bj, pts) | maṇḍalamāḷo tenupasaṅkami → maṇḍalamālo ten upasaṁkami (pts) | atha kho → athakho (th) | maṇḍalamāḷo tenupasaṅkami upasaṅkamitvā → maṇḍala-mālo ten upasaṁkami upasaṁkamitvā (pts)Then the Blessed One, knowing this discussion of the monks, went to the pavilion and, on arrival, sat down on a seat laid out. Seated, he addressed the monks: “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti?
sannipatitā → (pts) | antarākathā → Bp antarakathā. (pts note) | kāya nuttha → kāyanuttha (my) | nuttha → nu ttha (bjt, pts) | vippakatāti → vippakatā ti (bjt, pts) | antarākathā → antarā kathā (th)“For what topic of conversation are you sitting gathered together here? What is the topic of your conversation that has been interrupted midway?”

Evaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ:
etadavocuṁ → etad avocuṁ (pts)When this was said, the monks said to the Blessed One, “idha, bhante, amhākaṁ rattiyā paccūsasamayaṁ paccuṭṭhitānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayaṁ saṅkhiyadhammo udapādi:
saṅkhiyadhammo → saṅkhiyādhammo (bj, pts) | maṇḍalamāḷe → maṇḍalamāle (pts) | paccūsasamayaṁ → paccūsa-samayaṁ (pts) | maṇḍalamāḷe → maṇḍala-māle (pts) | saṅkhiyadhammo → saṅkhiyā-dhammo (pts)“Just now, lord, among us—as we had arisen in the last watch of the night and were sitting gathered together in (this) pavilion—this discussion arose: ‘acchariyaṁ, āvuso, abbhutaṁ, āvuso, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṁ nānādhimuttikatā suppaṭividitā.
jānatā passatā → (bj) | abbhutaṁ → abbhūtaṁ (sya-all) | suppaṭividitā → supaṭividitā ayaṁ (th)‘Isn’t it amazing! Isn’t it astounding!—how the Blessed One, the one who knows, the one who sees, worthy & rightly self-awakened, has truly experienced the differing convictions of beings. Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati;
ayañhi → ayaṁ hi (bjt) | ayañhi → hi (th) | saṅghassa → saṁghassa (ms2005)For this Suppiya the wanderer speaks in many ways in dispraise of the Buddha, in dispraise of the Dhamma, in dispraise of the Saṅgha. suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati.
paribbājakassa → paribbājasassa (sya-all) | saṅghassa → saṁghassa (ms2005)But Suppiya the wanderer’s apprentice, Brahmadatta the young brahman, speaks in many ways in praise of the Buddha, in praise of the Dhamma, in praise of the Saṅgha. Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā’ti.
anubandhā → anubaddhā (bj) | itihame → itiha ime (sya-all) | ujuvipaccanīkavādā → ujuvipaccanikavādā (sya-all) | bhikkhusaṅghañcāti → bhikkhusaṁghañcāti (ms2005)Thus both of these, mentor & apprentice, speaking in direct contradiction to each other, follow right behind the Blessed One and the Saṅgha of monks.’ Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.
antarākathā → antarā kathā (th, pts) | anuppattoti → anuppatto ti (pts)This was the topic of our conversation that was interrupted midway when the Blessed One arrived.”

“Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā.
appaccayo → apaccayo (th) | saṅghassa → saṁghassa (ms2005, pts)“Monks, if others were to speak in dispraise of me, in dispraise of the Dhamma, or in dispraise of the Saṅgha, neither hatred nor antagonism nor displeasure of mind would be proper. Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṁ yevassa tena antarāyo.
tumhaṁ yevassa → tumhaññevassa (th) | saṅghassa → saṁghassa (ms2005, pts) | bhāseyyuṁ → bhāseyyum (pts) | yevassa → yev assa (pts)If others were to speak in dispraise of me, in dispraise of the Dhamma, or in dispraise of the Saṅgha, and at that you would be upset and angered, that would be an obstruction for you yourselves. Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṁ subhāsitaṁ dubbhāsitaṁ ājāneyyāthā”ti?
ce → (bj) | subhāsitaṁ → subhāsitaṁ vā (sya-all) | dubbhāsitaṁ → dubbhāsitaṁ vā (sya-all) | ājāneyyāthāti → tumhe ājāneyyāthā ti (bjt) | api nu → apinu (th) | saṅghassa → saṁghassa (ms2005) | bhāseyyuṁ saṅghassa → bhāseyyum saṁghassa (pts) | bhāseyyuṁ → bhāseyyum (pts)If others were to speak in dispraise of me, in dispraise of the Dhamma, or in dispraise of the Saṅgha, and at that you would be upset and angered, would you know what of those others was well-said or poorly said?”

“No hetaṁ, bhante”.
no hetaṁ → nohetaṁ (th) | hetaṁ → h etaṁ (pts)“No, lord.”

“Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi abhūtaṁ abhūtato nibbeṭhetabbaṁ:
saṅghassa → saṁghassa (ms2005, pts)“If others were to speak in dispraise of me, in dispraise of the Dhamma, or in dispraise of the Saṅgha, you should unravel and explicate what is unfactual as unfactual: ‘itipetaṁ abhūtaṁ, itipetaṁ atacchaṁ, natthi cetaṁ amhesu, na ca panetaṁ amhesu saṁvijjatī’ti.
natthi cetaṁ → natthipetaṁ (sya-all) | itipetaṁ → iti pi etaṁ (pts) | natthi cetaṁ → n atthi etaṁ (pts) | panetaṁ → pan etaṁ (pts)‘This is unfactual, this is inaccurate, there is nothing of that in us, and that is not to be found in us.’

Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇīyaṁ.
uppilāvitattaṁ → ubbilāvitattaṁ (bj, sya-all); ubbillāvitattaṁ (pts1ed) | vaṇṇaṁ → vāṇṇaṁ (pts) | uppilāvitattaṁ → ubbillāvitattaṁ (pts) | ubbilāvitattaṁ → ubbillāvitattaṁ (bj: machasaṁ) | ubbillāvitattaṁ → Bp uppilāvit- throughout, but see 3. 23; audvilya in Burnouf ,‘Lotus,'308; and Morris in J. P. T. S. for 1887. (pts note) | saṅghassa → saṁghassa (ms2005, pts) | tumhehi → tumhe (pts)“If others were to speak in praise of me, in praise of the Dhamma, or in praise of the Saṅgha, neither joy nor gladness nor exhilaration of mind would be proper. Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha ānandino sumanā uppilāvitā tumhaṁ yevassa tena antarāyo.
uppilāvitā → ubbilāvino (bj); ubbilāvitattā (sya-all); ubbillāvitā (pts1ed) | tumhe → tumhe bhikkhave (sya-all) | uppilāvitā tumhaṁ yevassa → ubbilāvitattā tumhaññevassa (sya-all) | uppilāvitā → ubbillāvitā (pts) | ubbilāvino → ubbillāvino (bj: machasaṁ) | saṅghassa → saṁghassa (ms2005, pts) | yevassa → yev assa (pts)If others were to speak in praise of me, in praise of the Dhamma, or in praise of the Saṅgha, and at that you would be joyful, glad, & exhilarated, that would be an obstruction for you yourselves. Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi bhūtaṁ bhūtato paṭijānitabbaṁ:
paṭijānitabbaṁ → paṭinijānitabbaṁ (sya-all) | saṅghassa → saṁghassa (ms2005, pts)If others were to speak in praise of me, in praise of the Dhamma, or in praise of the Saṅgha, and at that you would be joyful, glad, & exhilarated, would you know what of those others was well-said or poorly said?” “No, lord.” “If others were to speak in praise of me, in praise of the Dhamma, or in praise of the Saṅgha, you should unravel and explicate what is factual as factual: ‘itipetaṁ bhūtaṁ, itipetaṁ tacchaṁ, atthi cetaṁ amhesu, saṁvijjati ca panetaṁ amhesū’ti.
atthi cetaṁ → atthipetaṁ (sya-all) | itipetaṁ → iti p etaṁ (pts) | cetaṁ → etaṁ (pts) | panetaṁ → pan etaṁ (pts)‘This is factual, this is accurate, there is that in us, and that is to be found in us.’

2. Sīla

2.1. CūḷasīlaThe Lesser Section on Virtue

Appamattakaṁ kho panetaṁ, bhikkhave, oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
panetaṁ → pan etaṁ (pts)“It would be of minor matters, lower matters, matters of virtue, that a run-of-the-mill person, when praising the Tathāgata, would speak. Katamañca taṁ, bhikkhave, appamattakaṁ oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya?
katamañca taṁ → katamañcetaṁ (sya-all) | katamañca → katamañ ca (pts)And which are the minor matters, lower matters, matters of virtue, of which a run-of-the-mill person, when praising the Tathāgata, would speak?

‘Pāṇātipātaṁ pahāya pāṇātipātā paṭivirato samaṇo gotamo nihitadaṇḍo, nihitasattho, lajjī, dayāpanno, sabbapāṇabhūtahitānukampī viharatī’ti—
nihitadaṇḍo nihitasattho → nihita-daṇḍo nihita-sattho (pts) | sabbapāṇabhūtahitānukampī → sabbapāṇa-bhūta-hitānukampī (pts)“‘Abandoning the taking of life, the contemplative Gotama abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings.’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.It’s of this, monks, that a run-of-the-mill person, when praising the Tathāgata, would speak.

‘Adinnādānaṁ pahāya adinnādānā paṭivirato samaṇo gotamo dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharatī’ti—
dinnapāṭikaṅkhī → dinna-pāṭikaṅkhī (pts) | sucibhūtena → suci-bhūtena (pts)“Or: ‘Abandoning the taking of what is not given, the contemplative Gotama abstains from taking what is not given. He takes only what is given, accepts only what is given, lives not by stealth but by means of a self that has become pure.’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.It’s of this, monks, that a run-of-the-mill person, when praising the Tathāgata, would speak.

‘Abrahmacariyaṁ pahāya brahmacārī samaṇo gotamo ārācārī virato methunā gāmadhammā’ti—
ārācārī → anācārī (mr) | virato → paṭivirato (katthaci) | ārācārī → anācārī (cck: ka.) | virato → paṭivirato (cck: katthaci) | ārā-cārī → Bp anācari (as in M. always). (pts note) | gāmadhammāti → gāma-dhammā ti (pts)“Or: ‘Abandoning uncelibacy, the contemplative Gotama lives a celibate life, aloof, refraining from the sexual act that is the villager’s way.’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.It’s of this, monks, that a run-of-the-mill person, when praising the Tathāgata, would speak.

‘Musāvādaṁ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho theto paccayiko avisaṁvādako lokassā’ti—
theto → ṭheto (sya-all, km) | theto → ṭheto (cck: syā. kaṁ.) | ṭheto → theto (sya-all: sī.) | musāvādaṁ → musā-vādaṁ (pts) | musāvādā → musā-vādā (pts) | saccavādī saccasandho → sacca-vādī sacca-sandho (pts)“Or: ‘Abandoning false speech, the contemplative Gotama abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world.’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.It’s of this, monks, that a run-of-the-mill person, when praising the Tathāgata, would speak.

‘Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato samaṇo gotamo, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā’ti—
sahitānaṁ → saṁhitānaṁ (bj) | pisuṇaṁ → pisuṇā (pts) | vā → va (pts) | vā anuppadātā → va anuppādātā (pts) | Pisuṇā- → M. and Sum. p. 73, pisuṇaṁ; Sd pisunaṁ; A. iii. 61.2. pisuṇā; Scmt pisunā. (pts note) | imesaṁ bhedāya → imesambhedāya (bjt) | amūsaṁ bhedāya → amūsambhedāya (bjt) | samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitāti → samagga-rato samagga-nandī samagga-karaṇiṁ vācam bhāsitā ti (pts)“Or: ‘Abandoning divisive speech, the contemplative Gotama abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord.’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.It’s of this, monks, that a run-of-the-mill person, when praising the Tathāgata, would speak.

‘Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato samaṇo gotamo, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā’ti—
nelā → neḷā (bj) | pharusaṁ vācaṁ → pharusāvācaṁ (pts) | nelā → St Ds Bp Sum. and M. all nelā, Scd and Gr neḷā. (pts note) | pharusaṁ vācaṁ → pharusā-vācaṁ (pts) | kaṇṇasukhā → kaṇṇa-sukhā (pts) | hadayaṅgamā → hadayaṁ-gamā (pts) | bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitāti → bahujana-kantā bahujana-manāpā tathā-rūpiṁ vācam bhāsitā ti (pts)“Or: ‘Abandoning abusive speech, the contemplative Gotama abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing, & pleasing to people at large.’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.It’s of this, monks, that a run-of-the-mill person, when praising the Tathāgata, would speak.

‘Samphappalāpaṁ pahāya samphappalāpā paṭivirato samaṇo gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitan’ti—
vācam → Bp Gr vācaṁ (three times). (pts note) | atthasaṁhitanti → atthasañhitanti (th) | kālavādī bhūtavādī atthavādī → kāla-vādī bhūta-vādī attha-vādī (pts) | vinayavādī → vinaya-vādī (pts) | atthasaṁhitanti → attha-saṁhitan ti (pts)“Or: ‘Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal [attha], the Dhamma, & the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with what is profitable [attha].’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.It’s of this, monks, that a run-of-the-mill person, when praising the Tathāgata, would speak.

‘Bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti—
Bījagāmabhūtagāmasamārambhā → samārabbhā (cck: sī. ka.) | gotamoti → gotamo (bjt) | bījagāmabhūtagāmasamārambhā → bījagāma-bhūtagāma-samārambhā (pts)“Or: ‘The contemplative Gotama abstains from damaging seed & plant life.’… iti vā hi, bhikkhave …pe….

‘Ekabhattiko samaṇo gotamo rattūparato virato vikālabhojanā ….
virato → vikālabhojanā paṭivirato (pts1ed); paṭivirato (katthaci) | virato → (pts) | vikālabhojanā → vikālabhojanā paṭivirato samaṇo gotamo (pts) | virato → paṭivirato (cck: katthaci) | ekabhattiko → eka-bhattiko (pts) | virato vikālabhojanā → vikāla-bhojanā (pts)“Or: ‘The contemplative Gotama eats only once a day, refraining from the evening meal and from food at the wrong time of day.’…

Naccagītavāditavisūkadassanā paṭivirato samaṇo gotamo ….
Naccagītavāditavisūkadassanā → naccagītavāditavisukadassanā (cck: ka.)“Or: ‘The contemplative Gotama abstains from dancing, singing, instrumental music, and from watching shows.’…

Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato samaṇo gotamo ….
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā → nacca-gītavādita-visūka-dassanā (pts)“Or: ‘The contemplative Gotama abstains from wearing garlands and from beautifying himself with scents & cosmetics.’…

Uccāsayanamahāsayanā paṭivirato samaṇo gotamo ….
uccāsayanamahāsayanā → mālāgandha-vilepana-dhāraṇa-maṇḍana-vibhūsana-ṭṭhānā (pts)“Or: ‘The contemplative Gotama abstains from high and luxurious beds & seats.’…

Jātarūparajatapaṭiggahaṇā paṭivirato samaṇo gotamo ….
jātarūparajatapaṭiggahaṇā → uccāsayana-mahāsayanā (pts)“Or: ‘The contemplative Gotama abstains from accepting gold & money.’… Āmakadhaññapaṭiggahaṇā paṭivirato samaṇo gotamo ….
āmakadhaññapaṭiggahaṇā → jātarūpa-rajata-paṭiggahaṇā (pts)“Or: ‘The contemplative Gotama abstains from accepting uncooked grain… Āmakamaṁsapaṭiggahaṇā paṭivirato samaṇo gotamo ….
āmakamaṁsapaṭiggahaṇā → āmaka-dhañña-paṭiggahaṇā (pts)raw meat… Itthikumārikapaṭiggahaṇā paṭivirato samaṇo gotamo ….
itthikumārikapaṭiggahaṇā → itthīkumārikapaṭiggahaṇā (sya-all) | itthikumārikapaṭiggahaṇā → āmaka maṁsa paṭiggahaṇā (pts)women & girls… Dāsidāsapaṭiggahaṇā paṭivirato samaṇo gotamo ….
dāsidāsapaṭiggahaṇā → dāsīdāsapaṭiggahaṇā (sya-all) | dāsidāsapaṭiggahaṇā → itthi-kumārika-paṭiggahaṇā (pts)male & female slaves… Ajeḷakapaṭiggahaṇā paṭivirato samaṇo gotamo ….
ajeḷakapaṭiggahaṇā → dāsi-dāsa-paṭiggahaṇā (pts)goats & sheep… Kukkuṭasūkarapaṭiggahaṇā paṭivirato samaṇo gotamo ….
kukkuṭasūkarapaṭiggahaṇā → ajeḷaka-paṭiggahaṇā (pts)fowl & pigs… Hatthigavassavaḷavapaṭiggahaṇā paṭivirato samaṇo gotamo ….
hatthigavassavaḷavapaṭiggahaṇā → hatthigavāssavaḷavapaṭiggahaṇā (bj); hatthigavassavaḷavāpaṭiggahaṇā (sya-all); hatthigavāssavaḷavāpaṭiggahaṇā (pts) | hatthigavassavaḷavapaṭiggahaṇā → kukkuṭa-sūkara-paṭiggahaṇā (pts)elephants, cattle, steeds, & mares… Khettavatthupaṭiggahaṇā paṭivirato samaṇo gotamo ….
khettavatthupaṭiggahaṇā → hatthi-gavāssa-vaḷavā-paṭiggahaṇā (pts)fields & property.’…

Dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo ….
dūteyyapahiṇagamanānuyogā → khetta-vatthu-paṭiggahaṇā (pts)“Or: ‘The contemplative Gotama abstains from running messages… Kayavikkayā paṭivirato samaṇo gotamo ….
kayavikkayā → dūteyya-pahiṇa-gamanānuyogā (pts)from buying & selling… Tulākūṭakaṁsakūṭamānakūṭā paṭivirato samaṇo gotamo ….
tulākūṭakaṁsakūṭamānakūṭā → tulākūṭakaṅsakūṭamānakūṭā (pts) | tulākūṭakaṁsakūṭamānakūṭā → tulākūṭa-kaṁsakūṭa-mānakūṭā (bjt) | tulākūṭakaṁsakūṭamānakūṭā → kaya-vikkayā (pts)from dealing with false scales, false metals, & false measures… Ukkoṭanavañcananikatisāciyogā paṭivirato samaṇo gotamo ….
ukkoṭanavañcananikatisāciyogā → ukkoṭanavañcananikatisāviyogā (sya-all) | Ukkoṭanavañcananikatisāciyogā → sāviyogā (cck: syā. kaṁ. ka.) | ukkoṭanavañcananikatisāciyogā → ukkoṭana-vañcana-nikati-sāciyogā (bjt) | ukkoṭanavañcananikatisāciyogā → tulākūṭa-kaṅsakūṭa-mānakūṭā (pts)from bribery, deception, & fraud.’… Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato samaṇo gotamo’ti—
chedanavadhabandhanaviparāmosaālopasahasākārā → chedana-vadhabandhana-viparāmosa-ālopa-sahasākārā (bjt) | chedanavadhabandhanaviparāmosaālopasahasākārā → ukkoṭana-vañcana-nikatisāci-yogā paṭivirato samaṇo gotamo chedana-vadhabandhana-viparāmosa-ālopa-sahasākārā (pts) | gotamoti → gotamo ti (pts)“Or: ‘The contemplative Gotama abstains from mutilating, executing, imprisoning, highway robbery, plunder, & violence.’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.“It’s of this, monks, that a run-of-the-mill person, when praising the Tathāgata, would speak.

Cūḷasīlaṁ niṭṭhitaṁ.
cūḷasīlaṁ → cullasīlaṁ (bj); cūlasīlaṁ (pts) | cūḷasīlaṁ → cūla-sīlaṁ (pts)

2.2. MajjhimasīlaThe Intermediate Section on Virtue

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti,
vā paneke → va pan eke (pts) | samaṇabrāhmaṇā saddhādeyyāni → samaṇa-brāhmaṇā saddhā-deyyāni (pts) | bījagāmabhūtagāmasamārambhaṁ → bījagāma-bhūtagāma-samārambhaṁ (pts)“Or: ‘Whereas some contemplatives & brahmans, living off food given in faith, remain addicted to damaging seed & plant life seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ;
seyyathidaṁ → seyyathīdaṁ (bj, sya-all, pts1ed) | pañcamaṁ → pañcamaṁ iti vā (bj, sya-all, mr) | phaḷubījaṁ → phalubījaṁ (bj, pts); phalabījaṁ (sya-all) | seyyathidaṁ → seyyathīdaṁ (cck: sī. syā.) | pañcamaṁ → pañcamaṁ iti vā (cck: sī. syā. ka.)such as these—plants propagated from roots, stems, joints, buddings, & seeds— iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti—
+ → vā (bjt, th) | bījagāmabhūtagāmasamārambhā → bījagāma-bhūtagāmasamārambhā (pts) | gotamoti → gotamo ti (pts)the contemplative Gotama abstains from damaging seed and plant life such as these.’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.It’s of this, monks, that a run-of-the-mill person, when praising the Tathāgata, would speak.

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti,
sannidhikāraparibhogaṁ → sannidhikārakaparibhogaṁ (sya-all) | sannidhikārakaparibhogaṁ → sannidhikāraparibhogantipi pāṭho (sya-all note) | paneke → pan eke (pts) | samaṇabrāhmaṇā saddhādeyyāni → samaṇa-brāhmaṇā saddhā-deyyāni (pts) | sannidhikāraparibhogaṁ → sannidhikāra-paribhogaṁ (pts)“Or: ‘Whereas some contemplatives & brahmans, living off food given in faith, remain addicted to consuming stored-up goods seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ
annasannidhi → annasannidhintipi annasannidhītipi dissati (sya-all note) | seyyathidaṁ → seyyathīdaṁ (pts) | pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ → pāna-sannidhiṁ vattha-sannidhiṁ yāna-sannidhiṁ sayana-sannidhiṁ gandha-sannidhiṁ āmisa-sannidhiṁ (pts)such as these—stored-up food, stored-up drinks, stored-up clothing, stored-up vehicles, stored-up bedding, stored-up scents, & stored-up meat— iti vā iti evarūpā sannidhikāraparibhogā paṭivirato samaṇo gotamo’ti—
sannidhikāraparibhogā → sannidhikārakaparibhogā (sya-all) | sannidhikāraparibhogā → sannidhi-kāra-paribhogā (pts) | gotamoti → gotamo ti (pts)the contemplative Gotama abstains from consuming stored-up goods such as these.’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.It’s of this, monks, that a run-of-the-mill person, when praising the Tathāgata, would speak.

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti,
visūkadassanaṁ → jūtapamādaṭṭhānānuyogaṁ (pts) | vā paneke → va pan eke (pts) | samaṇabrāhmaṇā saddhādeyyāni → samaṇa-brāhmaṇā saddhā-deyyāni (pts)“Or: ‘Whereas some contemplatives & brahmans, living off food given in faith, remain addicted to watching shows seyyathidaṁ—naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ pāṇissaraṁ vetāḷaṁ kumbhathūṇaṁ sobhanakaṁ caṇḍālaṁ vaṁsaṁ dhovanaṁ hatthiyuddhaṁ assayuddhaṁ mahiṁsayuddhaṁ usabhayuddhaṁ ajayuddhaṁ meṇḍayuddhaṁ kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ nibbuddhaṁ uyyodhikaṁ balaggaṁ senābyūhaṁ anīkadassanaṁ
meṇḍayuddhaṁ → meṇḍakayuddhaṁ (pts1ed) | sobhanakaṁ → sobhanagarakaṁ (sya-all, km, pts1ed) | mahiṁsayuddhaṁ → mahisayuddhaṁ (bj, sya-all, km, pts1ed) | kumbhathūṇaṁ → kumbhathūnaṁ (bj, sya-all, mr) | dhovanaṁ → dhopanaṁ (pts1ed) | vetāḷaṁ kumbhathūṇaṁ → vetālaṁ kumbhathūnaṁ (bj) | kumbhathūṇaṁ sobhanakaṁ → kumbhathūnaṁ sobhanagarakaṁ (sya-all) | vetālaṁ → vetālaṁ (bj: PTS) | sobhanakaṁ → sobhanagarakaṁ (bj: PTS) | dhovanaṁ → dhopanaṁ (bj: PTS) | meṇḍayuddhaṁ → meṇḍakayuddhaṁ (bj: katthaci) | kumbhathūṇaṁ → kumbhathūnaṁ (cck: syā. ka.); kumbhathūṇaṁ (cck: sī.) | sobhanakaṁ → sobhanagharakaṁ (cck: sī.); sobhanagarakaṁ (cck: syā. kaṁ. pī.) | mahiṁsayuddhaṁ → mahisayuddhaṁ (cck: sī. syā. kaṁ. pī.) | sobhanagarakaṁ → sobhananaṅgarakantipisobhaṇagarakantipi sobhanakaraṇantipi sobhaṇakantipi pāṭhantaraṁ (sya-all note) | Sobha-nagarakaṁ → So Scm and Sum.; Sd sobhana-kārakaṁ; St sobhanakarakaṁ; Ds sobhanagaraṇam; Bp sobhaṇakam. Weber in ‘Indische Studien,' ii. 38, quotes from a commentary on Ṣatarudriya, ‘Sobha iti gandharva-nagaraṁ;'; B.R. give Saubha, ‘a mythical city hanging in the air.' (pts note) | dhopanaṁ → Sdm Ds Bp dhovanaṁ. Sct and Sum. dhop- (See J. ii. p. 117 and iv. p. 390). (pts note) | seyyathidaṁ → seyyathīdaṁ (th, pts) | dhovanaṁ hatthiyuddhaṁ assayuddhaṁ mahiṁsayuddhaṁ → dhopanaṁ hatthi-yuddhaṁ assa-yuddhaṁ mahisa-yuddhaṁ (pts) | ajayuddhaṁ meṇḍayuddhaṁ kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ → aja-yuddhaṁ meṇḍaka-yuddhaṁ kukkuṭa-yuddhaṁ vaṭṭaka-yuddhaṁ daṇḍa-yuddhaṁ muṭṭhi-yuddhaṁ (pts) | senābyūhaṁ → senā-byūham (pts)such as these—dancing, singing, instrumental music, plays, ballad recitations, hand-clapping, cymbals & drums, magic-lantern scenes, acrobatic and conjuring tricks, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights; fighting with staves, boxing, wrestling, war-games, roll calls, battle arrays, & regimental reviews— iti vā iti evarūpā visūkadassanā paṭivirato samaṇo gotamo’ti—
visūkadassanā → visūka-dassanā (pts) | gotamoti → gotamo ti (pts)the contemplative Gotama abstains from watching shows such as these.’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.It’s of this, monks, that a run-of-the-mill person, when praising the Tathāgata, would speak.

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti,
jūtappamādaṭṭhānānuyogaṁ anuyuttā → jūtappamādaṭṭhānānuyogamanuyuttā (th) | paneke → pan eke (pts) | samaṇabrāhmaṇā saddhādeyyāni → samaṇa-brāhmaṇā saddhā-deyyāni (pts) | jūtappamādaṭṭhānānuyogaṁ → jūta-pamādaṭṭhānānuyogaṁ (pts)“Or: ‘Whereas some contemplatives & brahmans, living off food given in faith, remain addicted to heedless & idle games seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ
ciṅgulikaṁ → ciṅgulakaṁ (bj) | akkharikaṁ → akkhalikaṁ (sya-all) | ciṅgulikaṁ → ciṅgulakaṁ (cck: ka. sī.) | khalikaṁ → balikaṁ (sya-all note) | ciṅgulikaṁ → ciṅgulakaṁ (sya-all note) | manesikaṁ → mānesikaṁ (sya-all note) | seyyathīdaṁ → This list of games recurs in CV. i. 13. 2. (pts note) | khalikaṁ → Sdt and Gr balikam. (pts note) | salāka-hatthaṁ → On Ṣalākā in gambling, see Pāṇini ii. 1. 10. (pts note) | dasapadaṁ → dasa-padaṁ (pts) | parihārapathaṁ → parihāra-pathaṁ (pts) | yathāvajjaṁ → yathā-vajjaṁ (pts)such as these—eight-row chess, ten-row chess, chess in the air, hopscotch, spillikins, dice, stick games, hand-pictures, ball-games, blowing through toy pipes, playing with toy plows, turning somersaults, playing with toy windmills, toy measures, toy chariots, toy bows, guessing letters drawn in the air, guessing thoughts, mimicking deformities— iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti—
jūtappamādaṭṭhānānuyogā → jūta-pamāda-ṭṭhānānuyogā (pts) | gotamoti → gotamo ti (pts)the contemplative Gotama abstains from heedless & idle games such as these.’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.It’s of this, monks, that a run-of-the-mill person, when praising the Tathāgata, would speak.

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti,
uccāsayanamahāsayanaṁ → maṇḍanavibhūsanaṭṭhānānuyogaṁ (pts) | vā paneke → va pan eke (pts) | samaṇabrāhmaṇā saddhādeyyāni → samaṇa-brāhmaṇā saddhā-deyyāni (pts) | evarūpaṁ uccāsayanamahāsayanaṁ → evarūpam uccāsayana-mahāsayanaṁ (pts)“Or: ‘Whereas some contemplatives & brahmans, living off food given in faith, remain addicted to high & luxurious furnishings seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ
hatthattharaṁ assattharaṁ rathattharaṁ → hatthattharaṇaṁ assattharaṇaṁ rathattharaṇaṁ (pts1ed, mr) | kaṭṭissaṁ → kaṭṭhissaṁ (bj, sya-all) | kadalimigapavarapaccattharaṇaṁ → kādalimigapavarapaccattharaṇaṁ (bj, sya-all) | gonakaṁ → goṇakaṁ (sya-all) | uddalomiṁ → uddhalomiṁ (sya-all) | gonakaṁ → goṇakaṁ (bj: katthaci) | rathattharaṁ → hatthattharaṇaṁ assattharaṇaṁ rathattharaṇaṁ (cck: sī. ka. pī.) | uddhalomiṁ → uddalomiṁ (sya-all note) | kaṭṭhissaṁ → kaṭṭissaṁ (sya-all note) | kuttakaṁ → kuṭṭakaṁ (sya-all note) | seyyathīdaṁ → This list recurs at A. iii. 63.3 (cp. iii. 34), MV. v. 10. 4, and CV. vi. 8. 1. (pts note) | uddalomiṁ ekantalomiṁ kaṭṭissaṁ → udda-lomiṁ ekanta-lomiṁ kaṭṭhissaṁ (pts) | ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ → ajina-ppaveṇiṁ kadali-miga-pavara-paccattharaṇam sa-uttara-cchadaṁ ubhato-lohitakūpadhānaṁ (pts)such as these—over-sized couches, couches adorned with carved animals, long-haired coverlets, multi-colored patchwork coverlets, white woolen coverlets, woolen coverlets embroidered with flowers or animal figures, stuffed quilts, coverlets with fringe, silk coverlets embroidered with gems; large woolen carpets; elephant, horse, and chariot rugs, antelope-hide rugs, deer-hide rugs; couches with canopies, couches with red cushions for the head & feet— iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato samaṇo gotamo’ti—
uccāsayanamahāsayanā → maṇḍanavibhūsanaṭṭhānānuyogā (pts) | uccāsayanamahāsayanā → uccāsayana-mahāsayanā (pts) | gotamoti → gotamo ti (pts)the contemplative Gotama abstains from using high and luxurious furnishings such as these.’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.It’s of this, monks, that a run-of-the-mill person, when praising the Tathāgata, would speak.

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti, seyyathidaṁ—
seyyathidaṁ → seyyathīdaṁ (th, pts) | paneke → pan eke (pts) | samaṇabrāhmaṇā saddhādeyyāni → samaṇa-brāhmaṇā saddhā-deyyāni (pts) | maṇḍanavibhūsanaṭṭhānānuyogaṁ → maṇḍanavibhūsana-ṭṭhānānuyogaṁ (pts)“Or: ‘Whereas some contemplatives & brahmans, living off food given in faith, remain addicted to scents, cosmetics, and means of beautification ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni
daṇḍaṁ → daṇḍakaṁ (bj, pts1ed) | nāḷikaṁ → nālikaṁ (sya-all) | asiṁ → asiṁ khaggaṁ (sya-all, km); khaggaṁ (pts1ed) | nhāpanaṁ → nahāpanaṁ (bj, sya-all) | mālāgandhavilepanaṁ mukhacuṇṇaṁ → mālāvilepanaṁ mukhacuṇṇakaṁ (bj) | citrupāhanaṁ → citrūpāhanaṁ (bj) | vālabījaniṁ → vālavījaniṁ (bj, sya-all) | mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ → mālāvilepanaṁ mukhacuṇṇakaṁ mukhālepaṁ (sya-all) | mālāgandhavilepanaṁ → mālāvilepanaṁ (cck: sī. syā. kaṁ. pī.) | asiṁ → khaggaṁ (cck: sī. pī.); asiṁ khaggaṁ (cck: syā. kaṁ.) | mukhālepaṁ → mukhālepanaṁ (sya-all note) | mālā-vilepanaṁ → Scd Bp mālā-gandha-vilo- (pts note) | mālāgandhavilepanaṁ mukhacuṇṇaṁ → mālā-vilepanaṁ mukha cuṇṇakaṁ (pts) | hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ → hattha-bandhaṁ sikhā-bandhaṁ daṇḍakaṁ nāḷikam khaggaṁ (pts) | maṇiṁ vālabījaniṁ → maṇim vāla-vījaniṁ (pts) | dīghadasāni → dīgha-dasāni (pts)such as these—rubbing powders into the body, massaging with oils, bathing in perfumed water, kneading the limbs, using mirrors, ointments, garlands, scents, creams, face-powders, mascara, bracelets, head-bands, decorated walking sticks, ornamented water-bottles, swords, fancy sunshades, decorated sandals, turbans, gems, yak-tail whisks, long-fringed white robes— iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti—
maṇḍanavibhūsanaṭṭhānānuyogā → maṇḍana-vibhūsana-ṭṭhānānuyogā (pts) | gotamoti → gotamo ti (pts)the contemplative Gotama abstains from using scents, cosmetics, and means of beautification such as these.’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.It’s of this, monks, that a run-of-the-mill person, when praising the Tathāgata, would speak.

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti,
paneke → pan eke (pts) | samaṇabrāhmaṇā saddhādeyyāni → samaṇa-brāhmaṇā saddhā-deyyāni (pts) | tiracchānakathaṁ → tiracchāna-kathaṁ (pts)“Or: ‘Whereas some contemplatives & brahmans, living off food given in faith, remain addicted to talking about “animal” topics 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
itthikathaṁ → itthīkathaṁ (bj); itthikathaṁ purisakathaṁ (cck, km, mr); itthīkathaṁ purisakathaṁ (sya1ed, sya2ed) | itthikathaṁ → itthīkathaṁ purisakathaṁ (sya-all); itthikathaṁ purisakathaṁ (pts) | itthikathaṁ → itthi kathaṁ purisa kathaṁ (bj: machasaṁ) | itthikathaṁ → itthikathaṁ purisakathaṁ (cck: syā. kaṁ. ka.) | purisakathaṁ → purisakathanti idaṁ natthi (sya-all: sī.) | seyyathīdaṁ → This list of foolish talks recurs at MV. v. 6. 3; D. ix. 3. (pts note) | itibhavābhavakathaṁ → iti bhavābhavakathaṁ (th) | corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ → cora-kathaṁ mahāmatta-kathaṁ senā-kathaṁ bhaya-kathaṁ yuddha-kathaṁ anna-kathaṁ pāna-kathaṁ vattha-kathaṁ sayana-kathaṁ mālā-kathaṁ (pts) | ñātikathaṁ yānakathaṁ gāmakathaṁ → ñāti-kathaṁ yāna-kathaṁ gāma-kathaṁ (pts) | nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ → nagara-kathaṁ janapada-kathaṁ itthi-kathaṁ purisa-kathaṁ sūra-kathaṁ visikhā-kathaṁ kumbhaṭṭhāna kathaṁ pubba-peta-kathaṁ nānatta-kathaṁ (pts) | samuddakkhāyikaṁ itibhavābhavakathaṁ → samudda-kkhāyikaṁ itibhavābhava-kathaṁ (pts)such as these—talking about kings, robbers, ministers of state; armies, alarms, and battles; food and drink; clothing, furniture, garlands, and scents; relatives; vehicles; villages, towns, cities, the countryside; women and heroes; the gossip of the street and the well; tales of the dead; tales of diversity [philosophical discussions of the past and future], the creation of the world & of the sea, and talk of whether things exist or not— iti vā iti evarūpāya tiracchānakathāya paṭivirato samaṇo gotamo’ti—
tiracchānakathāya → tiracchāna-kathāya (pts) | gotamoti → gotamo ti (pts)the contemplative Gotama abstains from talking about “animal” topics such as these.’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.It’s of this, monks, that a run-of-the-mill person, when praising the Tathāgata, would speak.

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti,
paneke → pan eke (pts) | samaṇabrāhmaṇā saddhādeyyāni → samaṇa-brāhmaṇā saddhā-deyyāni (pts)“Or: ‘Whereas some contemplatives & brahmans, living off food given in faith, remain addicted to debates seyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti
adhiciṇṇaṁ → āciṇṇaṁ (bj); aviciṇṇaṁ (pts1ed) | adhiciṇṇaṁ → aviciṇṇan (pts) | niggahito tvamasi → niggahīto si (pts) | āciṇṇaṁ → adhiciṇṇaṁ (bj: machasaṁ) | Aviciṇṇan → So SS; Ds Bp adhiciṇṇan; Sum. āciṇṇan. (See M. I. 372.) (pts note) | si → Bp niggahito tvam asi. (pts note) | micchā paṭipanno → micchāpaṭipanno (bjt, th) | purevacanīyaṁ → pure vacanīyaṁ (bjt, pts) | pacchāvacanīyaṁ → pacchā vacanīyaṁ (bjt, th) | seyyathidaṁ → seyyathīdaṁ (th, pts) | sammā paṭipanno → sammāpaṭipanno (th) | asahitaṁ te purevacanīyaṁ → asahitante pure vacanīyaṁ (th) | adhiciṇṇaṁ te viparāvattaṁ → adhiciṇṇante vipparāvattaṁ (th) | dhammavinayaṁ → dhamma-vinayaṁ (pts) | dhammavinayaṁ → dhamma vinayaṁ (pts) | micchā paṭipanno tvamasi ahamasmi sammā paṭipanno sahitaṁ → micchā-paṭipanno tvam asi aham asmi sammā-paṭipanno sahitam (pts) | asahitaṁ → asahitan (pts) | pacchāvacanīyaṁ pure → pacchā vacanīyaṁpure (pts) | vādappamokkhāya → vāda-ppamokkhāya (pts)such as these—“You understand this doctrine & discipline? I’m the one who understands this doctrine & discipline. How could you understand this doctrine & discipline? You’re practicing wrongly. I’m practicing rightly. I’m being consistent. You’re not. What should be said first you said last. What should be said last you said first. What you took so long to think out has been refuted. Your doctrine has been overthrown. You’re defeated. Go and try to salvage your doctrine or extricate yourself if you can!”— iti vā iti evarūpāya viggāhikakathāya paṭivirato samaṇo gotamo’ti—
iti vā → (sya-all) | gotamoti → gotamo ti (pts)the contemplative Gotama abstains from debates such as these.’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.It’s of this, monks, that a run-of-the-mill person, when praising the Tathāgata, would speak.

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti,
paneke → pan eke (pts) | samaṇabrāhmaṇā saddhādeyyāni → samaṇa-brāhmaṇā saddhā-deyyāni (pts) | dūteyyapahiṇagamanānuyogaṁ → dūteyyapahiṇa-gamanānuyogaṁ (pts)“Or: ‘Whereas some contemplatives & brahmans, living off food given in faith, remain addicted to running messages & errands for people seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ “idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā”ti
amutrāgaccha → amutra gaccha (sya-all) | seyyathidaṁ → seyyathīdaṁ (th, pts) | āharāti → āharā ti (ms2005) | rājamahāmattānaṁ → rāja-mahāmattānaṁ (pts)such as these—kings, ministers of state, noble warriors, brahmans, householders, or youths (who say), “Go here. Go there. Take this there. Fetch that here”— iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo’ti—
iti vā → (sya-all) | dūteyyapahiṇagamanānuyogā → dūteyyapahiṇa-gamanānuyogā (pts) | gotamoti → gotamo ti (pts)the contemplative Gotama abstains from running messages & errands for people such as these.’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.It’s of this, monks, that a run-of-the-mill person, when praising the Tathāgata, would speak.

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti, lapakā ca nemittikā ca nippesikā ca, lābhena lābhaṁ nijigīsitāro ca
lābhena lābhaṁ nijigīsitāro ca → lābhena ca lābhaṁ nijigiṁsitāro (bj, sya-all, pts1ed) | nijigīsitāro ca → nijigiṁsitāro iti vā (bj); nijigiṁsitāro (pts) | nijigīsitāro → nijigīṁsitāro (cck) | lābhena → lābhena ca (sya-all, pts) | vā paneke → va pan eke (pts) | ca → lābhena lābhaṁ nijigiṁ bhitāro (cck: sī. syā.); lābhena ca lābhaṁ nijigīsitāro (cck: pī.) | nippesikā → St nipphesikā; Bp nibbesikā. (pts note) | samaṇabrāhmaṇā saddhādeyyāni → samaṇa-brāhmaṇā saddhā-deyyāni (pts)“Or: ‘Whereas some contemplatives & brahmans, living off food given in faith, engage in scheming, persuading, hinting, belittling, & pursuing gain with gain, iti evarūpā kuhanalapanā paṭivirato samaṇo gotamo’ti—
iti → iti (bj, mr) | iti → iti vā, iti (cck: syā. kaṁ. ka.) | iti → So Scdmt Ds (as in 11); Bp Gr add vā iti. (pts note) | kuhanalapanā → kuhana-lapanā (pts) | gotamoti → gotamo ti (pts)the contemplative Gotama abstains from forms of scheming & persuading [improper ways of trying to gain material support from donors] such as these.’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.“It’s of this, monks, that a run-of-the-mill person, when praising the Tathāgata, would speak.

Majjhimasīlaṁ niṭṭhitaṁ.
majjhimasīlaṁ → majjhima-sīlaṁ (pts)

2.3. MahāsīlaThe Great Section on Virtue

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,
jīvitaṁ → jīvikaṁ (bj, sya-all) | micchājīvena jīvitaṁ → micchājīvenajīvikaṁ (pts) | micchājīvenajīvikaṁ → Bp Gr jīvitam, throughout. (pts note) | paneke → pan eke (pts) | samaṇabrāhmaṇā saddhādeyyāni → samaṇa-brāhmaṇā saddhā-deyyāni (pts)“Or: ‘Whereas some contemplatives & brahmans, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts seyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ
khattavijjā → khettavijjā (sya-all) | migacakkaṁ → migapakkhaṁ (bj) | uppātaṁ → uppādaṁ (sya-all, pts) | saraparittāṇaṁ → saraparittānaṁ (sya-all, pts) | mūsikacchinnaṁ → mūsikācchinnaṁ (pts) | pakkajjhānaṁ → pakkhajjhānaṁ (bj: katthaci) | khattavijjā → khettavijjā (cck: bahūsu) | uppādaṁ → Bp Gr uppātaṁ. (pts note) | seyyathidaṁ → seyyathīdaṁ (th)as: reading marks on the limbs [e.g., palmistry]; reading omens & signs; interpreting celestial events [falling stars, comets]; interpreting dreams; reading features of the body [e.g., phrenology]; reading marks on cloth gnawed by mice; offering fire oblations, oblations from a ladle, oblations of husks, rice powder, rice grains, ghee, & oil; offering oblations from the mouth; offering blood-sacrifices; making predictions based on the fingertips; geomancy; making predictions for state officials; laying demons in a cemetery; placing spells on spirits; earth-skills [divining water and gems?]; snake-skills, poison-skills, scorpion-skills, rat-skills, bird-skills, crow-skills; predicting life spans; giving protective charms; casting horoscopes— iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—
micchājīvā → (pts) | gotamoti → gotamo ti (pts)the contemplative Gotama abstains from wrong livelihood, from “animal” arts such as these.’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,
jīvitaṁ → jīvikaṁ (bj, sya-all, pts) | paneke → pan eke (pts) | samaṇabrāhmaṇā saddhādeyyāni → samaṇa-brāhmaṇā saddhā-deyyāni (pts) | tiracchānavijjāya → tiracchāna-vijjāya (pts)“Or: ‘Whereas some contemplatives & brahmans, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts seyyathidaṁ—maṇilakkhaṇaṁ vatthalakkhaṇaṁ daṇḍalakkhaṇaṁ satthalakkhaṇaṁ asilakkhaṇaṁ usulakkhaṇaṁ dhanulakkhaṇaṁ āvudhalakkhaṇaṁ itthilakkhaṇaṁ purisalakkhaṇaṁ kumāralakkhaṇaṁ kumārilakkhaṇaṁ dāsalakkhaṇaṁ dāsilakkhaṇaṁ hatthilakkhaṇaṁ assalakkhaṇaṁ mahiṁsalakkhaṇaṁ usabhalakkhaṇaṁ golakkhaṇaṁ ajalakkhaṇaṁ meṇḍalakkhaṇaṁ kukkuṭalakkhaṇaṁ vaṭṭakalakkhaṇaṁ godhālakkhaṇaṁ kaṇṇikālakkhaṇaṁ kacchapalakkhaṇaṁ migalakkhaṇaṁ
maṇilakkhaṇaṁ → maṇilakkhaṇaṁ daṇḍalakkhaṇaṁ (bj, pts) | daṇḍalakkhaṇaṁ satthalakkhaṇaṁ → (bj, pts) | dāsilakkhaṇaṁ → dāsīlakkhaṇaṁ (bj, sya-all) | mahiṁsalakkhaṇaṁ → mahisalakkhaṇaṁ (bj, sya-all, pts) | itthilakkhaṇaṁ → itthīlakkhaṇaṁ (sya-all) | kumārilakkhaṇaṁ → kumārīlakkhaṇaṁ (sya-all) | āvudhalakkhaṇaṁ → āyudhalakkhaṇaṁ (pts) | mahiṁsalakkhaṇaṁ → mahisalakkhaṇaṁ (cck: sī. syā. kaṁ. pī.) | satthalakkhaṇaṁ → satthalakkhaṇanti idaṁ na dissati (sya-all: sī. yu.) | āvudhalakkhaṇaṁ → āyudhalakkhaṇaṁ (sya-all: sī.) | seyyathidaṁ → seyyathīdaṁ (th)as: determining lucky & unlucky gems, staffs, garments, swords, arrows, bows, & other weapons; women, men, boys, girls, male slaves, female slaves; elephants, horses, buffaloes, bulls, cows, goats, rams, fowl, quails, lizards, rabbits, tortoises, & other animals— iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—
tiracchānavijjāya micchājīvā → tiracchanavijjāya (pts) | tiracchānavijjāya micchājīvā → tiracchana-vijjāya (pts) | gotamoti → gotamo ti (pts)the contemplative Gotama abstains from wrong livelihood, from “animal” arts such as these.’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,
jīvitaṁ → jīvikaṁ (bj, sya-all, pts) | paneke → pan eke (pts) | samaṇabrāhmaṇā saddhādeyyāni → samaṇa-brāhmaṇā saddhā-deyyāni (pts) | tiracchānavijjāya → tiracchāna-vijjāya (pts)“Or: ‘Whereas some contemplatives & brahmans, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts seyyathidaṁ—raññaṁ niyyānaṁ bhavissati, raññaṁ aniyyānaṁ bhavissati, abbhantarānaṁ raññaṁ upayānaṁ bhavissati, bāhirānaṁ raññaṁ apayānaṁ bhavissati, bāhirānaṁ raññaṁ upayānaṁ bhavissati, abbhantarānaṁ raññaṁ apayānaṁ bhavissati, abbhantarānaṁ raññaṁ jayo bhavissati, bāhirānaṁ raññaṁ parājayo bhavissati, bāhirānaṁ raññaṁ jayo bhavissati, abbhantarānaṁ raññaṁ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati
upayānaṁ → Sc Ds upāyānaṁ; Bp upayyānaṁ. (pts note) | seyyathidaṁ → seyyathīdaṁ (th, pts)as (forecasting): the rulers will march forth; the rulers will not march forth; our rulers will attack, and their rulers will retreat; their rulers will attack, and our rulers will retreat; there will be triumph for our rulers and defeat for their rulers; there will be triumph for their rulers and defeat for our rulers; thus there will be triumph for this one, defeat for that one— iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—
tiracchānavijjāya → tiracchāna-vijjāya (pts) | gotamoti → gotamo ti (pts)the contemplative Gotama abstains from wrong livelihood, from “animal” arts such as these.’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,
jīvitaṁ → jīvikaṁ (bj, sya-all, pts) | paneke → pan eke (pts) | samaṇabrāhmaṇā saddhādeyyāni → samaṇa-brāhmaṇā saddhā-deyyāni (pts) | tiracchānavijjāya → tiracchāna-vijjāya (pts)“Or: ‘Whereas some contemplatives & brahmans, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts seyyathidaṁ—candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṁ pathagamanaṁ bhavissati, candimasūriyānaṁ uppathagamanaṁ bhavissati, nakkhattānaṁ pathagamanaṁ bhavissati, nakkhattānaṁ uppathagamanaṁ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati, evaṁvipāko candaggāho bhavissati, evaṁvipāko sūriyaggāho bhavissati, evaṁvipāko nakkhattaggāho bhavissati, evaṁvipākaṁ candimasūriyānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ candimasūriyānaṁ uppathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ uppathagamanaṁ bhavissati, evaṁvipāko ukkāpāto bhavissati, evaṁvipāko disāḍāho bhavissati, evaṁvipāko bhūmicālo bhavissati, evaṁvipāko devadudrabhi bhavissati, evaṁvipākaṁ candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati
sūriyaggāho → suriyaggāho (bj, sya-all, km, pts1ed) | devadudrabhi → devadundubhi (bj, sya-all, km, pts1ed) | candimasūriyānaṁ → candimasuriyānaṁ (bj, sya-all, pts) | candimasūriyanakkhattānaṁ → candimasuriyanakkhattānaṁ (bj, sya-all, pts) | sūriyaggāho → suriyaggāho (pts) | devadudrabhi → devadundubhi (pts) | evaṁvipākaṁ candimasūriyānaṁ → evaṁvipāko candimasuriyānaṁ (pts) | evaṁvipākaṁ → evaṁvipāko (pts) | sūriyaggāho → suriyaggāho (cck: sī. syā. kaṁ. pī.) | devadudrabhi → devadundubhi (cck: syā. kaṁ. pī.) | evaṁvipāko → evaṁvipākāti pāṭhena bhavitabbaṁ (sya-all note) | Deva-dundubhi → BB and Gr dudrabhi (twice). (pts note) | ogamanaṁ → Bp oggamanaṁ (twice) and so Gr below. Here Gr okk-. (pts note) | saṁkilesaṁ → Sum. saṁkileso: Sc -lesā: Sdtm Ds Bp -lesaṁ here, and St Bp below sakilesaṁ. (pts note) | seyyathidaṁ → seyyathīdaṁ (th) | seyyathidaṁ candaggāho → seyyathīdaṁ canda-ggāho (pts) | sūriyaggāho → suriya-ggāho (pts) | nakkhattaggāho → nakkhatta-ggāho (pts) | candimasūriyānaṁ pathagamanaṁ → candima-suriyānaṁ patha-gamanaṁ (pts) | candimasūriyānaṁ uppathagamanaṁ → candima-suriyānaṁ uppatha-gamanaṁ (pts) | pathagamanaṁ → patha-gamanaṁ (pts) | uppathagamanaṁ → uppatha-gamanaṁ (pts) | ukkāpāto → ukkā-pāto (pts) | disāḍāho → disā-ḍāho (pts) | bhūmicālo → bhūmi-cālo (pts) | candimasūriyanakkhattānaṁ → candima-suriya-nakkhattānaṁ (pts) | evaṁvipāko candaggāho → evaṁ-vipāko canda-ggāho (pts) | evaṁvipāko → evaṁ-vipāko (pts) | evaṁvipākaṁ candimasūriyānaṁ → evaṁ-vipāko candima-suriyānaṁ (pts) | evaṁvipākaṁ candimasūriyānaṁ uppathagamanaṁ → evaṁ-vipāko candima-suriyānaṁ uppatha-gamanaṁ (pts) | evaṁvipākaṁ → evaṁ-vipāko (pts) | evaṁvipāko disāḍāho → evaṁ-vipāko disā-ḍāho (pts) | evaṁvipāko bhūmicālo → evaṁ-vipāko bhūmi-cālo (pts) | evaṁvipāko devadudrabhi → evaṁ-vipāko deva-dundubhi (pts) | evaṁvipākaṁ candimasūriyanakkhattānaṁ → evaṁ-vipākaṁ candima-suriya-nakkhattānaṁ (pts)as (forecasting): there will be a lunar eclipse; there will be a solar eclipse; there will be an occultation of [a conjunction of the moon or a planet with] an asterism; the sun & moon will be favorable; the sun & moon will be unfavorable; the asterisms will be favorable; the asterisms will be unfavorable; there will be a meteor shower; there will be a flickering light on the horizon [an aurora?]; there will be an earthquake; there will be thunder coming from dry clouds; there will be a rising, a setting, a darkening, a brightening of the sun, moon, & asterisms; such will be the result of the lunar eclipse… the rising, setting, darkening, brightening of the sun, moon, & asterisms— iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—
tiracchānavijjāya → tiracchāna-vijjāya (pts) | gotamoti → gotamo ti (pts)the contemplative Gotama abstains from wrong livelihood, from “animal” arts such as these.’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,
jīvitaṁ → jīvikaṁ (bj, sya-all, pts) | paneke → pan eke (pts) | samaṇabrāhmaṇā saddhādeyyāni → samaṇa-brāhmaṇā saddhā-deyyāni (pts) | tiracchānavijjāya → tiracchāna-vijjāya (pts)“Or: ‘Whereas some contemplatives & brahmans, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ
suvuṭṭhikā → subbuṭṭhikā (bj) | seyyathidaṁ suvuṭṭhikā → seyyathīdaṁ subbuṭṭhikā (pts) | Subbuṭṭhikā → Ds subbuṭṭhikaṁ; Scm suvyuṭṭhikā. At D. ii. 60 Sd subbuṭṭhikaṁ; Sc sabbuṭṭhikā; St subbuṭṭhikaṁ; Bp suvuṭṭhikaṁ. (pts note) | saṁkhānaṁ → Bp saṁghānaṁ. (pts note) | lokāyataṁ → Bp Gr (and Sd at D. ii. 60) lokāyatanaṁ. But see C. 5. 31. 2, A. 3. 58. 1, Mil. 4, Div. 630, 633 and Saddh. P. xiii. (Kern, p. 263). (pts note)as (forecasting): there will be abundant rain; there will be a drought; there will be plenty; there will be famine; there will be rest and security; there will be danger; there will be disease; there will be freedom from disease; or they earn their living by accounting, counting, calculation, composing poetry, or teaching hedonistic arts & doctrines [lokāyata]— iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—
tiracchānavijjāya → tiracchāna-vijjāya (pts) | gotamoti → gotamo ti (pts)the contemplative Gotama abstains from wrong livelihood, from “animal” arts such as these.’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,
jīvitaṁ → jīvikaṁ (bj, sya-all, pts) | paneke → pan eke (pts) | samaṇabrāhmaṇā saddhādeyyāni → samaṇa brāhmaṇā saddhā-deyyāni (pts)“Or: ‘Whereas some contemplatives & brahmans, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ
saṁvaraṇaṁ vivaraṇaṁ → saṁvadanaṁ vivadanaṁ (bj, sya-all, pts) | jivhānibandhanaṁ → jivhānitthambhanaṁ (bj); jivhānittaddanaṁ (pts) | sirivhāyanaṁ → sirivhānaṁ (bj); sirīvhāyanaṁ (sya-all); sir avhāyanaṁ (pts) | hanujappanaṁ → (sya-all, pts) | ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ → ādāsapaṇhaṁ kumārīpaṇhaṁ devapaṇhaṁ (sya-all) | kumārikapañhaṁ → kumāripañhaṁ (pts) | jivhānitthambhanaṁ → nitthadadhanaṁ (bj: bahūsu) | saṁvadanaṁ → So SS Bp saṁvaraṇaṁ vivaraṇaṁ. (pts note) | jivhā-nittaddanaṁ → So SS Bp nibaddhanaṁ (Gr here and Bp at D. ii. 61 nibhandhanaṁ). (pts note) | -avhāyanaṁ → So Sdm; St and Ds Siravhay-; Sc Siravhānaṁ; Bp Sīrivhāyanaṁ and Sum. Sirivhāyanaṁ (In D. ii. 61 Sdt Bp as here, but Sc Siravhayanaṁ). Avhāyana occurs below at Tevijja Sutta 24. (pts note) | saṅkiraṇaṁ → saṁkiraṇaṁ (my, ms2005) | seyyathidaṁ → seyyathīdaṁ (th)as: calculating auspicious dates for marriages—both those in which the bride is brought home and those in which she is sent out; calculating auspicious dates for betrothals and divorces; for collecting debts or making investments and loans; reciting charms to make people attractive or unattractive; curing women who have undergone miscarriages or abortions; reciting spells to bind a man’s tongue, to paralyze his jaws, to make him lose control over his hands, or to bring on deafness; getting oracular answers to questions addressed to a spirit in a mirror, in a young girl, or to a spirit medium; worshipping the sun, worshipping the Great Brahmā, bringing forth flames from the mouth, invoking the goddess of luck— iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—
tiracchānavijjāya → tiracchāna-vijjāya (pts) | gotamoti → gotamo ti (pts)the contemplative Gotama abstains from wrong livelihood, from “animal” arts such as these.’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,
jīvitaṁ → jīvikaṁ (bj, sya-all, pts) | paneke → pan eke (pts) | samaṇabrāhmaṇā saddhādeyyāni → samaṇa-brāhmaṇā saddhā-deyyāni (pts) | tiracchānavijjāya → tiracchāna-vijjāya (pts)“Or: ‘Whereas some contemplatives & brahmans, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā mūlabhesajjānaṁ anuppadānaṁ osadhīnaṁ paṭimokkho
bhūtakammaṁ → (bj, pts); bhūtikammaṁ (sya-all) | vatthuparikammaṁ → vatthuparikammaṁ vatthuparikiraṇaṁ (bj); vatthuparikaraṇaṁ (sya-all); vatthuparikiraṇaṁ (pts) | nhāpanaṁ → nahāpanaṁ (bj, pts) | uddhaṁvirecanaṁ → uddhavirecanaṁ (bj, sya-all, pts) | nhāpanaṁ juhanaṁ → nahāpanaṁ jūhanaṁ (sya-all) | nettatappanaṁ → nettappānaṁ (sya-all); nettatappaṇaṁ (pts) | sallakattiyaṁ → sallakattikaṁ (pts) | anuppadānaṁ → anuppādānaṁ (pts) | bhūrikammaṁ → bhūtakammaṁ (bj: kesuci) | bhūtikammaṁ → bhūttikammanti idaṁ natthi (sya-all: sī. yu.) | bhūri-kammaṁ → Bp (here and in D. ii. 62) inserts bhūta-kammaṁ (? from 21) and SS at D. ii. 62, insert bhūti-kammam. (pts note) | vatthu-parikiraṇaṁ → Scm (and SS in D. ii. 62) paṭi-; Sdt Ds Sum. and Bp pari-. (pts note) | seyyathidaṁ → seyyathīdaṁ (th)as: promising gifts to deities in return for favors; fulfilling such promises; demonology; reciting spells in earth houses [see earth skills, above]; inducing virility and impotence; preparing sites for construction; consecrating sites for construction; giving ceremonial mouthwashes & ceremonial baths; offering sacrificial fires; administering emetics, purges, purges from above, purges from below, head-purges; ear-oil, eye-drops, treatments through the nose, ointments, and counter-ointments; practicing eye-surgery [or: extractive surgery], general surgery, pediatrics; administering root-medicines and binding medicinal herbs— iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—
tiracchānavijjāya → tiracchāna-vijjāya (pts) | gotamoti → gotamo ti (pts)the contemplative Gotama abstains from wrong livelihood, from “animal” arts such as these.’ iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.“It’s of this, monks, that a run-of-the-mill person, when praising the Tathāgata, would speak.

Idaṁ kho, bhikkhave, appamattakaṁ oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya.
+ → taṁ (bjt, th, pts)“These are the minor matters, lower matters, matters of virtue, of which a run-of-the-mill person, when praising the Tathāgata, would speak.

Mahāsīlaṁ niṭṭhitaṁ.
mahāsīlaṁ → mahā-sīlaṁ (pts)

3. DiṭṭhiView Standpoints

3.1. PubbantakappikaTheorists about the Past

Atthi, bhikkhave, aññeva dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.
aññeva → aññe va (th) | aññeva → aññ eva (pts) | paṇḍitavedanīyā → paṇḍita-vedanīyā (pts) | yathābhuccaṁ → yathā-bhuccaṁ (pts)“There are, monks, other dhammas—deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise—that the Tathāgata proclaims, having directly known & realized them for himself, and that those who, rightly speaking in praise of the Tathāgata in line with what is factual, would speak. Katame ca te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ?
ca → ca pana (pts) | paṇḍitavedanīyā → paṇḍita-vedanīyā (pts) | yathābhuccaṁ → yathā-bhuccaṁ (pts)And what are those dhammas—deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise—that the Tathāgata proclaims, having directly known & realized them for himself, and that those who, rightly speaking in praise of the Tathāgata in line with what is factual, would speak?

Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino, pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi.
adhimuttipadāni → adhivuttipadāni (bj, pts) | aṭṭhārasahi → aṭṭhādasahi (bj, pts) | adhimuttipadāni → adhivuttipadāni (cck: sī. pī.) | adhivutti-padāni → Bp Gr adhimutta-. Sec below 2. 37 and 3. 27. (pts note) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts)“There are some contemplatives & brahmans who are theorists about the past, who hold views about the past, who approve of various beliefs with reference to the past on 18 grounds. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi?
adhimuttipadāni → adhivuttipadāni (bj, pts) | aṭṭhārasahi → aṭṭhādasahi (pts) | samaṇabrāhmaṇā kimāgamma kimārabbha pubbantakappikā → samaṇa-brāhmaṇā kim āgamma kim ārabbha pubbanta-kappikā (pts) | anekavihitāni adhimuttipadāni → aneka-vihitāni adhivutti-padāni (pts)And with reference to what, coming from what, are these honorable contemplatives & brahmans theorists about the past who hold views about the past, who approve of various beliefs with reference to the past on 18 grounds?

3.1.1. SassatavādaEternalism

Santi, bhikkhave, eke samaṇabrāhmaṇā sassatavādā, sassataṁ attānañca lokañca paññapenti catūhi vatthūhi.
paññapenti → paññāpenti (bj) | paññapenti → paññāpenti (sya-all note) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | attānañca lokañca paññapenti → attānañ ca lokañ ca paññāpenti (pts)“There are some contemplatives & brahmans who are adherents of eternalism, who proclaim an eternal self & cosmos1 on four grounds. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi?
paññapenti → paññāpenti (bj) | samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā → samaṇa-brāhmaṇā kim āgamma kim ārabbha sassata-vādā (pts) | attānañca lokañca paññapenti catūhi → attānañ ca lokañ ca paññāpenti catuhi (pts)And with reference to what, coming from what, are these honorable contemplatives & brahmans adherents of eternalism who proclaim an eternal self & cosmos on four grounds?

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte (…) anekavihitaṁ pubbenivāsaṁ anussarati.
(…) → (parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese) (sya-all, mr) | citte → citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese (sya-all) | → (parisuddhe pariyodāte anaṅgaṇe vigatūpattilese) (syā. ka.) (cck note) | → parisuddhetyādīni natthi (sya-all: sī.) | citte → Bp here, but not below, in this , inserts parisuddhe pariyodāte anaṅgane vigatūpakkilese (Which, with other words, occur in the parallel texts). (pts note) | yathāsamāhite → yathā samāhite (th, pts) | pe → spelled out in full (pts) | cetosamādhiṁ → ceto-samādhiṁ (pts) | pubbenivāsaṁ → pubbe nivāsaṁ (pts)1. “There is the case where a certain contemplative or brahman—through ardency, through exertion, through commitment, through heedfulness, through right attention—touches an awareness-concentration such that in his concentrated mind—purified, bright, unblemished, rid of defilement2—he remembers many past lives, Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
udapādiṁ → upapādiṁ (bj, pts1ed) | vīsampi → vīsatimpi (bj, pts) | cattālīsampi → cattārīsampi (bj, pts); cattāḷīsampi (sya-all) | udapādiṁ → upapādiṁ (pts) | upapādiṁ → udapādiṁ (bj: sīmu) | vīsampi → vīsatimpi (sya-all note) | tiṁsampi → tīsampi (sya-all: yu.) | cattāḷīsampi → cattārīsampi (sya-all note) | udapādiṁ → uppādiṁ (sya-all note) | tiṁsam → Bp vīsati, tiṁsa. (pts note) | jāti-sata-sahassāni → The parallel texts here have different words. See D. ii. 93; M. i. p. 182; A. iii. 59, 100; S. V. Pār. i. 1. 6. (pts note) | upapādiṁ → SS perhaps uppādiṁ; Bp and Gr udapādi (here and in D. ii. 93) Old. loc. cit. udapādiṁ. And so Trenckner M. I. 22, 35, but uppādiṁ at pp. 182, etc. (pts note) | idhūpapanno → Old. loc. cit. idh'; uppanno; Bp here = SS. (pts note) | evaṅgotto → evaṁgotto (my, th, ms2005) | evaṁnāmo → evannāmo (bjt) | evaṁsukhadukkhappaṭisaṁvedī → evaṁsukhadukkhapaṭisaṁvedī (bjt, th) | seyyathidaṁ → seyyathīdaṁ (th) | seyyathidaṁ ekampi → seyyathīdaṁ ekam pi (pts) | dvepi → dve pi (pts) | tissopi → tisso pi (pts) | catassopi → catasso pi (pts) | pañcapi → pañca pi (pts) | dasapi → dasa pi (pts) | vīsampi → vīsatim pi (pts) | tiṁsampi → tiṁsam pi (pts) | cattālīsampi → cattārīsam pi (pts) | paññāsampi → paññāsam pi (pts) | jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni → jāti-satam pi jātisahassam pi jāti-sata-sahassam pi anekāni pi jāti-satāni anekāni pi jāti-sahassāni anekāni pi jāti-sata-sahassāni (pts) | evaṁnāmo evaṅgotto evaṁvaṇṇo → evaṁ-nāmo evaṁ-gotto evaṁ-vaṇṇo (pts) | evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto → evaṁ-sukha dukkha paṭisaṁvedī evam-āyu-pariyanto (pts) | evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto → evaṁ-nāmo evaṁ-gotto evaṁ-vaṇṇo evam-āhāro evaṁ-sukha-dukkhapaṭisaṁvedī evam-āyu-pariyanto (pts) | idhūpapannoti → idhūpapanno ti (pts) | sauddesaṁ anekavihitaṁ pubbenivāsaṁ → sa-uddesaṁ aneka-vihitaṁ pubbe nivāsaṁ (pts)i.e., one birth, two… five, ten… fifty, a hundred, a thousand, a hundred thousand, many hundreds, many thousands, many hundred thousands:3 ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, 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 & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he recollects his manifold past lives in their modes & details.

So evamāha:
evamāha → evam āha (pts)“He says: ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;
esikaṭṭhāyiṭṭhito → esikaṭṭhāyī ṭhito (sya-all) | ṭhito → ekaṭṭhāyiṭṭhito (sya-all note) | vañjho → SS always ṁ (not ñ); Bp (twice) vañco. (pts note) | kūṭaṭṭho → So Sm. All other MSS. kuṭa, twice, and so also in Sum., in D. ii. 26 (Where all these words recur), and in Abh. 107. (pts note)‘The self & the cosmos are eternal, barren, stable as a mountain-peak, standing firm like a pillar. te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ.
atthi tveva → atthitveva (my, bjt, th)And although beings transmigrate, wander on, die, & reappear, there still is that which is for eternity. Taṁ kissa hetu?
taṁ → tam (pts)Why is that? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi.
padhānamanvāya → (bj) | ahañhi → ahaṁ hi (bjt, th) | yathāsamāhite → yathā samāhite (th, pts) | ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ → ahaṁ hi ātappam anvāya padhānam anvāya anuyogam anvāya appamādam anvāya sammā manasikāram anvāya tathā-rūpaṁ ceto-samādhiṁ (pts) | anekavihitaṁ pubbenivāsaṁ → aneka-vihitaṁ pubbe nivāsaṁ (pts)Because I—through ardency, through exertion, through commitment, through heedfulness, through right attention—touch an awareness-concentration such that in my concentrated mind—purified, bright, unblemished, rid of defilement—I remember many past lives, Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.
cattālīsampi → cattāḷīsampi (sya-all) | ti → All MSS. ti here and in 32, 33. (pts note) | evaṅgotto → evaṁgotto (my, th, ms2005) | seyyathidaṁ → seyyathīdaṁ (th) | evaṁsukhadukkhappaṭisaṁvedī → evaṁsukhadukkhapaṭisaṁvedī (th) | idhūpapannoti → idhūpapanno ti (ms2005)i.e., one birth, two… five, ten… fifty, a hundred, a thousand, a hundred thousand, many hundreds, many thousands, many hundred thousands: ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, 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 & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus I recollect my manifold past lives in their modes & details.

Imināmahaṁ etaṁ jānāmi:
etaṁ → So SS below i. 2, 17, 18, etc. Bp Imināmahaṁ. Here Sum. appears to read iminā p'; aham evaṁ, in 32, 33, Bp Scdt have imināhaṁ etaṁ, but Sm iminā p'ahaṁ evaṁ. (pts note) | imināmahaṁ → iminā p ahaṁ (pts)By means of this I know

“yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;
esikaṭṭhāyiṭṭhito → esikaṭṭhāyī ṭhito (sya-all) | ca → Gr omits, but not in 32, 33. (pts note)how the self & the cosmos are eternal, barren, stable as a mountain-peak, standing firm like a pillar. te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti.
te ca → teva (bj) | atthi tveva → atthitveva (my, bjt, th) | sassatisamanti → sassatisaman ti (ms2005) | sassatisamanti → sassati-saman ti (pts)And although beings transmigrate, wander on, die, & reappear, there still is that which is for eternity.’ Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti.
paññapenti → paññāpenti (bj) | eke → ekacce (pts) | yaṁ → yam (pts) | eke samaṇabrāhmaṇā sassatavādā → ekacce samaṇa-brāhmaṇā sassata-vādā (pts) | attānañca lokañca paññapenti → attānañ ca lokañ ca paññāpenti (pts)“This is the first basis—with reference to which, coming from which—some contemplatives & brahmans are adherents of eternalism who proclaim an eternal self & cosmos.

Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti?
paññapenti → paññāpenti (bj) | kimāgamma kimārabbha → kim ārabbha kim āgamma (pts)2. “As for the second: With reference to what, coming from what, are honorable contemplatives & brahmans adherents of eternalism who proclaim an eternal self & cosmos? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati.
yathāsamāhite → yathā samāhite (bjt, th, pts) | ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya → ātappam anvāya padhānam anvāya anuyogam anvāya appamādam anvāya sammā-manasikāram anvāya (pts) | cetosamādhiṁ → ceto-samādhiṁ (pts) | pubbenivāsaṁ → pubbe nivāsaṁ (pts)“There is the case where a certain contemplative or brahman—through ardency, through exertion, through commitment, through heedfulness, through right attention—touches an awareness-concentration such that in his concentrated mind—purified, bright, unblemished, rid of defilement—he remembers many past lives, Seyyathidaṁ—ekampi saṁvaṭṭavivaṭṭaṁ dvepi saṁvaṭṭavivaṭṭāni tīṇipi saṁvaṭṭavivaṭṭāni cattāripi saṁvaṭṭavivaṭṭāni pañcapi saṁvaṭṭavivaṭṭāni dasapi saṁvaṭṭavivaṭṭāni: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
udapādiṁ → upapādiṁ (bj, pts) | anekavihitaṁ pubbenivāsaṁ → pubbe nivāsaṁ (pts) | evaṅgotto → evaṁgotto (my, th, ms2005) | evaṁnāmo → evannāmo (bjt) | evaṁsukhadukkhappaṭisaṁvedī → evaṁsukhadukkhapaṭisaṁvedī (bjt, th) | seyyathidaṁ → seyyathīdaṁ (th)i.e., one eon of cosmic contraction & expansion, two eons… three… four… five… six… seven… eight… nine… ten eons of cosmic contraction & expansion.…

So evamāha:
evamāha → evam āha (pts)“He says: ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;
esikaṭṭhāyiṭṭhito → esikaṭṭhāyī ṭhito (sya-all)‘The self & the cosmos are eternal, barren, stable as a mountain-peak, standing firm like a pillar. te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ.
atthi tveva → atthitveva (my, bjt, th) | sassatisamaṁ → sassata-samaṁ (pts)And although beings transmigrate, wander on, die, & reappear, there is still that which is for eternity. Taṁ kissa hetu?Why is that? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi.
ahañhi → ahaṁ hi (bjt) | yathāsamāhite → yathā samāhite (bjt, th)Because I—through ardency, through exertion, through commitment, through heedfulness, through right attention—touch an awareness-concentration such that in my concentrated mind—purified, bright, unblemished, rid of defilement—I remember many past lives… Seyyathidaṁ—ekampi saṁvaṭṭavivaṭṭaṁ dvepi saṁvaṭṭavivaṭṭāni tīṇipi saṁvaṭṭavivaṭṭāni cattāripi saṁvaṭṭavivaṭṭāni pañcapi saṁvaṭṭavivaṭṭāni dasapi saṁvaṭṭavivaṭṭāni: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.
seyyathidaṁ ekampi saṁvaṭṭavivaṭṭaṁ dvepi → seyyathīdaṁ dasa pi (pts) | evaṅgotto → evaṁgotto (my, th, ms2005) | evaṁsukhadukkhappaṭisaṁvedī → evaṁsukhadukkhapaṭisaṁvedī (th) | idhūpapannoti → idhūpapanno ti (ms2005)

Imināmahaṁ etaṁ jānāmi:
imināmahaṁ → imināpāhaṁ (bj) | imināmahaṁ → iminā p ahaṁ (pts)By means of this I know

“yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti.
te ca → teva (bj) | esikaṭṭhāyiṭṭhito → esikaṭṭhāyī ṭhito (sya-all) | atthi tveva → atthitveva (my, th) | atthi tveva sassatisamanti → atthitveva sassatisamaṁti (bjt) | sassatisamanti → sassatisaman ti (ms2005) | kūṭaṭṭho → kūtaṭṭho (pts) | sassatisamanti → sassata-saman ti (pts)how the self & the cosmos are eternal, barren, stable as a mountain-peak, standing firm like a pillar. And although beings transmigrate, wander on, die, & reappear, there still is that which is for eternity.’ Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti.
paññapenti → paññāpenti (bj) | dutiyaṁ → tatiyaṁ (pts) | yaṁ → yam (pts) | samaṇabrāhmaṇā sassatavādā → samaṇa-brāhmaṇā sassata-vādā (pts) | attānañca lokañca paññapenti → attānañ ca lokañ ca paññāpenti (pts)“This is the second basis—with reference to which, coming from which—some contemplatives & brahmans are adherents of eternalism who proclaim an eternal self & cosmos.

Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti?
paññapenti → paññāpenti (bj) | samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā → samaṇa-brāhmaṇā kim āgamma kim ārabbha sassata-vādā (pts) | attānañca lokañca paññapenti → attānañ ca lokañ ca paññāpenti (pts)3. “As for the third: With reference to what, coming from what, are honorable contemplatives & brahmans adherents of eternalism who proclaim an eternal self & cosmos? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati.
yathāsamāhite → yathā samāhite (th, pts) | ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya → ātappam anvāya padhānam anvāya anuyogam anvāya appamādam anvāya sammā-manasikāram anvāya (pts) | cetosamādhiṁ → ceto-samādhiṁ (pts) | anekavihitaṁ pubbenivāsaṁ → aneka-vihitaṁ pubbe nivāsaṁ (pts)“There is the case where a certain contemplative or brahman—through ardency, through exertion, through commitment, through heedfulness, through right attention—touches an awareness-concentration such that in his concentrated mind—purified, bright, unblemished, rid of defilement—he remembers many past lives, Seyyathidaṁ—dasapi saṁvaṭṭavivaṭṭāni vīsampi saṁvaṭṭavivaṭṭāni tiṁsampi saṁvaṭṭavivaṭṭāni cattālīsampi saṁvaṭṭavivaṭṭāni: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
vīsampi → vīsatimpi (bj) | cattālīsampi → cattārīsampi (bj); cattāḷīsampi (sya-all) | udapādiṁ → upapādiṁ (bj) | upapādiṁ → udapādiṁ (bj: sīmu) | evaṅgotto → evaṁgotto (my, bjt, th, ms2005) | evaṁsukhadukkhappaṭisaṁvedī → evaṁsukhadukkhapaṭisaṁvedī (bjt, th) | evaṁnāmo → evannāmo (bjt) | seyyathidaṁ → seyyathīdaṁ (th)i.e., ten eons of cosmic contraction & expansion, twenty… thirty… forty eons of cosmic contraction & expansion.…

So evamāha:
evamāha → evam āha (pts)“He says: ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;
esikaṭṭhāyiṭṭhito → esikaṭṭhāyī ṭhito (sya-all)‘The self & the cosmos are eternal, barren, stable as a mountain-peak, standing firm like a pillar. te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ.
te ca → teva (bj) | atthi tveva → atthitveva (my, bjt, th) | sassatisamaṁ → sassati-samaṁ (pts)And although beings transmigrate, wander on, die, & reappear, there is still that which is for eternity. Taṁ kissa hetu?
taṁ → tam (pts)Why is that? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi.
ahañhi → ahaṁ hi (bjt) | yathāsamāhite → yathā samāhite (th)Because I—through ardency, through exertion, through commitment, through heedfulness, through right attention—touch an awareness-concentration such that in my concentrated mind—purified, bright, unblemished, rid of defilement—I remember many past lives… Seyyathidaṁ—dasapi saṁvaṭṭavivaṭṭāni vīsampi saṁvaṭṭavivaṭṭāni tiṁsampi saṁvaṭṭavivaṭṭāni cattālīsampi saṁvaṭṭavivaṭṭāni: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.
cattālīsampi → cattāḷīsampi (sya-all) | evaṅgotto → evaṁgotto (my, th, ms2005) | seyyathidaṁ → seyyathīdaṁ (th) | evaṁsukhadukkhappaṭisaṁvedī → evaṁsukhadukkhapaṭisaṁvedī (th) | idhūpapannoti → idhūpapanno ti (ms2005)

Imināmahaṁ etaṁ jānāmi:
imināmahaṁ → iminā mahaṁ (bjt) | imināmahaṁ → iminā p ahaṁ (pts)By means of this I know

“yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti.
esikaṭṭhāyiṭṭhito → esikaṭṭhāyī ṭhito (sya-all) | atthi tveva → atthitveva (my, th) | atthi tveva sassatisamanti → atthitveva sassatisamaṁti (bjt) | sassatisamanti → sassatisaman ti (ms2005) | atthi tveva sassatisamanti → atthitveva sassati-saman ti (pts)how the self & the cosmos are eternal, barren, stable as a mountain-peak, standing firm like a pillar. And although beings transmigrate, wander on, die, & reappear, there still is that which is for eternity.’ Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti.
attānañca lokañca paññapenti → attānaṁ ca lokaṁ ca paññāpenti (bjt) | yaṁ → yam (pts) | samaṇabrāhmaṇā sassatavādā → samaṇa-brāhmaṇā sassata-vādā (pts) | attānañca lokañca paññapenti → attānañ ca lokañ ca paññāpenti (pts)“This is the third basis—with reference to which, coming from which—some contemplatives & brahmans are adherents of eternalism who proclaim an eternal self & cosmos.

Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti?4. “As for the fourth: With reference to what, coming from what, are honorable contemplatives & brahmans adherents of eternalism who proclaim an eternal self & cosmos? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī, so takkapariyāhataṁ vīmaṁsānucaritaṁ sayaṁ paṭibhānaṁ evamāha:
vīmaṁsī → vimaṁsī (sya-all); vīmaṅsī (pts) | vīmaṁsānucaritaṁ sayaṁ paṭibhānaṁ → vimaṁsānucaritaṁ sayaṁpāṭibhāṇaṁ (sya-all) | vīmaṁsānucaritaṁ sayaṁ paṭibhānaṁ evamāha → vīmaṅsānucaritaṁ sayaṁpaṭibhānaṁ evam āha (pts) | vimaṁsī → vīmaṁsī (sya-all: sī.) | sayaṁ paṭibhānaṁ → sayampaṭibhānaṁ (bjt) | takkapariyāhataṁ vīmaṁsānucaritaṁ sayaṁ paṭibhānaṁ evamāha → takka-pariyāhataṁ vīmaṅsānucaritaṁ sayaṁ-paṭibhānaṁ evam āha (pts)“There is the case where a certain contemplative or brahman is a logician,4 an inquirer. He states his own improvisation, hammered out by logic, deduced from his inquiries: ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;
esikaṭṭhāyiṭṭhito → esikaṭṭhāyī ṭhito (sya-all) | loko → loka (pts)‘The self & the cosmos are barren, stable as a mountain-peak, standing firm like a pillar. te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti.
te ca → teva (bj) | sandhāvanti → sandhāyanti (pts) | atthi tveva → atthitveva (my, bjt, th) | atthi tveva sassatisamanti → atthitveva sassati-saman ti (pts)And even though beings transmigrate, wander on, die, & reappear, there still is that which is for eternity.’ Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti.
paññapenti → paññāpenti (bj) | yaṁ → yam (pts) | samaṇabrāhmaṇā sassatavādā → samaṇa-brāhmaṇā sassata-vādā (pts) | attānañca lokañca paññapenti → attānañ ca lokañ ca paññāpenti (pts)“This is the fourth basis—with reference to which, coming from which—some contemplatives & brahmans are adherents of eternalism, who proclaim an eternal self & cosmos.

Imehi kho te, bhikkhave, samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi.
paññapenti → paññāpenti (bj) | imehi → ime (pts) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | attānañca lokañca paññapenti catūhi → attānañ ca lokañ ca paññāpenti catuhi (pts)“These, monks, are the contemplatives & brahmans who are adherents of eternalism, who proclaim an eternal self & cosmos on four grounds. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sassatavādā sassataṁ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.
paññapenti → paññāpenti (bj) | samaṇā vā brāhmaṇā vā → samaṇabrāhmaṇā (sya-all) | sassatavādā → sassata-vādā (pts) | attānañca lokañca paññapenti → attānañ ca lokañ ca paññāpenti (pts) | imeheva catūhi → imeh eva catuhi (pts) | natthi → n atthi (pts)And whatever contemplatives & brahmans who are adherents of eternalism, who proclaim an eternal self & cosmos, they all do so on one or another of these four grounds. There is nothing outside of this.

Tayidaṁ, bhikkhave, tathāgato pajānāti:“With regard to this, the Tathāgata discerns that ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti,
bhavanti → bhavissanti (bj) | diṭṭhiṭṭhānā → Bp Gr diṭṭhiṭṭhānaṁ. (pts note) | evaṅgahitā → evaṁgahitā (my, bjt, th, ms2005) | evaṅgatikā → evaṁgatikā (my, th, ms2005) | + → kho (bjt) | evaṅgatikā bhavanti → evaṁgatikā bhavissanti (bjt)‘These standpoints, thus seized, thus grasped at, lead to such & such a destination, to such & such a state in the world beyond.’ tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti; tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.
pajānanaṁ → pajānaṁ (?) | pajānanaṁ → pajānaṁ (?) dī. ni. 3.36 pāḷiaṭṭhakathā passitabbaṁ (cck note) | pajānanaṁ → jānanaṁ (sya-all note) | aparāmasato → Bp evam ap- (SS Sum. omit). (pts note) | viditā → Scd add yeva, but omit it at 2. 15 and 3. 30. (pts note) | tañca → taṁ ca (bjt) | tañca → tañ ca (pts) | cassa paccattaññeva → assa paccattaṁ yeva (pts)That the Tathāgata discerns. And he discerns what is higher than that. And yet, discerning that, he does not grasp at it. And as he is not grasping at it, unbinding [nibbuti] is experienced right within. Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.
atthaṅgamañca → atthagamañca (bj) | atthagamañ → Bp Gr atthaṅg-. (pts note) | anupādāvimutto → anupādā vimutto (bjt, th)Knowing, as they have come to be, the origination, ending, allure, & drawbacks of feelings, along with the escape from feelings, the Tathāgata, monks—through lack of clinging/sustenance—is released.

Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.
paṇītā → panītā (bj: machasaṁ) | vedanīyā → vedaniyā (bj: machasaṁ) | paṇḍitavedanīyā → paṇḍita vedanīyā (bjt) | sacchikatvā → sacchi-katvā (pts) | yathābhuccaṁ → yathā-bhuccaṁ (pts)“These, monks, are the dhammas—deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise—that the Tathāgata proclaims, having directly known & realized them for himself, and that those who, rightly speaking in praise of the Tathāgata in line with what is factual, would speak.

Paṭhamabhāṇavāro.
paṭhamabhāṇavāro → paṭhamakabhāṇavāraṁ (bjt) | paṭhamabhāṇavāro → paṭhamabhāṇavāraṁ (th)

3.1.2. EkaccasassatavādaPartial Eternalism

Santi, bhikkhave, eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi.
paññapenti → paññāpenti (bj) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | ekaccaasassatikā → ekacca-asassatikā (pts) | attānañca lokañca paññapenti catūhi → attānañ ca lokañ ca paññāpenti catuhi (pts)“There are some contemplatives & brahmans who are partially eternalists and partially non-eternalists, who proclaim a partially eternal and partially non-eternal self & cosmos on four grounds. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi?
paññapenti → paññāpenti (bj) | samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā → samaṇa-brāhmaṇā kim āgamma kim ārabbha ekacca-sassatikā ekacca-asassatikā (pts) | attānañca lokañca paññapenti catūhi → attānañ ca lokañ ca paññāpenti catuhi (pts)And with reference to what, coming from what, are these honorable contemplatives & brahmans partially eternalists and partially non-eternalists who proclaim a partially eternal and partially non-eternal self & cosmos on four grounds?

Hoti kho so, bhikkhave, samayo, yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko saṁvaṭṭati.5. “There ultimately comes a time when, with the passing of a long stretch of time, this cosmos devolves. Saṁvaṭṭamāne loke yebhuyyena sattā ābhassarasaṁvattanikā honti.
saṁvaṭṭamāne loke → saṁvaṭṭamāno loko (pts) | ābhassarasaṁvattanikā → ābhassarasaṁvaṭṭanikā (pts) | ābhassarasaṁvattanikā → ābhassara-saṁvaṭṭanikā (pts)When the cosmos is devolving, beings for the most part head toward the Radiant (brahmās). Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti.
ciraṁ dīghamaddhānaṁ → cīraṁ dīghaṁ addhānaṁ (pts) | sayaṁpabhā → sayampabhā (bjt, th) | pītibhakkhā → pīti-bhakkhā (pts) | antalikkhacarā → antalikkha-carā (pts)There they stay: mind-made, feeding on rapture, self-luminous, coursing through the air, established in beauty for a long stretch of time.

Hoti kho so, bhikkhave, samayo, yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko vivaṭṭati.Then there ultimately comes a time when, with the passing of a long stretch of time, this cosmos evolves. Vivaṭṭamāne loke suññaṁ brahmavimānaṁ pātubhavati.
brahmavimānaṁ pātubhavati → brahma-vimānaṁ pātu-bhavati (pts)When the cosmos is evolving, an empty Brahmā palace appears. Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjati.
atha kho aññataro → athaññataro (bj) | kho → (sya-all) | atha kho → ath (pts) | puññakkhayā → puñña-kkhayā (pts) | brahmavimānaṁ → brahma-vimānaṁ (pts)Then a certain being—from the exhaustion of his life span or the exhaustion of his merit8—falls from the company of the Radiant and re-arises in the empty Brahmā palace. So tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro subhaṭṭhāyī, ciraṁ dīghamaddhānaṁ tiṭṭhati.
so → sopi (sya-all) | tiṭṭhati → tiṭṭhati tattha (sya-all) | ciraṁ dīghamaddhānaṁ → cīraṁ dīghaṁ addhānaṁ (pts) | sayampabho → sayaṁpabho (my) | pītibhakkho sayampabho antalikkhacaro → pīti-bhakkho sayaṁ-pabho antalikkha-caro (pts)And there he still stays mind-made, feeding on rapture, self-luminous, coursing through the air, established in beauty for a long stretch of time.

Tassa tattha ekakassa dīgharattaṁ nivusitattā anabhirati paritassanā uppajjati:
uppajjati → upapajjati (sya-all, csp1ed) | nivusitattā → nibbusitattā (bj, pts) | uppajjati → upapajjati (cck) | tattha ekakassa → ekassa (sya-all) | ekakassa → Sc Bp ekassa. (pts note) | dīgharattaṁ nivusitattā → dīgha-rattaṁ nibbusitattā (pts)“After dwelling there alone for a long time, he experiences displeasure & agitation: ‘aho vata aññepi sattā itthattaṁ āgaccheyyun’ti.
aññepi → aññe pi (pts) | āgaccheyyunti → āgaccheyyun ti (pts)‘O, if only other beings would come to this world!’ Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṁ upapajjanti tassa sattassa sahabyataṁ.
aññepi → aññatarepi (bj, pts) | atha aññepi → athaññepi (sya-all) | sahabyataṁ → sahavyataṁ (bjt, pts) | aññepi → aññatare pi (pts) | puññakkhayā → puñña-kkhayā (pts) | ābhassarakāyā → ābhassara-kāyā (pts)“Then other beings, through the ending of their life span or the ending of their merit, fall from the company of the Radiant and reappear in the Brahmā palace, in the company of that being. Tepi tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti.
ciraṁ dīghamaddhānaṁ → cīraṁ dīghaṁ addhānaṁ (pts) | sayaṁpabhā → sayampabhā (bjt, th) | tepi → te pi (pts) | pītibhakkhā sayaṁpabhā → pīti-bhakkhā sayaṁ-pabhā (pts)And there they still stay mind-made, feeding on rapture, self-luminous, coursing through the air, established in beauty for a long stretch of time.

Tatra, bhikkhave, yo so satto paṭhamaṁ upapanno tassa evaṁ hoti:“Then the thought occurs to the being who reappeared first: ‘ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ.
sajitā → sajjitā (sya-all, km); sañjitā (pts1ed) | vasavattī → vasavatti (sya-all) | nimmātā → nimmitā (sya-all) | sajitā → sañjitā (pts) | sajitā → saṁjitā (bj: PTS) | sajitā → sajjitā (cck: syā. kaṁ.) | nimmitā → nimmātā (sya-all: sī. yu.) | sajjitā → sañjitā (sya-all: sī. yu.) | sañjitā → Bp (thrice) Nimmitā, Sajitā. See xi. 80. (pts note) | bhūtabhabyānaṁ → bhūtabhavyānaṁ (bjt) | ahamasmi → aham asmi (pts) | mahābrahmā → mahā-brahmā (pts) | aññadatthudaso → aññadatthu daso (pts) | bhūtabhabyānaṁ → bhūta-bhavyānaṁ (pts)‘I am Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief, Appointer & Ruler, Father of All That Have Been & Shall Be. Mayā ime sattā nimmitā.These beings were created by me. Taṁ kissa hetu?Why is that? Mamañhi pubbe etadahosi:
mamañhi → mamaṁ hi (bjt, th, pts) | etadahosi → etad ahosi (pts)First the thought occurred to me,

“aho vata aññepi sattā itthattaṁ āgaccheyyun”ti.
āgaccheyyunti → āgaccheyyun ti (ms2005, pts) | aññepi → aññe pi (pts)“O, if only other beings would come to this world!” Iti mama ca manopaṇidhi, ime ca sattā itthattaṁ āgatā’ti.
mama ca → mamañca (bj, sya-all, pts1ed) | mama → mamaṁ (sya-all) | mamañca → mama ca (bj: machasaṁ) | mama → mamañ (pts) | manopaṇidhi → mano-paṇidhi (pts) | āgatāti → āgatā ti (pts)And thus my direction of will brought these beings to this world.’

Yepi te sattā pacchā upapannā, tesampi evaṁ hoti:
upapannā → uppannā (si) | upapannā → uppannā (bj: sīmu) | yepi → ye pi (pts) | tesampi → tesam pi (pts)As for the beings who reappeared later, this thought occurs to them: ‘ayaṁ kho bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ.
vasavattī → vasavatti (sya-all) | nimmātā → nimmitā (sya-all) | sajitā → sañjitā (pts) | bhūtabhabyānaṁ → bhūtabhavyānaṁ (bjt, pts) | sajitā → sajjitā (th) | aññadatthudaso → aññadatthu daso (pts)‘This is Brahmā… Father of All That Have Been & Shall Be. Iminā mayaṁ bhotā brahmunā nimmitā.We were created by this Brahmā. Taṁ kissa hetu?Why is that? Imañhi mayaṁ addasāma idha paṭhamaṁ upapannaṁ, mayaṁ panamha pacchā upapannā’ti.
panamha → panamhā (bj, sya-all); pana amhā (pts) | imañhi → imaṁ (pts) | mayaṁ → mayaṁ hi (pts) | imañhi → imaṁ hi (bjt) | upapannāti → upapannā ti (pts)We saw that he appeared here before, while we appeared after.’

Tatra, bhikkhave, yo so satto paṭhamaṁ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca.The being who reappeared first is of longer life span, more beautiful, & more influential, Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.while the beings who reappeared later are of shorter life span, less beautiful, & less influential.

Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati.
panetaṁ → pan etaṁ (pts)“Now, there is the possibility, monks, that a certain being, having fallen from that company, comes to this world. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati.Having come to this world, he goes forth from the home life into homelessness. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.
yathāsamāhite → yathā samāhite (bjt, th, pts) | paraṁ nānussarati → parannānussarati (th) | ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ → ātappam anvāya padhānam anvāya anuyogam anvāya appamādam anvāya sammāmanasi-kāram anvāya tathā-rūpaṁ ceto-samādhiṁ (pts) | pubbenivāsaṁ → pubbe nivāsaṁ (pts)Having gone forth from the home life into homelessness, he—through ardency, through exertion, through commitment, through heedfulness, through right attention—touches an awareness-concentration such that in his concentrated mind he recollects that former life, but nothing prior to that.

So evamāha:
evamāha → evam āha (pts)He says, ‘yo kho so bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ, yena mayaṁ bhotā brahmunā nimmitā, so nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassati.
vasavattī → vasavatti (sya-all) | nimmātā → nimmitā (sya-all) | sajitā → sañjitā (pts) | bhūtabhabyānaṁ → bhūtabhavyānaṁ (bjt) | sajitā → sajjitā (th) | mahābrahmā → mahā-brahmā (pts) | aññadatthudaso → aññadatthu daso (pts) | bhūtabhabyānaṁ → bhūta-bhavyānaṁ (pts) | avipariṇāmadhammo → avipariṇāma-dhammo (pts) | tatheva → tath eva (pts)‘We were created by Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief, Appointer and Ruler, Father of All That Have Been and Shall Be. He is constant, permanent, eternal, not subject to change, and will remain just like that for eternity. Ye pana mayaṁ ahumhā tena bhotā brahmunā nimmitā, te mayaṁ aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti.
ahumhā → ahumha (pts) | bhotā → (pts) | addhuvā → Sc Bp adhuvā. See Vim. 50, 23; J. i. 393, 3. (pts note) | cavanadhammā → cavana-dhammā (pts) | āgatāti → āgatā ti (pts)But we who have been created by him—inconstant, impermanent, short-lived, subject to falling—have come to this world.’ Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti.
Idaṁ → idaṁ kho (csp1ed) | paññapenti → paññāpenti (bj) | paṭhamaṁ → paṭhamaṇ (pts) | yaṁ → yam (pts) | samaṇabrāhmaṇā ekaccasassatikā → samaṇa brāhmaṇā ekacca-sassatikā (pts) | attānañca lokañca paññapenti → attānañ ca lokañ ca paññāpenti (pts)“This is the first basis—with reference to which, coming from which—some contemplatives & brahmans are partially eternalists and partially non-eternalists who proclaim a partially eternal and partially non-eternal self & cosmos.

Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti?
asassataṁ → asassata (th) | samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā → samaṇa brāhmaṇā kim āgamma kim ārabbha ekacca-sassatikā ekacca-asassatikā (pts) | attānañca lokañca paññapenti → attānañ ca lokañ ca paññāpenti (pts)6. “As for the second: With reference to what, coming from what, are contemplatives & brahmans partially eternalists and partially non-eternalists who proclaim a partially eternal and partially non-eternal self & cosmos? Santi, bhikkhave, khiḍḍāpadosikā nāma devā, te ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati. Satiyā sammosā te devā tamhā kāyā cavanti.
sammussati → mussati (bj, pts1ed); pamussati (sya-all) | sammussati → mussati (pts) | hassakhiḍḍāratidhammasamāpannā → hasakhiḍḍāratidhammasamāpannā (cck: ka.) | sammussati → pamussati (cck: sī. syā.) | pamussati → sammussati (sya-all note) | Khiḍḍā-padosikā → Sc here pādus-, below twice pados-; Sd thrice padus- St thrice padūs-; Bp first padūs-, then twice pados-; Gr first padus-, then twice pados-; Sum. pados-, but gives vḷ. padus-. All MSS. pados- in 10. (pts note) | mussati → Sd mossati; Gr Bp (and St Bp Gr twice below) sammussati. (pts note) | satiyā → So Sdt Bp Gr, and all MSS. twice in 9. Here Scm and Sum. sati. (pts note) | hassakhiḍḍāratidhammasamāpannā → hassa-khiḍḍā-rati-dhamma-samāpannā (pts) | hassakhiḍḍāratidhammasamāpannānaṁ → hassa-khiḍḍā-rati-dhamma-samāpannānaṁ (pts)“There are, monks, devas called Corrupted by Play.10 They spend an excessive amount of time indulging in the delights of laughter & play. Because they spend an excessive amount of time indulging in the delights of laughter & play, their mindfulness becomes muddled. Because of muddled mindfulness, they fall from that company of devas.

Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati.
panetaṁ → pan etaṁ (pts)“Now, there is the possibility, monks, that a certain being, having fallen from that company, comes to this world. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati.Having come to this world, he goes forth from the home life into homelessness. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.
yathāsamāhite → yathā samāhite (th, pts) | ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ → ātappam anvāya padhānam anvāya anuyogam anvāya appamādam anvāya sammāmanasi-kāram anvāya tathā-rūpaṁ ceto-samādhiṁ (pts) | pubbenivāsaṁ → pubbe nivāsaṁ (pts)Having gone forth from the home life into homelessness, he—through ardency, through exertion, through commitment, through heedfulness, through right attention—touches an awareness-concentration such that in his concentrated mind he recollects that former life, but nothing prior to that.

So evamāha:
evamāha → evam āha (pts)He says, ‘ye kho te bhonto devā na khiḍḍāpadosikā, te na ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṁ na ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati na sammussati. Satiyā asammosā te devā tamhā kāyā na cavanti;
sammussati → mussati (bj, pts); pamussati (sya-all) | na ativelaṁ → nātivelaṁ (sya-all) | hassakhiḍḍāratidhammasamāpannā → hassa-khiḍḍā-rati-dhamma-samāpannā (pts) | hassakhiḍḍāratidhammasamāpannānaṁ → hassa-khiḍḍā-ratidhamma-samāpannānaṁ (pts)‘Those honorable devas who are not corrupted by play don’t spend an excessive amount of time indulging in the delights of laughter & play. Because they don’t spend an excessive amount of time indulging in the delights of laughter & play, their mindfulness doesn’t become muddled. Because of unmuddled mindfulness, they don’t fall from that company. niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti.
avipariṇāmadhammā sassatisamaṁ tatheva → avipariṇāma-dhammā sassati-samaṁ tath eva (pts)They are constant, permanent, eternal, not subject to change, and will remain just like that for eternity. Ye pana mayaṁ ahumhā khiḍḍāpadosikā, te mayaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannā viharimhā. Tesaṁ no ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati. Satiyā sammosā evaṁ mayaṁ tamhā kāyā cutā
ahumhā → ahumha (bj, pts) | viharimhā → viharimha (bj, pts) | sammussati → mussi (bj); pamussati (sya-all); mussati (pts) | ahumhā → ahumha (sya-all: sī.) | viharimhā → viharimha (sya-all: sī.) | tesaṁ no → tesanno (th) | ahumhā khiḍḍāpadosikā → ahumha khiḍḍā-padosikā (pts) | hassakhiḍḍāratidhammasamāpannā viharimhā → hassa-khiḍḍā-rati-dhamma-samāpannā viharimha (pts) | hassakhiḍḍāratidhammasamāpannānaṁ → hassa-khiḍḍā-rati-dhammasamāpannānaṁ (pts) | evaṁ → eva (pts)But those of us who were corrupted by play spent an excessive amount of time indulging in the delights of laughter & play. Because we spent an excessive amount of time indulging in the delights of laughter & play, our mindfulness became muddled. Because of muddled mindfulness, we fell from that company and— aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti.
cavanadhammā → cavana-dhammā (pts) | āgatāti → āgatā ti (pts)inconstant, impermanent, short-lived, subject to falling—have come to this world.’ Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti.
paññapenti → paññāpenti (bj) | yaṁ → yam (pts) | samaṇabrāhmaṇā ekaccasassatikā → samaṇa-brāhmaṇā ekacca-sassatikā (pts) | attānañca lokañca paññapenti → attānañ ca lokañ ca paññāpenti (pts)“This is the second basis—with reference to which, coming from which—some contemplatives & brahmans are partially eternalists and partially non-eternalists who proclaim a partially eternal and partially non-eternal self & cosmos.

Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti?
paññapenti → paññāpenti (bj) | samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā → samaṇa-brāhmaṇā kim āgamma kim ārabbha ekacca-sassatikā ekacca-asassatikā (pts) | attānañca lokañca paññapenti → attānañ ca lokañ ca paññāpenti (pts)7. “As for the third: With reference to what, coming from what, are contemplatives & brahmans partially eternalists and partially non-eternalists who proclaim a partially eternal and partially non-eternal self & cosmos? Santi, bhikkhave, manopadosikā nāma devā, te ativelaṁ aññamaññaṁ upanijjhāyanti. Te ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti.
aññamaññaṁ → aññamaññamhi (bj, pts) | padūsenti → padosenti (sya-all) | padūsenti → Bp pados- here and the third time, second time padus-. (pts note) | aññamaññamhi → All MSS. aññam-aññam first time, and-aññamhi third time. Second time only Bp -aññaṁ (Sd-aññam pi; Sct Gr -aññamhi). (pts note) | manopadosikā → mano-padosikā (pts) | aññamaññaṁ paduṭṭhacittā kilantakāyā → aññamaññamhi paduṭṭha-cittā kilanta-kāyā (pts)“There are, monks, devas called Corrupted by Mind. They spend an excessive amount of time staring at one another. Because they spend an excessive amount of time staring at one another, their minds become corrupted toward one another. Because they are corrupted in mind toward one another, they grow exhausted in body & exhausted in mind. They fall from that company of devas.

Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati.
panetaṁ → pan etaṁ (pts)“Now, there is the possibility, monks, that a certain being, having fallen from that company, comes to this world. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati.Having come to this world, he goes forth from the home life into homelessness. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.
yathāsamāhite → yathā samāhite (th, pts) | ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ → ātappam anvāya padhānam anvāya anuyogam anvāya appamādam anvāya sammā-manasikāram anvāya tathā-rūpaṁ ceto-samādhiṁ (pts) | pubbenivāsaṁ → pubbe nivāsaṁ (pts)Having gone forth from the home life into homelessness, he—through ardency, through exertion, through commitment, through heedfulness, through right attention—touches an awareness-concentration such that in his concentrated mind he recollects that former life, but nothing prior to that.

So evamāha:
evamāha → evam āha (pts)He says, ‘ye kho te bhonto devā na manopadosikā, te nātivelaṁ aññamaññaṁ upanijjhāyanti. Te nātivelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṁ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti,
nātivelaṁ → na ativelaṁ (bj, pts) | cittāni nappadūsenti te aññamaññaṁ → (bj) | nappadūsenti → nappadussenti (sya-all) | aññamaññaṁ appaduṭṭhacittā → aññamaññamhi apaduṭṭhacittā (pts) | nappadussenti → nappadūsenti (sya-all: sī.) | aññamaññaṁ appaduṭṭhacittā akilantakāyā akilantacittā → aññamaññamhi apaduṭṭha-cittā akilanta-kāyā akilanta-cittā (pts)‘Those honorable devas who are not corrupted in mind don’t spend an excessive amount of time staring at one another. Because they don’t spend an excessive amount of time staring at one another, their minds don’t become corrupted toward one another. Because they are uncorrupted in mind toward one another, they don’t grow exhausted in body or exhausted in mind. They don’t fall from that company. niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti.
avipariṇāmadhammā sassatisamaṁ tatheva → avipariṇāma-dhammā sassati-samaṁ tath eva (pts)They are constant, permanent, eternal, not subject to change, and will remain just like that for eternity. Ye pana mayaṁ ahumhā manopadosikā, te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyimhā. Te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsimhā, te mayaṁ aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Evaṁ mayaṁ tamhā kāyā cutā
ahumhā → ahumha (bj, pts) | upanijjhāyimhā → upanijjhāyimha (bj) | padūsimhā → padūsimha (bj, pts); padosimhā (sya-all) | aññamaññaṁ → aññamaññamhi (bj, pts) | mayaṁ → (bj) | aññamaññaṁ upanijjhāyimhā → aññamaññam upanijjhāyimha (pts) | aññamaññamhi → aññamaññaṁ (bj: sīmu) | ahumhā → ahumha (sya-all: sī.) | upanijjhāyimhā → upanijjhāyimha (sya-all: sī.) | padosimhā → padosimha (sya-all: sī.) | upanijjhāyimha → Bp Gr -yimhā. (pts note) | ahumhā manopadosikā → ahumha mano-padosikā (pts) | aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā evaṁ → aññamaññamhi paduṭṭha-cittā kilanta-kāyā kilanta-cittā eva (pts)But those of us who were corrupted in mind spent an excessive amount of time staring at one another. Because we spent an excessive amount of time staring at one another, our minds became corrupted toward one another. Because we were corrupted in mind toward one another, we grew exhausted in body & exhausted in mind. We fell from that company and— aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti.
cavanadhammā → cavana-dhammā (pts) | āgatāti → āgatā ti (pts)inconstant, impermanent, short-lived, subject to falling—have come to this world.’ Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti.
paññapenti → paññāpenti (bj) | idaṁ → idam (pts) | yaṁ → yam (pts) | samaṇabrāhmaṇā ekaccasassatikā → samaṇa-brāhmaṇā ekacca-sassatikā (pts) | attānañca lokañca paññapenti → attānañ ca lokañ ca paññāpenti (pts)“This is the third basis—with reference to which, coming from which—some contemplatives & brahmans are partially eternalists and partially non-eternalists who proclaim a partially eternal and partially non-eternal self & cosmos.

Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti?
paññapenti → paññāpenti (bj) | samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā → samaṇa-brāhmaṇā kim āgamma kim ārabbha ekacca-sassatikā ekacca-asassatikā (pts) | attānañca lokañca paññapenti → attānañ ca lokañ ca paññāpenti (pts)8. “As for the fourth: With reference to what, coming from what, are contemplatives & brahmans partially eternalists and partially non-eternalists who proclaim a partially eternal and partially non-eternal self & cosmos? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī. So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha:
vīmaṁsī → vimaṁsī (sya-all); vīmaṅsī (pts) | vīmaṁsānucaritaṁ sayampaṭibhānaṁ → vimaṁsānucaritaṁ sayaṁpāṭibhāṇaṁ (sya-all) | sayaṁpāṭibhāṇaṁ → sayaṁpaṭibhānaṁ (sya-all: sī. yu.) | vīmaṅsī → See i. 1. 34; i. 2. 20. (pts note) | takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha → takka-pariyāhataṁ vīmaṅsānucaritaṁ sayaṁ paṭibhānaṁ evam āha (pts)“There is the case where a certain contemplative or brahman is a logician, an inquirer. He states his own improvisation, hammered out by logic, deduced from his inquiries: ‘yaṁ kho idaṁ vuccati cakkhuṁ itipi sotaṁ itipi ghānaṁ itipi jivhā itipi kāyo itipi, ayaṁ attā anicco addhuvo asassato vipariṇāmadhammo.
itipi → ti pi (pts) | cakkhuṁ itipi sotaṁ itipi ghānaṁ itipi jivhā itipi kāyo itipi → cakkhuntipi sotantipi ghāṇaṁtipi jivhātipi kāyotipi (bjt) | cakkhuṁ itipi sotaṁ itipi ghānaṁ itipi jivhā itipi kāyo itipi → cakkhuntipi sotantipi ghānantipi jivhātipi kāyotipi (th) | cakkhuṁ itipi sotaṁ itipi ghānaṁ itipi → cakkhun ti pi sotan ti pi ghānan ti pi (pts) | vipariṇāmadhammo → vipariṇāma-dhammo (pts)‘That which is called “eye” & “ear” & “nose” & “tongue” & “body”: That self is inconstant, impermanent, non-eternal, subject to change. Yañca kho idaṁ vuccati cittanti vā manoti vā viññāṇanti vā ayaṁ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassatī’ti.
yañca → yaṁ ca (bjt) | cittanti → cittan ti (ms2005, pts) | yañca → yañ ca (pts) | manoti → mano ti (pts) | viññāṇanti → viññāṇan ti (pts) | avipariṇāmadhammo sassatisamaṁ tatheva → avipariṇāma-dhammo sassati-samaṁ tath eva (pts)But that which is called “mind” or “intellect” or “consciousness”: That self is constant, permanent, eternal, not subject to change, and will remain just like that for eternity.’ Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti.
paññapenti → paññāpenti (bj) | idaṁ → idam (pts) | yaṁ → yam (pts) | samaṇabrāhmaṇā ekaccasassatikā → samaṇa brāhmaṇā ekacca-sassatikā (pts) | attānañca lokañca paññapenti → attānañ ca lokañ ca paññāpenti (pts)“This is the fourth basis—with reference to which, coming from which—some contemplatives & brahmans are partially eternalists and partially non-eternalists who proclaim a partially eternal and partially non-eternal self & cosmos.

Imehi kho te, bhikkhave, samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi.
paññapenti catūhi → paññāpenti catuhi (bj) | imehi → ime (pts) | samaṇabrāhmaṇā → samaṇa brāhmaṇā (pts) | ekaccaasassatikā → ekacca-asassatikā (pts) | attānañca lokañca paññapenti catūhi → attānañ ca lokañ ca paññāpenti catuhi (pts)“These, monks, are the contemplatives & brahmans who are partially eternalists and partially non-eternalists, who proclaim a partially eternal and partially non-eternal self & cosmos on four grounds. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.
paññapenti → paññāpenti (bj) | catūhi → catuhi (bjt) | ekaccaasassatikā → ekacca-asassatikā (pts) | attānañca lokañca paññapenti → attānañ ca lokañ ca paññāpenti (pts) | imeheva catūhi → imeh eva catuhi (pts) | natthi → n atthi (pts)And whatever contemplatives & brahmans who partially eternalists and partially non-eternalists, who proclaim a partially eternal and partially non-eternal self & cosmos, they all do so on one or another of these four grounds. There is nothing outside of this.

Tayidaṁ, bhikkhave, tathāgato pajānāti:“With regard to this, the Tathāgata discerns that ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti.
evaṅgahitā → evaṁgahitā (my, th, ms2005) | evaṅgatikā → evaṁgatikā (my, th, ms2005)‘These standpoints, thus seized, thus grasped at, lead to such & such a destination, to such & such a state in the world beyond.’ Tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.
tañca → taṁ ca (bjt) | paccattaññeva → paccattaṁyeva (bjt) | tañca → tañ ca (pts) | cassa paccattaññeva → assa paccattaṁ yeva (pts)That the Tathāgata discerns. And he discerns what is higher than that. And yet, discerning that, he does not grasp at it. And as he is not grasping at it, unbinding [nibbuti] is experienced right within. Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.
atthaṅgamañca → atthagamañca (bj) | anupādāvimutto → anupādā vimutto (bjt, th)Knowing, as they have come to be, the origination, ending, allure, & drawbacks of feelings, along with the escape from feelings, the Tathāgata, monks—through lack of clinging/sustenance—is released.

Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.
te → (sya-all) | sacchikatvā → sacchi-katvā (pts) | yathābhuccaṁ → yathā-bhuccaṁ (pts)“These, monks, are the dhammas—deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise—that the Tathāgata proclaims, having directly known & realized them for himself, and that those who, rightly speaking in praise of the Tathāgata in line with what is factual, would speak.

3.1.3. AntānantavādaFinite or Infinite Cosmos

Santi, bhikkhave, eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi.
paññapenti catūhi → paññāpenti catuhi (bj) | paññapenti → paññāpenti (pts) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts)“There are some contemplatives & brahmans who are finite-ists or infinite-ists, who proclaim a finite or infinite cosmos on four grounds. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi?
paññapenti catūhi → paññāpenti catuhi (bj) | lokassa paññapenti catūhi → lokaṁ paññāpenti catuhi (pts) | samaṇabrāhmaṇā kimāgamma kimārabbha → samaṇa-brāhmaṇā kim āgamma kim ārabbha (pts)And with reference to what, coming from what, are these honorable contemplatives & brahmans finite-ists or infinite-ists who proclaim a finite or infinite cosmos on four grounds?

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte antasaññī lokasmiṁ viharati.
yathāsamāhite → yathā samāhite (th, pts) | ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya → ātappam anvāya padhānam anvāya anuyogam anvāya appamādam anvāya sammā manasīkāram anvāya (pts) | cetosamādhiṁ → ceto-samādhiṁ (pts)9. “There is the case where a certain contemplative or brahman—through ardency, through exertion, through commitment, through heedfulness, through right attention—touches an awareness-concentration such that he remains with the perception of ‘finite’ with regard to the cosmos.

So evamāha:
evamāha → evam āha (pts)He says, ‘antavā ayaṁ loko parivaṭumo.‘This cosmos is finite, encircled. Taṁ kissa hetu?Why is that? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte antasaññī lokasmiṁ viharāmi.
pe → So SS Bp repeats. (pts note) | ahañhi → ahaṁ hi (bjt, th) | yathāsamāhite → yathā samāhite (th)Because I… have attained an awareness-concentration such that I remain with the perception of “finite” with regard to the cosmos. Imināmahaṁ etaṁ jānāmi:
imināmahaṁ etaṁ → iminā pāhaṁ etam (pts) | pāhaṁ → Sc Bp imināmāhaṁ (see i. 2. 31). (pts note)By means of that, I know

“yathā antavā ayaṁ loko parivaṭumo”’ti.
parivaṭumoti → parivaṭumo ti (ms2005, pts)that the cosmos is finite, encircled.’ Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti.
paññapenti → paññāpenti (bj, pts) | yaṁ → yam (pts) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts)“This is the first basis—with reference to which, coming from which—some contemplatives & brahmans are finite-ists or infinite-ists who proclaim a finite or infinite cosmos.

Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti?
paññapenti → paññāpenti (bj, pts) | samaṇabrāhmaṇā kimāgamma kimārabbha → samaṇa-brāhmaṇā kim āgamma kim ārabbha (pts)10. “As for the second: With reference to what, coming from what, are honorable contemplatives & brahmans finite-ists or infinite-ists who proclaim a finite or infinite cosmos? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anantasaññī lokasmiṁ viharati.
yathāsamāhite → yathā samāhite (th, pts) | ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ → ātappam anvāya padhānam anvāya anuyogam anvāya appamādam anvāya sammā-manasi-kāram anvāya tathā-rūpaṁ ceto-samādhiṁ (pts) | anantasaññī → ananta-saññī (pts)“There is the case where a certain contemplative or brahman… touches an awareness-concentration such that he remains with the perception of ‘infinite’ with regard to the cosmos.

So evamāha:
evamāha → evam aha (pts)He says, ‘ananto ayaṁ loko apariyanto.‘This cosmos is infinite, unencircled. Ye te samaṇabrāhmaṇā evamāhaṁsu:
samaṇabrāhmaṇā evamāhaṁsu → samaṇa-brāhmaṇā evam āhaṁsu (pts)Those contemplatives & brahmans who say that this cosmos is finite, encircled: “antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā.
parivaṭumoti → parivaṭumo ti (ms2005, pts)That is a falsehood on their part. Ananto ayaṁ loko apariyanto.This cosmos is infinite, unencircled. Taṁ kissa hetu?Why is that? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anantasaññī lokasmiṁ viharāmi.
ahañhi → ahaṁ hi (bjt, th) | yathāsamāhite → yathā samāhite (th)Because I… have touched an awareness-concentration such that I remain with the perception of “infinite” with regard to the cosmos. Imināmahaṁ etaṁ jānāmi:
imināmahaṁ → iminā pāhaṁ (pts)By means of that,

“yathā ananto ayaṁ loko apariyanto”’ti.
apariyantoti → apariyanto ti (ms2005, pts)I know that the cosmos is infinite, unencircled.’ Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti.
paññapenti → paññāpenti (bj, pts) | yaṁ → yam (pts) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts)“This is the second basis—with reference to which, coming from which—some contemplatives & brahmans are finite-ists or infinite-ists who proclaim a finite or infinite cosmos.

Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti?
paññapenti → paññāpenti (bj, pts) | samaṇabrāhmaṇā kimāgamma kimārabbha → samaṇa-brāhmaṇā kim āgamma kim ārabbha (pts)11. “As for the third: With reference to what, coming from what, are honorable contemplatives & brahmans finite-ists or infinite-ists who proclaim a finite or infinite cosmos? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte uddhamadho antasaññī lokasmiṁ viharati, tiriyaṁ anantasaññī.
yathāsamāhite → yathā samāhite (th, pts) | ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ → ātappam anvāya padhānam anvāya anuyogam anvāya appamādam anvāya sammā-manasi-kāram anvāya tathā-rūpaṁ ceto-samādhiṁ (pts) | uddhamadho antasaññī → uddham-adho anta-saññī (pts) | anantasaññī → ananta-saññī (pts)“There is the case where a certain contemplative or brahman… touches an awareness-concentration such that he remains with the perception of ‘finite’ with regard to the cosmos above & below, but with the perception of ‘infinite’ all around.

So evamāha:
evamāha → evam āha (pts)He says, ‘antavā ca ayaṁ loko ananto ca.‘This cosmos is finite & infinite. Ye te samaṇabrāhmaṇā evamāhaṁsu:
samaṇabrāhmaṇā evamāhaṁsu → samaṇa-brāhmaṇā evam āhaṁsu (pts)Those contemplatives & brahmans who say that this cosmos is finite, encircled: “antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā.
loko → loke (sya-all) | parivaṭumoti → parivaṭumo ti (ms2005, pts)That is a falsehood on their part. Yepi te samaṇabrāhmaṇā evamāhaṁsu:
yepi → ye pi (pts) | samaṇabrāhmaṇā evamāhaṁsu → samaṇa-brāhmaṇā evam āhaṁsu (pts)Those contemplatives & brahmans who say “ananto ayaṁ loko apariyanto”ti, tesampi musā.
tesampi → tesaṁpi (th) | apariyantoti → apariyanto ti (ms2005) | apariyantoti tesampi → apariyanto ti tesam pi (pts)that this cosmos is infinite, unencircled: That is a falsehood on their part, too. Antavā ca ayaṁ loko ananto ca.This cosmos is finite & infinite. Taṁ kissa hetu?Why is that? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte uddhamadho antasaññī lokasmiṁ viharāmi, tiriyaṁ anantasaññī.
ahañhi → ahaṁ hi (bjt, th) | yathāsamāhite → yathā samāhite (th)Because I… have attained an awareness-concentration such that I remain with the perception of “finite” with regard to the cosmos above & below, but with the perception of “infinite” all around. Imināmahaṁ etaṁ jānāmi:
imināmahaṁ → iminā pāhaṁ (pts)By means of that, I know

“yathā antavā ca ayaṁ loko ananto cā”’ti.
cāti → cā ti (ms2005)that the cosmos is finite & infinite.’ Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti.
paññapenti → paññāpenti (bj, pts) | yaṁ → yam (pts) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts)“This is the third basis—with reference to which, coming from which—some contemplatives & brahmans are finite-ists or infinite-ists who proclaim a finite or infinite cosmos.

Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti?
paññapenti → paññāpenti (bj, pts) | samaṇabrāhmaṇā kimāgamma kimārabbha → samaṇa-brāhmaṇā kim āgamma kim ārabbha (pts)12. “As for the fourth: With reference to what, coming from what, are honorable contemplatives & brahmans finite-ists or infinite-ists who proclaim a finite or infinite cosmos? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī. So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha:
vīmaṁsī → vimaṁsī (sya-all); vīmaṅsī (pts) | vīmaṁsānucaritaṁ sayampaṭibhānaṁ → vimaṁsānucaritaṁ sayaṁpāṭibhāṇaṁ (sya-all) | sayampaṭibhānaṁ → sayaṁpaṭibhānaṁ (my) | takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha → takka-pariyāhataṁ vīmaṅsānucaritaṁ sayaṁ-paṭibhānaṁ evam āha (pts)“There is the case where a certain contemplative or brahman is a logician, an inquirer. He states his own improvisation, hammered out by logic, deduced from his inquiries: ‘nevāyaṁ loko antavā, na panānanto.
nevāyaṁ → n evāyaṁ (pts)‘The cosmos is neither finite nor infinite. Ye te samaṇabrāhmaṇā evamāhaṁsu:
samaṇabrāhmaṇā evamāhaṁsu → samaṇa-brāhmaṇā evam āhaṁsu (pts)Those contemplatives & brahmans who say that this cosmos is finite, encircled: “antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā.
parivaṭumoti → parivaṭumo ti (ms2005, pts)That is a falsehood on their part. Yepi te samaṇabrāhmaṇā evamāhaṁsu:
yepi → ye pi (pts) | evamāhaṁsu → evam āhaṁsu (pts)Those contemplatives & brahmans who say that this cosmos is infinite, unencircled: “ananto ayaṁ loko apariyanto”ti, tesampi musā.
apariyantoti → apariyanto ti (ms2005) | apariyantoti tesampi → apariyanto ti tesam pi (pts)That is a falsehood on their part, too. Yepi te samaṇabrāhmaṇā evamāhaṁsu:
yepi → ye pi (pts) | samaṇabrāhmaṇā evamāhaṁsu → samaṇa-brāhmaṇā evam āhaṁsu (pts)Those contemplatives & brahmans who say that this cosmos is finite & infinite: “antavā ca ayaṁ loko ananto cā”ti, tesampi musā.
cāti → cā ti (ms2005) | tesampi → tesam pi (pts)That is a falsehood on their part, too. Nevāyaṁ loko antavā, na panānanto’ti.
nevāyaṁ → n evāyaṁ (pts) | panānantoti → panānanto ti (pts)The cosmos is neither finite nor infinite.’ Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti.
paññapenti → paññāpenti (bj) | paññapenti imehi → paññāpenti ime (pts) | yaṁ → yam (pts) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts)“This is the fourth basis—with reference to which, coming from which—some contemplatives & brahmans are finite-ists or infinite-ists who proclaim a finite or infinite cosmos.

Imehi kho te, bhikkhave, samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi.
paññapenti catūhi → paññāpenti catuhi (bj, pts) | imehi → ime (pts) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts)“These, monks, are the contemplatives & brahmans who are finite-ists or infinite-ists who proclaim a finite or infinite cosmos on four grounds. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā antānantikā antānantaṁ lokassa paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.
paññapenti → paññāpenti (bj, pts) | catūhi → catuhi (bjt) | imeheva catūhi → imeh eva catuhi (pts) | natthi → n atthi (pts)And whatever contemplatives & brahmans who are finite-ists or infinite-ists, who proclaim a finite or infinite cosmos, they all do so on one or another of these four grounds. There is nothing outside of this.

Tayidaṁ, bhikkhave, tathāgato pajānāti:“With regard to this, the Tathāgata discerns that ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti.
evaṅgahitā → evaṁgahitā (my, th, ms2005) | evaṅgatikā → evaṁgatikā (my, th, ms2005)‘These standpoints, thus seized, thus grasped at, lead to such & such a destination, to such & such a state in the world beyond.’ Tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.
tañca → tañ ca (pts) | cassa paccattaññeva → assa paccattaṁ yeva (pts)That the Tathāgata discerns. And he discerns what is higher than that. And yet, discerning that, he does not grasp at it. And as he is not grasping at it, unbinding [nibbuti] is experienced right within. Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.
atthaṅgamañca → atthagamañca (bj) | anupādāvimutto → anupādā vimutto (bjt, th)Knowing, as they have come to be, the origination, ending, allure, & drawbacks of feelings, along with the escape from feelings, the Tathāgata, monks—through lack of clinging/sustenance—is released.

Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.
paṇītā → paṇīta (pts) | sacchikatvā → sacchi-katvā (pts) | yathābhuccaṁ → yathā-bhuccaṁ (pts)“These, monks, are the dhammas—deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise—that the Tathāgata proclaims, having directly known & realized them for himself, and that those who, rightly speaking in praise of the Tathāgata in line with what is factual, would speak.

3.1.4. AmarāvikkhepavādaEel-wriggling

Santi, bhikkhave, eke samaṇabrāhmaṇā amarāvikkhepikā, tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi.
pañhaṁ → paṇhaṁ (sya-all) | catūhi → catuhi (bjt) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | amarāvikkhepaṁ catūhi → amarā-vikkhepaṁ catuhi (pts)“There are, monks, some contemplatives & brahmans who, being asked questions regarding this or that, resort to verbal contortions, to eel-wriggling, on four grounds. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi?
pañhaṁ → paṇhaṁ (sya-all) | catūhi → catuhi (bjt) | samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā → samaṇa-brāhmaṇā kim āgamma kim ārabbha amarā-vikkhepikā (pts) | vācāvikkhepaṁ → vācā-vikkhepaṁ (pts) | amarāvikkhepaṁ catūhi → amarā-vikkhepaṁ catuhi (pts)And with reference to what, coming from what, do these honorable contemplatives & brahmans, when being asked questions regarding this or that, resort to verbal contortions, to eel-wriggling, on four grounds?

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti.
kusalanti yathābhūtaṁ → kusalan ti yathā-bhūtaṁ (pts) | akusalanti yathābhūtaṁ → akusalan ti yathā-bhūtaṁ (pts)13.“There is the case where a certain contemplative or brahman doesn’t discern as it has come to be that ‘This is skillful,’ or that ‘This is unskillful.’ Tassa evaṁ hoti:The thought occurs to him: ‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi.
kusalanti → kusalan ti (ms2005) | akusalanti → akusalan ti (ms2005) | kusalanti yathābhūtaṁ → kusalan ti yathā-bhūtaṁ (pts) | akusalanti yathābhūtaṁ → akusalan ti yathā-bhūtaṁ (pts)‘I don’t discern as it has come to be that “This is skillful,” or that “This is unskillful.” Ahañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto, “idaṁ akusalan”ti yathābhūtaṁ appajānanto, “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ, taṁ mamassa musā.
ahañce → ahañceva (bj) | appajānanto → nappajānanto (bj) | kho → ahañceva kho (sya-all: sī. yu.) | appajānanto → Scd nappajānanto, but below 25, 26, app-. (pts note) | musā → -2 Bp omits. (pts note) | byākareyyaṁ → vyākareyyaṁ (bjt, pts) | pe → spelled out in full (bjt, pts) | kusalanti → kusalan ti (ms2005, pts) | akusalanti → akusalan ti (ms2005) | ahañce → ahañ eva (pts) | kusalanti yathābhūtaṁ → kusalan ti yathā-bhūtaṁ (pts) | akusalanti yathābhūtaṁ → akusalan ti yathā-bhūtaṁ (pts) | mamassa → mam assa (pts)If I—not discerning as it has come to be that “This is skillful,” not discerning as it has come to be that “This is unskillful”—were to declare that “This is skillful,” or that “This is unskillful”: Yaṁ mamassa musā, so mamassa vighāto.
mamassa → mam assa (pts)That would be a falsehood on my part. Yo mamassa vighāto so mamassa antarāyo’ti.
mamassa → mam assa (pts) | mamassa antarāyoti → mam assa antarāyo ti (pts)Whatever would be a falsehood on my part would be a distress for me. Iti so musāvādabhayā musāvādaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ:
pañhaṁ → paṇhaṁ (sya-all) | musā-vāda-parijegucchā → Bp parijikucchā; Ds parijigucchāne'; v'. (pts note) | Evam → So Sum. and SS; Bp evan ti. (pts note) | byākaroti → vyākaroti (bjt) | musāvādabhayā musāvādaparijegucchā nevidaṁ kusalanti byākaroti → musā-vāda-bhayā musā-vāda-parijegucchā n ev idaṁ kusalan ti vyākaroti (pts) | panidaṁ akusalanti byākaroti → pana idaṁ akusalan ti vyākaroti (pts) | vācāvikkhepaṁ → vācā-vikkhepaṁ (pts) | amarāvikkhepaṁ → amarā-vikkhepaṁ evam (pts)Whatever would be a distress for me would be an obstacle for me.’ So, out of fear of falsehood, a loathing for falsehood, he does not declare that ‘This is skillful,’ or that ‘This is unskillful.’ Being asked questions regarding this or that, he resorts to verbal contortions, to eel-wriggling: ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti.
evantipi → evampi (bj) | noti → no ti (ms2005, pts) | evantipi → pi (pts) | tathātipi → tathā ti pi (pts) | aññathātipi → aññathā ti pi (pts) | notipi → no ti pi (pts)‘I don’t think so. I don’t think in that way. I don’t think otherwise. I don’t think not. I don’t think not not.’ Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ.
pañhaṁ → paṇhaṁ (sya-all) | yaṁ → yam (pts) | samaṇabrāhmaṇā amarāvikkhepikā → samaṇa-brāhmaṇā amarā-vikkhepikā (pts) | vācāvikkhepaṁ → vācā-vikkhepaṁ (pts) | amarāvikkhepaṁ → amarā-vikkhepaṁ (pts)“This is the first basis—with reference to which, coming from which—some contemplatives & brahmans, when being asked questions regarding this or that, resort to verbal contortions, to eel-wriggling.

Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ?
pañhaṁ → paṇhaṁ (sya-all) | samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā → samaṇa-brāhmaṇā kim āgamma kim ārabbha amarā-vikkhepikā (pts) | vācāvikkhepaṁ → vācā-vikkhepaṁ (pts) | amarāvikkhepaṁ → amarā-vikkhepaṁ (pts)“As for the second: With reference to what, coming from what, do honorable contemplatives & brahmans, when being asked questions regarding this or that, resort to verbal contortions, to eel-wriggling? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti.
kusalanti yathābhūtaṁ → kusalan ti yathā-bhūtaṁ (pts) | akusalanti yathābhūtaṁ → akusalan ti yathā bhūtaṁ (pts)14. “There is the case where a certain contemplative or brahman doesn’t discern as it has come to be that ‘This is skillful,’ or that ‘This is unskillful.’ Tassa evaṁ hoti:The thought occurs to him: ‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi.
kusalanti → kusalan ti (ms2005) | akusalanti → akusalan ti (ms2005) | kusalanti yathābhūtaṁ → kusalan ti yathā-bhūtaṁ (pts) | akusalanti yathābhūtaṁ → akusalan ti yathā-bhūtaṁ (pts)‘I don’t discern as it has come to be that “This is skillful,” or that “This is unskillful.” Ahañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto, “idaṁ akusalan”ti yathābhūtaṁ appajānanto, “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ, tattha me assa chando vā rāgo vā doso vā paṭigho vā.
ahañce → ahañce va (bj) | appajānanto → nappajānanto (bj) | kho → ahañceva kho (sya-all: sī. yu.) | byākareyyaṁ → vyākareyyaṁ (bjt, pts) | kusalanti → kusalan ti (ms2005, pts) | akusalanti → akusalan ti (ms2005, pts) | ahañce → ahañ eva (pts) | kusalanti yathābhūtaṁ → kusalan ti yathā-bhūtaṁ (pts) | akusalanti yathābhūtaṁ → akusalan ti yathā-bhūtaṁ (pts)If I—not discerning as it has come to be that “This is skillful,” not discerning as it has come to be that “This is unskillful”—were to declare that “This is skillful,” or that “This is unskillful”: Yattha me assa chando vā rāgo vā doso vā paṭigho vā, taṁ mamassa upādānaṁ.
Yattha → yo (?) | Yattha → yo (cck: ?) | mamassa → mam assa (pts)That would be a desire on my part, a passion, an aversion, or an irritation on my part. Yaṁ mamassa upādānaṁ, so mamassa vighāto.
mamassa → mam assa (pts)Whatever would be a desire or passion or aversion or irritation on my part would be a clinging on my part. Yo mamassa vighāto, so mamassa antarāyo’ti.
mamassa → mam assa (pts) | mamassa antarāyoti → mam assa antarāyo ti (pts)Whatever would be a clinging on my part would be a distress for me. Iti so upādānabhayā upādānaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ:
pañhaṁ → paṇhaṁ (sya-all) | byākaroti → vyākaroti (bjt) | upādānabhayā upādānaparijegucchā nevidaṁ kusalanti byākaroti → upādāna-bhayā upādāna-parijegucchā n ev idaṁ kusalan ti vyākaroti (pts) | panidaṁ akusalanti byākaroti → pana idaṁ akusalan ti vyākaroti (pts) | pañhaṁ → pañham (pts) | vācāvikkhepaṁ → vācā-vikkhepaṁ (pts) | amarāvikkhepaṁ → amarā-vikkhepaṁ evam (pts)Whatever would be a distress for me would be an obstacle for me.’ So, out of fear of clinging, a loathing for clinging, he does not declare that ‘This is skillful,’ or that ‘This is unskillful.’ Being asked questions regarding this or that, he resorts to verbal contortions, to eel-wriggling: ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti.
evantipi → evampi (bj) | noti → no ti (ms2005, pts) | evantipi → pi (pts) | tathātipi → tathā ti pi (pts) | aññathātipi → aññathā ti pi (pts) | notipi → no ti pi (pts)‘I don’t think so. I don’t think in that way. I don’t think otherwise. I don’t think not. I don’t think not not.’ Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ.
pañhaṁ → paṇhaṁ (sya-all) | yaṁ → yam (pts) | samaṇabrāhmaṇā amarāvikkhepikā → samaṇa-brāhmaṇā amarā-vikkhepikā (pts) | puṭṭhā → puṭṭha (pts) | vācāvikkhepaṁ → vācā-vikkhepaṁ (pts) | amarāvikkhepaṁ → amarā-vikkhepaṁ (pts)“This is the second basis—with reference to which, coming from which—some contemplatives & brahmans, when being asked questions regarding this or that, resort to verbal contortions, to eel-wriggling.

Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ?
pañhaṁ → paṇhaṁ (sya-all) | samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā → samaṇa-brāhmaṇā kim āgamma kim ārabbha amarā-vikkhepikā (pts) | vācāvikkhepaṁ → vācā-vikkhepaṁ (pts) | amarāvikkhepaṁ → amarā-vikkhepaṁ (pts)15. “As for the third: With reference to what, coming from what, do honorable contemplatives & brahmans, when being asked questions regarding this or that, resort to verbal contortions, to eel-wriggling? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti.
kusalanti yathābhūtaṁ nappajānāti → kusalan ti yathā-bhūtaṁ nappajānati (pts) | akusalanti yathābhūtaṁ nappajānāti → akusalan ti yathā-bhūtaṁ na ppajānāti (pts)“There is the case where a certain contemplative or brahman doesn’t discern as it has come to be that ‘This is skillful,’ or that ‘This is unskillful.’ Tassa evaṁ hoti:The thought occurs to him: ‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi.
kusalanti → kusalan ti (ms2005) | akusalanti → akusalan ti (ms2005) | kusalanti yathābhūtaṁ → kusalan ti yathā-bhūtaṁ (pts) | akusalanti yathābhūtaṁ → akusalan ti yathā-bhūtaṁ (pts)‘I don’t discern as it has come to be that “This is skillful,” or that “This is unskillful.” Ahañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto “idaṁ akusalan”ti yathābhūtaṁ appajānanto “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ;
ahañce → ahañceva (bj) | appajānanto → nappajānanto (bj) | kho → ahañceva kho (sya-all: sī. yu.) | byākareyyaṁ → vyākareyyaṁ (bjt, pts) | kusalanti → kusalan ti (ms2005, pts) | akusalanti → akusalan ti (ms2005, pts) | ahañce → ahañ eva (pts) | kusalanti yathābhūtaṁ → kusalan ti yathā-bhūtaṁ (pts) | akusalanti yathābhūtaṁ → akusalan ti yathā-bhūtaṁ (pts)If I—not discerning as it has come to be that “This is skillful,” not discerning as it has come to be that “This is unskillful”—were to declare that “This is skillful,” or that “This is unskillful”: santi hi kho samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā, te bhindantā maññe caranti paññāgatena diṭṭhigatāni,
bhindantā → vobhindantā (bj, pts1ed) | kho → kho pana (bj) | te bhindantā → vobhindantā (bj) | bhindantā → vobhindantā (cck: sī. pī.) | vobhindantā → Bp te bhindantā. So also M. I. 176, 546. (pts note) | samaṇabrāhmaṇā → pana samaṇa-brāhmaṇā (pts) | kataparappavādā vālavedhirūpā te bhindantā → kata-parappavādā vāla-vedhi-rūpā vobhindantā (pts) | diṭṭhigatāni → diṭṭhi-gatāni (pts)There are contemplatives & brahmans who are pundits, subtle, masters of debate. Like hair-splitting marksmen, they prowl about, shooting [philosophical] standpoints to pieces, as it were, with their dialectic. te maṁ tattha samanuyuñjeyyuṁ samanugāheyyuṁ samanubhāseyyuṁ.
samanugāheyyuṁ → samanuggāheyyuṁ (th)They might cross-question me there, press me for reasons, rebuke me. When they would cross-question me there, press me for reasons, rebuke me, Ye maṁ tattha samanuyuñjeyyuṁ samanugāheyyuṁ samanubhāseyyuṁ, tesāhaṁ na sampāyeyyaṁ.
sampāyeyyaṁ → sampāheyyaṁ sampāpeyyaṁ sampayeyyaṁ sampādeyyaṁ (sya-all note) | samanugāheyyuṁ → samanuggāheyyuṁ (th)I might not be able to stand my ground against them. The fact that I would not stand my ground would be a distress for me. Yesāhaṁ na sampāyeyyaṁ, so mamassa vighāto.
yesāhaṁ → yañcāhaṁ (sya-all) | yañcāhaṁ → yesāhaṁ (sya-all: sī. yu.) | mamassa → mam assa (pts)Whatever would be a distress for me Yo mamassa vighāto, so mamassa antarāyo’ti.
mamassa → mam assa (pts) | mamassa antarāyoti → mam assa antarāyo ti (pts)would be an obstacle for me.’ Iti so anuyogabhayā anuyogaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ:
pañhaṁ → paṇhaṁ (sya-all) | byākaroti → vyākaroti (bjt) | anuyogabhayā anuyogaparijegucchā nevidaṁ kusalanti byākaroti → anuyoga-bhayā anuyoga-parijegucchā n ev idaṁ kusalan ti vyākaroti (pts) | panidaṁ akusalanti byākaroti → pan idaṁ akusalan ti vyākaroti (pts) | vācāvikkhepaṁ → vācā-vikkhepaṁ (pts) | amarāvikkhepaṁ → amarā-vikkhepaṁ evam (pts)So, out of a fear for interrogation, a loathing for interrogation, he does not declare that ‘This is skillful’ or that ‘This is unskillful.’ Being asked questions regarding this or that, he resorts to verbal contortions, to eel-wriggling: ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti.
evantipi → evampi (bj) | noti → no ti (ms2005, pts) | evantipi → pi (pts) | tathātipi → tathā ti pi (pts) | aññathātipi → aññathā ti pi (pts) | notipi → no ti pi (pts)‘I don’t think so. I don’t think in that way. I don’t think otherwise. I don’t think not. I don’t think not not.’ Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ.
pañhaṁ → paṇhaṁ (sya-all) | yaṁ → yam (pts) | samaṇabrāhmaṇā amarāvikkhepikā → samaṇa-brāhmaṇā amarā-vikkhepikā (pts) | vācāvikkhepaṁ → vācā-vikkhepaṁ (pts) | amarāvikkhepaṁ → amarā-vikkhepaṁ (pts)“This is the third basis—with reference to which, coming from which—some contemplatives & brahmans, when being asked questions regarding this or that, resort to verbal contortions, to eel-wriggling.

Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ?
pañhaṁ → paṇhaṁ (sya-all) | samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā → samaṇa-brāhmaṇā kim āgamma kim ārabbha amarā-vikkhepikā (pts) | vācāvikkhepaṁ → vācā-vikkhepaṁ (pts) | amarāvikkhepaṁ → amarā-vikkhepaṁ (pts)16. “As for the fourth: With reference to what, coming from what, do honorable contemplatives & brahmans, when being asked questions regarding this or that, resort to verbal contortions, to eel-wriggling? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā mando hoti momūho.“There is the case where a certain contemplative or brahman is dull & exceedingly stupid. So mandattā momūhattā tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ:
pañhaṁ → paṇhaṁ (sya-all) | vācāvikkhepaṁ → vācā-vikkhepaṁ (pts) | amarāvikkhepaṁ → amarā-vikkhepaṁ (pts)Out of dullness & exceeding stupidity, he—being asked questions regarding this or that—resorts to verbal contortions, to eel-wriggling: ‘atthi paro loko’ti iti ce maṁ pucchasi, ‘atthi paro loko’ti iti ce me assa, ‘atthi paro loko’ti iti te naṁ byākareyyaṁ,
byākareyyaṁ evantipi → vyākareyyaṁ evampi (bj) | te naṁ → tena (sya-all) | tena → tena te naṁ (sya-all note) | paro → Sc Bp para- always. (pts note) | lokoti → loko ti (pts) | byākareyyaṁ → vyākareyyaṁ evam (pts)“If you ask me if there exists another world [after death],15 if I thought that there exists another world, would I declare that to you? ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.
evantipi → evampi (bjt) | noti → no (bjt, th, pts) | evantipi → pi (pts) | tathātipi → tathā ti pi (pts) | aññathātipi → aññathā ti pi (pts) | notipi → no ti pi (pts)I don’t think so. I don’t think in that way. I don’t think otherwise. I don’t think not. I don’t think not not. ‘Natthi paro loko …pe…
loko → lokoti (bjt) | natthi → n atthi (pts) | + → ti (pts)If you asked me if there isn’t another world… ‘atthi ca natthi ca paro loko …pe…
natthi → n atthi (pts)both is & isn’t… ‘nevatthi na natthi paro loko …pe…
nevatthi → n ev atthi (pts) | natthi → n atthi (pts)neither is nor isn’t… ‘atthi sattā opapātikā …pe…if there are beings who wander on… ‘natthi sattā opapātikā …pe…
natthi → n atthi (pts)if there aren’t… ‘atthi ca natthi ca sattā opapātikā …pe…
natthi → n atthi (pts)both are & aren’t… ‘nevatthi na natthi sattā opapātikā …pe…
nevatthi → n ev atthi (pts) | natthi → n atthi (pts)neither are nor aren’t… ‘atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…
sukatadukkaṭānaṁ → sukaṭadukkaṭānaṁ (bj, sya-all) | sukatadukkaṭānaṁ → sukaṭadukkaṭānaṁ (cck: sī. syā. kaṁ.) | sukatadukkaṭānaṁ → sukata-dukkatānaṁ (pts) ‘natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…
sukatadukkaṭānaṁ → sukaṭadukkaṭānaṁ (bj, sya-all) | natthi sukatadukkaṭānaṁ → n atthi sukata-dukkatānaṁ (pts) ‘atthi ca natthi ca sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…
sukatadukkaṭānaṁ → sukaṭadukkaṭānaṁ (bj, sya-all) | natthi → n atthi (pts) | sukatadukkaṭānaṁ → sukatadukkatānaṁ (pts) ‘nevatthi na natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…
sukatadukkaṭānaṁ → sukaṭadukkaṭānaṁ (bj, sya-all) | nevatthi → n ev atthi (pts) | natthi sukatadukkaṭānaṁ → n atthi sukata-dukkatānaṁ (pts) ‘hoti tathāgato paraṁ maraṇā …pe…
paraṁ maraṇā → parammaraṇā (bjt, th) | paraṁ → param (pts)if the Tathāgata exists after death… ‘na hoti tathāgato paraṁ maraṇā …pe…
paraṁ maraṇā → parammaraṇā (bjt, th) | paraṁ → param (pts)doesn’t exist after death… ‘hoti ca na ca hoti tathāgato paraṁ maraṇā …pe…
hoti ca na ca hoti → hoti ca na hoti ca (bj, pts1ed, mr) | hoti → na hoti ca (cck: sī. ka.) | paraṁ maraṇā → parammaraṇā (bjt, th) | paraṁ → param (pts)both exists & doesn’t exist after death… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti ce maṁ pucchasi, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti ce me assa, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti te naṁ byākareyyaṁ,
byākareyyaṁ evantipi → vyākareyyaṁ evampi (bj) | na → te nantipi tenātipi pāṭho (sya-all note) | paraṁ maraṇāti → parammaraṇā ti (bjt) | paraṁ maraṇāti → parammaraṇāti (bjt, th) | neva → n eva (pts) | paraṁ maraṇāti → param maraṇā ti (pts) | byākareyyaṁ → vyākareyyaṁ evam (pts)neither exists nor doesn’t exist after death, would I declare that to you? ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.
evantipi → evampi (bjt) | noti → no ti (ms2005, pts) | evantipi → pi (pts) | tathātipi → tathā ti pi (pts) | aññathātipi → aññathā ti pi (pts) | notipi → no ti pi (pts)I don’t think so. I don’t think in that way. I don’t think otherwise. I don’t think not. I don’t think not not.’ Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ.
pañhaṁ → paṇhaṁ (sya-all) | idaṁ → idam (pts) | yaṁ → yam (pts) | samaṇabrāhmaṇā amarāvikkhepikā → samaṇa-brāhmaṇā amarā-vikkhepikā (pts) | vācāvikkhepaṁ → vācā-vikkhepaṁ (pts) | amarāvikkhepaṁ → amarā-vikkhepaṁ (pts)“This is the fourth basis—with reference to which, coming from which—some contemplatives & brahmans, when being asked questions regarding this or that, resort to verbal contortions, to eel-wriggling.

Imehi kho te, bhikkhave, samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi.
pañhaṁ → paṇhaṁ (sya-all) | imehi → ime (pts) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | vācāvikkhepaṁ → vācā-vikkhepaṁ (pts) | amarāvikkhepaṁ catūhi → amarā-vikkhepaṁ catuhi (pts)“These, monks, are the contemplatives & brahmans who, being asked questions regarding this or that, resort to verbal contortions, to eel-wriggling. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā …
pañhaṁ → paṇhaṁ (sya-all) | amarāvikkhepikā → amarā-vikkhepikā (pts) | vācāvikkhepaṁ → vācā-vikkhepaṁ (pts) | amarāvikkhepaṁ → amarā-vikkhepaṁ (pts) | imeheva catūhi → imeh eva catuhi (pts) | natthi → n atthi (pts)And whatever contemplatives & brahmans who, being asked questions regarding this or that, resort to verbal contortions, to eel-wriggling, they all do so on one or another of these four grounds. There is nothing outside of this. pe…
pe → spelled out in full (bjt)“With regard to this, the Tathāgata discerns that ‘These standpoints, thus seized, thus grasped at, lead to such & such a destination, to such & such a state in the world beyond.’ That the Tathāgata discerns. And he discerns what is higher than that. And yet, discerning that, he does not grasp at it. And as he is not grasping at it, unbinding [nibbuti] is experienced right within. Knowing, as they have come to be, the origination, ending, allure, & drawbacks of feelings, along with the escape from feelings, the Tathāgata, monks—through lack of clinging/sustenance—is released. “These, monks, are the dhammas—deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise—that the Tathāgata proclaims, having directly known & realized them for himself, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.
yathābhuccaṁ → yathā-bhuccaṁ (pts)and that those who, rightly speaking in praise of the Tathāgata in line with what is factual, would speak.

3.1.5. AdhiccasamuppannavādaFortuitous-arising

Santi, bhikkhave, eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi.
paññapenti → paññāpenti (bj) | adhiccasamuppannikā → At Smp. p. 312, Old. reads samuppattikā and gives from a Dīgha MS. a v. l. -nt- in a note. (pts note) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | adhiccasamuppannaṁ attānañca lokañca paññapenti → adhicca-samuppannaṁ attānañ ca lokañ ca paññāpenti (pts)“There are, monks, some contemplatives & brahmans who are fortuitous-arising-ists, who proclaim a fortuitously-arisen self & cosmos on two grounds. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi?
paññapenti → paññāpenti (bj)And with reference to what, coming from what, are these honorable contemplatives & brahmans fortuitous-arising-ists who proclaim a fortuitously-arisen self & cosmos on two grounds?

Santi, bhikkhave, asaññasattā nāma devā.
asaññasattā → asaññīsattā (sya-all) | asaññīsattā → asaññasattā (sya-all: sī. yu.) | asaññasattā → asañña-sattā (pts)17. “There are, monks, devas called Non-percipient Beings. Saññuppādā ca pana te devā tamhā kāyā cavanti.But, with the arising of perception, they fall from that company of devas. Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati.
panetaṁ → pan etaṁ (pts)Now, there is the possibility, monks, that a certain being, having fallen from that company, comes to this world. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati.Having come to this world, he goes forth from the home life into homelessness. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte saññuppādaṁ anussarati, tato paraṁ nānussarati.
yathāsamāhite → yathā samāhite (th, pts) | anagāriyaṁ → anagāri yaṁ (pts) | ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ → ātappam anvāya padhānam anvāya anuyogam anvāya appamādam anvāya sammāmanasi-kāram anvāya tathā-rūpaṁ ceto-samādhiṁ (pts) | saññuppādaṁ → saññuppādam (pts)Having gone forth from the home life into homelessness, he—through ardency, through exertion, through commitment, through heedfulness, through right attention—touches an awareness-concentration such that he recollects the arising of perception, but nothing prior to that. So evamāha:
evamāha → evam āha (pts)He says, ‘adhiccasamuppanno attā ca loko ca.
adhiccasamuppanno → adhicca-samuppanno (pts)‘The self & the cosmos are fortuitously arisen. Taṁ kissa hetu?Why is that? Ahañhi pubbe nāhosiṁ, somhi etarahi ahutvā santatāya pariṇato’ti.
santatāya pariṇatoti → sattattāya pariṇato ti (pts) | santattāya → sattattāya (bj: katthaci) | sattattāya → Sd Bp santattāya; Gr santatāya. (pts note) | pariṇato → Scd Bp parinato; St -ṇāto; Gr -nāto. See ii. 20. (pts note) | ahañhi → ahaṁ hi (bjt, th, pts) | somhi → so mhi (pts)Because before I wasn’t; now I am. Not having been, I sprang into being.’ Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti.
paññapenti → paññāpenti (bj) | yaṁ → yam (pts) | samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti → samaṇa-brāhmaṇā adhicca-samuppannikā adhicca-samuppannaṁ attānañ ca lokañ ca paññāpenti (pts)“This is the first basis—with reference to which, coming from which—some contemplatives & brahmans are fortuitous-arising-ists who proclaim a fortuitously-arisen self & cosmos.

Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti?
paññapenti → paññāpenti (bj)18. “As for the second: With reference to what, coming from what, are honorable contemplatives & brahmans fortuitous-arising-ists who proclaim a fortuitously-arisen self & cosmos? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī.
vīmaṁsī → vimaṁsī (sya-all); vīmaṅsī (pts)“There is the case where a certain contemplative or brahman is a logician, an inquirer. So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha:
vīmaṁsānucaritaṁ sayampaṭibhānaṁ → vimaṁsānucaritaṁ sayaṁpāṭibhāṇaṁ (sya-all) | vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha → vīmaṅsānucaritaṁ sayaṁpaṭibhānaṁ evam āha (pts)He states his own improvisation, hammered out by logic, deduced from his inquiries: ‘adhiccasamuppanno attā ca loko cā’ti.
adhiccasamuppanno → adhicca-samuppanno (pts)‘The self & the cosmos are fortuitously arisen.’ Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti.
paññapenti → paññāpenti (bj) | dutiyaṁ → dutiye (sya-all) | yaṁ → yam (pts) | samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti → samaṇa-brāhmaṇā adhicca-samuppannikā adhicca-samuppannaṁ attānañ ca lokañ ca paññāpenti (pts)“This is the second basis—with reference to which, coming from which—some contemplatives & brahmans are fortuitous-arising-ists, who proclaim a fortuitously-arisen self & cosmos.

Imehi kho te, bhikkhave, samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi.
paññapenti → paññāpenti (bj) | te → (sya-all) | imehi → ime (pts) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | adhiccasamuppannaṁ attānañca lokañca paññapenti → adhicca-samuppannaṁ attānañ ca lokañ ca paññāpenti (pts)“These, monks, are the contemplatives & brahmans who are fortuitous-arising-ists, who proclaim a fortuitously-arisen self & cosmos on two grounds. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti, sabbe te imeheva dvīhi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā …
paññapenti → paññāpenti (bj) | bahiddhā → bahiddhā tayidaṁ bhikkhave tathāgato pajānāti (bj) | adhiccasamuppannikā → adhicca-samuppannikā (pts) | attānañca lokañca paññapenti → attānañ ca lokañ ca paññāpenti (pts) | imeheva → imeh eva (pts) | natthi → n atthi (pts)And whatever contemplatives & brahmans who are fortuitous-arising-ists, who proclaim a fortuitously-arisen self & cosmos, they all do so on one or another of these two grounds. There is nothing outside of this. pe…
pe → 65 chedo oloketabbo (bj note) | pe → spelled out in full (pts)“With regard to this, the Tathāgata discerns that ‘These standpoints, thus seized, thus grasped at, lead to such & such a destination, to such & such a state in the world beyond.’ That the Tathāgata discerns. And he discerns what is higher than that. And yet, discerning that, he does not grasp at it. And as he is not grasping at it, unbinding [nibbuti] is experienced right within. Knowing, as they have come to be, the origination, ending, allure, & drawbacks of feelings, along with the escape from feelings, the Tathāgata, monks—through lack of clinging/sustenance—is released. “These, monks, are the dhammas—deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise—that the Tathāgata proclaims, having directly known & realized them for himself, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.
yathābhuccaṁ → yathā-bhuccaṁ (pts)and that those who, rightly speaking in praise of the Tathāgata in line with what is factual, would speak.

Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi.
adhimuttipadāni → adhivuttipadāni (bj) | adhivutti-padāni → Sd adhimutti-padhāni twice, and so in 2. 37; Bp adhimutta-padāni; See i. 1. 29; 2. 37; 3. 27. (pts note) | imehi → ime (pts) | samaṇabrāhmaṇā pubbantakappikā → samaṇa-brāhmaṇā pubbanta-kappikā (pts) | anekavihitāni adhimuttipadāni → aneka-vihitāni adhivutti-padāni (pts) | aṭṭhārasahi → aṭṭhādasahi (pts)“These, monks, are the contemplatives & brahmans who are theorists about the past, who hold views about the past, who approve of various beliefs with reference to the past on 18 grounds. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā pubbantānudiṭṭhino pubbantamārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva aṭṭhārasahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā.
adhimuttipadāni → adhivuttipadāni (bj) | pubbantamārabbha → pubbantaṁ ārabbha (bjt, th) | pubbantakappikā pubbantānudiṭṭhino pubbantamārabbha anekavihitāni adhimuttipadāni → pubbanta-kappikā pubbānudiṭṭhino pubbantaṁ ārabbha aneka-vihitāni adhivutti-padāni (pts) | imeheva aṭṭhārasahi → imeh eva aṭṭhādasahi (pts) | natthi → n atthi (pts)And whatever contemplatives & brahmans who are theorists about the past, who hold views about the past, who approve of various beliefs with reference to the past, they all do so on one or another of these 18 grounds. There is nothing outside of this.

Tayidaṁ, bhikkhave, tathāgato pajānāti:“With regard to this, the Tathāgata discerns that ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti.
bhavanti → bhavissanti (bj) | evaṅgahitā → evaṁgahitā (my, th, ms2005) | evaṅgatikā → evaṁgatikā (my, th, ms2005)‘These standpoints, thus seized, thus grasped at, lead to such & such a destination, to such & such a state in the world beyond.’ That the Tathāgata discerns. Tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.
tañca → tañ ca (pts) | cassa paccattaññeva → assa paccattaṁ yeva (pts)And he discerns what is higher than that. And yet, discerning that, he does not grasp at it. And as he is not grasping at it, unbinding [nibbuti] is experienced right within. Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.
anupādāvimutto → anupādā vimutto (th)Knowing, as they have come to be, the origination, ending, allure, & drawbacks of feelings, along with the escape from feelings, the Tathāgata, monks—through lack of clinging/sustenance—is released.

Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.
sacchikatvā → sacchi-katvā (pts) | yathābhuccaṁ → yathā-bhuccaṁ (pts)“These, monks, are the dhammas—deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise—that the Tathāgata proclaims, having directly known & realized them for himself, and that those who, rightly speaking in praise of the Tathāgata in line with what is factual, would speak.

Dutiyabhāṇavāro.

3.2. AparantakappikaTheorists about the Future

Santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino, aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi.
adhimuttipadāni → adhivuttipadāni (bj) | catucattārīsāya → catucattāḷīsāya (sya-all) | catucattārīsāya → catucattālīsāya (cck: syā. kaṁ.) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | adhimuttipadāni → adhivutti-padāni (pts) | catucattārīsāya → catu-cattārīsāya (pts)“There are some contemplatives & brahmans who are theorists about the future, who hold views about the future, who approve of various beliefs with reference to the future on 44 grounds. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi?
adhimuttipadāni → adhivuttipadāni (bj) | catucattārīsāya → catucattāḷīsāya (sya-all) | samaṇabrāhmaṇā kimāgamma kimārabbha aparantakappikā → samaṇa-brāhmaṇā kim āgamma kim ārabbha aparanta-kappikā (pts) | anekavihitāni adhimuttipadāni → aneka-vihitāni adhivutti-padāni (pts) | catucattārīsāya → catu-cattārīsāya (pts)And with reference to what, coming from what, are these honorable contemplatives & brahmans theorists about the past who hold views about the future, who approve of various beliefs with reference to the future on 44 grounds?

3.2.1. SaññīvādaPercipient After-death

Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi.
uddhamāghātanaṁ → uddhamāghātanā (bj) | paññapenti → paññāpenti (bj) | uddhamāghātanikā → uddhamāghatanikā (sya-all) | uddhamāghātanaṁ saññiṁ attānaṁ → uddhamāghatanā saññimattānaṁ (sya-all) | uddhamāghatanikā → SS (and Bp afterwards) ghāt-. But see Sum. and compare MV. v. 1. 14; Th. i. 418, 711; Mil. 110. (pts note) | samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ → samaṇa-brāhmaṇā uddhamāghatanikā saññi-vādā uddham āghatanā (pts)“There are, monks, some contemplatives & brahmans who are adherents of a percipient after-death, who proclaim a percipient self20 after death on 16 grounds. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi?
uddhamāghātanaṁ → uddhamāghātanā (bj) | paññapenti → paññāpenti (bj) | uddhamāghātanikā → uddhamāghatanikā (sya-all) | uddhamāghātanaṁ saññiṁ attānaṁ → uddhamāghatanā saññimattānaṁ (sya-all) | kimāgamma kimārabbha uddhamāghātanikā saññīvādā uddhamāghātanaṁ → kim āgamma kim ārabbha uddham-āghatanikā saññi-vādā uddham āghatanā (pts)And with reference to what, coming from what, are these honorable contemplatives & brahmans adherents of a percipient after-death, who proclaim a percipient self after death on 16 grounds?

‘Rūpī attā hoti arogo paraṁ maraṇā saññī’ti naṁ paññapenti.
paññapenti → paññāpenti (bj) | paraṁ maraṇā → parammaraṇā (bjt) | saññīti → saññī ti (ms2005, pts) | rūpī → rūpi (pts) | paraṁ → param (pts)“They proclaim that the self after death is undiseased, percipient, &: 19. possessed of form,

‘Arūpī attā hoti arogo paraṁ maraṇā saññī’ti naṁ paññapenti.
paññapenti → paññāpenti (bj) | paraṁ maraṇā → parammaraṇā (bjt) | saññīti → saññī ti (ms2005, pts) | paraṁ → param (pts)20. formless,

‘Rūpī ca arūpī ca attā hoti …pe….21. possessed of form & formless,

‘Nevarūpī nārūpī attā hoti ….
nevarūpī → neva rūpī (bjt) | nevarūpī nārūpī → nevarūpīnārūpī (th) | nevarūpī → n eva rūpī (pts)22. neither possessed of form nor formless,

‘Antavā attā hoti ….23. finite,

‘Anantavā attā hoti ….24. infinite,

‘Antavā ca anantavā ca attā hoti ….25. both finite & infinite,

‘Nevantavā nānantavā attā hoti ….
nānantavā → nānantavā ca (bj) | nevantavā → nevantavā ca (bj: katthaci) | nānantavā → Scdm nev'; antavā ca nānantavā ca. (pts note) | nevantavā nānantavā → nevantavānānantavā (th) | nevantavā → n ev antavā (pts)26. neither finite nor infinite,

‘Ekattasaññī attā hoti ….
ekattasaññī → ekatta-saññī (pts)27. percipient of singleness,

‘Nānattasaññī attā hoti ….
+ → parittā-saññī appamāṇā-saññī ekanta-sukhī (pts)28. percipient of multiplicity,

‘Parittasaññī attā hoti ….29. percipient of what is limited,

‘Appamāṇasaññī attā hoti ….30. percipient of what is limitless,

‘Ekantasukhī attā hoti ….31. exclusively pleasant,22

‘Ekantadukkhī attā hoti ….
ekantadukkhī attā hoti → ekanta-dukkhī (pts)32. exclusively pained,

‘Sukhadukkhī attā hoti ….
sukhadukkhī attā hoti → sukha-dukkhī (pts)33. both pleasant & pained,

‘Adukkhamasukhī attā hoti arogo paraṁ maraṇā saññī’ti naṁ paññapenti.
paññapenti → paññāpenti (bj) | paraṁ maraṇā → parammaraṇā (bjt) | saññīti → saññī ti (ms2005, pts) | adukkhamasukhī → adukkham-asukhī (pts) | paraṁ → param (pts)34. neither pleasant nor pained.

Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi.
uddhamāghātanaṁ → uddhamāghātanā (bj) | paññapenti → paññāpenti (bj) | uddhamāghātanikā → uddhamāghatanikā (sya-all) | uddhamāghātanaṁ saññiṁ attānaṁ → uddhamāghatanā saññimattānaṁ (sya-all) | imehi → ime (pts) | samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ → samaṇa-brāhmaṇā uddhamāghatanikā saññi-vādā uddham āghatanā (pts)“These, monks, are the contemplatives & brahmans who are adherents of a percipient after-death, who proclaim a percipient self after death on 16 grounds. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti, sabbe te imeheva soḷasahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā …
uddhamāghātanaṁ → uddhamāghātanā (bj) | paññapenti → paññāpenti (bj) | uddhamāghātanikā → uddhamāghatanikā (sya-all) | uddhamāghātanaṁ saññiṁ attānaṁ → uddhamāghatanā saññimattānaṁ (sya-all) | uddhamāghātanikā saññīvādā uddhamāghātanaṁ → uddham-āghatanikā saññi-vādā uddham āghatanā (pts) | imeheva → imeh eva (pts) | natthi → n atthi (pts)And whatever contemplatives & brahmans who are adherents of a percipient after-death, who proclaim a percipient self after death, they all do so on one or another of these 16 grounds. There is nothing outside of this. pe…
+ → tayidaṁ (pts)“With regard to this, the Tathāgata discerns that ‘These standpoints, thus seized, thus grasped at, lead to such & such a destination, to such & such a state in the world beyond.’ That the Tathāgata discerns. And he discerns what is higher than that. And yet, discerning that, he does not grasp at it. And as he is not grasping at it, unbinding [nibbuti] is experienced right within. Knowing, as they have come to be, the origination, ending, allure, & drawbacks of feelings, along with the escape from feelings, the Tathāgata, monks—through lack of clinging/sustenance—is released. “These, monks, are the dhammas—deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise—that the Tathāgata proclaims, having directly known & realized them for himself, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.and that those who, rightly speaking in praise of the Tathāgata in line with what is factual, would speak.

3.2.2. AsaññīvādaNon-percipient After-death

Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi.
uddhamāghātanaṁ → uddhamāghātanā (bj) | paññapenti → paññāpenti (bj) | uddhamāghātanikā → uddhamāghatanikā (sya-all) | uddhamāghātanaṁ asaññiṁ attānaṁ → uddhamāghatanā asaññimattānaṁ (sya-all) | asaññīvādā uddhamāghātanaṁ asaññiṁ → nevasaññīnāsaññīvādā uddhamāghātanā nevasaññīnāsaññiṁ (bjt)“There are, monks, some contemplatives & brahmans who are adherents of a non-percipient after-death, who proclaim a non-percipient self after death on eight grounds. And with reference to what, coming from what, are these honorable contemplatives & brahmans adherents of a non-percipient after-death who proclaim a non-percipient self after death on eight grounds? Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi?
uddhamāghātanaṁ → uddhamāghātanā (bj) | paññapenti → paññāpenti (bj) | uddhamāghātanikā → uddhamāghatanikā (sya-all) | uddhamāghātanaṁ asaññiṁ attānaṁ → uddhamāghatanā asaññimattānaṁ (sya-all) | asaññīvādā uddhamāghātanaṁ asaññiṁ → nevasaññīnāsaññīvādā uddhamāghātanā nevasaññīnāsaññiṁ (bjt)“They proclaim that the self after death is undiseased, non-percipient, &:

‘Rūpī attā hoti arogo paraṁ maraṇā asaññī’ti naṁ paññapenti.
paññapenti → paññāpenti (bj) | paraṁ maraṇā asaññīti → parammaraṇā nevasaññī nāsaññīti (bjt) | asaññīti → asaññī ti (ms2005)35. possessed of form,

‘Arūpī attā hoti arogo paraṁ maraṇā asaññī’ti naṁ paññapenti.
paraṁ maraṇā asaññīti → parammaraṇā nevasaññī nāsaññīti (bjt) | paññapenti → paññāpenti (bjt) | asaññīti → asaññī ti (ms2005)36. formless,

‘Rūpī ca arūpī ca attā hoti …pe….
+ → arogo parammaraṇā nevasaññī nāsaññīti naṁ paññāpenti (bjt)37. possessed of form & formless,

‘Nevarūpī nārūpī attā hoti ….
+ → arogo parammaraṇā nevasaññī nāsaññīti naṁ paññāpenti (bjt) | nevarūpī nārūpī → nevarūpīnārūpī (th)38. neither possessed of form nor formless,

‘Antavā attā hoti ….
+ → arogo parammaraṇā nevasaññī nāsaññīti naṁ paññāpenti (bjt) | antavā attā hoti → paccattaṁ yeva nibbuti (pts)39. finite,

‘Anantavā attā hoti ….
+ → arogo parammaraṇā nevasaññī nāsaññīti naṁ paññāpenti (bjt) | anantavā attā hoti → viditā vedanānaṁ samudayañ (pts)40. infinite,

‘Antavā ca anantavā ca attā hoti ….
+ → arogo parammaraṇā nevasaññī nāsaññīti naṁ paññāpenti (bjt)41. both finite & infinite,

‘Nevantavā nānantavā attā hoti arogo paraṁ maraṇā asaññī’ti naṁ paññapenti.
paññapenti → paññāpenti (bj) | paraṁ maraṇā asaññīti → parammaraṇā nevasaññī nāsaññīti (bjt) | asaññīti → asaññī ti (ms2005)42. neither finite nor infinite.

Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi.
uddhamāghātanaṁ → uddhamāghātanā (bj) | paññapenti → paññāpenti (bj) | uddhamāghātanikā → uddhamāghatanikā (sya-all) | uddhamāghātanaṁ asaññiṁ attānaṁ → uddhamāghatanā asaññimattānaṁ (sya-all) | uddhamāghatanikā → uddhamāghātanikā (sya-all: yu.) | uddhamāghatanā → uddhamāghātanā (sya-all: yu.) | asaññīvādā uddhamāghātanaṁ asaññiṁ → nevasaññīnāsaññīvādā uddhamāghātanā nevasaññīnāsaññiṁ (bjt)“These, monks, are the contemplatives & brahmans who are adherents of a non-percipient after-death, who proclaim a non-percipient self after death on eight grounds. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā …
uddhamāghātanaṁ → uddhamāghātanā (bj) | paññapenti → paññāpenti (bj) | bahiddhā → bahiddhā tayidaṁ bhikkhave tathāgato pajānāti (bj) | uddhamāghātanikā → uddhamāghatanikā (sya-all) | uddhamāghātanaṁ asaññiṁ attānaṁ → uddhamāghatanā asaññimattānaṁ (sya-all) | asaññīvādā uddhamāghātanaṁ asaññiṁ → nevasaññīnāsaññīvādā uddhamāghātanā nevasaññīnāsaññiṁ (bjt)And whatever contemplatives & brahmans who are adherents of a non-percipient after-death, who proclaim a non-percipient self after death, they all do so on one or another of these eight grounds. There is nothing outside of this. pe…“With regard to this, the Tathāgata discerns that ‘These standpoints, thus seized, thus grasped at, lead to such & such a destination, to such & such a state in the world beyond.’ That the Tathāgata discerns. And he discerns what is higher than that. And yet, discerning that, he does not grasp at it. And as he is not grasping at it, unbinding [nibbuti] is experienced right within. Knowing, as they have come to be, the origination, ending, allure, & drawbacks of feelings, along with the escape from feelings, the Tathāgata, monks—through lack of clinging/sustenance—is released. “These, monks, are the dhammas—deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise—that the Tathāgata proclaims, having directly known & realized them for himself, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.
yathābhuccaṁ → yathā-bhuccaṁ (pts)and that those who, rightly speaking in praise of the Tathāgata in line with what is factual, would speak.

3.2.3. NevasaññīnāsaññīvādaNeither Percipient nor Non-percipient After-death

Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā, uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi.
uddhamāghātanaṁ → uddhamāghātanā (bj) | paññapenti → paññāpenti (bj) | uddhamāghātanikā → uddhamāghatanikā (sya-all) | uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ → uddhamāghatanā nevasaññīnāsaññimattānaṁ (sya-all) | āghatanā → Bp Gr āghāt-. (pts note) | samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ → samaṇa-brāhmaṇā uddhamāghatanikā asaññi-vādā uddham āghatanā asaññiṁ (pts)“There are, monks, some contemplatives & brahmans who are adherents of a neither percipient nor non-percipient after-death, who proclaim a neither percipient nor non-percipient self after death on eight grounds. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi?
uddhamāghātanaṁ → uddhamāghātanā (bj) | paññapenti → paññāpenti (bj) | uddhamāghātanikā → uddhamāghatanikā (sya-all) | uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ → uddhamāghatanā nevasaññīnāsaññimattānaṁ (sya-all)And with reference to what, coming from what, are these honorable contemplatives & brahmans adherents of a neither percipient nor non-percipient after-death who proclaim a neither percipient nor non-percipient self after death on eight grounds?

‘Rūpī attā hoti arogo paraṁ maraṇā nevasaññīnāsaññī’ti naṁ paññapenti.
paññapenti → paññāpenti (bj) | nevasaññīnāsaññīti → nevasaññīnāsaññī ti (ms2005) | paraṁ → param (pts) | nevasaññīnāsaññīti → asaññī ti (pts)“They proclaim that the self after death is undiseased, neither percipient nor non-percipient, &: 43. possessed of form,

‘Arūpī attā hoti …pe….44. formless,

‘Rūpī ca arūpī ca attā hoti ….45. possessed of form & formless,

‘Nevarūpī nārūpī attā hoti ….
nevarūpī nārūpī → nevarūpīnārūpī (th) | nevarūpī → n eva rūpī (pts)46. neither possessed of form nor formless,

‘Antavā attā hoti ….
attā hoti → ca (pts)47. finite,

‘Anantavā attā hoti ….48. infinite,

‘Antavā ca anantavā ca attā hoti ….49. both finite & infinite,

‘Nevantavā nānantavā attā hoti arogo paraṁ maraṇā nevasaññīnāsaññī’ti naṁ paññapenti.
paññapenti → paññāpenti (bj) | nevantavā nānantavā → nevantavānānantavā (th) | paraṁ maraṇā → parammaraṇā (th) | nevasaññīnāsaññīti → nevasaññīnāsaññī ti (ms2005) | nevantavā → n ev antavā (pts) | paraṁ → param (pts) | nevasaññīnāsaññīti → asaññī ti (pts)50. neither finite nor infinite.

Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi.
uddhamāghātanaṁ → uddhamāghātanā (bj) | paññapenti → paññāpenti (bj) | uddhamāghātanikā → uddhamāghatanikā (sya-all) | uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ → uddhamāghatanā nevasaññīnāsaññimattānaṁ (sya-all)“These, monks, are the contemplatives & brahmans who are adherents of a neither percipient nor non-percipient after-death, who proclaim a neither percipient nor non-percipient self after death on eight grounds. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi …
uddhamāghātanaṁ → uddhamāghātanā (bj) | paññapenti → paññāpenti (bj) | uddhamāghātanikā → uddhamāghatanikā (sya-all) | uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ → uddhamāghatanā nevasaññīnāsaññimattānaṁ (sya-all) | + → etesaṁ vā aññatarena natthi ito bahiddhā (th) | uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ → uddham-āghatanikā asaññi-vādā uddham āghatanā asaññiṁ (pts) | imeheva → imeh eva (pts)And whatever contemplatives & brahmans who are adherents of a neither percipient nor non-percipient after-death, who proclaim a neither percipient nor non-percipient self after death, they all do so on one or another of these eight grounds. There is nothing outside of this. “With regard to this, the Tathāgata discerns that ‘These standpoints, thus seized, thus grasped at, lead to such & such a destination, to such & such a state in the world beyond.’ That the Tathāgata discerns. And he discerns what is higher than that. And yet, discerning that, he does not grasp at it. And as he is not grasping at it, unbinding [nibbuti] is experienced right within. Knowing, as they have come to be, the origination, ending, allure, & drawbacks of feelings, along with the escape from feelings, the Tathāgata, monks—through lack of clinging/sustenance—is released. “These, monks, are the dhammas—deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise—that the Tathāgata proclaims, having directly known & realized them for himself, pe…
pe → spelled out in full (pts) yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.
yathābhuccaṁ → yathā-bhuccaṁ (pts)and that those who, rightly speaking in praise of the Tathāgata in line with what is factual, would speak.

3.2.4. UcchedavādaAnnihilationism

Santi, bhikkhave, eke samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi.
paññapenti → paññāpenti (bj)“There are, monks, some contemplatives & brahmans who are annihilationists,23 who proclaim the annihilation, destruction, & non-becoming of an existing being [sant satta] on seven grounds. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi?
paññapenti → paññāpenti (bj) | samaṇabrāhmaṇā kimāgamma kimārabbha ucchedavādā sato → samaṇa-brāhmaṇā kim āgamma kim ārabbha uccheda-vādā (pts)And with reference to what, coming from what, are these honorable contemplatives & brahmans annihilationists who proclaim the annihilation, destruction, & non-becoming of an existing being on seven grounds?

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhi:
evaṁdiṭṭhi → evaṁdiṭṭhī (bj, pts1ed, mr) | evaṁdiṭṭhi → evaṁdiṭṭhī (cck: ka. pī.) | evaṁvādī → evaṁ-vādī (pts) | evaṁdiṭṭhi → evaṁ-diṭṭhī (pts)51. “There is the case where a certain contemplative or brahman is of this opinion, this view: ‘yato kho, bho, ayaṁ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.
cātum-mahā-bhūtiko → Bp cātu-mahā-. See D. ii. 83. (pts note) | cātumahābhūtiko → cātummahābhūtiko (bjt, th) | paraṁ maraṇā → parammaraṇā (bjt, th) | cātumahābhūtiko mātāpettikasambhavo → cātum-mahā-bhūtiko mātā-pettika-sambhavo (pts) | paraṁ → param (pts)’When the self that is possessed of form, made of the four great elements, engendered by mother & father, is—with the breakup of the body—annihilated, destroyed, & does not exist after death, it’s to this extent that the self is completely exterminated.’ Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
paññapenti → paññāpenti (bj) | ittheke → itth eke (pts)This is how some proclaim the annihilation, destruction, & non-becoming of an existing being.

Tamañño evamāha:
tamañño evamāha → taṁ añño evam āha (pts)52. “Another says to him, ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;
neso natthīti → n eso n atthīti (pts)‘There is, my good man, that self of which you speak. I don’t say that there’s not. no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti.But it’s not to that extent that the self is completely exterminated. Atthi kho, bho, añño attā dibbo rūpī kāmāvacaro kabaḷīkārāhārabhakkho.
kabaḷīkārāhārabhakkho → kabaliṅkārāhārabhakkho (bj); kavaḷiṅkārāhārabhakkho (sya-all) | kabaliṅkārāhārabhakkho → kabalīkārāhāra bhakkho (bj: machasaṁ) | kabaḷīkārāhārabhakkho → kabaliṅkārāhāra-bhakkho (pts)There is another self—divine, possessed of form, on the sensual level, feeding on material food. Taṁ tvaṁ na jānāsi na passasi.You don’t know or see that, Tamahaṁ jānāmi passāmi.
tamahaṁ → taṁ ahaṁ (pts)but I know it, I see it. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.
paraṁ maraṇā → parammaraṇā (bjt) | paraṁ → param (pts)When this self—with the breakup of the body—is annihilated, destroyed, & does not exist after death, it’s to this extent that the self is completely exterminated.’ Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
paññapenti → paññāpenti (bj) | ittheke → itth eke (pts)This is how some proclaim the annihilation, destruction, & non-becoming of an existing being.

Tamañño evamāha:
tamañño evamāha → taṁ añño evam āha (pts)53. “Another says to him, ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;
neso → na so (bj) | neso natthīti → n eso n atthīti (pts)‘There is, my good man, that self of which you speak. I don’t say that there’s not. no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti.But it’s not to that extent that the self is completely exterminated. Atthi kho, bho, añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo.
ahīnindriyo → See D. ii. 85 and ix. 22. (pts note) | sabbaṅgapaccaṅgī → sabbaṅga-paccaṅgī (pts)There is another self—divine, possessed of form, mind-made, complete in all its limbs, not destitute of any faculties. Taṁ tvaṁ na jānāsi na passasi.You don’t know or see that, Tamahaṁ jānāmi passāmi.
tamahaṁ → taṁ ahaṁ (pts)but I know it, I see it. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.
paraṁ maraṇā → parammaraṇā (bjt, th) | paraṁ → param (pts) | ayaṁ → ayam (pts)When this self—with the breakup of the body—is annihilated, destroyed, & does not exist after death, it’s to this extent that the self is completely exterminated.’ Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
paññapenti → paññāpenti (bj) | ittheke → itth eke (pts)This is how some proclaim the annihilation, destruction, & non-becoming of an existing being.

Tamañño evamāha:
tamañño evamāha → taṁ añño evam āha (pts)54. “Another says to him, ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;
neso natthīti → n eso n atthīti (pts)‘There is, my good man, that self of which you speak. I don’t say that there’s not. no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti.
no → na (pts)But it’s not to that extent that the self is completely exterminated. Atthi kho, bho, añño attā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā “ananto ākāso”ti ākāsānañcāyatanūpago.
atthaṅgamā → atthagamā (bj, pts1ed) | atthagamā → atthaṅgamā (bj: machasaṁ) | ākāsoti → ākāso ti (ms2005, pts) | rūpasaññānaṁ → rūpa-saññānaṁ (pts) | atthaṅgamā nānattasaññānaṁ amanasikārā → attha-gamā nānatta-saññānaṁ amanasi-kārā (pts)There is another self where—with the complete transcending of perceptions of form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, (perceiving,) ‘Infinite space’—one enters & remains in the dimension of the infinitude of space. Taṁ tvaṁ na jānāsi na passasi.
taṁ → yaṁ (sya-all)You don’t know or see that, Tamahaṁ jānāmi passāmi.
tamahaṁ → taṁ ahaṁ (pts)but I know it, I see it. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.
paraṁ maraṇā → parammaraṇā (bjt, th) | paraṁ → param (pts)When this self—with the breakup of the body—is annihilated, destroyed, & does not exist after death, it’s to this extent that the self is completely exterminated.’ Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
paññapenti → paññāpenti (bj) | ittheke → itth eke (pts)

Tamañño evamāha:
tamañño evamāha → taṁ añño evam āha (pts)55. “Another says to him, ‘atthi kho, bho, eso attā yaṁ tvaṁ vadesi, neso natthīti vadāmi;
neso natthīti → n eso n atthīti (pts)‘There is, my good man, that self of which you speak. I don’t say that there’s not. no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti.But it’s not to that extent that the self is completely exterminated. Atthi kho, bho, añño attā sabbaso ākāsānañcāyatanaṁ samatikkamma “anantaṁ viññāṇan”ti viññāṇañcāyatanūpago.
viññāṇanti → viññāṇan ti (ms2005) | viññāṇanti viññāṇañcāyatanūpago → viññāṇan ti viññānāṇañcāyatanūpago (pts)There is another self where—with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness’—one enters & remains in the dimension of the infinitude of consciousness. Taṁ tvaṁ na jānāsi na passasi.
taṁ → yaṁ (sya-all)You don’t know or see that, Tamahaṁ jānāmi passāmi.
tamahaṁ → taṁ ahaṁ (pts)but I know it, I see it. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.
paraṁ maraṇā → parammaraṇā (bjt, th) | paraṁ → param (pts)When this self—with the breakup of the body—is annihilated, destroyed, & does not exist after death, it’s to this extent that the self is completely exterminated.’ Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
paññapenti → paññāpenti (bj) | ittheke → itth eke (pts)This is how some proclaim the annihilation, destruction, & non-becoming of an existing being.

Tamañño evamāha:
tamañño evamāha → taṁ añño evam āha (pts)56. “Another says to him, ‘atthi kho, bho, so attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;
so → eso (bj, sya-all) | neso → na so (bj) | neso natthīti → n eso n atthīti (pts)‘There is, my good man, that self of which you speak. I don’t say that there’s not. no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti.But it’s not to that extent that the self is completely exterminated. Atthi kho, bho, añño attā sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanūpago.
kiñcīti → kiñcī ti (ms2005) | natthi → n atthi (pts)There is another self where—with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing’—one enters & remains in the dimension of nothingness. Taṁ tvaṁ na jānāsi na passasi.
taṁ → yaṁ (sya-all)You don’t know or see that, Tamahaṁ jānāmi passāmi.
tamahaṁ → taṁ ahaṁ (pts)but I know it, I see it. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.
paraṁ maraṇā → parammaraṇā (bjt, th) | paraṁ → param (pts)When this self—with the breakup of the body—is annihilated, destroyed, & does not exist after death, it’s to this extent that the self is completely exterminated.’ Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
paññapenti → paññāpenti (bj) | ittheke → itth eke (pts)This is how some proclaim the annihilation, destruction, & non-becoming of an existing being.

Tamañño evamāha:
tamañño evamāha → taṁ añño evam āha (pts)57. “Another says to him, ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;
neso natthīti → n eso n atthīti (pts)‘There is, my good man, that self of which you speak. no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti.I don’t say that there’s not. But it’s not to that extent that the self is completely exterminated. Atthi kho, bho, añño attā sabbaso ākiñcaññāyatanaṁ samatikkamma “santametaṁ paṇītametan”ti nevasaññānāsaññāyatanūpago.
santametaṁ paṇītametanti → (sya-all) | samatikkamma → santametaṁ paṇītametanti neva..go (sya-all: yu.) | paṇītametanti → paṇītametan ti (ms2005) | santametaṁ paṇītametanti nevasaññānāsaññāyatanūpago → santaṁ etaṁ paṇītam etan ti neva saññā-nāsaññāyatanūpago (pts)There is another self where—with the complete transcending of the dimension of nothingness—one enters & remains in the dimension of neither perception nor non-perception. Taṁ tvaṁ na jānāsi na passasi.
taṁ → yaṁ (sya-all)You don’t know or see that, Tamahaṁ jānāmi passāmi.
tamahaṁ → taṁ ahaṁ (pts)but I know it, I see it. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti.
bho → bho ayaṁ (sya-all) | ayaṁ → ayanti pāṭho na dissati (sya-all: sī. yu.) | paraṁ maraṇā → parammaraṇā (bjt, th) | paraṁ → param (pts)When this self—with the breakup of the body—is annihilated, destroyed, & does not exist after death, it’s to this extent that the self is completely exterminated.’ Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.
paññapenti → paññāpenti (bj) | ittheke → itth eke (pts)This is how some proclaim the annihilation, destruction, & non-becoming of an existing being.

Imehi kho te, bhikkhave, samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi.
paññapenti → paññāpenti (bj) | imehi → ime (pts) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts)“These, monks, are the contemplatives & brahmans who are annihilationists, who proclaim the annihilation, destruction, & non-becoming of an existing being on seven grounds. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, sabbe te imeheva sattahi vatthūhi …
paññapenti → paññāpenti (bj) | pe → spelled out in full (bjt) | ucchedavādā → uccheda-vādā (pts) | imeheva → imeh eva (pts)And whatever contemplatives & brahmans who are annihilationists who proclaim the annihilation, destruction, & non-becoming of an existing being, they all do so on one or another of these seven grounds. There is nothing outside of this. pe…
pe → spelled out in full (pts)“With regard to this, the Tathāgata discerns that ‘These standpoints, thus seized, thus grasped at, lead to such & such a destination, to such & such a state in the world beyond.’ That the Tathāgata discerns. And he discerns what is higher than that. And yet, discerning that, he does not grasp at it. And as he is not grasping at it, unbinding [nibbuti] is experienced right within. Knowing, as they have come to be, the origination, ending, allure, & drawbacks of feelings, along with the escape from feelings, the Tathāgata, monks—through lack of clinging/sustenance—is released. “These, monks, are the dhammas—deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise—that the Tathāgata proclaims, having directly known & realized them for himself, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.
yathābhuccaṁ → yathā-bhuccaṁ (pts)and that those who, rightly speaking in praise of the Tathāgata in line with what is factual, would speak.

3.2.5. DiṭṭhadhammanibbānavādaThe Self’s Unbinding in the Here-&-Now

Santi, bhikkhave, eke samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi.
paññapenti → paññāpenti (bj) | samaṇabrāhmaṇā diṭṭhadhammanibbānavādā → samaṇa-brāhmaṇā diṭṭhadhamma nibbāna vādā (pts) | paramadiṭṭhadhammanibbānaṁ paññapenti → parama-diṭṭhadhamma-nibbānaṁ paññāpenti (pts)“There are, monks, some contemplatives & brahmans who are proponents of unbinding [nibbāna] in the here-&-now, who proclaim the highest here-&-now unbinding of an existing being [sant satta] on five grounds. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi?
paññapenti → paññāpenti (bj) | samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhammanibbānavādā → samaṇa-brāhmaṇā kim āgamma kim ārabbha diṭṭha-dhamma-nibbāna-vādā (pts) | paramadiṭṭhadhammanibbānaṁ paññapenti → diṭṭha-dhammanibbānaṁ paññāpenti (pts)And with reference to what, coming from what, are these honorable contemplatives & brahmans proponents of unbinding in the here-&-now who proclaim the highest here-&-now unbinding of an existing being on five grounds?

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhi:
vā → va (pts) | evaṁvādī → evaṁ-vādī (pts) | evaṁdiṭṭhi → evaṁ-diṭṭhī (pts)58. “There is the case where a certain contemplative or brahman is of this opinion, this view: ‘yato kho, bho, ayaṁ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti.
paramadiṭṭhadhammanibbānaṁ patto → paramadiṭṭhadhammanibbānappatto (sya-all) | paramadiṭṭhadhammanibbānappatto → paramadiṭṭhadhammanibbānaṁ pattotipi pāṭho (sya-all note) | kāmaguṇehi → kāma-guṇehi (pts) | samaṅgībhūto → samaṅgi-bhūto (pts) | paramadiṭṭhadhammanibbānaṁ → parama-diṭṭha-dhamma-nibbānaṁ (pts)‘When the self goes about endowed & provided with the five strings of sensuality, it’s to this extent that the self attains the highest here-&-now unbinding.’ Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.
paññapenti → paññāpenti (bj) | ittheke → itth eke (pts) | paramadiṭṭhadhammanibbānaṁ paññapenti → parama-diṭṭhadhamma-nibbānaṁ paññāpenti (pts)This is how some proclaim the highest here-&-now unbinding of an existing being.

Tamañño evamāha:
tamañño evamāha → taṁ añño evam āha (pts)59. “Another says to him, ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;
neso natthīti → n eso n atthīti (pts)‘There is, my good man, that self of which you speak. I don’t say that there’s not. no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti.
paramadiṭṭhadhammanibbānaṁ patto → paramadiṭṭhadhammanibbānappatto (sya-all) | parama-diṭṭha-dhamma-nibbānappatto → So SS here, and at the corresponding point in 22-24. Bp Gr nibbānaṁ patto four times. (pts note)But it’s not to that extent that one attains the highest here-&-now unbinding. Taṁ kissa hetu?Why is that? Kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā, tesaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
vipariṇāmadhammā → vipariṇāma-dhammā (pts) | vipariṇāmaññathābhāvā → vipariṇām-aññathā-bhāvā (pts) | sokaparidevadukkhadomanassupāyāsā → soka-parideva-dukkha-domanass-upāyāsā (pts)Because sensuality is inconstant, stressful, subject to change. From its condition of being subject to change & becoming otherwise arises sorrow, lamentation, pain, distress, & despair. Yato kho, bho, ayaṁ attā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti.
paramadiṭṭhadhammanibbānaṁ patto → paramadiṭṭhadhammanibbānappatto (sya-all) | paṭhamajjhānaṁ → BB paṭhamaṁ jhānaṁ. (pts note) | vivicceva → eva (pts) | akusalehi dhammehi → akusaladhammehi (pts) | pītisukhaṁ paṭhamaṁ jhānaṁ → pīti-sukhaṁ paṭhamajjhānaṁ (pts) | paramadiṭṭhadhammanibbānaṁ → parama-diṭṭha-dhamma-nibbānaṁ (pts)But when this self—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation, it’s to that extent that this self attains the highest here-&-now unbinding.’ Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.
paññapenti → paññāpenti (bj) | ittheke → itth eke (pts) | paramadiṭṭhadhammanibbānaṁ paññapenti → parama-diṭṭha-dhamma-nibbānaṁ paññāpenti (pts)This is how some proclaim the highest here-&-now unbinding of an existing being.

Tamañño evamāha:
tamañño evamāha → taṁ añño evam āha (pts)60. “Another says to him, ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;
neso natthīti → n eso n atthīti (pts)‘There is, my good man, that self of which you speak. I don’t say that there’s not. no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti.
paramadiṭṭhadhammanibbānaṁ patto → paramadiṭṭhadhammanibbānappatto (sya-all) | paramadiṭṭhadhammanibbānaṁ patto → parama-diṭṭha-dhamma-nibbānappatto (pts)But it’s not to that extent that one attains the highest here-&-now unbinding. Taṁ kissa hetu?Why is that? Yadeva tattha vitakkitaṁ vicāritaṁ, etenetaṁ oḷārikaṁ akkhāyati.
etenetaṁ → etena etaṁ (sya-all) | yadeva → yad eva (pts)Because precisely what’s thought or evaluated there: That’s declared to be gross. Yato kho, bho, ayaṁ attā vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti.
paramadiṭṭhadhammanibbānaṁ patto → paramadiṭṭhadhammanibbānappatto (sya-all) | vūpasamā → So all MSS. A. ii. 2. 3; M. i. 21. Childers, vup-. (pts note) | vitakkavicārānaṁ → vitakka vicārānaṁ (pts) | ekodibhāvaṁ → ekodi-bhāvaṁ (pts) | pītisukhaṁ dutiyaṁ jhānaṁ → pīti-sukhaṁ dutiyajjhānaṁ (pts) | paramadiṭṭhadhammanibbānaṁ → parama-diṭṭha-dhamma-nibbānaṁ (pts)But when this self—with the stilling of directed thoughts & evaluations—enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation, internal assurance, it’s to that extent that this self attains the highest here-&-now unbinding.’ Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.
paññapenti → paññāpenti (bj) | ittheke → itth eke (pts) | paramadiṭṭhadhammanibbānaṁ paññapenti → parama-diṭṭhadhamma-nibbānaṁ paññāpenti (pts)This is how some proclaim the highest here-&-now unbinding of an existing being.

Tamañño evamāha:
tamañño evamāha → taṁ añño evam āha (pts)61. “Another says to him, ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;
neso natthīti → n eso n atthīti (pts)‘There is, my good man, that self of which you speak. I don’t say that there’s not. no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti.
paramadiṭṭhadhammanibbānaṁ patto → paramadiṭṭhadhammanibbānappatto (sya-all) | paramadiṭṭhadhammanibbānaṁ patto → parama-diṭṭha-dhamma-nibbānappatto (pts)But it’s not to that extent that one attains the highest here-&-now unbinding. Taṁ kissa hetu?
taṁ → tam (pts)Why is that? Yadeva tattha pītigataṁ cetaso uppilāvitattaṁ, etenetaṁ oḷārikaṁ akkhāyati.
uppilāvitattaṁ → ubbillāvitattaṁ (bj, sya-all) | ubbillāvitattaṁ → Bp Gr ubbilāvitaṁ. See i. 1. 5. (pts note) | uppilāvitattaṁ → ubbilāvitattaṁ (th) | yadeva → yad eva (pts) | pītigataṁ → pīti-gataṁ (pts) | uppilāvitattaṁ etenetaṁ → ubbillāvitattaṁ etena etaṁ (pts)Because precisely the state of mental exhilaration immersed in rapture there: That’s declared to be gross. Yato kho, bho, ayaṁ attā pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti “upekkhako satimā sukhavihārī”ti, tatiyaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti.
paramadiṭṭhadhammanibbānaṁ patto → paramadiṭṭhadhammanibbānappatto (sya-all) | sukhañca → sukhaṁ ca (bjt) | yaṁ taṁ → yantaṁ (bjt, th) | + → taṁ (bjt) | sukhavihārīti → sukhavihārī ti (ms2005) | upekkhako → upekhako (pts) | sukhañca → sukhañ ca (pts) | yaṁ → yan (pts) | sukhavihārīti tatiyaṁ jhānaṁ → sukha vihārī ti tatiyajjhānaṁ (pts) | paramadiṭṭhadhammanibbānaṁ → parama-diṭṭha-dhamma-nibbānaṁ (pts)But when this self, with the fading of rapture, remains equanimous, mindful, & alert, and, sensing pleasure with the body, enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding,’ it’s to that extent that this self attains the highest here-&-now unbinding.’ Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.
paññapenti → paññāpenti (bj) | ittheke → itth eke (pts) | paramadiṭṭhadhammanibbānaṁ paññapenti → parama-diṭṭha-dhamma-nibbānaṁ paññāpenti (pts)This is how some proclaim the highest here-&-now unbinding of an existing being.

Tamañño evamāha:
tamañño evamāha → taṁ añño evam āha (pts)62. “Another says to him, ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi;
neso natthīti → n eso n atthīti (pts)‘There is, my good man, that self of which you speak. I don’t say that there’s not. no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti.
paramadiṭṭhadhammanibbānaṁ patto → paramadiṭṭhadhammanibbānappatto (sya-all) | paramadiṭṭhadhammanibbānaṁ patto → parama-diṭṭha-dhamma-nibbānappatto (pts)But it’s not to that extent that one attains the highest here-&-now unbinding. Taṁ kissa hetu?Why is that? Yadeva tattha sukhamiti cetaso ābhogo, etenetaṁ oḷārikaṁ akkhāyati.
yadeva → yad eva (pts) | sukhamiti → sukham iti (pts) | etenetaṁ → etena etaṁ (pts)Because precisely the mental concern with “pleasure” there: That’s declared to be gross. Yato kho, bho, ayaṁ attā sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti.
atthaṅgamā → atthagamā (bj) | paramadiṭṭhadhammanibbānaṁ patto → paramadiṭṭhadhammanibbānappatto (sya-all) | atthagamā → atthaṅgamā (bj: kesuci potthakesu) | adukkhaṁ → Bp adukkham. (pts note) | pubbeva → pubbe va (th) | pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ → pubb eva somanassa-domanassānaṁ atthagamā adukkhaṁ asukhaṁ upekhā-sati-pārisuddhiṁ catutthajjhānaṁ (pts) | paramadiṭṭhadhammanibbānaṁ → paramadiṭṭha-dhamma-nibbānaṁ (pts)But when this self, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain, it’s to that extent that this self attains the highest here-&-now unbinding.’ Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.
paññapenti → paññāpenti (bj) | ittheke → itth eke (pts) | paramadiṭṭhadhammanibbānaṁ paññapenti → parama-diṭṭha-dhamma-nibbānaṁ paññāpenti (pts)This is how some proclaim the highest here-&-now unbinding of an existing being.

Imehi kho te, bhikkhave, samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi.
paññapenti → paññāpenti (bj) | imehi → ime (pts) | samaṇabrāhmaṇā diṭṭhadhammanibbānavādā → samaṇa-brāhmaṇā diṭṭhadhamma nibbāna vādā (pts) | paramadiṭṭhadhammanibbānaṁ paññapenti → parama-diṭṭhadhamma-nibbānaṁ paññāpenti (pts)“These, monks, are the contemplatives & brahmans who are proponents of unbinding in the here-&-now, who proclaim the highest here-&-now unbinding of an existing being on five grounds. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti, sabbe te imeheva pañcahi vatthūhi …
paññapenti → paññāpenti (bj) | pe → spelled out in full (bjt) | diṭṭhadhammanibbānavādā → diṭṭha-dhammanibbāna-vādā (pts) | paramadiṭṭhadhammanibbānaṁ paññapenti → parama-diṭṭha-dhamma-nibbānaṁ paññāpenti (pts) | imeheva → imeh eva (pts)And whatever contemplatives & brahmans who are proponents of unbinding in the here-&-now, who proclaim the highest here-&-now unbinding of an existing being, they all do so on one or another of these five grounds. There is nothing outside of this. pe…“With regard to this, the Tathāgata discerns that ‘These standpoints, thus seized, thus grasped at, lead to such & such a destination, to such & such a state in the world beyond.’ That the Tathāgata discerns. And he discerns what is higher than that. And yet, discerning that, he does not grasp at it. And as he is not grasping at it, unbinding [nibbuti] is experienced right within. Knowing, as they have come to be, the origination, ending, allure, & drawbacks of feelings, along with the escape from feelings, the Tathāgata, monks—through lack of clinging/sustenance—is released. “These, monks, are the dhammas—deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise—that the Tathāgata proclaims, having directly known & realized them for himself, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.and that those who, rightly speaking in praise of the Tathāgata in line with what is factual, would speak.

Imehi kho te, bhikkhave, samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi.
adhimuttipadāni → adhivuttipadāni (bj) | catucattārīsāya → catucattāḷīsāya (sya-all)“These, monks, are the contemplatives & brahmans who are theorists about the future, who hold views about the future, who approve of various beliefs with reference to the future on 44 grounds. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva catucattārīsāya vatthūhi …
adhimuttipadāni → adhivuttipadāni (bj) | catucattārīsāya → catucattāḷīsāya (sya-all) | pe → spelled out in full (bjt)And whatever contemplatives & brahmans who are theorists about the future, who hold views about the future, who approve of various beliefs with reference to the future, they all do so on one or another of these 44 grounds. There is nothing outside of this. pe…“With regard to this, the Tathāgata discerns that ‘These standpoints, thus seized, thus grasped at, lead to such & such a destination, to such & such a state in the world beyond.’ That the Tathāgata discerns. And he discerns what is higher than that. And yet, discerning that, he does not grasp at it. And as he is not grasping at it, unbinding [nibbuti] is experienced right within. Knowing, as they have come to be, the origination, ending, allure, & drawbacks of feelings, along with the escape from feelings, the Tathāgata, monks—through lack of clinging/sustenance—is released. “These, monks, are the dhammas—deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise—that the Tathāgata proclaims, having directly known & realized them for himself, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.
yehi → ye hi (th)and that those who, rightly speaking in praise of the Tathāgata in line with what is factual, would speak.

Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi.
adhimuttipadāni → adhivuttipadāni (bj, pts) | dvāsaṭṭhiyā → aṭṭhādasahi (pts)“These, monks, are the contemplatives & brahmans who are theorists about the past, theorists about the future, & theorists about the past & the future, who hold views about the past & the future, who approve of various beliefs with reference to the past & the future on 62 grounds.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā.
vā → ca (bj) | adhimuttipadāni → adhivuttipadāni (bj, pts) | imeheva dvāsaṭṭhiyā → imeh eva aṭṭhādasahi (pts)And whatever contemplatives & brahmans who are theorists about the past, theorists about the future, & theorists about the past & the future, who hold views about the past & the future, who approve of various beliefs with reference to the past & the future, they all do so on one or another of these 62 grounds. There is nothing outside of this.

Tayidaṁ, bhikkhave, tathāgato pajānāti:“With regard to this, the Tathāgata discerns that ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti.
evaṅgahitā evaṁparāmaṭṭhā → evaṁ āgatā evaṁ parāmaṭṭhā (bj) | bhavanti → bhavissanti (bj) | evaṅgahitā → evaṁgahitā (my, th, ms2005) | evaṅgatikā → evaṁgatikā (my, th, ms2005)‘These standpoints, thus seized, thus grasped at, lead to such & such a destination, to such & such a state in the world beyond.’ Tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.
tañca → tañ ca (pts) | cassa paccattaññeva → assa paccattaṁ yeva (pts)That the Tathāgata discerns. And he discerns what is higher than that. And yet, discerning that, he does not grasp at it. And as he is not grasping at it, unbinding [nibbuti] is experienced right within. Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.
atthaṅgamañca → atthagamañca (bj) | anupādāvimutto → anupādā vimutto (th)Knowing, as they have come to be, the origination, ending, allure, & drawbacks of feelings, along with the escape from feelings, the Tathāgata, monks—through lack of clinging/sustenance—is released.

Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ.“These, monks, are the dhammas—deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise—that the Tathāgata proclaims, having directly known & realized them for himself, and that those who, rightly speaking in praise of the Tathāgata in line with what is factual, would speak.

4. Attālokapaññattivatthu

4.1. ParitassitavipphanditavāraAgitation & Vacillation

Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
paññapenti → paññāpenti (bj) | paritassitavipphanditameva → paritassitaṁ vipphanditameva (sya-all) | vipphanditameva → paritasitavipphanditameva (sya-all: sī.) | paritasitavipphanditam → Bp Gr paritassitaṁ. (pts note) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | attānañca lokañca paññapenti catūhi → attānañ ca lokañ ca paññāpenti catuhi (pts) | tadapi → tad api (pts) | samaṇabrāhmaṇānaṁ → samaṇa-brāhmaṇānaṁ (pts) | taṇhāgatānaṁ paritassitavipphanditameva → taṇhā-gatānaṁ paritasitavipphanditam eva (pts)“There, where any of those contemplatives & brahmans who are adherents of eternalism proclaim an eternal self & cosmos on four grounds, that is just an agitation & vacillation to be felt by those contemplatives & brahmans who, not knowing, not seeing, are immersed in craving.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
paññapenti → paññāpenti (bj) | paritassitavipphanditameva → paritassitaṁ vipphanditameva (sya-all) | paritassitavipphanditameva → paritasitavipphanditameva (bjt) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | ekaccaasassatikā → ekacca-asassatikā (pts) | attānañca lokañca paññapenti catūhi → attānañ ca lokañ ca paññāpenti catuhi (pts) | tadapi → tad api (pts) | samaṇabrāhmaṇānaṁ → samaṇa-brāhmaṇānaṁ (pts) | taṇhāgatānaṁ paritassitavipphanditameva → taṇhā-gatānaṁ paritasitavipphanditam eva (pts)“There, where any of those contemplatives & brahmans who are partially eternalists and partially non-eternalists proclaim a partially eternal and partially non-eternal self & cosmos on four grounds, that is just an agitation & vacillation to be felt by those contemplatives & brahmans who, not knowing, not seeing, are immersed in craving.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
paññapenti → paññāpenti (bj) | paritassitavipphanditameva → paritassitaṁ vipphanditameva (sya-all) | paññapenti catūhi → paññāpenti catuhi (pts) | paritassitavipphanditameva → paritasitavipphanditameva (bjt) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | tadapi → tad api (pts) | samaṇabrāhmaṇānaṁ → samaṇa-brāhmaṇānaṁ (pts) | taṇhāgatānaṁ paritassitavipphanditameva → taṇhā-gatānaṁ paritasita-vipphanditam eva (pts)“There, where any of those contemplatives & brahmans who are finite-ists or infinite-ists proclaim a finite or infinite cosmos on four grounds, that is just an agitation & vacillation to be felt by those contemplatives & brahmans who, not knowing, not seeing, are immersed in craving.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
pañhaṁ → paṇhaṁ (sya-all) | paritassitavipphanditameva → paritassitaṁ vipphanditameva (sya-all) | tattha → tatra tatra (bj: kesuci potthakesu) | paritassitavipphanditameva → paritasitavipphanditameva (bjt) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | amarāvikkhepaṁ catūhi → amarā-vikkhepaṁ catuhi (pts) | tadapi → tad api (pts) | samaṇabrāhmaṇānaṁ → samaṇa-brāhmaṇānaṁ (pts) | taṇhāgatānaṁ paritassitavipphanditameva → taṇhā-gatānaṁ paritasita-vipphanditam eva (pts)“There, where any of those contemplatives & brahmans who, being asked questions regarding this or that, resort to verbal contortions, to eel-wriggling on four grounds, that is just an agitation & vacillation to be felt by those contemplatives & brahmans who, not knowing, not seeing, are immersed in craving.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
paññapenti → paññāpenti (bj) | paritassitavipphanditameva → paritassitaṁ vipphanditameva (sya-all) | paritassitavipphanditameva → paritasitavipphanditameva (bjt) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | adhiccasamuppannaṁ attānañca lokañca paññapenti → adhicca-samuppannaṁ attānañ ca lokañ ca paññāpenti (pts) | tadapi → tad api (pts) | samaṇabrāhmaṇānaṁ → samaṇa brāhmaṇānaṁ (pts) | taṇhāgatānaṁ paritassitavipphanditameva → taṇhā-gatānaṁ paritasita-vipphanditam eva (pts)“There, where any of those contemplatives & brahmans who are fortuitous-arising-ists proclaim a fortuitously-arisen self & cosmos on two grounds, that is just an agitation & vacillation to be felt by those contemplatives & brahmans who, not knowing, not seeing, are immersed in craving.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
adhimuttipadāni → adhivuttipadāni (bj, pts) | paritassitavipphanditameva → paritassitaṁ vipphanditameva (sya-all) | aṭṭhārasahi → aṭṭhādasahi (pts) | paritassitavipphanditameva → paritasitavipphanditameva (bjt) | samaṇabrāhmaṇā pubbantakappikā → samaṇa-brāhmaṇā pubbanta-kappikā (pts) | anekavihitāni adhimuttipadāni → aneka-vihitāni adhivutti-padāni (pts) | tadapi → tad api (pts) | samaṇabrāhmaṇānaṁ → samaṇa-brāhmaṇānaṁ (pts) | taṇhāgatānaṁ paritassitavipphanditameva → taṇhā-gatānaṁ paritasitavipphanditam eva (pts)“There, where any of those contemplatives & brahmans who are theorists about the past hold views about the past, approve of various beliefs with reference to the past on 18 grounds, that is just an agitation & vacillation to be felt by those contemplatives & brahmans who, not knowing, not seeing, are immersed in craving.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
uddhamāghātanaṁ → uddhamāghātanā (bj) | paññapenti → paññāpenti (bj, pts) | uddhamāghātanikā → uddhamāghatanikā (sya-all) | uddhamāghātanaṁ saññiṁ attānaṁ → uddhamāghatanā saññimattānaṁ (sya-all) | paritassitavipphanditameva → paritassitaṁ vipphanditameva (sya-all) | uddhamāghātanikā saññīvādā uddhamāghātanaṁ → uddhamāghatanikā saññivādā uddham āghatanā (pts) | paritassitavipphanditameva → paritasitavipphanditameva (bjt) | samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ → samaṇa-brāhmaṇā uddhamāghatanikā saññi-vādā uddham āghatanā (pts) | tadapi → tad api (pts) | samaṇabrāhmaṇānaṁ → samaṇa-brāhmaṇānaṁ (pts) | taṇhāgatānaṁ paritassitavipphanditameva → taṇhā-gatānaṁ paritasita-vipphanditam eva (pts)“There, where any of those contemplatives & brahmans who are adherents of a percipient after-death proclaim a percipient self after death on 16 grounds, that is just an agitation & vacillation to be felt by those contemplatives & brahmans who, not knowing, not seeing, are immersed in craving.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
uddhamāghātanaṁ → uddhamāghātanā (bj) | paññapenti → paññāpenti (bj, pts) | uddhamāghātanikā → uddhamāghatanikā (sya-all) | uddhamāghātanaṁ asaññiṁ attānaṁ → uddhamāghatanā asaññimattānaṁ (sya-all) | paritassitavipphanditameva → paritassitaṁ vipphanditameva (sya-all) | uddhamāghātanikā asaññīvādā uddhamāghātanaṁ → uddhamāghatanikā asaññivādā uddham āghatanā (pts) | paritassitavipphanditameva → paritasitavipphanditameva (bjt) | samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ → samaṇa-brāhmaṇā uddhamāghatanikā asaññi-vādā uddham āghatanā (pts) | tadapi → tad api (pts) | samaṇabrāhmaṇānaṁ → samaṇa-brāhmaṇānaṁ (pts) | taṇhāgatānaṁ paritassitavipphanditameva → taṇhā-gatānaṁ paritasita-vipphanditam eva (pts)“There, where any of those contemplatives & brahmans who are adherents of a non-percipient after-death proclaim a non-percipient self after death on eight grounds, that is just an agitation & vacillation to be felt by those contemplatives & brahmans who, not knowing, not seeing, are immersed in craving.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
uddhamāghātanaṁ nevasaññīnāsaññiṁ → uddhamāghātanā nevasaññiṁ nāsaññiṁ (bj) | paññapenti → paññāpenti (bj, pts) | uddhamāghātanikā → uddhamāghatanikā (sya-all) | uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ → uddhamāghatanā nevasaññīnāsaññimattānaṁ (sya-all) | paritassitavipphanditameva → paritassitaṁ vipphanditameva (sya-all) | paritassitavipphanditameva → paritasitavipphanditameva (bjt) | samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ → samaṇa-brāhmaṇā uddhamāghatanikā n eva-saññi-nāsaññi-vādā uddham āghatanā n eva saññiṁ nāsaññiṁ (pts) | tadapi → tad api (pts) | samaṇabrāhmaṇānaṁ → samaṇa-brāhmaṇānaṁ (pts) | taṇhāgatānaṁ paritassitavipphanditameva → taṇhā-gatānaṁ paritasitavipphanditam eva (pts)“There, where any of those contemplatives & brahmans who are adherents of a neither percipient nor non-percipient after-death, proclaim a neither percipient nor non-percipient self after death on eight grounds, that is just an agitation & vacillation to be felt by those contemplatives & brahmans who, not knowing, not seeing, are immersed in craving.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
paññapenti → paññāpenti (bj, pts) | paritassitavipphanditameva → paritassitaṁ vipphanditameva (sya-all) | paritassitavipphanditameva → paritasitavipphanditameva (bjt) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | tadapi → tad api (pts) | samaṇabrāhmaṇānaṁ → samaṇa-brāhmaṇānaṁ (pts) | taṇhāgatānaṁ paritassitavipphanditameva → taṇhā-gatānaṁ paritasita-vipphanditam eva (pts)“There, where any of those contemplatives & brahmans who are annihilationists proclaim the annihilation, destruction, & non-becoming of an existing being on seven grounds, that is just an agitation & vacillation to be felt by those contemplatives & brahmans who, not knowing, not seeing, are immersed in craving.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
paññapenti → paññāpenti (bj, pts) | paritassitavipphanditameva → paritassitaṁ vipphanditameva (sya-all) | diṭṭhadhammanibbānavādā → paramadiṭṭhadhammanibbānavādā (pts) | paritassitavipphanditameva → paritasitavipphanditameva (bjt) | samaṇabrāhmaṇā diṭṭhadhammanibbānavādā → samaṇa-brāhmaṇā paramadiṭṭha-dhamma-nibbāna-vādā (pts) | paramadiṭṭhadhammanibbānaṁ paññapenti → parama-diṭṭhadhamma-nibbānaṁ paññāpenti (pts) | tadapi → tad api (pts) | samaṇabrāhmaṇānaṁ → samaṇa-brāhmaṇānaṁ (pts) | taṇhāgatānaṁ paritassitavipphanditameva → taṇhā-gatānaṁ paritasita-vipphanditam eva (pts)“There, where any of those contemplatives & brahmans who are proponents of unbinding in the here-&-now proclaim the highest here-&-now unbinding of an existing being on five grounds, that is just an agitation & vacillation to be felt by those contemplatives & brahmans who, not knowing, not seeing, are immersed in craving.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
adhimuttipadāni → adhivuttipadāni (bj, pts) | catucattārīsāya → catucattāḷīsāya (sya-all) | paritassitavipphanditameva → paritassitaṁ vipphanditameva (sya-all) | paritassitavipphanditameva → paritasitavipphanditameva (bjt) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | adhimuttipadāni → adhivutti-padāni (pts) | catucattārīsāya → catu-cattārīsāya (pts) | tadapi → tad api (pts) | samaṇabrāhmaṇānaṁ → samaṇa-brāhmaṇānam (pts) | taṇhāgatānaṁ paritassitavipphanditameva → taṇhā-gatānaṁ paritasitavipphanditam eva (pts)“There, where any of those contemplatives & brahmans who are theorists about the future hold views about the future, approve of various beliefs with reference to the future on 44 grounds, that is just an agitation & vacillation to be felt by those contemplatives & brahmans who, not knowing, not seeing, are immersed in craving.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva.
adhimuttipadāni → adhivuttipadāni (bj) | paritassitavipphanditameva → paritassitaṁ vipphanditameva (sya-all) | anekavihitāni adhimuttipadāni → anekavihitaṁ adhivuttipadāni (pts) | paritassitavipphanditameva → paritasitavipphanditameva (bjt) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | aparantakappikā → aparanta-kappikā (pts) | pubbantāparantakappikā → pubbantāparanta-kappikā (pts) | anekavihitāni adhimuttipadāni → aneka-vihitaṁ adhivutti-padāni (pts) | dvāsaṭṭhiyā → dvā-saṭṭhiyā (pts) | tadapi → tad api (pts) | samaṇabrāhmaṇānaṁ → samaṇa-brāhmaṇānaṁ (pts) | taṇhāgatānaṁ paritassitavipphanditameva → taṇhā-gatānaṁ paritasitavipphanditam eva (pts)“There, where any of those contemplatives & brahmans who are theorists about the past, theorists about the future, & theorists about the past & the future hold views about the past & the future, approve of various beliefs with reference to the past & the future on 62 grounds, that is just an agitation & vacillation to be felt by those contemplatives & brahmans who, not knowing, not seeing, are immersed in craving.

4.2. PhassapaccayāvāraConditioned by Contact

Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.
paññapenti → paññāpenti (bj) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | attānañca lokañca paññapenti catūhi → attānañ ca lokañ ca paññāpenti catuhi (pts) | tadapi phassapaccayā → tad api phassa-paccayā (pts)“There, where any of those contemplatives & brahmans who are adherents of eternalism proclaim an eternal self & cosmos on four grounds, that comes from contact as a requisite condition.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.
paññapenti → paññāpenti (bj) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | ekaccaasassatikā → ekacca-asassatikā (pts) | attānañca lokañca paññapenti catūhi → attānañ ca lokañ ca paññāpenti catuhi (pts) | tadapi phassapaccayā → tad api phassa-paccayā (pts)“There, where any of those contemplatives & brahmans who are partially eternalists and partially non-eternalists proclaim a partially eternal and partially non-eternal self & cosmos on four grounds, that comes from contact as a requisite condition.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi, tadapi phassapaccayā.
paññapenti → paññāpenti (bj, pts) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | tadapi phassapaccayā → tad api phassa-paccayā (pts)“There, where any of those contemplatives & brahmans who are finite-ists or infinite-ists proclaim a finite or infinite cosmos on four grounds, that comes from contact as a requisite condition.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi, tadapi phassapaccayā.
pañhaṁ → paṇhaṁ (sya-all) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | amarāvikkhepaṁ catūhi → amarā-vikkhepaṁ catuhi (pts) | tadapi phassapaccayā → tad api phassa-paccayā (pts)“There, where any of those contemplatives & brahmans who, being asked questions regarding this or that, resort to verbal contortions, to eel-wriggling on four grounds, that comes from contact as a requisite condition.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi phassapaccayā.
paññapenti → paññāpenti (bj) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | adhiccasamuppannaṁ attānañca lokañca paññapenti → adhicca-samuppannaṁ attānañ ca lokañ ca paññāpenti (pts) | tadapi phassapaccayā → tad api phassa-paccayā (pts)“There, where any of those contemplatives & brahmans who are fortuitous-arising-ists proclaim a fortuitously-arisen self & cosmos on two grounds, that comes from contact as a requisite condition.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi phassapaccayā.
adhimuttipadāni → adhivuttipadāni (bj, pts) | aṭṭhārasahi → aṭṭhādasahi (pts) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | adhimuttipadāni → adhivutti-padāni (pts) | tadapi phassapaccayā → tad api phassa-paccayā (pts)“There, where any of those contemplatives & brahmans who are theorists about the past hold views about the past, approve of various beliefs with reference to the past on 18 grounds, that comes from contact as a requisite condition.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi, tadapi phassapaccayā.
uddhamāghātanaṁ → uddhamāghātanā (bj) | paññapenti → paññāpenti (bj, pts) | uddhamāghātanikā → uddhamāghatanikā (sya-all) | uddhamāghātanaṁ saññiṁ attānaṁ → uddhamāghatanā saññimattānaṁ (sya-all) | uddhamāghātanikā saññīvādā uddhamāghātanaṁ → uddhamāghatanikā saññivādā uddham āghatanā (pts) | samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ → samaṇa-brāhmaṇā uddhamāghatanikā saññi-vādā uddham āghatanā (pts) | tadapi phassapaccayā → tad api phassa-paccayā (pts)“There, where any of those contemplatives & brahmans who are adherents of a percipient after-death proclaim a percipient self after death on 16 grounds, that comes from contact as a requisite condition.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.
uddhamāghātanaṁ → uddhamāghātanā (bj) | paññapenti → paññāpenti (bj, pts) | uddhamāghātanikā → uddhamāghatanikā (sya-all) | uddhamāghātanaṁ asaññiṁ attānaṁ → uddhamāghatanā asaññimattānaṁ (sya-all) | uddhamāghātanikā asaññīvādā uddhamāghātanaṁ → uddhamāghatanikā asaññivādā uddham āghatanā (pts) | samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ → samaṇa-brāhmaṇā uddhamāghatanikā asaññi-vādā uddham āghatanā (pts) | tadapi phassapaccayā → tad api phassa-paccayā (pts)“There, where any of those contemplatives & brahmans who are adherents of a non-percipient after-death proclaim a non-percipient self after death on eight grounds, that comes from contact as a requisite condition.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.
uddhamāghātanaṁ nevasaññīnāsaññiṁ → uddhamāghātanā nevasaññiṁ nāsaññiṁ (bj) | paññapenti → paññāpenti (bj, pts) | uddhamāghātanikā → uddhamāghatanikā (sya-all) | uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ → uddhamāghatanā nevasaññīnāsaññimattānaṁ (sya-all) | samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ → samaṇa-brāhmaṇā uddhamāghatanika n eva-saññi-nāsaññi-vādā uddham āghatanā n eva saññiṁ nāsaññiṁ (pts) | tadapi phassapaccayā → tad api phassa-paccayā (pts)“There, where any of those contemplatives & brahmans who are adherents of a neither percipient nor non-percipient after-death, proclaim a neither percipient nor non-percipient self after death on eight grounds, that comes from contact as a requisite condition.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, tadapi phassapaccayā.
paññapenti → paññāpenti (bj, pts) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | tadapi phassapaccayā → tad api phassa-paccayā (pts)“There, where any of those contemplatives & brahmans who are annihilationists proclaim the annihilation, destruction, & non-becoming of an existing being on seven grounds, that comes from contact as a requisite condition.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, tadapi phassapaccayā.
paññapenti → paññāpenti (bj, pts) | diṭṭhadhammanibbānavādā → paramadiṭṭhadhammanibbānavādā (pts) | samaṇabrāhmaṇā diṭṭhadhammanibbānavādā → samaṇa-brāhmaṇā paramadiṭṭha-dhamma-nibbāna-vādā (pts) | paramadiṭṭhadhammanibbānaṁ paññapenti → parama-diṭṭhadhamma-nibbānaṁ paññāpenti (pts) | tadapi phassapaccayā → tad api phassa-paccayā (pts)“There, where any of those contemplatives & brahmans who are proponents of unbinding in the here-&-now proclaim the highest here-&-now unbinding of an existing being on five grounds, that comes from contact as a requisite condition.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi phassapaccayā.
adhimuttipadāni → adhivuttipadāni (bj, pts) | catucattārīsāya → catucattāḷīsāya (sya-all); catu cattārīsaya (pts) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | adhimuttipadāni → adhivutti-padāni (pts) | tadapi phassapaccayā → tad api phassa-paccayā (pts)“There, where any of those contemplatives & brahmans who are theorists about the future hold views about the future, approve of various beliefs with reference to the future on 44 grounds, that comes from contact as a requisite condition.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi phassapaccayā.
adhimuttipadāni → adhivuttipadāni (bj, pts) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | aparantakappikā → aparanta-kappikā (pts) | pubbantāparantakappikā → pubbantāparanta-kappikā (pts) | anekavihitāni adhimuttipadāni → aneka-vihitāni adhivutti-padāni (pts) | dvāsaṭṭhiyā → dvā-saṭṭhiyā (pts) | tadapi phassapaccayā → tad api phassa-paccayā (pts)“There, where any of those contemplatives & brahmans who are theorists about the past, theorists about the future, & theorists about the past & the future hold views about the past & the future, approve of various beliefs with reference to the past & the future on 62 grounds, that comes from contact as a requisite condition.

4.3. NetaṁṭhānaṁvijjativāraNo Other Possibility

Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
paññapenti → paññāpenti (bj) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | attānañca lokañca paññapenti catūhi → attānañ ca lokañ ca paññāpenti catuhi (pts) | netaṁ → n etaṁ (pts)“There, where any of those contemplatives & brahmans who are adherents of eternalism proclaim an eternal self & cosmos on four grounds: That they would experience that other than through contact isn’t possible.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
paññapenti → paññāpenti (bj) | ekaccaasassatikā → ekacca asassatikā (my, bjt) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | ekaccaasassatikā → ekacca-asassatikā (pts) | attānañca lokañca paññapenti catūhi → attānañ ca lokañ ca paññāpenti catuhi (pts) | netaṁ → n etaṁ (pts)“There, where any of those contemplatives & brahmans who are partially eternalists and partially non-eternalists proclaim a partially eternal and partially non-eternal self & cosmos on four grounds: That they would experience that other than through contact isn’t possible.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
paññapenti → paññāpenti (bj) | paññapenti catūhi → paññāpenti catuhi (pts) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | netaṁ → n etaṁ (pts)“There, where any of those contemplatives & brahmans who are finite-ists or infinite-ists proclaim a finite or infinite cosmos on four grounds: That they would experience that other than through contact isn’t possible.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
pañhaṁ → paṇhaṁ (sya-all) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | amarāvikkhepaṁ catūhi → amarā-vikkhepaṁ catuhi (pts) | netaṁ → n etaṁ (pts)“There, where any of those contemplatives & brahmans who, being asked questions regarding this or that, resort to verbal contortions, to eel-wriggling on four grounds: That they would experience that other than through contact isn’t possible.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
paññapenti → paññāpenti (bj) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | adhiccasamuppannaṁ attānañca lokañca paññapenti → adhicca-samuppannaṁ attānañ ca lokañ ca paññāpenti (pts) | netaṁ → n etaṁ (pts)“There, where any of those contemplatives & brahmans who are fortuitous-arising-ists proclaim a fortuitously-arisen self & cosmos on two grounds: That they would experience that other than through contact isn’t possible.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
adhimuttipadāni → adhivuttipadāni (bj, pts) | aṭṭhārasahi → aṭṭhādasahi (pts) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | adhimuttipadāni → adhivutti-padāni (pts) | netaṁ → n etaṁ (pts)“There, where any of those contemplatives & brahmans who are theorists about the past hold views about the past, approve of various beliefs with reference to the past on 18 grounds: That they would experience that other than through contact isn’t possible.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
uddhamāghātanaṁ → uddhamāghātanā (bj) | paññapenti → paññāpenti (bj, pts) | uddhamāghātanikā → uddhamāghatanikā (sya-all) | uddhamāghātanaṁ saññiṁ attānaṁ → uddhamāghatanā saññimattānaṁ (sya-all) | uddhamāghātanikā saññīvādā uddhamāghātanaṁ → uddhamāghatanikā saññivādā uddham āghatanā (pts) | samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ → samaṇa-brāhmaṇā uddhamāghatanikā saññi-vādā uddham āghatanā (pts) | netaṁ → n etaṁ (pts)“There, where any of those contemplatives & brahmans who are adherents of a percipient after-death proclaim a percipient self after death on 16 grounds: That they would experience that other than through contact isn’t possible.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā, uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
uddhamāghātanaṁ → uddhamāghātanā (bj) | paññapenti → paññāpenti (bj, pts) | uddhamāghātanikā → uddhamāghatanikā (sya-all) | uddhamāghātanaṁ asaññiṁ attānaṁ → uddhamāghatanā asaññimattānaṁ (sya-all) | samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ → samaṇa-brāhmaṇā uddhamāghatanikā asaññi-vādā uddham āghatanā (pts) | attānaṁ paññapenti → attānañ paññāpenti (pts) | netaṁ → n etaṁ (pts)“There, where any of those contemplatives & brahmans who are adherents of a non-percipient after-death proclaim a non-percipient self after death on eight grounds: That they would experience that other than through contact isn’t possible.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
uddhamāghātanaṁ nevasaññīnāsaññiṁ → uddhamāghātanā nevasaññiṁ nāsaññiṁ (bj) | paññapenti → paññāpenti (bj) | uddhamāghātanikā → uddhamāghatanikā (sya-all) | uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ → uddhamāghatanā nevasaññīnāsaññimattānaṁ (sya-all) | samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ → samaṇa-brāhmaṇā uddhamāghatanikā n eva-saññi-nāsaññi-vādā uddham āghatanā n eva saññiṁ nāsaññiṁ (pts) | netaṁ → n etaṁ (pts)“There, where any of those contemplatives & brahmans who are adherents of a neither percipient nor non-percipient after-death, proclaim a neither percipient nor non-percipient self after death on eight grounds: That they would experience that other than through contact isn’t possible.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
paññapenti → paññāpenti (bj, pts) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | netaṁ → n etam (pts)“There, where any of those contemplatives & brahmans who are annihilationists proclaim the annihilation, destruction, & non-becoming of an existing being on seven grounds: That they would experience that other than through contact isn’t possible.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
paññapenti → paññāpenti (bj, pts) | diṭṭhadhammanibbānavādā → paramadiṭṭhadhammanibbānavādā (pts) | samaṇabrāhmaṇā diṭṭhadhammanibbānavādā → samaṇa-brāhmaṇā paramadiṭṭha-dhamma-nibbāna-vādā (pts) | paramadiṭṭhadhammanibbānaṁ paññapenti → parama-diṭṭhadhamma-nibbānaṁ paññāpenti (pts) | netaṁ → n etaṁ (pts)“There, where any of those contemplatives & brahmans who are proponents of unbinding in the here-&-now proclaim the highest here-&-now unbinding of an existing being on five grounds: That they would experience that other than through contact isn’t possible.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
adhimuttipadāni → adhivuttipadāni (bj, pts) | catucattārīsāya → catucattāḷīsāya (sya-all) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | adhimuttipadāni → adhivutti-padāni (pts) | catucattārīsāya → catu-cattārīsāya (pts) | netaṁ → n etaṁ (pts)“There, where any of those contemplatives & brahmans who are theorists about the future hold views about the future, approve of various beliefs with reference to the future on 44 grounds: That they would experience that other than through contact isn’t possible.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
adhimuttipadāni → adhivuttipadāni (bj, pts) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | aparantakappikā → aparanta-kappikā (pts) | pubbantāparantakappikā ca → pubbantāparanta-kappikāca (pts) | anekavihitāni adhimuttipadāni → aneka-vihitāni adhivutti-padāni (pts) | dvāsaṭṭhiyā → dvā-saṭṭhiyā (pts) | netaṁ → n etaṁ (pts)“There, where any of those contemplatives & brahmans who are theorists about the past, theorists about the future, & theorists about the past & the future hold views about the past & the future, approve of various beliefs with reference to the past & the future on 62 grounds: That they would experience that other than through contact isn’t possible.

4.4. DiṭṭhigatikādhiṭṭhānavaṭṭakathāDependent Co-arising

Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, yepi te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā …pe…
paññapenti → paññāpenti (bj) | vatthūhi → Bp pa at end of each clause. (pts note) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | attānañca lokañca paññapenti catūhi → attānañ ca lokañ ca paññāpenti catuhi (pts) | yepi → ye pi (pts) | samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā → samaṇa-brāhmaṇā ekacca-sassatikā ekacca-asassatikā (pts)“There, where any of those contemplatives & brahmans who are adherents of eternalism proclaim an eternal self & cosmos on four grounds, where any of those contemplatives & brahmans who are partially eternalists and partially non-eternalists proclaim a partially eternal and partially non-eternal self & cosmos on four grounds, yepi te samaṇabrāhmaṇā antānantikā …
yepi → ye pi (pts) | samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts)where any of those contemplatives & brahmans who are finite-ists or infinite-ists proclaim a finite or infinite cosmos on four grounds, yepi te samaṇabrāhmaṇā amarāvikkhepikā …
adhicca-samuppannikā → Bp Gr omit this clause. (pts note)where any of those contemplatives & brahmans who, being asked questions regarding this or that, resort to verbal contortions, to eel-wriggling on four grounds, yepi te samaṇabrāhmaṇā adhiccasamuppannikā …
yepi → ye pi (pts) | adhiccasamuppannikā → uddham-āghatanikā asaññi-vādā (pts)where any of those contemplatives & brahmans who are fortuitous-arising-ists proclaim a fortuitously-arisen self & cosmos on two grounds, yepi te samaṇabrāhmaṇā pubbantakappikā …
yepi → ye pi (pts) | pe → spelled out in full (pts)where any of those contemplatives & brahmans who are theorists about the past hold views about the past, approve of various beliefs with reference to the past on 18 grounds, yepi te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā …
uddhamāghātanikā → uddhamāghatanikā (sya-all) | uddhamāghātanikā saññīvādā yepi → uddhamāghatanikā saññivādā ye pi (pts) | uddhamāghātanikā saññīvādā → diṭṭha-dhamma-nibbāna-vādā (pts)where any of those contemplatives & brahmans who are adherents of a percipient after-death proclaim a percipient self after death on 16 grounds, yepi te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā …
uddhamāghātanikā → uddhamāghatanikā (sya-all) | uddhamāghātanikā asaññīvādā yepi → uddhamāghatanikā asaññivādā ye pi (pts) | pubbanta-kappikā → So all MSS., though they have no corresponding clause in the previous two lists. (pts note)where any of those contemplatives & brahmans who are adherents of a non-percipient after-death proclaim a non-percipient self after death on eight grounds, yepi te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā …
uddhamāghātanikā → uddhamāghatanikā (sya-all)where any of those contemplatives & brahmans who are adherents of a neither percipient nor non-percipient after-death, proclaim a neither percipient nor non-percipient self after death on eight grounds, yepi te samaṇabrāhmaṇā ucchedavādā …
yepi → ye pi (pts)where any of those contemplatives & brahmans who are annihilationists proclaim the annihilation, destruction, & non-becoming of an existing being on seven grounds, yepi te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā …where any of those contemplatives & brahmans who are proponents of unbinding in the here-&-now proclaim the highest here-&-now unbinding of an existing being on five grounds, yepi te samaṇabrāhmaṇā aparantakappikā …where any of those contemplatives & brahmans who are theorists about the future hold views about the future, approve of various beliefs with reference to the future on 44 grounds, yepi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa paṭisaṁvedenti tesaṁ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
adhimuttipadāni → adhivuttipadāni (bj, pts) | phussa phussa → phussāphussā (sya-all) | ca → (pts) | phussāphussā → phussa phussa. aṭṭhakathāyaṁ phussā phussā (sya-all: sī.) | yepi te samaṇabrāhmaṇā → samaṇa-brāhmaṇā (pts) | aparantakappikā → aparanta-kappikā (pts) | pubbantāparantakappikā ca → pubbantāparanta-kappikā (pts) | anekavihitāni adhimuttipadāni → aneka-vihitāni adhivutti-padāni (pts) | dvāsaṭṭhiyā → dvā-saṭṭhiyā (pts) | vedanāpaccayā → vedanā-paccayā (pts) | upādānapaccayā → upādāna-paccayā (pts) | bhavapaccayā → bhava-paccayā (pts) | jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā → jāti-paccayā jarā-maraṇaṁ soka-parideva-dukkhadomanass upāyāsā (pts)where any of those contemplatives & brahmans who are theorists about the past, theorists about the future, & theorists about the past & the future, who hold views about the past & the future, who approve of various beliefs with reference to the past & the future on 62 grounds: “They all experience that through repeated contact at the six sense media. For them, from feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.

5. VivaṭṭakathādiThe Net

Yato kho, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti, ayaṁ imehi sabbeheva uttaritaraṁ pajānāti.
samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca → samudayaṁ ca atthagamaṁ ca assādaṁ ca ādīnavaṁ ca nissaraṇaṁ ca (bjt) | samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca → samudayañ ca atthagamañ ca assādañ ca ādīnavañ ca nissaraṇañ ca (pts) | sabbeheva → sabbeh eva (pts)“But when a monk discerns the origination, ending, allure, drawbacks of, & escape from the six sense media, he discerns what is higher than all of this.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā, ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.
adhimuttipadāni → adhivuttipadāni (bj, pts) | ummujjanti → ummujjanti nimujjamānā nimujjanti (bj) | antojālīkatā → antojālikatā (sya-all, pts) | antojālīkatāva → antojālikatā va (sya-all, pts) | nimujjanti → [ ] ciṇhantarita padāni potthakesu na dissanti (bj note) | sitāva → sitā va (th, pts) | pubbantakappikā → pubbanta-kappikā (pts) | aparantakappikā → aparanta-kappikā (pts) | anekavihitāni adhimuttipadāni → aneka-vihitāni adhivutti-padāni (pts) | imeheva dvāsaṭṭhiyā → imeh eva dvā-saṭṭhiyā (pts) | antojālīkatā → anto-jāli-katā (pts) | antojālīkatāva → antojāli-katā va (pts)“Any contemplatives & brahmans who are theorists about the past, theorists about the future, & theorists about the past & the future, who hold views about the past & the future, who approve of various beliefs with reference to the past & the future, all come under this net with its 62 interstices. When emerging, they emerge trapped here. When emerging, they emerge encompassed here under this net.

Seyyathāpi, bhikkhave, dakkho kevaṭṭo vā kevaṭṭantevāsī vā sukhumacchikena jālena parittaṁ udakadahaṁ otthareyya. Tassa evamassa: ‘ye kho keci imasmiṁ udakadahe oḷārikā pāṇā, sabbe te antojālīkatā. Ettha sitāva ummujjamānā ummujjanti; ettha pariyāpannā antojālīkatāva ummujjamānā ummujjantī’ti;
udakadahaṁ → udakarahadaṁ (sya-all) | ummujjanti → ummujjanti nimujjamānā nimujjanti (bj) | ummujjantīti → ummujjanti nimujjamānā nimujjantīti (bj) | sukhumacchikena → sukhumacchiddakena (sya-all) | udakadahe → udakarahade (sya-all) | sabbe te antojālīkatā → sabbepete antojālikatā (sya-all) | antojālīkatāva → antojālikatā va (sya-all, pts) | antojālīkatā → antojālikatā (pts) | nimujjantī”ti → [ ] ciṇhantarita padāni potthakesu na dissanti (bj note) | udakadahaṁ → udakarahadaṁ (cck: sī. syā. pī.) | sukhumacchiddakena → sukhumacchinnena. a. sukhumacchikena (sya-all: sī.) | sukhumacchikena → Bp Gr sukhumacchiddakena. (pts note) | sitāva → sitā va (th, pts) | seyyathāpi → seyyathā pi (pts) | evamassa → evam assa (pts) | udakadahe → udaka-dahe (pts) | antojālīkatā → anto-jāli-katā (pts) | antojālīkatāva → anto-jāli-katā va (pts)Just as if a deft fisherman or fisherman’s apprentice were to cover a small body of water with a fine-meshed net: The thought would occur to him, ‘Any sizeable creatures in this body of water all come under this net. When emerging, they emerge trapped here. When emerging, they emerge encompassed here under this net.’ evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.
adhimuttipadāni → adhivuttipadāni (bj, pts) | ummujjanti → ummujjanti nimujjamānā nimujjanti (bj) | antojālīkatā → antojālikatā (sya-all, pts) | antojālīkatāva → antojālikatā va (sya-all, pts) | nimujjanti → [ ] ciṇhantarita padāni potthakesu na dissanti (bj note) | nimujjanti → [ ] ciṇhantarita padāni potthakesu na dissanti (bj note) | sitāva → sitā va (th, pts) | evameva → evam eva (pts) | pubbantakappikā → pubbanta-kappikā (pts) | aparantakappikā → aparanta-kappikā (pts) | anekavihitāni adhimuttipadāni → aneka-vihitāni adhivutti-padāni (pts) | imeheva dvāsaṭṭhiyā → imeh eva dvā-saṭṭhiyā (pts) | antojālīkatā → anto-jāli-katā (pts) | antojālīkatāva → anto-jālikatā va (pts)In this same way, monks, any contemplatives & brahmans who are theorists about the past, theorists about the future, & theorists about the past & the future, who hold views about the past & the future, who approve of various beliefs with reference to the past & the future, all come under this net with its 62 interstices. When emerging, they emerge trapped here. When emerging, they emerge encompassed here under this net.

Ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo tiṭṭhati.
ucchinnabhavanettiko → ucchinna-bhava-nettiko (pts)“The body of the Tathāgata stands with the cord binding it to becoming cut through. Yāvassa kāyo ṭhassati, tāva naṁ dakkhanti devamanussā.
dakkhanti → dakkhinti (bj, pts) | yāvassa → yāv assa (pts) | dakkhanti devamanussā → dakkhinti deva-manussā (pts)As long as his body remains, human beings & devas will see him. Kāyassa bhedā uddhaṁ jīvitapariyādānā na naṁ dakkhanti devamanussā.
dakkhanti → dakkhinti (bj) | naṁ dakkhanti → dakkhinti (pts) | jīvitapariyādānā → jīvita-pariyādānā (pts) | naṁ dakkhanti devamanussā → dakkhinti deva-manussā (pts)But with the break-up of the body and the depletion of life, human beings & devas will see him no more.