1.01. Poṭṭhapādaparibbājakavatthu1. On the Wanderer Poṭṭhapāda

1.1PTS 1.178Evaṁ me sutaṁ—So I have heard.1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

1.3Tena kho pana samayena poṭṭhapādo paribbājako samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ tiṁsamattehi paribbājakasatehi.Now at that time the wanderer Poṭṭhapāda was residing together with three hundred wanderers in Mallikā’s single-halled monastery for philosophical debates, hedged by pale-moon ebony trees.¹1.4Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.

2.1Atha kho bhagavato etadahosi:Then it occurred to him,2.2“atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ.“It’s too early to wander for alms in Sāvatthī.²2.3Yannūnāhaṁ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo, yena poṭṭhapādo paribbājako tenupasaṅkameyyan”ti.Why don’t I go to Mallikā’s monastery to visit the wanderer Poṭṭhapāda?”³2.4Atha kho bhagavā yena samayappavādako tindukācīro ekasālako mallikāya ārāmo tenupasaṅkami.So that’s what he did.

3.1PTS 1.179Tena kho pana samayena poṭṭhapādo paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā.Now at that time, Poṭṭhapāda was sitting together with a large assembly of wanderers making an uproar, a colossal racket. They engaged in all kinds of low talk, such as⁴3.2Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā.talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.

4.1Addasā kho poṭṭhapādo paribbājako bhagavantaṁ dūratova āgacchantaṁ;Poṭṭhapāda saw the Buddha coming off in the distance,4.2disvāna sakaṁ parisaṁ saṇṭhapesi:and hushed his own assembly,4.3“appasaddā bhonto hontu, mā bhonto saddamakattha.“Be quiet, good fellows, don’t make a sound.4.4Ayaṁ samaṇo gotamo āgacchati.Here comes the ascetic Gotama.4.5Appasaddakāmo kho so āyasmā appasaddassa vaṇṇavādī.The venerable likes quiet and praises quiet.4.6Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti.Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”⁵4.7Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ.Then those wanderers fell silent.

5.1Atha kho bhagavā yena poṭṭhapādo paribbājako tenupasaṅkami.Then the Buddha approached Poṭṭhapāda,5.2Atha kho poṭṭhapādo paribbājako bhagavantaṁ etadavoca:who said to him,5.3“etu kho, bhante, bhagavā.“Let the Blessed One come, sir!⁶5.4Svāgataṁ, bhante, bhagavato.Welcome to the Blessed One, sir!5.5Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi, yadidaṁ idhāgamanāya.It’s been a long time since you took the opportunity to come here.5.6Nisīdatu, bhante, bhagavā, idaṁ āsanaṁ paññattan”ti.Please, sir, sit down, here, a seat is ready.”

5.7Nisīdi bhagavā paññatte āsane.The Buddha sat down on the seat spread out,5.8Poṭṭhapādopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.while Poṭṭhapāda took a low seat and sat to one side.5.9Ekamantaṁ nisinnaṁ kho poṭṭhapādaṁ paribbājakaṁ bhagavā etadavoca:The Buddha said to him,5.10“kāya nuttha, poṭṭhapāda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?“Poṭṭhapāda, what were you sitting talking about just now? What conversation was left unfinished?”⁷

6.01.1. Abhisaññānirodhakathā1.1. On the Cessation of Perception

6.1PTS 1.180Evaṁ vutte, poṭṭhapādo paribbājako bhagavantaṁ etadavoca:When he said this, the wanderer Poṭṭhapāda said to the Buddha,6.2“tiṭṭhatesā, bhante, kathā, yāya mayaṁ etarahi kathāya sannisinnā.“Sir, leave aside what we were sitting talking about just now.6.3Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.It won’t be hard for you to hear about that later.

6.4Purimāni, bhante, divasāni purimatarāni, nānātitthiyānaṁ samaṇabrāhmaṇānaṁ kotūhalasālāya sannisinnānaṁ sannipatitānaṁ abhisaññānirodhe kathā udapādi:Sir, a few days ago several ascetics and brahmins who follow various other religions were sitting together at the debating hall, and a discussion about the cessation of perception came up among them:⁸6.5‘kathaṁ nu kho, bho, abhisaññānirodho hotī’ti?‘How does the cessation of perception happen?’⁹

6.6Tatrekacce evamāhaṁsu:Some of them said:6.7‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipi.‘A person’s perceptions arise and cease without cause or reason.¹⁰6.8Yasmiṁ samaye uppajjanti, saññī tasmiṁ samaye hoti.When they arise, you become percipient.6.9Yasmiṁ samaye nirujjhanti, asaññī tasmiṁ samaye hotī’ti.When they cease, you become non-percipient.’6.10Ittheke abhisaññānirodhaṁ paññapenti.That’s how some describe the cessation of perception.

6.11Tamañño evamāha:But someone else says:6.12‘na kho pana metaṁ, bho, evaṁ bhavissati.‘That’s not how it is, good fellows!¹¹6.13Saññā hi, bho, purisassa attā.Perception is a person’s self,¹²6.14Sā ca kho upetipi apetipi.which enters and departs.6.15Yasmiṁ samaye upeti, saññī tasmiṁ samaye hoti.When it enters, you become percipient.6.16Yasmiṁ samaye apeti, asaññī tasmiṁ samaye hotī’ti.When it departs, you become non-percipient.’¹³6.17Ittheke abhisaññānirodhaṁ paññapenti.That’s how some describe the cessation of perception.

6.18Tamañño evamāha:But someone else says:6.19‘na kho pana metaṁ, bho, evaṁ bhavissati.‘That’s not how it is, good fellows!6.20Santi hi, bho, samaṇabrāhmaṇā mahiddhikā mahānubhāvā.There are ascetics and brahmins of great power and might.¹⁴6.21Te imassa purisassa saññaṁ upakaḍḍhantipi apakaḍḍhantipi.They insert and extract a person’s perception.¹⁵6.22Yasmiṁ samaye upakaḍḍhanti, saññī tasmiṁ samaye hoti.When they insert it, you become percipient.6.23Yasmiṁ samaye apakaḍḍhanti, asaññī tasmiṁ samaye hotī’ti.When they extract it, you become non-percipient.’6.24Ittheke abhisaññānirodhaṁ paññapenti.That’s how some describe the cessation of perception.

6.25Tamañño evamāha:But someone else says:6.26‘na kho pana metaṁ, bho, evaṁ bhavissati.‘That’s not how it is, good fellows!6.27Santi hi, bho, devatā mahiddhikā mahānubhāvā.There are deities of great power and might.6.28Tā imassa purisassa saññaṁ upakaḍḍhantipi apakaḍḍhantipi.They insert and extract a person’s perception.6.29Yasmiṁ samaye upakaḍḍhanti, saññī tasmiṁ samaye hoti.When they insert it, you become percipient.6.30Yasmiṁ samaye apakaḍḍhanti, asaññī tasmiṁ samaye hotī’ti.When they extract it, you become non-percipient.’6.31Ittheke abhisaññānirodhaṁ paññapenti.That’s how some describe the cessation of perception.

6.32Tassa mayhaṁ, bhante, bhagavantaṁyeva ārabbha sati udapādi:That reminded me of the Buddha:6.33‘aho nūna bhagavā, aho nūna sugato, yo imesaṁ dhammānaṁ sukusalo’ti.‘Surely it must be the Blessed One, the Holy One who is so very skilled in such matters.’6.34Bhagavā, bhante, kusalo, bhagavā pakataññū abhisaññānirodhassa.The Buddha is skilled and well-versed concerning the cessation of perception.¹⁶6.35Kathaṁ nu kho, bhante, abhisaññānirodho hotī”ti?How does the cessation of perception happen?”

7.01.2. Sahetukasaññuppādanirodhakathā1.2. Perception Arises With a Cause

7.1PTS 1.181“Tatra, poṭṭhapāda, ye te samaṇabrāhmaṇā evamāhaṁsu:“Regarding this, Poṭṭhapāda, those ascetics and brahmins who say that7.2‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipī’ti, āditova tesaṁ aparaddhaṁ.a person’s perceptions arise and cease without cause or reason are wrong from the start.7.3Taṁ kissa hetu?Why is that?7.4Sahetū hi, poṭṭhapāda, sappaccayā purisassa saññā uppajjantipi nirujjhantipi.Because a person’s perceptions arise and cease with cause and reason.7.5Sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.With training, certain perceptions arise and certain perceptions cease.¹⁷

7.6PTS 1.182Kā ca sikkhā”ti? Bhagavā avoca.∥And what is that training?” said the Buddha.¹⁸

7.7“Idha, poṭṭhapāda, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe…“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …7.8Evaṁ kho, poṭṭhapāda, bhikkhu sīlasampanno hotiThat’s how a mendicant is accomplished in ethics. …¹⁹8.1…pe…

9.1tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.

10.1So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.10.2Tassa yā purimā kāmasaññā, sā nirujjhati.The sensual perception that they had previously ceases.²⁰10.3Vivekajapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, vivekajapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.At that time they have a subtle and true perception of the rapture and bliss born of seclusion.²¹10.4Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.That’s how, with training, certain perceptions arise and certain perceptions cease.10.5Ayaṁ sikkhā”ti bhagavā avoca.And this is that training,” said the Buddha.

11.1PTS 1.183“Puna caparaṁ, poṭṭhapāda, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.“Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.11.2Tassa yā purimā vivekajapītisukhasukhumasaccasaññā, sā nirujjhati.The subtle and true perception of the rapture and bliss born of seclusion that they had previously ceases.11.3Samādhijapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, samādhijapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.At that time they have a subtle and true perception of the rapture and bliss born of immersion.11.4Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.That’s how, with training, certain perceptions arise and certain perceptions cease.11.5Ayampi sikkhā”ti bhagavā avoca.And this is that training,” said the Buddha.

12.1“Puna caparaṁ, poṭṭhapāda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati.“Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’12.2Tassa yā purimā samādhijapītisukhasukhumasaccasaññā, sā nirujjhati.The subtle and true perception of the rapture and bliss born of immersion that they had previously ceases.12.3Upekkhāsukhasukhumasaccasaññā tasmiṁ samaye hoti, upekkhāsukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.At that time they have a subtle and true perception of bliss with equanimity.12.4Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.That’s how, with training, certain perceptions arise and certain perceptions cease.12.5Ayampi sikkhā”ti bhagavā avoca.And this is that training,” said the Buddha.

13.1“Puna caparaṁ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.“Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.13.2Tassa yā purimā upekkhāsukhasukhumasaccasaññā, sā nirujjhati.The subtle and true perception of bliss with equanimity that they had previously ceases.13.3Adukkhamasukhasukhumasaccasaññā tasmiṁ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.At that time they have a subtle and true perception of neutral feeling.13.4Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.That’s how, with training, certain perceptions arise and certain perceptions cease.13.5Ayampi sikkhā”ti bhagavā avoca.And this is that training,” said the Buddha.

14.1“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.“Furthermore, a mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.²²14.2Tassa yā purimā rūpasaññā, sā nirujjhati.The perception of luminous form that they had previously ceases.²³14.3Ākāsānañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākāsānañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti.At that time they have a subtle and true perception of the dimension of infinite space.²⁴14.4Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.That’s how, with training, certain perceptions arise and certain perceptions cease.14.5Ayampi sikkhā”ti bhagavā avoca.And this is that training,” said the Buddha.

15.1PTS 1.184“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.“Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.²⁵15.2Tassa yā purimā ākāsānañcāyatanasukhumasaccasaññā, sā nirujjhati.The subtle and true perception of the dimension of infinite space that they had previously ceases.15.3Viññāṇañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, viññāṇañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti.At that time they have a subtle and true perception of the dimension of infinite consciousness.15.4Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.That’s how, with training, certain perceptions arise and certain perceptions cease.15.5Ayampi sikkhā”ti bhagavā avoca.And this is that training,” said the Buddha.

16.1“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.“Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.²⁶16.2Tassa yā purimā viññāṇañcāyatanasukhumasaccasaññā, sā nirujjhati.The subtle and true perception of the dimension of infinite consciousness that they had previously ceases.16.3Ākiñcaññāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākiñcaññāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti.At that time they have a subtle and true perception of the dimension of nothingness.16.4Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.That’s how, with training, certain perceptions arise and certain perceptions cease.²⁷16.5Ayampi sikkhā”ti bhagavā avoca.And this is that training,” said the Buddha.

17.1“Yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṁ phusati.“Poṭṭhapāda, from the time a mendicant here takes charge of their own perception, they proceed from one stage to the next, progressively reaching the peak of perception.²⁸17.2Tassa saññagge ṭhitassa evaṁ hoti:Standing on the peak of perception they think,17.3‘cetayamānassa me pāpiyo, acetayamānassa me seyyo.‘Intentionality is bad for me, it’s better to be free of it.17.4Ahañceva kho pana ceteyyaṁ, abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ;For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise.²⁹17.5yannūnāhaṁ na ceva ceteyyaṁ na ca abhisaṅkhareyyan’ti.Why don’t I neither make a choice nor form an intention?’17.6So na ceva ceteti, na ca abhisaṅkharoti.They neither make a choice nor form an intention.17.7Tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti.Those perceptions cease in them, and other coarser perceptions don’t arise.17.8So nirodhaṁ phusati.They touch cessation.17.9Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hoti.And that, Poṭṭhapāda, is how the progressive cessation of perception is attained with awareness.³⁰

18.1PTS 1.185Taṁ kiṁ maññasi, poṭṭhapāda,What do you think, Poṭṭhapāda?18.2api nu te ito pubbe evarūpā anupubbābhisaññānirodhasampajānasamāpatti sutapubbā”ti?Have you ever heard of this before?”

18.3“No hetaṁ, bhante.“No, sir.³¹18.4Evaṁ kho ahaṁ, bhante, bhagavato bhāsitaṁ ājānāmi:This is how I understand what the Buddha said:³²18.5‘yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṁ phusati,‘From the time a mendicant here takes charge of their own perception, they proceed from one stage to the next, progressively reaching the peak of perception.18.6tassa saññagge ṭhitassa evaṁ hoti:Standing on the peak of perception they think,18.7“cetayamānassa me pāpiyo, acetayamānassa me seyyo.“Intentionality is bad for me, it’s better to be free of it.18.8Ahañceva kho pana ceteyyaṁ abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ;For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise.18.9yannūnāhaṁ na ceva ceteyyaṁ, na ca abhisaṅkhareyyan”ti.Why don’t I neither make a choice nor form an intention?”18.10So na ceva ceteti, na cābhisaṅkharoti, tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti.Those perceptions cease in them, and other coarser perceptions don’t arise.18.11So nirodhaṁ phusati.They touch cessation.18.12Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hotī’”ti.And that is how the progressive cessation of perception is attained with awareness.’”

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

19.1“Ekaññeva nu kho, bhante, bhagavā saññaggaṁ paññapeti, udāhu puthūpi saññagge paññapetī”ti?“Does the Buddha describe just one peak of perception, or many?”

19.2“Ekampi kho ahaṁ, poṭṭhapāda, saññaggaṁ paññapemi, puthūpi saññagge paññapemī”ti.“I describe the peak of perception as both one and many.”

19.3“Yathā kathaṁ pana, bhante, bhagavā ekampi saññaggaṁ paññapeti, puthūpi saññagge paññapetī”ti?“But sir, how do you describe it as one peak and as many?”

19.4“Yathā yathā kho, poṭṭhapāda, nirodhaṁ phusati tathā tathāhaṁ saññaggaṁ paññapemi.“I describe the peak of perception according to the specific manner in which one touches cessation.³³19.5Evaṁ kho ahaṁ, poṭṭhapāda, ekampi saññaggaṁ paññapemi, puthūpi saññagge paññapemī”ti.That’s how I describe the peak of perception as both one and many.”

20.1“Saññā nu kho, bhante, paṭhamaṁ uppajjati, pacchā ñāṇaṁ, udāhu ñāṇaṁ paṭhamaṁ uppajjati, pacchā saññā, udāhu saññā ca ñāṇañca apubbaṁ acarimaṁ uppajjantī”ti?“But sir, does perception arise first and knowledge afterwards? Or does knowledge arise first and perception afterwards? Or do they both arise at the same time?”³⁴

20.2“Saññā kho, poṭṭhapāda, paṭhamaṁ uppajjati, pacchā ñāṇaṁ, saññuppādā ca pana ñāṇuppādo hoti.“Perception arises first and knowledge afterwards. The arising of perception leads to the arising of knowledge.³⁵20.3So evaṁ pajānāti:They understand,20.4‘idappaccayā kira me ñāṇaṁ udapādī’ti.‘My knowledge arose from a specific condition.’³⁶20.5Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ—That is a way to understand how20.6yathā saññā paṭhamaṁ uppajjati, pacchā ñāṇaṁ, saññuppādā ca pana ñāṇuppādo hotī”ti.perception arises first and knowledge afterwards; that the arising of perception leads to the arising of knowledge.”

21.01.3. Saññāattakathā1.3. Perception and the Self

21.1PTS 1.186“Saññā nu kho, bhante, purisassa attā, udāhu aññā saññā añño attā”ti?“Sir, is perception a person’s self, or are perception and self different things?”³⁷

21.2“Kaṁ pana tvaṁ, poṭṭhapāda, attānaṁ paccesī”ti?“But Poṭṭhapāda, do you believe in a self?”³⁸

21.3“Oḷārikaṁ kho ahaṁ, bhante, attānaṁ paccemi rūpiṁ cātumahābhūtikaṁ kabaḷīkārāhārabhakkhan”ti.“I believe in a solid self, sir, which is formed, made up of the four principal states, and consumes edible food.”³⁹

21.4“Oḷāriko ca hi te, poṭṭhapāda, attā abhavissa rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho. Evaṁ santaṁ kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā.“Suppose there was such a solid self, Poṭṭhapāda. In that case, perception would be one thing, the self another.⁴⁰21.5Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā.Here is another way to understand how perception and self are different things.21.6Tiṭṭhateva sāyaṁ, poṭṭhapāda, oḷāriko attā rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.So long as that solid self remains, still some perceptions arise in a person and others cease.⁴¹21.7Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.That is a way to understand how perception and self are different things.”

22.1“Manomayaṁ kho ahaṁ, bhante, attānaṁ paccemi sabbaṅgapaccaṅgiṁ ahīnindriyan”ti.“Sir, I believe in a mind-made self which is whole in its major and minor limbs, not deficient in any faculty.”⁴²

22.2“Manomayo ca hi te, poṭṭhapāda, attā abhavissa sabbaṅgapaccaṅgī ahīnindriyo, evaṁ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā.“Suppose there was such a mind-made self, Poṭṭhapāda. In that case, perception would be one thing, the self another.22.3Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā.Here is another way to understand how perception and self are different things.22.4Tiṭṭhateva sāyaṁ, poṭṭhapāda, manomayo attā sabbaṅgapaccaṅgī ahīnindriyo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.So long as that mind-made self remains, still some perceptions arise in a person and others cease.22.5Imināpi kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.That too is a way to understand how perception and self are different things.”

23.1PTS 1.187“Arūpiṁ kho ahaṁ, bhante, attānaṁ paccemi saññāmayan”ti.“Sir, I believe in a formless self which is made of perception.”⁴³

23.2“Arūpī ca hi te, poṭṭhapāda, attā abhavissa saññāmayo, evaṁ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā.“Suppose there was such a formless self, Poṭṭhapāda. In that case, perception would be one thing, the self another.23.3Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā.Here is another way to understand how perception and self are different things.23.4Tiṭṭhateva sāyaṁ, poṭṭhapāda, arūpī attā saññāmayo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.So long as that formless self remains, still some perceptions arise in a person and others cease.23.5Imināpi kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.That too is a way to understand how perception and self are different things.”

24.1“Sakkā panetaṁ, bhante, mayā ñātuṁ:“But, sir, am I able to know whether⁴⁴24.2‘saññā purisassa attā’ti vā ‘aññāva saññā añño attā’ti vā”ti?perception is a person’s self, or whether perception and self are different things?”

24.3“Dujjānaṁ kho etaṁ, poṭṭhapāda, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena:“It’s hard for you to understand this, since you have a different view, creed, and belief, and another discipline and denomination.”24.4‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attāti’ vā”ti.

25.1“Sacetaṁ, bhante, mayā dujjānaṁ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena:“Well, if that’s the case, sir,25.2‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attā’ti vā;25.3kiṁ pana, bhante, ‘sassato loko, idameva saccaṁ moghamaññan’”ti?then what do you make of this: ‘The cosmos is eternal. This is the only truth, anything else is futile’?”⁴⁵

25.4“Abyākataṁ kho etaṁ, poṭṭhapāda, mayā:“This has not been declared by me, Poṭṭhapāda.”25.5‘sassato loko, idameva saccaṁ moghamaññan’”ti.

26.1“Kiṁ pana, bhante, ‘asassato loko, idameva saccaṁ moghamaññan’”ti?“Then what do you make of this: ‘The cosmos is not eternal. This is the only truth, anything else is futile’?”

26.2“Etampi kho, poṭṭhapāda, mayā abyākataṁ:“This too has not been declared by me.”26.3‘asassato loko, idameva saccaṁ moghamaññan’”ti.

27.1PTS 1.188“Kiṁ pana, bhante, ‘antavā loko …pe…“Then what do you make of this: ‘The cosmos is finite …’ …27.2‘anantavā loko …‘The cosmos is infinite …’ …27.3‘taṁ jīvaṁ taṁ sarīraṁ …‘The soul and the body are one and the same …’ …27.4‘aññaṁ jīvaṁ aññaṁ sarīraṁ …‘The soul is one thing, the body another …’ …27.5‘hoti tathāgato paraṁ maraṇā …‘A realized one still exists after death …’ …27.6‘na hoti tathāgato paraṁ maraṇā …‘A realized one no longer exists after death …’ …27.7‘hoti ca na ca hoti tathāgato paraṁ maraṇā …‘A realized one both still exists and no longer exists after death …’ …27.8‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti?‘A realized one neither still exists nor no longer exists after death. This is the only truth, anything else is futile’?”

27.9“Etampi kho, poṭṭhapāda, mayā abyākataṁ:“This too has not been declared by me.”27.10‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.

28.1PTS 1.189“Kasmā panetaṁ, bhante, bhagavatā abyākatan”ti?“Why haven’t these things been declared by the Buddha?”

28.2“Na hetaṁ, poṭṭhapāda, atthasaṁhitaṁ na dhammasaṁhitaṁ nādibrahmacariyakaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati,“Because they’re not beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.28.3tasmā etaṁ mayā abyākatan”ti.That’s why I haven’t declared them.”

29.1“Kiṁ pana, bhante, bhagavatā byākatan”ti?“Then what has been declared by the Buddha?”

29.2“Idaṁ dukkhanti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhasamudayoti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhanirodhoti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā byākatan”ti.“I have declared this: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”

30.1“Kasmā panetaṁ, bhante, bhagavatā byākatan”ti?“Why have these things been declared by the Buddha?”

30.2“Etañhi, poṭṭhapāda, atthasaṁhitaṁ, etaṁ dhammasaṁhitaṁ, etaṁ ādibrahmacariyakaṁ, etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati;“Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.30.3tasmā etaṁ mayā byākatan”ti.That’s why I have declared them.”

30.4“Evametaṁ, bhagavā, evametaṁ, sugata.“That’s so true, Blessed One! That’s so true, Holy One!30.5Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.Please, sir, go at your convenience.”30.6Atha kho bhagavā uṭṭhāyāsanā pakkāmi.Then the Buddha rose from his seat and left.

31.1PTS 1.190Atha kho te paribbājakā acirapakkantassa bhagavato poṭṭhapādaṁ paribbājakaṁ samantato vācā sannitodakena sañjhabbharimakaṁsu:Soon after the Buddha left, those wanderers beset Poṭṭhapāda on all sides with sneering and jeering.⁴⁶31.2“evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati:“No matter what the ascetic Gotama says, Poṭṭhapāda agrees with him:31.3‘evametaṁ, bhagavā, evametaṁ, sugatā’ti.‘That’s so true, Blessed One! That’s so true, Holy One!’31.4Na kho pana mayaṁ kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāma:We understand that the ascetic Gotama didn’t give any categorical teaching at all regarding whether the cosmos is eternal and so on.”31.5‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti.

31.6Evaṁ vutte, poṭṭhapādo paribbājako te paribbājake etadavoca:When they said this, Poṭṭhapāda said to them,31.7“ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāmi:“I too understand that the ascetic Gotama didn’t give any categorical teaching at all regarding whether the cosmos is eternal and so on.31.8‘sassato loko’ti vā, ‘asassato loko’ti vā …pe…31.9‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā;31.10api ca samaṇo gotamo bhūtaṁ tacchaṁ tathaṁ paṭipadaṁ paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ.Nevertheless, the practice that he describes is true, real, and accurate. It is the regularity of natural principles, the surety of natural principles.31.11Bhūtaṁ kho pana tacchaṁ tathaṁ paṭipadaṁ paññapentassa dhammaṭṭhitataṁ dhammaniyāmataṁ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyyā”ti?So how on earth could a sensible person such as I not agree that what was well spoken by the ascetic Gotama was in fact well spoken?”

32.02. Cittahatthisāriputtapoṭṭhapādavatthu2. On Citta Hatthisāriputta

32.1PTS 1.191Atha kho dvīhatīhassa accayena citto ca hatthisāriputto poṭṭhapādo ca paribbājako yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā citto hatthisāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.Then after two or three days had passed, Citta Hatthisāriputta and Poṭṭhapāda went to the Buddha. Citta Hatthisāriputta bowed and sat down to one side.⁴⁷32.2Poṭṭhapādo pana paribbājako bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.But the wanderer Poṭṭhapāda exchanged greetings with the Buddha, and when the greetings and polite conversation were over, he sat down to one side.32.3Ekamantaṁ nisinno kho poṭṭhapādo paribbājako bhagavantaṁ etadavoca:Poṭṭhapāda told the Buddha what had happened after he left. The Buddha said:32.4“tadā maṁ, bhante, te paribbājakā acirapakkantassa bhagavato samantato vācāsannitodakena sañjhabbharimakaṁsu:32.5‘evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati:32.6“evametaṁ, bhagavā, evametaṁ, sugatā”ti.32.7Na kho pana mayaṁ kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāma:32.8“sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti.32.9Evaṁ vuttāhaṁ, bhante, te paribbājake etadavocaṁ:32.10‘ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāmi:32.11“sassato loko”ti vā, “asassato loko”ti vā …pe…32.12“neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā;32.13api ca samaṇo gotamo bhūtaṁ tacchaṁ tathaṁ paṭipadaṁ paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ.32.14Bhūtaṁ kho pana tacchaṁ tathaṁ paṭipadaṁ paññapentassa dhammaṭṭhitataṁ dhammaniyāmataṁ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyyā’”ti?

33.1“Sabbeva kho ete, poṭṭhapāda, paribbājakā andhā acakkhukā;“All those wanderers, Poṭṭhapāda, are blind and sightless.33.2tvaṁyeva nesaṁ eko cakkhumā.You are the only one whose eyes are clear.33.3Ekaṁsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā;For I have taught and pointed out teachings that are categorical⁴⁸33.4anekaṁsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā.and also teachings that are not categorical.

33.5Katame ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā?And what teachings have I taught and pointed out as not categorical?33.6‘Sassato loko’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto;‘The cosmos is eternal’ …33.7‘asassato loko’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto;‘The cosmos is not eternal’ …33.8‘antavā loko’ti kho, poṭṭhapāda …pe…‘The cosmos is finite’ …33.9‘anantavā loko’ti kho, poṭṭhapāda …‘The cosmos is infinite’ …33.10‘taṁ jīvaṁ taṁ sarīran’ti kho, poṭṭhapāda …‘The soul is the same thing as the body’ …33.11‘aññaṁ jīvaṁ aññaṁ sarīran’ti kho, poṭṭhapāda …‘The soul is one thing, the body another’ …33.12‘hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda …‘A realized one still exists after death’ …33.13na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda …‘A realized one no longer exists after death’ …33.14‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda …‘A realized one both still exists and no longer exists after death’ …33.15‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto.‘A realized one neither still exists nor no longer exists after death.’

33.16Kasmā ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā?And why have I taught and pointed out such teachings as not categorical?33.17Na hete, poṭṭhapāda, atthasaṁhitā na dhammasaṁhitā na ādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti.Because those things aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.33.18Tasmā te mayā anekaṁsikā dhammā desitā paññattā.That’s why I have taught and pointed out such teachings as not categorical.

33.19.02.1. Ekaṁsikadhammā2.1. Teachings That Are Categorical

33.20PTS 1.192Katame ca te, poṭṭhapāda, mayā ekaṁsikā dhammā desitā paññattā?And what teachings have I taught and pointed out as categorical?33.21Idaṁ dukkhanti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.33.22Ayaṁ dukkhasamudayoti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.33.23Ayaṁ dukkhanirodhoti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.33.24Ayaṁ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.

33.25Kasmā ca te, poṭṭhapāda, mayā ekaṁsikā dhammā desitā paññattā?And why have I taught and pointed out such teachings as categorical?33.26Ete hi, poṭṭhapāda, atthasaṁhitā, ete dhammasaṁhitā, ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.33.27Tasmā te mayā ekaṁsikā dhammā desitā paññattā.That’s why I have taught and pointed out such teachings as categorical.

34.1Santi, poṭṭhapāda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:There are some ascetics and brahmins who have this doctrine and view:34.2‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti.‘The self is absolutely happy and free of disease after death.’⁴⁹34.3Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:I go up to them and say,34.4‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino:‘Is it really true that this is the venerables’ view?’⁵⁰34.5“ekantasukhī attā hoti arogo paraṁ maraṇā”’ti?34.6Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.And they answer, ‘Yes’.34.7Tyāhaṁ evaṁ vadāmi:I say to them,34.8‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti?‘But do you meditate knowing and seeing an absolutely happy world?’⁵¹34.9Iti puṭṭhā ‘no’ti vadanti.Asked this, they say, ‘No.’

34.10Tyāhaṁ evaṁ vadāmi:I say to them,34.11‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti?‘But have you perceived an absolutely happy self for a single day or night, or even half a day or night?’⁵²34.12Iti puṭṭhā ‘no’ti vadanti.Asked this, they say, ‘No.’

34.13Tyāhaṁ evaṁ vadāmi:I say to them,34.14‘api pana tumhe āyasmanto jānātha:‘But do you know34.15“ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā”’ti?a path and a practice to realize an absolutely happy world?’⁵³34.16Iti puṭṭhā ‘no’ti vadanti.Asked this, they say, ‘No.’

34.17PTS 1.193Tyāhaṁ evaṁ vadāmi:I say to them,34.18‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā, tāsaṁ bhāsamānānaṁ saddaṁ suṇātha:‘But have you ever heard the voice of the deities reborn in an absolutely happy world saying,34.19“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya;“Practice well, good fellows, practice directly so as to realize an absolutely happy world.⁵⁴34.20mayampi hi, mārisā, evaṁpaṭipannā ekantasukhaṁ lokaṁ upapannā”’ti?For this is how we practiced, and we were reborn in an absolutely happy world”?’34.21Iti puṭṭhā ‘no’ti vadanti.Asked this, they say, ‘No.’

34.22Taṁ kiṁ maññasi, poṭṭhapāda,What do you think, Poṭṭhapāda?34.23nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?This being so, doesn’t what they say turn out to have no demonstrable basis?”⁵⁵

34.24“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.“Clearly that’s the case, sir.”

35.1“Seyyathāpi, poṭṭhapāda, puriso evaṁ vadeyya:“Suppose, Poṭṭhapāda, a man were to say:35.2‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi taṁ kāmemī’ti.‘Whoever the finest lady in the land is, it is her that I want, her that I desire!’⁵⁶35.3Tamenaṁ evaṁ vadeyyuṁ:They’d say to him,35.4‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti?‘My man, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a peasant, or a menial?’35.5Iti puṭṭho ‘no’ti vadeyya.Asked this, he’d say, ‘No.’35.6Tamenaṁ evaṁ vadeyyuṁ:They’d say to him,35.7‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ evaṁnāmā evaṅgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṁ gāme vā nigame vā nagare vā’ti?‘My friend, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or dingy? Whether she comes from such-and-such village, town, or city?’⁵⁷35.8Iti puṭṭho ‘no’ti vadeyya.Asked this, he’d say, ‘No.’35.9Tamenaṁ evaṁ vadeyyuṁ:They’d say to him,35.10‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti?‘My man, do you desire someone who you’ve never even known or seen?’35.11Iti puṭṭho ‘āmā’ti vadeyya.Asked this, he’d say, ‘Yes.’

35.12Taṁ kiṁ maññasi, poṭṭhapāda,What do you think, Poṭṭhapāda?35.13nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”

35.14“Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.“Clearly that’s the case, sir.”

36.1PTS 1.194“Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:“In the same way, the ascetics and brahmins who have that doctrine and view …36.2‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti.36.3Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:36.4‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino:36.5“ekantasukhī attā hoti arogo paraṁ maraṇā”’ti?36.6Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.36.7Tyāhaṁ evaṁ vadāmi:36.8‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti?36.9Iti puṭṭhā ‘no’ti vadanti.

36.10Tyāhaṁ evaṁ vadāmi:36.11‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti?36.12Iti puṭṭhā ‘no’ti vadanti.

36.13Tyāhaṁ evaṁ vadāmi:36.14‘api pana tumhe āyasmanto jānātha:36.15“ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā”’ti?36.16Iti puṭṭhā ‘no’ti vadanti.

36.17Tyāhaṁ evaṁ vadāmi:36.18‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā, tāsaṁ bhāsamānānaṁ saddaṁ suṇātha:36.19“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya;36.20mayampi hi, mārisā, evaṁpaṭipannā ekantasukhaṁ lokaṁ upapannā”’ti?36.21Iti puṭṭhā ‘no’ti vadanti.

36.22Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?Doesn’t what they say turn out to have no demonstrable basis?”

36.23“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.“Clearly that’s the case, sir.”

37.1“Seyyathāpi, poṭṭhapāda, puriso cātumahāpathe nisseṇiṁ kareyya pāsādassa ārohaṇāya.“Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse.⁵⁸37.2Tamenaṁ evaṁ vadeyyuṁ:They’d say to him,37.3‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti?My friend, that stilt longhouse for which you’re building a ladder—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’37.4Iti puṭṭho ‘no’ti vadeyya.Asked this, he’d say, ‘No.’37.5Tamenaṁ evaṁ vadeyyuṁ:They’d say to him,37.6‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, tassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosī’ti?‘My man, are you building a ladder for a longhouse that you’ve never even known or seen?’37.7Iti puṭṭho ‘āmā’ti vadeyya.Asked this, he’d say, ‘Yes.’

37.8Taṁ kiṁ maññasi, poṭṭhapāda,What do you think, Poṭṭhapāda?37.9nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”

37.10“Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.“Clearly that’s the case, sir.”

38.1PTS 1.195“Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:“In the same way, the ascetics and brahmins who have those various doctrines and views …38.2‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti.38.3Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:38.4‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino:38.5“ekantasukhī attā hoti arogo paraṁ maraṇā”’ti?38.6Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.38.7Tyāhaṁ evaṁ vadāmi:38.8‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti?38.9Iti puṭṭhā ‘no’ti vadanti.

38.10Tyāhaṁ evaṁ vadāmi:38.11‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti?38.12Iti puṭṭhā ‘no’ti vadanti.

38.13Tyāhaṁ evaṁ vadāmi:38.14‘api pana tumhe āyasmanto jānātha ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti?38.15Iti puṭṭhā ‘no’ti vadanti.

38.16Tyāhaṁ evaṁ vadāmi:38.17‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā tāsaṁ devatānaṁ bhāsamānānaṁ saddaṁ suṇātha:38.18“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya;38.19mayampi hi, mārisā, evaṁ paṭipannā ekantasukhaṁ lokaṁ upapannā”’ti?38.20Iti puṭṭhā ‘no’ti vadanti.

38.21Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?Doesn’t what they say turn out to have no demonstrable basis?”

38.22“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.“Clearly that’s the case, sir.”

39.02.2. Tayoattapaṭilābha2.2. Three Kinds of Incarnation

39.1“Tayo kho me, poṭṭhapāda, attapaṭilābhā—“Poṭṭhapāda, there are these three kinds of incarnation:⁵⁹39.2oḷāriko attapaṭilābho, manomayo attapaṭilābho, arūpo attapaṭilābho.a solid incarnation, a mind-made incarnation, and a formless incarnation.⁶⁰39.3Katamo ca, poṭṭhapāda, oḷāriko attapaṭilābho?And what is a solid incarnation?39.4Rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, ayaṁ oḷāriko attapaṭilābho.It is formed, made up of the four principal states, and consumes edible food.39.5Katamo manomayo attapaṭilābho?What is a mind-made incarnation?39.6Rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo, ayaṁ manomayo attapaṭilābho.It is formed, mind-made, whole in its major and minor limbs, not deficient in any faculty.39.7Katamo arūpo attapaṭilābho?What is a formless incarnation?39.8Arūpī saññāmayo, ayaṁ arūpo attapaṭilābho.It is formless, made of perception.

40.1PTS 1.196Oḷārikassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi:I teach the Dhamma for the giving up of reincarnation in these three kinds of incarnation.40.2‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.‘When you practice accordingly, corrupting qualities will be given up in you and cleansing qualities will grow. You’ll enter and remain in the fullness and abundance of wisdom, having realized it with your own insight in this very life.’40.3Siyā kho pana te, poṭṭhapāda, evamassa:Poṭṭhapāda, you might think:40.4‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti.‘Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one’s own insight in this very life. But such a life is suffering.’⁶¹40.5Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ.But you should not see it like this.40.6Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one’s own insight in this very life. And there will be only joy and happiness, tranquility, mindfulness and awareness. Such a life is blissful.

41.1Manomayassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi:41.2‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.41.3Siyā kho pana te, poṭṭhapāda, evamassa:41.4‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti.41.5Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ.41.6Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.

42.1PTS 1.197Arūpassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi:42.2‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.42.3Siyā kho pana te, poṭṭhapāda, evamassa:42.4‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti.42.5Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ.42.6Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.

43.1Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ:Poṭṭhapāda, if others should ask us,43.2‘katamo pana so, āvuso, oḷāriko attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma:‘But reverends, what is that solid incarnation for the giving up of which you teach?’ We’d answer like this,43.3‘ayaṁ vā so, āvuso, oḷāriko attapaṭilābho, yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.‘<em>This</em> is that solid incarnation.’

44.1PTS 1.198Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ:If others should ask us,44.2‘katamo pana so, āvuso, manomayo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti?‘But reverends, what is that mind-made incarnation?’ We’d answer like this,44.3Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma:44.4‘ayaṁ vā so, āvuso, manomayo attapaṭilābho yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.‘<em>This</em> is that mind-made incarnation.’⁶²

45.1Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ:If others should ask us,45.2‘katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti?‘But reverends, what is that formless incarnation?’ We’d answer like this,45.3Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma:45.4‘ayaṁ vā so, āvuso, arūpo attapaṭilābho yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.‘<em>This</em> is that formless incarnation.’

45.5Taṁ kiṁ maññasi, poṭṭhapāda,What do you think, Poṭṭhapāda?45.6nanu evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?This being so, doesn’t that statement turn out to have a demonstrable basis?”

45.7“Addhā kho, bhante, evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.“Clearly that’s the case, sir.”

46.1“Seyyathāpi, poṭṭhapāda, puriso nisseṇiṁ kareyya pāsādassa ārohaṇāya tasseva pāsādassa heṭṭhā.“Suppose a man were to build a ladder for climbing up to a stilt longhouse right underneath that longhouse.46.2Tamenaṁ evaṁ vadeyyuṁ:They’d say to him,46.3‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ, puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti?‘My man, that stilt longhouse for which you’re building a ladder—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’46.4So evaṁ vadeyya:He’d say,46.5‘ayaṁ vā so, āvuso, pāsādo, yassāhaṁ ārohaṇāya nisseṇiṁ karomi, tasseva pāsādassa heṭṭhā’ti.‘This is that stilt longhouse for which I’m building a ladder, right underneath it.’

46.6Taṁ kiṁ maññasi, poṭṭhapāda,What do you think, Poṭṭhapāda?46.7nanu evaṁ sante tassa purisassa sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?This being so, doesn’t that man’s statement turn out to have a demonstrable basis?”

46.8“Addhā kho, bhante, evaṁ sante tassa purisassa sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.“Clearly that’s the case, sir.”

47.1PTS 1.199“Evameva kho, poṭṭhapāda, pare ce amhe evaṁ puccheyyuṁ:47.2‘katamo pana so, āvuso, oḷāriko attapaṭilābho …pe…47.3katamo pana so, āvuso, manomayo attapaṭilābho …pe…47.4katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti?47.5Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma:47.6‘ayaṁ vā so, āvuso, arūpo attapaṭilābho, yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.

47.7Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?47.8“Addhā kho, bhante, evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.

48.1Evaṁ vutte, citto hatthisāriputto bhagavantaṁ etadavoca:When the Buddha had spoken, Citta Hatthisāriputta said,48.2“yasmiṁ, bhante, samaye oḷāriko attapaṭilābho hoti, moghassa tasmiṁ samaye manomayo attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti;“Sir, when reincarnated in a solid incarnation, are the mind-made and formless incarnations fictitious,⁶³48.3oḷāriko vāssa attapaṭilābho tasmiṁ samaye sacco hoti.and only the solid incarnation real?48.4Yasmiṁ, bhante, samaye manomayo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti;When reincarnated in a mind-made incarnation, are the solid and formless incarnations fictitious,48.5manomayo vāssa attapaṭilābho tasmiṁ samaye sacco hoti.and only the mind-made incarnation real?48.6Yasmiṁ, bhante, samaye arūpo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho manomayo attapaṭilābho hoti;When reincarnated in a formless incarnation, are the solid and mind-made incarnations fictitious,48.7arūpo vāssa attapaṭilābho tasmiṁ samaye sacco hotī”ti.and only the formless incarnation real?”

49.1PTS 1.200“Yasmiṁ, citta, samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati;“When reincarnated in a solid incarnation, it’s not referred to as a mind-made or formless incarnation,⁶⁴49.2oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.only as a solid incarnation.49.3Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati;When reincarnated in a mind-made incarnation, it’s not referred to as a solid or formless incarnation,49.4manomayo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.only as a mind-made incarnation.49.5Yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati;When reincarnated in a formless incarnation, it’s not referred to as a solid or mind-made incarnation,49.6arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.only as a formless incarnation.

49.7Sace taṁ, citta, evaṁ puccheyyuṁ:Citta, suppose they were to ask you,49.8‘ahosi tvaṁ atītamaddhānaṁ, na tvaṁ nāhosi;‘Did you exist in the past?⁶⁵49.9bhavissasi tvaṁ anāgatamaddhānaṁ, na tvaṁ na bhavissasi;Will you exist in the future?49.10atthi tvaṁ etarahi, na tvaṁ natthī’ti.Do you exist now?’49.11Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti?How would you answer?”

49.12“Sace maṁ, bhante, evaṁ puccheyyuṁ:“Sir, if they were to ask me this,49.13‘ahosi tvaṁ atītamaddhānaṁ, na tvaṁ na ahosi;49.14bhavissasi tvaṁ anāgatamaddhānaṁ, na tvaṁ na bhavissasi;49.15atthi tvaṁ etarahi, na tvaṁ natthī’ti.49.16Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ:I’d answer like this,49.17‘ahosāhaṁ atītamaddhānaṁ, nāhaṁ na ahosiṁ;‘I did exist in the past.49.18bhavissāmahaṁ anāgatamaddhānaṁ, nāhaṁ na bhavissāmi;I will exist in the future.49.19atthāhaṁ etarahi, nāhaṁ natthī’ti.I do exist now.’49.20Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyan”ti.That’s how I’d answer.”

50.1“Sace pana taṁ, citta, evaṁ puccheyyuṁ:“But Citta, suppose they were to ask you,50.2‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno?‘Is the reincarnation you had in the past your only real one, and those of the future and present fictitious?50.3Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno?Is the reincarnation you will have in the future your only real one, and those of the past and present fictitious?50.4Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti.Is the reincarnation you have now your only real one, and those of the past and future fictitious?’50.5Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti?How would you answer?”

50.6PTS 1.201“Sace pana maṁ, bhante, evaṁ puccheyyuṁ:“Sir, if they were to ask me this,50.7‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno.50.8Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno.50.9Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti.50.10Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ:I’d answer like this,50.11‘yo me ahosi atīto attapaṭilābho, sova me attapaṭilābho tasmiṁ samaye sacco ahosi, mogho anāgato, mogho paccuppanno.‘The reincarnation I had in the past was real at that time, and those of the future and present fictitious.50.12Yo me bhavissati anāgato attapaṭilābho, sova me attapaṭilābho tasmiṁ samaye sacco bhavissati, mogho atīto, mogho paccuppanno.The reincarnation I will have in the future will be real at the time, and those of the past and present fictitious.50.13Yo me etarahi paccuppanno attapaṭilābho, sova me attapaṭilābho sacco, mogho atīto, mogho anāgato’ti.The reincarnation I have now is real at this time, and those of the past and future fictitious.’50.14Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyan”ti.That’s how I’d answer.”

51.1“Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati.“In the same way, while in any one of the three reincarnations, it’s not referred to as the other two, only under its own name.51.2Oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.51.3Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti …pe…51.4yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati;51.5arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.

52.1PTS 1.202Seyyathāpi, citta, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo.From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.⁶⁶52.2Yasmiṁ samaye khīraṁ hoti, neva tasmiṁ samaye dadhīti saṅkhaṁ gacchati, na navanītanti saṅkhaṁ gacchati, na sappīti saṅkhaṁ gacchati, na sappimaṇḍoti saṅkhaṁ gacchati;While it’s milk, it’s not referred to as curds, butter, ghee, or cream of ghee.52.3khīrantveva tasmiṁ samaye saṅkhaṁ gacchati.It’s only referred to as milk.52.4Yasmiṁ samaye dadhi hoti …pe…While it’s curd52.5navanītaṁ hoti …or butter52.6sappi hoti …or ghee52.7sappimaṇḍo hoti, neva tasmiṁ samaye khīranti saṅkhaṁ gacchati, na dadhīti saṅkhaṁ gacchati, na navanītanti saṅkhaṁ gacchati, na sappīti saṅkhaṁ gacchati;or cream of ghee, it’s not referred to as anything else,52.8sappimaṇḍotveva tasmiṁ samaye saṅkhaṁ gacchati.only under its own name.53.1Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti …pe…In the same way, while in any one of the three incarnations, it’s not referred to as the other two, only under its own name.53.2yasmiṁ, citta, samaye manomayo attapaṭilābho hoti …pe…53.3yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati;53.4arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.53.5Imā kho, citta, lokasamaññā lokaniruttiyo lokavohārā lokapaññattiyo, yāhi tathāgato voharati aparāmasan”ti.These are the world’s common usages, definitions, expressions, and descriptions, which the Realized One uses to communicate without getting stuck on them.”⁶⁷

54.1Evaṁ vutte, poṭṭhapādo paribbājako bhagavantaṁ etadavoca:When he had spoken, the wanderer Poṭṭhapāda said to the Buddha,54.2“abhikkantaṁ, bhante, abhikkantaṁ, bhante.“Excellent, sir! Excellent!54.3Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, so too the Buddha has made the teaching clear in many ways.54.4Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.54.5Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

55.02.3. Cittahatthisāriputtaupasampadā2.3. The Ordination of Citta Hatthisāriputta

55.1Citto pana hatthisāriputto bhagavantaṁ etadavoca:But Citta Hatthisāriputta said to the Buddha,55.2“abhikkantaṁ, bhante, abhikkantaṁ, bhante.“Excellent, sir! Excellent!55.3Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, so too the Buddha has made the teaching clear in many ways.55.4Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.55.5Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

56.1PTS 1.203Alattha kho citto hatthisāriputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ.And Citta Hatthisāriputta received the going forth, the ordination in the Buddha’s presence.56.2Acirūpasampanno kho panāyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.Not long after his ordination, Venerable Citta Hatthisāriputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.⁶⁸56.3“khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthAttāyā”ti abbhaññāsi.He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”56.4Aññataro kho panāyasmā citto hatthisāriputto arahataṁ ahosīti.And Venerable Citta Hatthisāriputta became one of the perfected.

56.5Poṭṭhapādasuttaṁ niṭṭhitaṁ navamaṁ.