Sutta Pitaka
Dīgha Nikāya
DN9: Poṭṭhapāda Sutta – With Poṭṭhapāda
- © Translated from the Pali by Bhante Sujato. (More copyright information)
1. On the Wanderer Poṭṭhapāda
1So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Now at that time the wanderer Poṭṭhapāda was residing together with three hundred wanderers in Mallikā’s single-halled monastery for group debates, set among the flaking pale-moon ebony trees. Then the Buddha put on his outer robe in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
2Then it occurred to him: “It’s too early to wander for alms in Sāvatthī. Why don’t I go to Mallikā’s monastery to visit the wanderer Poṭṭhapāda?” So that’s what he did.
3Now at that time, Poṭṭhapāda was sitting together with a large assembly of wanderers making an uproar, a dreadful racket. They engaged in all kinds of unworthy talk, such as talk about kings, bandits, and 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; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.
4Poṭṭhapāda saw the Buddha coming off in the distance, and hushed his own assembly: “Be quiet, good sirs, don’t make a sound. Here comes the ascetic Gotama. The venerable likes quiet and praises quiet. Hopefully if he sees that our assembly is quiet he’ll see fit to approach.” Then those wanderers fell silent.
5Then the Buddha approached Poṭṭhapāda, who said to him: “Come, Blessed One! Welcome, Blessed One! It’s been a long time since you took the opportunity to come here. Please, sir, sit down, this seat is ready.”
6The Buddha sat on the seat spread out, while Poṭṭhapāda took a low seat and sat to one side. The Buddha said to him: “Poṭṭhapāda, what were you sitting talking about just now? What conversation was unfinished?”
1.1. On the Cessation of Perception
7When he said this, the wanderer Poṭṭhapāda said to the Buddha: “Sir, leave aside what we were sitting talking about just now. It won’t be hard for you to hear about that later.
Sir, a few days ago several ascetics and brahmins who follow various other paths were sitting together at the debating hall, and this discussion came up among them: ‘How does the cessation of perception happen?’
Some of them said: ‘A person’s perceptions arise and cease without cause or reason. When they arise, you become percipient. When they cease, you become non-percipient.’ That’s how some describe the cessation of perception.
8But someone else says: ‘That’s not how it is, gentlemen ! Perception is a person’s self, When it enters, you become percipient. When it departs, you become non-percipient.’ That’s how some describe the cessation of perception.
9But someone else says: ‘That’s not how it is, gentlemen ! There are ascetics and brahmins of great power and might. They insert and extract a person’s perception. When they insert it, you become percipient. When they extract it, you become non-percipient.’ That’s how some describe the cessation of perception.
10But someone else says: ‘That’s not how it is, gentlemen ! There are deities of great power and might. They insert and extract a person’s perception. When they insert it, you become percipient. When they extract it, you become non-percipient.’ That’s how some describe the cessation of perception.
11That reminded me of the Buddha: ‘Surely it must be the Blessed One, the Holy One who is so skilled in such matters.’ The Buddha is skilled and well-versed in the cessation of perception. How does the cessation of perception happen?”
1.2. Perception Arises With a Cause
12“Regarding this, Poṭṭhapāda, those ascetics and brahmins who say that a person’s perceptions arise and cease without cause or reason are wrong from the start. Why is that? Because a person’s perceptions arise and cease with cause and reason. With training, certain perceptions arise and certain perceptions cease.
13And what is that training?” said the Buddha.
“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha … That’s how a mendicant is accomplished in ethics. … 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. 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. The sensual perception that they had previously ceases. At that time they have a subtle and true perception of the rapture and bliss born of seclusion. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the Buddha.
14“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 confidence, and unified mind, without placing the mind and keeping it connected. The subtle and true perception of the rapture and bliss born of seclusion that they had previously ceases. At that time they have a subtle and true perception of the rapture and bliss born of immersion. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the Buddha.
15“Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ The subtle and true perception of the rapture and bliss born of immersion that they had previously ceases. At that time they have a subtle and true perception of equanimous bliss. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the Buddha.
16“Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. The subtle and true perception of equanimous bliss that they had previously ceases. At that time they have a subtle and true perception of neutral feeling. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the Buddha.
17“Furthermore, a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. The perception of luminous form that they had previously ceases. At that time they have a subtle and true perception of the dimension of infinite space. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the Buddha.
18“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. The subtle and true perception of the dimension of infinite space that they had previously ceases. At that time they have a subtle and true perception of the dimension of infinite consciousness. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the Buddha.
19“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. The subtle and true perception of the dimension of infinite consciousness that they had previously ceases. At that time they have a subtle and true perception of the dimension of nothingness. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the Buddha.
20“Poṭṭhapāda, from the time a mendicant here takes responsibility for their own perception, they proceed from one stage to the next, gradually reaching the peak of perception. Standing on the peak of perception they think, ‘Intentionality is bad for me, it’s better to be free of it. For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise. Why don’t I neither make a choice nor form an intention?’ They neither make a choice nor form an intention. Those perceptions cease in them, and other coarser perceptions don’t arise. They touch cessation. And that, Poṭṭhapāda, is how the gradual cessation of perception is attained with awareness.
21What do you think, Poṭṭhapāda? Have you ever heard of this before?”
“No, sir. This is how I understand what the Buddha said: ‘From the time a mendicant here takes responsibility for their own perception, they proceed from one stage to the next, gradually reaching the peak of perception. Standing on the peak of perception they think: “Intentionality is bad for me, it’s better to be free of it. For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise. Why don’t I neither make a choice nor form an intention?” Those perceptions cease in them, and other coarser perceptions don’t arise. They touch cessation. And that is how the gradual cessation of perception is attained with awareness.’”
“That’s right, Poṭṭhapāda.”
22“Does the Buddha describe just one peak of perception, or many?”
“I describe the peak of perception as both one and many.”
“But sir, how do you describe it as one peak and as many?”
“I describe the peak of perception according to the specific manner in which one touches cessation. That’s how I describe the peak of perception as both one and many.”
23“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?”
“Perception arises first and knowledge afterwards. The arising of perception leads to the arising of knowledge. They understand, ‘My knowledge arose from a specific condition.’ That is a way to understand how perception arises first and knowledge afterwards; that the arising of perception leads to the arising of knowledge.”
1.3. Perception and the Self
24“Sir, is perception a person’s self, or are perception and self different things?”
“But Poṭṭhapāda, do you believe in a self?”
“I believe in a substantial self, sir, which is physical, made up of the four primary elements, and consumes solid food.”
“Suppose there were such a substantial self, Poṭṭhapāda. In that case, perception would be one thing, the self another. Here is another way to understand how perception and self are different things. So long as that substantial self remains, still some perceptions arise in a person and others cease. That is a way to understand how perception and self are different things.”
25“Sir, I believe in a mind-made self which is complete in all its various parts, not deficient in any faculty.”
“Suppose there were such a mind-made self, Poṭṭhapāda. In that case, perception would be one thing, the self another. Here is another way to understand how perception and self are different things. So long as that mind-made self remains, still some perceptions arise in a person and others cease. That too is a way to understand how perception and self are different things.”
26“Sir, I believe in a non-physical self which is made of perception.”
“Suppose there were such a non-physical self, Poṭṭhapāda. In that case, perception would be one thing, the self another. Here is another way to understand how perception and self are different things. So long as that non-physical self remains, still some perceptions arise in a person and others cease. That too is a way to understand how perception and self are different things.”
27“But, sir, am I able to know whether perception is a person’s self, or whether perception and self are different things?”
“It’s hard for you to understand this, since you have a different view, creed, preference, practice, and tradition.”
28“Well, if that’s the case, sir, then is this right: ‘The cosmos is eternal. This is the only truth, anything else is wrong’?”
“This has not been declared by me, Poṭṭhapāda.”
29“Then is this right: ‘The cosmos is not eternal. This is the only truth, anything else is wrong’?”
“This too has not been declared by me.”
30“Then is this right: ‘The cosmos is finite …’ … ‘The cosmos is infinite …’ … ‘The soul and the body are the same thing …’ … ‘The soul and the body are different things …’ … ‘A Realized One exists after death …’ … ‘A Realized One doesn’t exist after death …’ … ‘A Realized One both exists and doesn’t exist after death …’ … ‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, anything else is wrong’?”
“This too has not been declared by me.”
31“Why haven’t these things been declared by the Buddha?”
“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. That’s why I haven’t declared them.”
32“Then what has been declared by the Buddha?”
“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’.”
33“Why have these things been declared by the Buddha?”
“Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why I have declared them.”
“That’s so true, Blessed One! That’s so true, Holy One! Please, sir, go at your convenience.” Then the Buddha got up from his seat and left.
34Soon after the Buddha left, those wanderers gave Poṭṭhapāda a comprehensive tongue-lashing: “No matter what the ascetic Gotama says, Poṭṭhapāda agrees with him: ‘That’s so true, Blessed One! That’s so true, Holy One!’ We understand that the ascetic Gotama didn’t make any definitive statement at all regarding whether the cosmos is eternal and so on.”
35When they said this, Poṭṭhapāda said to them: “I too understand that the ascetic Gotama didn’t make any definitive statement at all regarding whether the cosmos is eternal and so on. Nevertheless, the practice that he describes is true, real, and accurate. It is the regularity of natural principles, the invariance of natural principles. So how could a sensible person such as I not agree that what was well spoken by the ascetic Gotama was in fact well spoken?”
2. On Citta Hatthisāriputta
36Then after two or three days had passed, Citta Hatthisāriputta and Poṭṭhapāda went to see the Buddha. Citta Hatthisāriputta bowed and sat down to one side. But the wanderer Poṭṭhapāda exchanged greetings with the Buddha, and when the greetings and polite conversation were over, he sat down to one side. Poṭṭhapāda told the Buddha what had happened after he left. The Buddha said:
37“All those wanderers, Poṭṭhapāda, are blind and sightless. You are the only one who sees. For I have taught and pointed out both things that are definitive and things that are not definitive.
38And what things have I taught and pointed out that are not definitive? ‘The cosmos is eternal’ … ‘The cosmos is not eternal’ … ‘The cosmos is finite’ … ‘The cosmos is infinite’ … ‘The soul is the same thing as the body’ … ‘The soul and the body are different things’ … ‘A Realized One exists after death’ … ‘A Realized One doesn’t exist after death’ … ‘A Realized One both exists and doesn’t exist after death’ … ‘A Realized One neither exists nor doesn’t exist after death.’
39And why haven’t I taught and pointed out such things that are not definitive? 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. That’s why I haven’t taught and pointed them out.
2.1. Things That Are Definitive
40And what things have I taught and pointed out that are definitive? ‘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’.”
41And why have I taught and pointed out such things that are definitive? Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why I have taught and pointed them out.
42There are some ascetics and brahmins who have this doctrine and view: ‘The self is exclusively happy and is sound after death.’ I go up to them and say, ‘Is it really true that this is the venerables’ view?’ And they answer, ‘Yes’. I say to them, ‘But do you meditate knowing and seeing an exclusively happy world?’ Asked this, they say, ‘No.’
43I say to them, ‘But have you perceived an exclusively happy self for a single day or night, or even half a day or night?’ Asked this, they say, ‘No.’
44I say to them, ‘But do you know a path and a practice to realize an exclusively happy world?’ Asked this, they say, ‘No.’
45I say to them, ‘But have you ever heard the voice of the deities reborn in an exclusively happy world saying: “Practice well, dear sirs, practice directly so as to realize an exclusively happy world. For this is how we practiced, and we were reborn in an exclusively happy world”?’ Asked this, they say, ‘No.’
46What do you think, Poṭṭhapāda? This being so, doesn’t what they say turn out to have no demonstrable basis?”
“Clearly that’s the case, sir.”
47“Suppose, Poṭṭhapāda, a man were to say: ‘Whoever the finest lady in the land is, it is her that I want, her that I desire!’ They’d say to him, ‘Mister, that finest lady in the land who you desire — do you know whether she’s an aristocrat, a brahmin, a merchant, or a worker?’ Asked this, he’d say, ‘No.’ They’d say to him, ‘Mister, 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 tawny? What village, town, or city she comes from?’ Asked this, he’d say, ‘No.’ They’d say to him, ‘Mister, do you desire someone who you’ve never even known or seen?’ Asked this, he’d say, ‘Yes.’
48What do you think, Poṭṭhapāda? This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”
“Clearly that’s the case, sir.”
49“In the same way, the ascetics and brahmins who have those various doctrines and views … Doesn’t what they say turn out to have no demonstrable basis?”
“Clearly that’s the case, sir.”
54“Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse. They’d say to him, ‘Mister, that stilt longhouse that you’re building a ladder for — do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’ Asked this, he’d say, ‘No.’ They’d say to him, ‘Mister, are you building a ladder for a longhouse that you’ve never even known or seen?’ Asked this, he’d say, ‘Yes.’
What do you think, Poṭṭhapāda? This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”
“Clearly that’s the case, sir.”
“In the same way, the ascetics and brahmins who have those various doctrines and views …
Doesn’t what they say turn out to have no demonstrable basis?”
“Clearly that’s the case, sir.”
2.2. Three Kinds of Reincarnation
61“Poṭṭhapāda, there are these three kinds of reincarnation: a substantial reincarnation, a mind-made reincarnation, and a non-physical reincarnation. And what is a substantial reincarnation? It is physical, made up of the four primary elements, and consumes solid food. What is a mind-made reincarnation? It is physical, mind-made, complete in all its various parts, not deficient in any faculty. What is a non-physical reincarnation? It is non-physical, made of perception.
62-64I teach the Dhamma for the giving up of these three kinds of reincarnation: ‘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.’ Poṭṭhapāda, you might think: ‘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.’ But you should not see it like this. 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.
65If others should ask us, ‘But reverends, what is that substantial reincarnation?’ We’d answer like this, ‘This is that substantial reincarnation.’
66If others should ask us, ‘But reverends, what is that mind-made reincarnation?’ We’d answer like this, ‘This is that mind-made reincarnation.’
67If others should ask us, ‘But reverends, what is that non-physical reincarnation?’ We’d answer like this, ‘This is that non-physical reincarnation.’
68What do you think, Poṭṭhapāda? This being so, doesn’t that statement turn out to have a demonstrable basis?”
“Clearly that’s the case, sir.”
69“Suppose a man were to build a ladder for climbing up to a stilt longhouse right underneath that longhouse. They’d say to him, ‘Mister, that stilt longhouse that you’re building a ladder for — do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’ He’d say, ‘This is that stilt longhouse for which I’m building a ladder, right underneath it.’
70-72What do you think, Poṭṭhapāda? This being so, doesn’t that man’s statement turn out to have a demonstrable basis?”
“Clearly that’s the case, sir.”
73When the Buddha had spoken, Citta Hatthisāriputta said: “Sir, while in a substantial reincarnation, are the mind-made and non-physical reincarnations fictitious, and only the substantial reincarnation real? While in a mind-made reincarnation, are the substantial and non-physical reincarnations fictitious, and only the mind-made reincarnation real? While in a non-physical reincarnation, are the substantial and mind-made reincarnations fictitious, and only the non-physical reincarnation real?”
74“While in a substantial reincarnation, it’s not referred to as a mind-made or non-physical reincarnation, only as a substantial reincarnation. While in a mind-made reincarnation, it’s not referred to as a substantial or non-physical reincarnation, only as a mind-made reincarnation. While in a non-physical reincarnation, it’s not referred to as a substantial or mind-made reincarnation, only as a non-physical reincarnation.
75Citta, suppose they were to ask you, ‘Did you exist in the past? Will you exist in the future? Do you exist now?’ How would you answer?”
76“Sir, if they were to ask me this, I’d answer like this, ‘I existed in the past. I will exist in the future. I exist now.’ That’s how I’d answer.”
77“But Citta, suppose they were to ask you, ‘Is the reincarnation you had in the past your only real one, and those of the future and present fictitious? Is the reincarnation you will have in the future your only real one, and those of the past and present fictitious? Is the reincarnation you have now your only real one, and those of the past and future fictitious?’ How would you answer?”
78“Sir, if they were to ask me this, I’d answer like this, ‘The reincarnation I had in the past was real at that time, and those of the future and present fictitious. The reincarnation I will have in the future will be real at the time, and those of the past and present fictitious. The reincarnation I have now is real at this time, and those of the past and future fictitious.’ That’s how I’d answer.”
79“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.
80From 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. While it’s milk, it’s not referred to as curds, butter, ghee, or cream of ghee. It’s only referred to as milk. While it’s curd or butter or ghee or cream of ghee, it’s not referred to as anything else, only under its own name.
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. These are the world’s usages, terms, expressions, and descriptions, which the Realized One uses without misapprehending them.”
81When he had spoken, the wanderer Poṭṭhapāda said to the Buddha: “Excellent, sir! Excellent! 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 good eyes can see what’s there, so too the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
2.3. The Ordination of Citta Hatthisāriputta
82But Citta Hatthisāriputta said to the Buddha: “Excellent, sir! Excellent! 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 good eyes can see what’s there, so too the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
83And Citta Hatthisāriputta received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Citta Hatthisāriputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end 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. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Citta Hatthisāriputta became one of the perfected.
1. Poṭṭhapādaparibbājakavatthu
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Tena kho pana samayena poṭṭhapādo paribbājako samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ tiṁsamattehi paribbājakasatehi. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
2Atha kho bhagavato etadahosi: "atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ. Yannūnāhaṁ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo, yena poṭṭhapādo paribbājako tenupasaṅkameyyan"ti. Atha kho bhagavā yena samayappavādako tindukācīro ekasālako mallikāya ārāmo tenupasaṅkami.
3Tena kho pana samayena poṭṭhapādo paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā. Seyyathidaṁ — rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā.
4Addasā kho poṭṭhapādo paribbājako bhagavantaṁ dūratova āgacchantaṁ; disvāna sakaṁ parisaṁ saṇṭhapesi: "appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṁ samaṇo gotamo āgacchati. Appasaddakāmo kho so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā"ti. Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ.
5Atha kho bhagavā yena poṭṭhapādo paribbājako tenupasaṅkami. Atha kho poṭṭhapādo paribbājako bhagavantaṁ etadavoca: "etu kho, bhante, bhagavā. Svāgataṁ, bhante, bhagavato. Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi, yadidaṁ idhāgamanāya. Nisīdatu, bhante, bhagavā, idaṁ āsanaṁ paññattan"ti.
6Nisīdi bhagavā paññatte āsane. Poṭṭhapādopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho poṭṭhapādaṁ paribbājakaṁ bhagavā etadavoca: "kāya nuttha, poṭṭhapāda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā"ti?
1.1. Abhisaññānirodhakathā
7Evaṁ vutte, poṭṭhapādo paribbājako bhagavantaṁ etadavoca: "tiṭṭhatesā, bhante, kathā, yāya mayaṁ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.
Purimāni, bhante, divasāni purimatarāni, nānātitthiyānaṁ samaṇabrāhmaṇānaṁ kotūhalasālāya sannisinnānaṁ sannipatitānaṁ abhisaññānirodhe kathā udapādi: 'kathaṁ nu kho, bho, abhisaññānirodho hotī'ti?
Tatrekacce evamāhaṁsu: 'ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipi. Yasmiṁ samaye uppajjanti, saññī tasmiṁ samaye hoti. Yasmiṁ samaye nirujjhanti, asaññī tasmiṁ samaye hotī'ti. Ittheke abhisaññānirodhaṁ paññapenti. (1)
8Tamañño evamāha: 'na kho pana metaṁ, bho, evaṁ bhavissati. Saññā hi, bho, purisassa attā. Sā ca kho upetipi apetipi. Yasmiṁ samaye upeti, saññī tasmiṁ samaye hoti. Yasmiṁ samaye apeti, asaññī tasmiṁ samaye hotī'ti. Ittheke abhisaññānirodhaṁ paññapenti. (2)
9Tamañño evamāha: 'na kho pana metaṁ, bho, evaṁ bhavissati. Santi hi, bho, samaṇabrāhmaṇā mahiddhikā mahānubhāvā. Te imassa purisassa saññaṁ upakaḍḍhantipi apakaḍḍhantipi. Yasmiṁ samaye upakaḍḍhanti, saññī tasmiṁ samaye hoti. Yasmiṁ samaye apakaḍḍhanti, asaññī tasmiṁ samaye hotī'ti. Ittheke abhisaññānirodhaṁ paññapenti. (3)
10Tamañño evamāha: 'na kho pana metaṁ, bho, evaṁ bhavissati. Santi hi, bho, devatā mahiddhikā mahānubhāvā. Tā imassa purisassa saññaṁ upakaḍḍhantipi apakaḍḍhantipi. Yasmiṁ samaye upakaḍḍhanti, saññī tasmiṁ samaye hoti. Yasmiṁ samaye apakaḍḍhanti, asaññī tasmiṁ samaye hotī'ti. Ittheke abhisaññānirodhaṁ paññapenti. (4)
11Tassa mayhaṁ, bhante, bhagavantaṁyeva ārabbha sati udapādi: 'aho nūna bhagavā, aho nūna sugato, yo imesaṁ dhammānaṁ sukusalo'ti. Bhagavā, bhante, kusalo, bhagavā pakataññū abhisaññānirodhassa. Kathaṁ nu kho, bhante, abhisaññānirodho hotī"ti?
1.2. Sahetukasaññuppādanirodhakathā
12"Tatra, poṭṭhapāda, ye te samaṇabrāhmaṇā evamāhaṁsu: 'ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipī'ti, āditova tesaṁ aparaddhaṁ. Taṁ kissa hetu? Sahetū hi, poṭṭhapāda, sappaccayā purisassa saññā uppajjantipi nirujjhantipi. Sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
13Kā ca sikkhā"ti? Bhagavā avoca.
"Idha, poṭṭhapāda, tathāgato loke uppajjati arahaṁ, sammāsambuddho … pe … Evaṁ kho, poṭṭhapāda, bhikkhu sīlasampanno hoti … pe … tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Tassa yā purimā kāmasaññā, sā nirujjhati. Vivekajapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, vivekajapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayaṁ sikkhā"ti bhagavā avoca.
14"Puna caparaṁ, poṭṭhapāda, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Tassa yā purimā vivekajapītisukhasukhumasaccasaññā, sā nirujjhati. Samādhijapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, samādhijapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā"ti bhagavā avoca.
15"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. Tassa yā purimā samādhijapītisukhasukhumasaccasaññā, sā nirujjhati. Upekkhāsukhasukhumasaccasaññā tasmiṁ samaye hoti, upekkhāsukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā"ti bhagavā avoca.
16"Puna caparaṁ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Tassa yā purimā upekkhāsukhasukhumasaccasaññā, sā nirujjhati. Adukkhamasukhasukhumasaccasaññā tasmiṁ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā"ti bhagavā avoca.
17"Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanaṁ upasampajja viharati. Tassa yā purimā rūpasaññā, sā nirujjhati. Ākāsānañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākāsānañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā"ti bhagavā avoca.
18"Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma 'anantaṁ viññāṇan'ti viññāṇañcāyatanaṁ upasampajja viharati. Tassa yā purimā ākāsānañcāyatanasukhumasaccasaññā, sā nirujjhati. Viññāṇañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, viññāṇañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā"ti bhagavā avoca.
19"Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanaṁ upasampajja viharati. Tassa yā purimā viññāṇañcāyatanasukhumasaccasaññā, sā nirujjhati. Ākiñcaññāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākiñcaññāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā"ti bhagavā avoca.
20"Yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṁ phusati. Tassa saññagge ṭhitassa evaṁ hoti: 'cetayamānassa me pāpiyo, acetayamānassa me seyyo. Ahañceva kho pana ceteyyaṁ, abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ; yannūnāhaṁ na ceva ceteyyaṁ na ca abhisaṅkhareyyan'ti. So na ceva ceteti, na ca abhisaṅkharoti. Tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti. So nirodhaṁ phusati. Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hoti.
21Taṁ kiṁ maññasi, poṭṭhapāda, api nu te ito pubbe evarūpā anupubbābhisaññānirodhasampajānasamāpatti sutapubbā"ti?
"No hetaṁ, bhante. Evaṁ kho ahaṁ, bhante, bhagavato bhāsitaṁ ājānāmi: 'yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṁ phusati, tassa saññagge ṭhitassa evaṁ hoti: "cetayamānassa me pāpiyo, acetayamānassa me seyyo. Ahañceva kho pana ceteyyaṁ abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ; yannūnāhaṁ na ceva ceteyyaṁ, na ca abhisaṅkhareyyan"ti. So na ceva ceteti, na cābhisaṅkharoti, tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti. So nirodhaṁ phusati. Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hotī'"ti.
"Evaṁ, poṭṭhapādā"ti.
22"Ekaññeva nu kho, bhante, bhagavā saññaggaṁ paññapeti, udāhu puthūpi saññagge paññapetī"ti?
"Ekampi kho ahaṁ, poṭṭhapāda, saññaggaṁ paññapemi, puthūpi saññagge paññapemī"ti.
"Yathā kathaṁ pana, bhante, bhagavā ekampi saññaggaṁ paññapeti, puthūpi saññagge paññapetī"ti?
"Yathā yathā kho, poṭṭhapāda, nirodhaṁ phusati tathā tathāhaṁ saññaggaṁ paññapemi. Evaṁ kho ahaṁ, poṭṭhapāda, ekampi saññaggaṁ paññapemi, puthūpi saññagge paññapemī"ti.
23"Saññā nu kho, bhante, paṭhamaṁ uppajjati, pacchā ñāṇaṁ, udāhu ñāṇaṁ paṭhamaṁ uppajjati, pacchā saññā, udāhu saññā ca ñāṇañca apubbaṁ acarimaṁ uppajjantī"ti?
"Saññā kho, poṭṭhapāda, paṭhamaṁ uppajjati, pacchā ñāṇaṁ, saññuppādā ca pana ñāṇuppādo hoti. So evaṁ pajānāti: 'idappaccayā kira me ñāṇaṁ udapādī'ti. Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ — yathā saññā paṭhamaṁ uppajjati, pacchā ñāṇaṁ, saññuppādā ca pana ñāṇuppādo hotī"ti.
1.3. Saññāattakathā
24"Saññā nu kho, bhante, purisassa attā, udāhu aññā saññā añño attā"ti?
"Kaṁ pana tvaṁ, poṭṭhapāda, attānaṁ paccesī"ti?
"Oḷārikaṁ kho ahaṁ, bhante, attānaṁ paccemi rūpiṁ cātumahābhūtikaṁ kabaḷīkārāhārabhakkhan"ti.
"Oḷāriko ca hi te, poṭṭhapāda, attā abhavissa rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho. Evaṁ santaṁ kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṁ, poṭṭhapāda, oḷāriko attā rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā"ti.
25"Manomayaṁ kho ahaṁ, bhante, attānaṁ paccemi sabbaṅgapaccangiṁ ahīnindriyan"ti.
"Manomayo ca hi te, poṭṭhapāda, attā abhavissa sabbaṅgapaccangī ahīnindriyo, evaṁ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṁ, poṭṭhapāda, manomayo attā sabbaṅgapaccangī ahīnindriyo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Imināpi kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā"ti.
26"Arūpiṁ kho ahaṁ, bhante, attānaṁ paccemi saññāmayan"ti.
"Arūpī ca hi te, poṭṭhapāda, attā abhavissa saññāmayo, evaṁ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṁ, poṭṭhapāda, arūpī attā saññāmayo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Imināpi kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā"ti.
27"Sakkā panetaṁ, bhante, mayā ñātuṁ: 'saññā purisassa attā'ti vā 'aññāva saññā añño attā'ti vā"ti?
"Dujjānaṁ kho etaṁ, poṭṭhapāda, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena: 'saññā purisassa attā'ti vā, 'aññāva saññā añño attāti' vā"ti.
28"Sacetaṁ, bhante, mayā dujjānaṁ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena: 'saññā purisassa attā'ti vā, 'aññāva saññā añño attā'ti vā; kiṁ pana, bhante, 'sassato loko, idameva saccaṁ moghamaññan'"ti?
"Abyākataṁ kho etaṁ, poṭṭhapāda, mayā: 'sassato loko, idameva saccaṁ moghamaññan'"ti.
29"Kiṁ pana, bhante, 'asassato loko, idameva saccaṁ moghamaññan'"ti?
"Etampi kho, poṭṭhapāda, mayā abyākataṁ: 'asassato loko, idameva saccaṁ moghamaññan'"ti.
30"Kiṁ pana, bhante, 'antavā loko … pe … 'anantavā loko … 'taṁ jīvaṁ taṁ sarīraṁ … 'aññaṁ jīvaṁ aññaṁ sarīraṁ … 'hoti tathāgato paraṁ maraṇā … 'na hoti tathāgato paraṁ maraṇā … 'hoti ca na ca hoti tathāgato paraṁ maraṇā … 'neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan'"ti?
"Etampi kho, poṭṭhapāda, mayā abyākataṁ: 'neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan'"ti.
31"Kasmā panetaṁ, bhante, bhagavatā abyākatan"ti?
"Na hetaṁ, poṭṭhapāda, atthasaṁhitaṁ na dhammasaṁhitaṁ nādibrahmacariyakaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, tasmā etaṁ mayā abyākatan"ti.
32"Kiṁ pana, bhante, bhagavatā byākatan"ti?
"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.
33"Kasmā panetaṁ, bhante, bhagavatā byākatan"ti?
"Etañhi, poṭṭhapāda, atthasaṁhitaṁ, etaṁ dhammasaṁhitaṁ, etaṁ ādibrahmacariyakaṁ, etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati; tasmā etaṁ mayā byākatan"ti.
"Evametaṁ, bhagavā, evametaṁ, sugata. Yassadāni, bhante, bhagavā kālaṁ maññatī"ti. Atha kho bhagavā uṭṭhāyāsanā pakkāmi.
34Atha kho te paribbājakā acirapakkantassa bhagavato poṭṭhapādaṁ paribbājakaṁ samantato vācā sannitodakena sañjhabbharimakaṁsu: "evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati: 'evametaṁ, bhagavā, evametaṁ, sugatā'ti. Na kho pana mayaṁ kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāma: '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.
35Evaṁ vutte, poṭṭhapādo paribbājako te paribbājake etadavoca: "ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāmi: 'sassato loko'ti vā, 'asassato loko'ti vā … pe … 'neva hoti na na hoti tathāgato paraṁ maraṇā'ti vā; api ca samaṇo gotamo bhūtaṁ tacchaṁ tathaṁ paṭipadaṁ paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ. Bhūtaṁ kho pana tacchaṁ tathaṁ paṭipadaṁ paññapentassa dhammaṭṭhitataṁ dhammaniyāmataṁ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyyā"ti?
2. Cittahatthisāriputtapoṭṭhapādavatthu
36Atha kho dvīhatīhassa accayena citto ca hatthisāriputto poṭṭhapādo ca paribbājako yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā citto hatthisāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Poṭṭhapādo pana paribbājako bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho poṭṭhapādo paribbājako bhagavantaṁ etadavoca: "tadā maṁ, bhante, te paribbājakā acirapakkantassa bhagavato samantato vācāsannitodakena sañjhabbharimakaṁsu: 'evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati: "evametaṁ, bhagavā, evametaṁ, sugatā"ti. Na kho pana mayaṁ kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāma: "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. Evaṁ vuttāhaṁ, bhante, te paribbājake etadavocaṁ: 'ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāmi: "sassato loko"ti vā, "asassato loko"ti vā … pe … "neva hoti na na hoti tathāgato paraṁ maraṇā"ti vā; api ca samaṇo gotamo bhūtaṁ tacchaṁ tathaṁ paṭipadaṁ paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ. Bhūtaṁ kho pana tacchaṁ tathaṁ paṭipadaṁ paññapentassa dhammaṭṭhitataṁ dhammaniyāmataṁ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyyā'"ti?
37"Sabbeva kho ete, poṭṭhapāda, paribbājakā andhā acakkhukā; tvaṁyeva nesaṁ eko cakkhumā. Ekaṁsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā; anekaṁsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā.
38Katame ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā? 'Sassato loko'ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto; 'asassato loko'ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto; 'antavā loko'ti kho, poṭṭhapāda … pe … 'anantavā loko'ti kho, poṭṭhapāda … 'taṁ jīvaṁ taṁ sarīran'ti kho, poṭṭhapāda … 'aññaṁ jīvaṁ aññaṁ sarīran'ti kho, poṭṭhapāda … 'hoti tathāgato paraṁ maraṇā'ti kho, poṭṭhapāda … na hoti tathāgato paraṁ maraṇā'ti kho, poṭṭhapāda … 'hoti ca na ca hoti tathāgato paraṁ maraṇā'ti kho, poṭṭhapāda … 'neva hoti na na hoti tathāgato paraṁ maraṇā'ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto.
39Kasmā ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā? Na hete, poṭṭhapāda, atthasaṁhitā na dhammasaṁhitā na ādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti. Tasmā te mayā anekaṁsikā dhammā desitā paññattā.
2.1. Ekaṁsikadhammā
40Katame ca te, poṭṭhapāda, mayā ekaṁsikā dhammā desitā paññattā? Idaṁ dukkhanti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto. Ayaṁ dukkhasamudayoti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto. Ayaṁ dukkhanirodhoti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto. Ayaṁ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.
41Kasmā ca te, poṭṭhapāda, mayā ekaṁsikā dhammā desitā paññattā? Ete hi, poṭṭhapāda, atthasaṁhitā, ete dhammasaṁhitā, ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti. Tasmā te mayā ekaṁsikā dhammā desitā paññattā.
42Santi, poṭṭhapāda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 'ekantasukhī attā hoti arogo paraṁ maraṇā'ti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: 'saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino: "ekantasukhī attā hoti arogo paraṁ maraṇā"'ti? Te ce me evaṁ puṭṭhā 'āmā'ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: 'api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā'ti? Iti puṭṭhā 'no'ti vadanti.
43Tyāhaṁ evaṁ vadāmi: 'api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā'ti? Iti puṭṭhā 'no'ti vadanti.
44Tyāhaṁ evaṁ vadāmi: 'api pana tumhe āyasmanto jānātha: "Ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā"'ti? Iti puṭṭhā 'no'ti vadanti.
45Tyāhaṁ evaṁ vadāmi: 'api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā, tāsaṁ bhāsamānānaṁ saddaṁ suṇātha: "suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṁpaṭipannā ekantasukhaṁ lokaṁ upapannā"'ti? Iti puṭṭhā 'no'ti vadanti.
46Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti?
"Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.
47"Seyyathāpi, poṭṭhapāda, puriso evaṁ vadeyya: 'ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi taṁ kāmemī'ti. Tamenaṁ evaṁ vadeyyuṁ: 'ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ khattiyī vā brāhmaṇī vā vessī vā suddī vā'ti? Iti puṭṭho 'no'ti vadeyya. Tamenaṁ evaṁ vadeyyuṁ: '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? Iti puṭṭho 'no'ti vadeyya. Tamenaṁ evaṁ vadeyyuṁ: 'ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī'ti? Iti puṭṭho 'āmā'ti vadeyya.
48Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti?
"Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.
49"Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 'ekantasukhī attā hoti arogo paraṁ maraṇā'ti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: 'saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino: "ekantasukhī attā hoti arogo paraṁ maraṇā"'ti? Te ce me evaṁ puṭṭhā 'āmā'ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: 'api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā'ti? Iti puṭṭhā 'no'ti vadanti.
50Tyāhaṁ evaṁ vadāmi: 'api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā'ti? Iti puṭṭhā 'no'ti vadanti.
51Tyāhaṁ evaṁ vadāmi: 'api pana tumhe āyasmanto jānātha: "Ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā"'ti? Iti puṭṭhā 'no'ti vadanti.
52Tyāhaṁ evaṁ vadāmi: 'api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā, tāsaṁ bhāsamānānaṁ saddaṁ suṇātha: "suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṁpaṭipannā ekantasukhaṁ lokaṁ upapannā"'ti? Iti puṭṭhā 'no'ti vadanti.
53Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti? "Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.
54"Seyyathāpi, poṭṭhapāda, puriso cātumahāpathe nisseṇiṁ kareyya pāsādassa ārohaṇāya. Tamenaṁ evaṁ vadeyyuṁ: '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? Iti puṭṭho 'no'ti vadeyya. Tamenaṁ evaṁ vadeyyuṁ: 'ambho purisa, yaṁ tvaṁ na jānāsi na passasi, tassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosī'ti? Iti puṭṭho 'āmā'ti vadeyya.
55Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti? "Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.
56"Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 'ekantasukhī attā hoti arogo paraṁ maraṇā'ti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: 'saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino: "ekantasukhī attā hoti arogo paraṁ maraṇā"'ti? Te ce me evaṁ puṭṭhā 'āmā'ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: 'api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā'ti? Iti puṭṭhā 'no'ti vadanti.
57Tyāhaṁ evaṁ vadāmi: 'api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā'ti? Iti puṭṭhā 'no'ti vadanti.
58Tyāhaṁ evaṁ vadāmi: 'api pana tumhe āyasmanto jānātha ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā'ti? Iti puṭṭhā 'no'ti vadanti.
59Tyāhaṁ evaṁ vadāmi: 'api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā tāsaṁ devatānaṁ bhāsamānānaṁ saddaṁ suṇātha: "suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṁ paṭipannā ekantasukhaṁ lokaṁ upapannā"'ti? Iti puṭṭhā 'no'ti vadanti.
60Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti? "Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.
2.2. Tayoattapaṭilābha
61"Tayo kho me, poṭṭhapāda, attapaṭilābhā — oḷāriko attapaṭilābho, manomayo attapaṭilābho, arūpo attapaṭilābho. Katamo ca, poṭṭhapāda, oḷāriko attapaṭilābho? Rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, ayaṁ oḷāriko attapaṭilābho. Katamo manomayo attapaṭilābho? Rūpī manomayo sabbaṅgapaccangī ahīnindriyo, ayaṁ manomayo attapaṭilābho. Katamo arūpo attapaṭilābho? Arūpī saññāmayo, ayaṁ arūpo attapaṭilābho.
62Oḷārikassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi: 'yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā'ti. Siyā kho pana te, poṭṭhapāda, evamassa: 'saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro'ti. Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ. Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
63Manomayassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi: 'yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā'ti. Siyā kho pana te, poṭṭhapāda, evamassa: 'saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro'ti. Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ. Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
64Arūpassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi: 'yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā'ti. Siyā kho pana te, poṭṭhapāda, evamassa: 'saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro'ti. Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ. Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
65Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ: '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: '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.
66Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ: '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? Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma: '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.
67Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ: 'katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā'ti? Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma: 'ayaṁ vā so, āvuso, arūpo attapaṭilābho yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā'ti.
68Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī"ti?
"Addhā kho, bhante, evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.
69"Seyyathāpi, poṭṭhapāda, puriso nisseṇiṁ kareyya pāsādassa ārohaṇāya tasseva pāsādassa heṭṭhā. Tamenaṁ evaṁ vadeyyuṁ: '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? So evaṁ vadeyya: 'ayaṁ vā so, āvuso, pāsādo, yassāhaṁ ārohaṇāya nisseṇiṁ karomi, tasseva pāsādassa heṭṭhā'ti.
70Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tassa purisassa sappāṭihīrakataṁ bhāsitaṁ sampajjatī"ti?
"Addhā kho, bhante, evaṁ sante tassa purisassa sappāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.
71"Evameva kho, poṭṭhapāda, pare ce amhe evaṁ puccheyyuṁ: 'katamo pana so, āvuso, oḷāriko attapaṭilābho … pe … katamo pana so, āvuso, manomayo attapaṭilābho … pe … 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? Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma: 'ayaṁ vā so, āvuso, arūpo attapaṭilābho, yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā'ti.
72Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī"ti? "Addhā kho, bhante, evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.
73Evaṁ vutte, citto hatthisāriputto bhagavantaṁ etadavoca: "yasmiṁ, bhante, samaye oḷāriko attapaṭilābho hoti, moghassa tasmiṁ samaye manomayo attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; oḷāriko vāssa attapaṭilābho tasmiṁ samaye sacco hoti. Yasmiṁ, bhante, samaye manomayo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; manomayo vāssa attapaṭilābho tasmiṁ samaye sacco hoti. Yasmiṁ, bhante, samaye arūpo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho manomayo attapaṭilābho hoti; arūpo vāssa attapaṭilābho tasmiṁ samaye sacco hotī"ti.
74"Yasmiṁ, citta, samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati; oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati; manomayo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. Yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati; arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
75Sace taṁ, citta, evaṁ puccheyyuṁ: 'ahosi tvaṁ atītamaddhānaṁ, na tvaṁ nāhosi; bhavissasi tvaṁ anāgatamaddhānaṁ, na tvaṁ na bhavissasi; atthi tvaṁ etarahi, na tvaṁ natthī'ti. Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī"ti?
76"Sace maṁ, bhante, evaṁ puccheyyuṁ: 'ahosi tvaṁ atītamaddhānaṁ, na tvaṁ na ahosi; bhavissasi tvaṁ anāgatamaddhānaṁ, na tvaṁ na bhavissasi; atthi tvaṁ etarahi, na tvaṁ natthī'ti. Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ: 'ahosāhaṁ atītamaddhānaṁ, nāhaṁ na ahosiṁ; bhavissāmahaṁ anāgatamaddhānaṁ, nāhaṁ na bhavissāmi; atthāhaṁ etarahi, nāhaṁ natthī'ti. Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyan"ti.
77"Sace pana taṁ, citta, evaṁ puccheyyuṁ: 'yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno? Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno? Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato'ti. Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī"ti?
78"Sace pana maṁ, bhante, evaṁ puccheyyuṁ: 'yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno. Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno. Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato'ti. Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ: 'yo me ahosi atīto attapaṭilābho, sova me attapaṭilābho tasmiṁ samaye sacco ahosi, mogho anāgato, mogho paccuppanno. Yo me bhavissati anāgato attapaṭilābho, sova me attapaṭilābho tasmiṁ samaye sacco bhavissati, mogho atīto, mogho paccuppanno. Yo me etarahi paccuppanno attapaṭilābho, sova me attapaṭilābho sacco, mogho atīto, mogho anāgato'ti. Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyan"ti.
79"Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati. Oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti … pe … yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati; arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
80Seyyathāpi, citta, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo. Yasmiṁ samaye khīraṁ hoti, neva tasmiṁ samaye dadhīti saṅkhaṁ gacchati, na navanītanti saṅkhaṁ gacchati, na sappīti saṅkhaṁ gacchati, na sappimaṇḍoti saṅkhaṁ gacchati; khīrantveva tasmiṁ samaye saṅkhaṁ gacchati. Yasmiṁ samaye dadhi hoti … pe … navanītaṁ hoti … sappi hoti … sappimaṇḍo hoti, neva tasmiṁ samaye khīranti saṅkhaṁ gacchati, na dadhīti saṅkhaṁ gacchati, na navanītanti saṅkhaṁ gacchati, na sappīti saṅkhaṁ gacchati; sappimaṇḍotveva tasmiṁ samaye saṅkhaṁ gacchati.
Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti … pe … yasmiṁ, citta, samaye manomayo attapaṭilābho hoti … pe … yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati; arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. Imā kho, citta, lokasamaññā lokaniruttiyo lokavohārā lokapaññattiyo, yāhi tathāgato voharati aparāmasan"ti.
81Evaṁ vutte, poṭṭhapādo paribbājako bhagavantaṁ etadavoca: "Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: 'cakkhumanto rūpāni dakkhantī'ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti.
2.3. Cittahatthisāriputtaupasampadā
82Citto pana hatthisāriputto bhagavantaṁ etadavoca: "Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: 'cakkhumanto rūpāni dakkhantī'ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan"ti.
83Alattha kho citto hatthisāriputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Acirūpasampanno kho panāyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva — yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ — brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. "Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā"ti — abbhaññāsi.
Aññataro kho panāyasmā citto hatthisāriputto arahataṁ ahosīti.
Poṭṭhapādasuttaṁ niṭṭhitaṁ navamaṁ.