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| пали | Tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditamevāti yena diṭṭhiassādena diṭṭhisukhena diṭṭhivedayitena te somanassajātā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṃ bhavantānaṃ samaṇabrāhmaṇānaṃ yathābhūtaṃ dhammānaṃ sabhāvaṃ ajānantānaṃ apassantānaṃ vedayitaṃ taṇhāgatānaṃ kevalaṃ taṇhāgatānaṃyeva taṃ vedayitaṃ, tañca kho panetaṃ paritassitavipphanditameva. |
| Бхиккху Бодхи | (This is the paraphrase:) “The satisfaction of views (diṭṭhi- assāda), the pleasure of views (diṭṭhisukha), the feeling of views (diṭṭhivedayita), on account of which those recluses and brahmins on four grounds joyously proclaim the self and the world to be eternal— that is only the feeling of those who do not know and do not see the true nature of dhammas as it really is (yathābhutaṃ dhammānaṃ sabhāvaṃ ajānantānaṃ apassantānaṃ vedayitaṃ); it is only the feeling of those who are entirely immersed in craving.” And “it is only the agitation and vacillation” (paritassitavipphanditameva): it is only vacillation, shaking, and wavering, caused by the agitation of craving and views. |
So too, (the phrase "who do not know and do not see” may be taken to mean): who do now know and do not see as they really are the origin [and passing away, etc.] of that feeling on account of which, in their craving for feeling, they cling to such a speculative view. In this way he shows that whereas the Tathāgatas through the unobstructed knowledge of their universal eye, know and see this matter as it really is, the theorists only misapprehend through craving and views.
Thus this teaching was given in order to mark the boundaries between the two (i.e., between the Buddha and the theorists).
Though it is said in the commentary, "who do not know and do not see the true nature of dhammas as it really is,"
the theorists do not form a wrong adherence simply because they do not know the true nature of conditioned dhammas.
"Feeling” (vedayita): the affective tone of experiencing (anubhavana) which accompanies the proclamation of the view "the self and the world are eternal” and is experienced (along with) that view.
This feeling, the bait of the round (vaṭṭhmisa), is fickle, for it arises as the exhilaration of one who is pierced by the thorns of craving and views: it does not persist with a steady tone like the pleasurable feeling of the noble paths and fruits.