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191."Yepi te, cunda, pubbantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā.
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“Cunda, the view-dependencies [diṭṭhi-nissayā]14 concerning beginning-points that I have declared as they are to be declared
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Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā [tattha (syā. ka.)] byākarissāmi?
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and as they are not to be declared: Would I [simply] declare them to you?
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Yepi te, cunda, aparantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā.
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And the view-dependencies concerning endpoints that I have declared as they are to be declared
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Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi?
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and as they are not to be declared: Would I [simply] declare them to you?
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Katame ca te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. (Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi) [(yathā ca te na byākātabbā) sabbattha] ?
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“And which are the view-dependencies concerning beginning-points that I have declared as they are to be declared and as they are not to be declared? 15
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Santi kho, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'sassato attā ca loko ca, idameva saccaṃ moghamañña'nti.
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“There are certain contemplatives & brahmans who are of this view, this opinion, ‘The self & the cosmos are eternal: Only this is true, anything otherwise is worthless.’
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Santi pana, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'asassato attā ca loko ca - pe - sassato ca asassato ca attā ca loko ca… neva sassato nāsassato attā ca loko ca… sayaṃkato attā ca loko ca… paraṃkato attā ca loko ca… sayaṃkato ca paraṃkato ca attā ca loko ca… asayaṃkāro aparaṃkāro adhiccasamuppanno attā ca loko ca, idameva saccaṃ moghamañña'nti.
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There are certain contemplatives & brahmans who are of this view, this opinion, ‘The self & the cosmos are not eternal: Only this is true, anything otherwise is worthless.’ … ‘The self & the cosmos are both eternal & not eternal’ … ‘The self & the cosmos are neither eternal nor not-eternal’ … ‘The self & the cosmos are self-made’ … ‘The self & the cosmos are other-made’ … ‘The self & the cosmos are both self-made & other-made’ … ‘Without self-making or other-making, the self & the cosmos are spontaneously arisen: Only this is true, anything otherwise is worthless.’
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Sassataṃ sukhadukkhaṃ… asassataṃ sukhadukkhaṃ… sassatañca asassatañca sukhadukkhaṃ… nevasassataṃ nāsassataṃ sukhadukkhaṃ… sayaṃkataṃ sukhadukkhaṃ… paraṃkataṃ sukhadukkhaṃ… sayaṃkatañca paraṃkatañca sukhadukkhaṃ… asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ, idameva saccaṃ moghamañña'nti.
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“There are certain contemplatives & brahmans who are of this view, this opinion, ‘Pleasure & pain are eternal: Only this is true, anything otherwise is worthless.’ … ‘Pleasure & pain are not eternal: Only this is true, anything otherwise is worthless.’ … ‘Pleasure & pain are both eternal & not eternal’ … ‘Pleasure & pain are neither eternal nor not-eternal’ … ‘Pleasure & pain are self-made’ … ‘Pleasure & pain are other-made’ … ‘Pleasure & pain are both self-made & other-made’ … ‘Without self-making or other-making, pleasure & pain are spontaneously arisen: Only this is true, anything otherwise is worthless.’
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192."Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'sassato attā ca loko ca, idameva saccaṃ moghamañña'nti.
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“As for the contemplatives & brahmans who are of this view, this opinion, ‘The self & the cosmos are eternal: Only this is true, anything otherwise is worthless’: I, going to them,
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Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – 'atthi nu kho idaṃ, āvuso, vuccati – "sassato attā ca loko cā"ti?
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say, ‘Friends, is it the case that this is said, “The self & the cosmos are eternal”?
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Yañca kho te evamāhaṃsu – 'idameva saccaṃ moghamañña'nti.
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When they say, “Only this is true, anything otherwise is worthless,”
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Taṃ tesaṃ nānujānāmi.
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I don’t grant their point.
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Taṃ kissa hetu?
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Why is that?
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Aññathāsaññinopi hettha, cunda, santeke sattā.
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Because with regard to that, there are some beings who are percipient otherwise.16
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Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo.
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And I do not see that this doctrine is even equal to mine, so how better?
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Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti.
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In fact, my doctrine is the better one.
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193."Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'asassato attā ca loko ca - pe - sassato ca asassato ca attā ca loko ca… nevasassato nāsassato attā ca loko ca… sayaṃkato attā ca loko ca… paraṃkato attā ca loko ca… sayaṃkato ca paraṃkato ca attā ca loko ca… asayaṃkāro aparaṃkāro adhiccasamuppanno attā ca loko ca… sassataṃ sukhadukkhaṃ… asassataṃ sukhadukkhaṃ… sassatañca asassatañca sukhadukkhaṃ… nevasassataṃ nāsassataṃ sukhadukkhaṃ… sayaṃkataṃ sukhadukkhaṃ… paraṃkataṃ sukhadukkhaṃ… sayaṃkatañca paraṃkatañca sukhadukkhaṃ… asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ, idameva saccaṃ moghamañña'nti.
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[Similarly with the remaining views.]
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Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – 'atthi nu kho idaṃ, āvuso, vuccati – "asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkha"'nti?
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Yañca kho te evamāhaṃsu – 'idameva saccaṃ moghamañña'nti.
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Taṃ tesaṃ nānujānāmi.
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Taṃ kissa hetu?
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Aññathāsaññinopi hettha, cunda, santeke sattā.
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Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo.
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Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti.
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Ime kho te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā.
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“These, Cunda, are the view-dependencies concerning beginning-points that I have declared as they are to be declared
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Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmīti [byākarissāmīti (sī. ka.)] ?
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and as they are not to be declared. Would I [simply] declare them to you?
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