| пали | Thanissaro bhikkhu - english
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194."Katame ca te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. (Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmī) [( ) etthantare pāṭho sabbatthapi paripuṇṇo dissati] ?
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“And which are the view-dependencies concerning endpoints that I have declared as they are to be declared and as they are not to be declared? 17
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Santi, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'rūpī attā hoti arogo paraṃ maraṇā, idameva saccaṃ moghamañña'nti.
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“There are certain contemplatives & brahmans who are of this view, this opinion, ‘After death, the self is possessed of form & free from disease: Only this is true, anything otherwise is worthless.’
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Santi pana, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'arūpī attā hoti - pe - rūpī ca arūpī ca attā hoti… nevarūpī nārūpī attā hoti… saññī attā hoti… asaññī attā hoti… nevasaññīnāsaññī attā hoti… attā ucchijjati vinassati na hoti paraṃ maraṇā, idameva saccaṃ moghamañña'nti.
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There are certain contemplatives & brahmans who are of this view, this opinion, ‘After death, the self is formless: Only this is true, anything otherwise is worthless.’ … ‘After death, the self is both possessed of form & formless’ … ‘After death, the self is neither possessed of form nor formless’ … ‘After death, the self is percipient’ … ‘After death, the self is not percipient’ … ‘After death, the self is both percipient & not percipient’ … ‘After death, the self is neither percipient nor not percipient’ … ‘The self is annihilated, destroyed, & does not exist after death: Only this is true, anything otherwise is worthless.’
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Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'rūpī attā hoti arogo paraṃ maraṇā, idameva saccaṃ moghamañña'nti.
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“As for the contemplatives & brahmans who are of this view, this opinion, ‘After death, the self is possessed of form & free from disease: 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 – "rūpī attā hoti arogo paraṃ maraṇā"'ti?
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say, ‘Friends, is it the case that this is said, “After death, the self is possessed of form & free from disease”?
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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.
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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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195."Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'arūpī attā hoti - pe - rūpī ca arūpī ca attā hoti… nevarūpīnārūpī attā hoti… saññī attā hoti… asaññī attā hoti… nevasaññīnāsaññī attā hoti… attā ucchijjati vinassati na hoti paraṃ maraṇā, 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 – "attā ucchijjati vinassati na hoti paraṃ maraṇā"'ti?
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Yañca kho te, cunda, 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, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā.
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“These, Cunda, are 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 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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196."Imesañca, cunda, pubbantasahagatānaṃ diṭṭhinissayānaṃ imesañca aparantasahagatānaṃ diṭṭhinissayānaṃ pahānāya samatikkamāya evaṃ mayā cattāro satipaṭṭhānā desitā paññattā.
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“It’s for the abandoning & transcending of these view-dependencies concerning beginning-points and view-dependencies concerning endpoints that I have thus taught & formulated the four establishings of mindfulness.
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Katame cattāro?
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Which four?
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Idha, cunda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.
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“There is the case where a monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world.
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Vedanāsu vedanānupassī - pe - citte cittānupassī… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
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He remains focused on feelings in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. He remains focused on the mind in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. He remains focused on mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world.18
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Imesañca cunda, pubbantasahagatānaṃ diṭṭhinissayānaṃ imesañca aparantasahagatānaṃ diṭṭhinissayānaṃ pahānāya samatikkamāya.
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“It’s for the abandoning & transcending of these view-dependencies concerning beginning-points and view-dependencies concerning endpoints
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Evaṃ mayā ime cattāro satipaṭṭhānā desitā paññattā"ti.
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that I have thus taught & formulated these four establishings of mindfulness.”
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197.Tena kho pana samayena āyasmā upavāṇo bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno.
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Now on that occasion Ven. Upavāṇa19 was standing behind the Blessed One, fanning him.
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Atha kho āyasmā upavāṇo bhagavantaṃ etadavoca – "acchariyaṃ, bhante, abbhutaṃ, bhante!
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He said to the Blessed One, “It’s amazing, lord. It’s astounding—
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Pāsādiko vatāyaṃ, bhante, dhammapariyāyo; supāsādiko vatāyaṃ bhante, dhammapariyāyo, ko nāmāyaṃ bhante dhammapariyāyo"ti?
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how inspiring this Dhamma-sequence is, how very inspiring this Dhamma-sequence is. What is the name of this Dhamma-sequence?”
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"Tasmātiha tvaṃ, upavāṇa, imaṃ dhammapariyāyaṃ 'pāsādiko' tveva naṃ dhārehī"ti.
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“In that case, Upavāṇa, you may remember this Dhamma-sequence simply as ‘The Inspiring.’ ”
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Idamavoca bhagavā.
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That is what the Blessed One said.
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Attamano āyasmā upavāṇo bhagavato bhāsitaṃ abhinandīti.
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Gratified, Ven. Upavāṇa delighted in the Blessed One’s words.
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Pāsādikasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.
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