With Poṭṭhapāda

So I have heard. At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

So I have heard. Evaṁ me sutaṁ—At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

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.*Poṭṭhapāda appears only here; he was named for a month of the lunar calendar (August/September). | Mallikā was the chief queen of Pasenadi, and her hall is mentioned in a similar context at MN 78:1.3. The commentary explains that the brahmins, Jains, and others would assemble there to “debate their beliefs” (samayaṁ pavadanti). Evidently the monastery grounds had accommodation for many ascetics of different beliefs, but only “one hall” where they would gather for debate. We hear many times of such debates, but here we catch a glimpse of a place that was set up to facilitate them. For -ācīra, read in the sense of “boundary, hedge” (commentary: timbarūrukkhapantiyā parikkhittattā; cf. Sanskrit prācīra, “enclosure, hedge, fence, wall”). Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.

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.

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.*Poṭṭhapāda appears only here; he was named for a month of the lunar calendar (August/September). | Mallikā was the chief queen of Pasenadi, and her hall is mentioned in a similar context at MN 78:1.3. The commentary explains that the brahmins, Jains, and others would assemble there to “debate their beliefs” (samayaṁ pavadanti). Evidently the monastery grounds had accommodation for many ascetics of different beliefs, but only “one hall” where they would gather for debate. We hear many times of such debates, but here we catch a glimpse of a place that was set up to facilitate them. For -ācīra, read in the sense of “boundary, hedge” (commentary: timbarūrukkhapantiyā parikkhittattā; cf. Sanskrit prācīra, “enclosure, hedge, fence, wall”).Tena kho pana samayena poṭṭhapādo paribbājako samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ tiṁsamattehi paribbājakasatehi. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.

Then it occurred to him, “It’s too early to wander for alms in Sāvatthī.*According to the commentary, when he approached the vicinity of the city gate, he decided to check the position of the sun and noticed that it was too early to enter. The commentary and sub-commentary explain that it only sounds like the Buddha was in doubt, for Buddhas deliberate before deciding on a course of action. Why don’t I go to Mallikā’s monastery to visit the wanderer Poṭṭhapāda?”*This can be understood as answering the criticism voiced in DN 8:22.2, that the Buddha was afraid to speak in an assembly. So that’s what he did.

Atha 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.

Then it occurred to him, Atha kho bhagavato etadahosi: “It’s too early to wander for alms in Sāvatthī.*According to the commentary, when he approached the vicinity of the city gate, he decided to check the position of the sun and noticed that it was too early to enter. The commentary and sub-commentary explain that it only sounds like the Buddha was in doubt, for Buddhas deliberate before deciding on a course of action.“atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ. Why don’t I go to Mallikā’s monastery to visit the wanderer Poṭṭhapāda?”*This can be understood as answering the criticism voiced in DN 8:22.2, that the Buddha was afraid to speak in an assembly.Yannūnāhaṁ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo, yena poṭṭhapādo paribbājako tenupasaṅkameyyan”ti. So that’s what he did. Atha kho bhagavā yena samayappavādako tindukācīro ekasālako mallikāya ārāmo tenupasaṅkami.

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 as*In contrast with the silence of the Buddha’s community at DN 2:10.7. 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 place.

Tena 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.

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 as*In contrast with the silence of the Buddha’s community at DN 2:10.7.Tena kho pana samayena poṭṭhapādo paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā. 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 place. 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.

Poṭṭhapāda saw the Buddha coming off in the distance, and hushed his own assembly, “Be quiet, good fellows, 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.”*The Buddha encourages quiet for the sake of mental development; Poṭṭhapāda does it for the sake of reputation. Then those wanderers fell silent.

Addasā 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 nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ.

Poṭṭhapāda saw the Buddha coming off in the distance, Addasā kho poṭṭhapādo paribbājako bhagavantaṁ dūratova āgacchantaṁ; and hushed his own assembly, disvāna sakaṁ parisaṁ saṇṭhapesi: “Be quiet, good fellows, don’t make a sound. “appasaddā bhonto hontu, mā bhonto saddamakattha. Here comes the ascetic Gotama. Ayaṁ samaṇo gotamo āgacchati. The venerable likes quiet and praises quiet. Appasaddakāmo kho so āyasmā appasaddassa vaṇṇavādī. Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”*The Buddha encourages quiet for the sake of mental development; Poṭṭhapāda does it for the sake of reputation.Appeva nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. Then those wanderers fell silent. Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ.

Then the Buddha approached Poṭṭhapāda, who said to him, “Let the Blessed One come, sir!*Poṭṭhapāda’s address is almost overly deferential. Welcome to the Blessed One, sir! It’s been a long time since you took the opportunity to come here. Please, sir, sit down, here, a seat is ready.”

Atha kho bhagavā yena poṭṭhapādo paribbājako tenupasaṅkami. Atha kho poṭṭhapādo paribbājako bhagavantaṁ etadavoca: “etu kho, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, bhagavā. Svāgataṁ, bhante, bhagavato. Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi, yadidaṁ idhāgamanāya. Nisīdatu, bhante, bhagavā, idaṁ āsanaṁ paññattan”ti.

Then the Buddha approached Poṭṭhapāda, Atha kho bhagavā yena poṭṭhapādo paribbājako tenupasaṅkami. who said to him, Atha kho poṭṭhapādo paribbājako bhagavantaṁ etadavoca: “Let the Blessed One come, sir!*Poṭṭhapāda’s address is almost overly deferential.“etu kho, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, bhagavā. Welcome to the Blessed One, sir! Svāgataṁ, bhante, bhagavato. It’s been a long time since you took the opportunity to come here. Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi, yadidaṁ idhāgamanāya. Please, sir, sit down, here, a seat is ready.” Nisīdatu, bhante, bhagavā, idaṁ āsanaṁ paññattan”ti.

The 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 left unfinished?”*Always polite, the Buddha begins by showing an interest in them.

Nisīdi bhagavā paññatte āsane. Poṭṭhapādopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho poṭṭhapādaṁ paribbājakaṁ bhagavā etadavoca: “kāyakāyaCuerpo; grupo o conjunto. En los suttas puede referirse al cuerpo físico, al cuerpo como campo de experiencia directa o a una agrupación de fenómenos. En la práctica meditativa, especialmente en kāyānupassanā y ānāpānasati, kāya no se limita a la anatomía, sino al cuerpo tal como se experimenta directamente.Ver en el glosario nuttha, poṭṭhapāda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?*kāya nuttha → kāya nottha (sya-all, mr)

The Buddha sat on the seat spread out, Nisīdi bhagavā paññatte āsane. while Poṭṭhapāda took a low seat and sat to one side. Poṭṭhapādopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. The Buddha said to him, Ekamantaṁ nisinnaṁ kho poṭṭhapādaṁ paribbājakaṁ bhagavā etadavoca: “Poṭṭhapāda, what were you sitting talking about just now? What conversation was left unfinished?”*Always polite, the Buddha begins by showing an interest in them.“kāyakāyaCuerpo; grupo o conjunto. En los suttas puede referirse al cuerpo físico, al cuerpo como campo de experiencia directa o a una agrupación de fenómenos. En la práctica meditativa, especialmente en kāyānupassanā y ānāpānasati, kāya no se limita a la anatomía, sino al cuerpo tal como se experimenta directamente.Ver en el glosario nuttha, poṭṭhapāda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?*kāya nuttha → kāya nottha (sya-all, mr)

When 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.

Evaṁ vutte, poṭṭhapādo paribbājako bhagavantaṁ etadavoca: “tiṭṭhatesā, bhante, kathā, yāya mayaṁ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.

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

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:*Abhisaññā does not appear elsewhere. Here the prefix abhi- means not “higher”, but rather “about, concerning”. Compare abhidhamma at MN 32:8.6: dve bhikkhū abhidhammakathaṁ kathenti (“two mendicants engage in discussion about the teaching”); also abhivinaya at AN 3.140:4.4. The commentary here says abhi- is a mere particle, so it need not be translated. ‘How does the cessation of perception happen?’*This discussion appears to have been directly sparked by the difficult passage in Bṛhadāraṇyaka Upaniṣad 2.4.12 and 4.5.13. The sage Yājñavalkya, teaching his wife Maitreyī, says that the true Self is a sheer mass of “consciousness” (vijñāna, Pali viññāṇa), which is “great, endless, infinite reality”. After realizing this, he says, there is no “perception” (saṁjñā, Pali saññā), a statement that bewilders even the wise Maitreyī. He explains that only in an apparent state of duality (dvaitamiva) do the separate functions of sense consciousness operate. When all is realized as the Self, how, he asks, can one know that owing to which all this is known? He is implicitly distinguishing between viññāna as “infinite” (= vi-) knowing and saññā as “constrained” (saṁ-) knowing. Yājñavalkya says the separate Self emerges with these elements and vanishes with them (etebhyo bhūtebhyaḥ samutthāya tānyevānu vinaśyati), but he does not explain how or why this happens, which is the question the theorists here attempt to address.

Purimāni, bhante, divasāni purimatarāni, nānātitthiyānaṁ samaṇabrāhmaṇānaṁ kotūhalasālāya sannisinnānaṁ sannipatitānaṁ abhisaññānirodhe kathā udapādi: ‘kathaṁ nu kho, bho, abhisaññānirodho hotī’ti?

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:*Abhisaññā does not appear elsewhere. Here the prefix abhi- means not “higher”, but rather “about, concerning”. Compare abhidhamma at MN 32:8.6: dve bhikkhū abhidhammakathaṁ kathenti (“two mendicants engage in discussion about the teaching”); also abhivinaya at AN 3.140:4.4. The commentary here says abhi- is a mere particle, so it need not be translated.Purimāni, bhante, divasāni purimatarāni, nānātitthiyānaṁ samaṇabrāhmaṇānaṁ kotūhalasālāya sannisinnānaṁ sannipatitānaṁ abhisaññānirodhe kathā udapādi: ‘How does the cessation of perception happen?’*This discussion appears to have been directly sparked by the difficult passage in Bṛhadāraṇyaka Upaniṣad 2.4.12 and 4.5.13. The sage Yājñavalkya, teaching his wife Maitreyī, says that the true Self is a sheer mass of “consciousness” (vijñāna, Pali viññāṇa), which is “great, endless, infinite reality”. After realizing this, he says, there is no “perception” (saṁjñā, Pali saññā), a statement that bewilders even the wise Maitreyī. He explains that only in an apparent state of duality (dvaitamiva) do the separate functions of sense consciousness operate. When all is realized as the Self, how, he asks, can one know that owing to which all this is known? He is implicitly distinguishing between viññāna as “infinite” (= vi-) knowing and saññā as “constrained” (saṁ-) knowing. Yājñavalkya says the separate Self emerges with these elements and vanishes with them (etebhyo bhūtebhyaḥ samutthāya tānyevānu vinaśyati), but he does not explain how or why this happens, which is the question the theorists here attempt to address.‘kathaṁ nu kho, bho, abhisaññānirodho hotī’ti?

Some of them said: ‘A person’s perceptions arise and cease without cause or reason.*Here perception is not identified with the “person” (purisa), but rather belongs to them (cf. etaṁ mama, “this is mine”). In the discussion to follow, the Buddha only directly addresses this theory, while the remainder are included by inference. When they arise, you become percipient. When they cease, you become non-percipient.’ That’s how some describe the cessation of perception.

Tatrekacce evamāhaṁsu: ‘ahetū appaccayā purisassa saññāsaññāPercepción; reconocimiento; interpretación. Ver khandha.Ver en el glosario uppajjantipi nirujjhantipi. Yasmiṁ samaye uppajjanti, saññī tasmiṁ samaye hoti. Yasmiṁ samaye nirujjhanti, asaññī tasmiṁ samaye hotī’ti. Ittheke abhisaññānirodhaṁ paññapenti.

Some of them said: Tatrekacce evamāhaṁsu: ‘A person’s perceptions arise and cease without cause or reason.*Here perception is not identified with the “person” (purisa), but rather belongs to them (cf. etaṁ mama, “this is mine”). In the discussion to follow, the Buddha only directly addresses this theory, while the remainder are included by inference.‘ahetū appaccayā purisassa saññāsaññāPercepción; reconocimiento; interpretación. Ver khandha.Ver en el glosario uppajjantipi nirujjhantipi. When they arise, you become percipient. Yasmiṁ samaye uppajjanti, saññī tasmiṁ samaye hoti. When they cease, you become non-percipient.’ Yasmiṁ samaye nirujjhanti, asaññī tasmiṁ samaye hotī’ti. That’s how some describe the cessation of perception. Ittheke abhisaññānirodhaṁ paññapenti.

But someone else says: ‘That’s not how it is, good fellows!*This idiom is also at SN 47.19:1.10. Perception is a person’s self,*The self is defined as perception (eso me attā), one of the five aggregates. Compare the various theories of the self and perception at DN 1:2.38.0. which enters and departs. When it enters, you become percipient. When it departs, you become non-percipient.’*Implying that at such times a person lacks a “self”. This is perhaps related to Yājñavalkya’s: “That man, when born, acquiring a body, is connected with ills (the bodily organs); and when he dies, departing, he discards those ills” (Bṛhadāraṇyaka Upaniṣad 4.3.8). That’s how some describe the cessation of perception.

Tamañño evamāha: ‘na kho pana metaṁ, bho, evaṁ bhavissati.*pana metaṁ → na kho nāmetaṁ (pts1ed) 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.

But someone else says: Tamañño evamāha: ‘That’s not how it is, good fellows!*This idiom is also at SN 47.19:1.10.‘na kho pana metaṁ, bho, evaṁ bhavissati.*pana metaṁ → na kho nāmetaṁ (pts1ed)Perception is a person’s self,*The self is defined as perception (eso me attā), one of the five aggregates. Compare the various theories of the self and perception at DN 1:2.38.0.Saññā hi, bho, purisassa attā. which enters and departs. Sā ca kho upetipi apetipi. When it enters, you become percipient. Yasmiṁ samaye upeti, saññī tasmiṁ samaye hoti. When it departs, you become non-percipient.’*Implying that at such times a person lacks a “self”. This is perhaps related to Yājñavalkya’s: “That man, when born, acquiring a body, is connected with ills (the bodily organs); and when he dies, departing, he discards those ills” (Bṛhadāraṇyaka Upaniṣad 4.3.8).Yasmiṁ samaye apeti, asaññī tasmiṁ samaye hotī’ti. That’s how some describe the cessation of perception. Ittheke abhisaññānirodhaṁ paññapenti.

But someone else says: ‘That’s not how it is, good fellows! There are ascetics and brahmins of great power and might.*The commentary says these were devotees of āthabbaṇa, i.e the practices preserved in the Atharvaveda. This “fourth Veda” is mentioned only once by name in the early Pali (Snp 4.14:13.1), where, as here, it is associated with the performance of magic and the casting of spells. The commentary fairly drips with contempt: “Allegedly, the Āthabbaṇa practitioners cast a spell, showing a creature’s head as if cut off, or their hand as if cut off, or as if dead. Then they show them back to normal; imagining so, they say, ‘From cessation they have arisen.’” They insert and extract a person’s perception.*See DN 29:16.20 for upakaḍḍhati and apakaḍḍhati in this sense. When they insert it, you become percipient. When they extract it, you become non-percipient.’ That’s how some describe the cessation of perception.

Tamañño 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.

But someone else says: Tamañño evamāha: ‘That’s not how it is, good fellows! ‘na kho pana metaṁ, bho, evaṁ bhavissati. There are ascetics and brahmins of great power and might.*The commentary says these were devotees of āthabbaṇa, i.e the practices preserved in the Atharvaveda. This “fourth Veda” is mentioned only once by name in the early Pali (Snp 4.14:13.1), where, as here, it is associated with the performance of magic and the casting of spells. The commentary fairly drips with contempt: “Allegedly, the Āthabbaṇa practitioners cast a spell, showing a creature’s head as if cut off, or their hand as if cut off, or as if dead. Then they show them back to normal; imagining so, they say, ‘From cessation they have arisen.’”Santi hi, bho, samaṇabrāhmaṇā mahiddhikā mahānubhāvā. They insert and extract a person’s perception.*See DN 29:16.20 for upakaḍḍhati and apakaḍḍhati in this sense.Te imassa purisassa saññaṁ upakaḍḍhantipi apakaḍḍhantipi. When they insert it, you become percipient. Yasmiṁ samaye upakaḍḍhanti, saññī tasmiṁ samaye hoti. When they extract it, you become non-percipient.’ Yasmiṁ samaye apakaḍḍhanti, asaññī tasmiṁ samaye hotī’ti. That’s how some describe the cessation of perception. Ittheke abhisaññānirodhaṁ paññapenti.

But someone else says: ‘That’s not how it is, good fellows! 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.

Tamañño 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.

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

That reminded me of the Buddha: ‘Surely it must be the Blessed One, the Holy One who is so very skilled in such matters.’ The Buddha is skilled and well-versed concerning the cessation of perception.*Pakataññū is not elsewhere attested in the suttas, but it is found in the Vinaya, for example at Bu Pc 72:1.8. How does the cessation of perception happen?”

Tassa mayhaṁ, bhante, bhagavantaṁyeva ārabbha satisatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario 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?

That reminded me of the Buddha: Tassa mayhaṁ, bhante, bhagavantaṁyeva ārabbha satisatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario udapādi: ‘Surely it must be the Blessed One, the Holy One who is so very skilled in such matters.’ ‘aho nūna bhagavā, aho nūna sugato, yo imesaṁ dhammānaṁ sukusalo’ti. The Buddha is skilled and well-versed concerning the cessation of perception.*Pakataññū is not elsewhere attested in the suttas, but it is found in the Vinaya, for example at Bu Pc 72:1.8.Bhagavā, bhante, kusalo, bhagavā pakataññū abhisaññānirodhassa. How does the cessation of perception happen?” Kathaṁ nu kho, bhante, abhisaññānirodho hotī”ti?

“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.*Here the Buddha argues that, since it is possible to change the nature of one’s own mind through practice, such changes cannot be random.

“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.

“Regarding this, Poṭṭhapāda, those ascetics and brahmins who say that “Tatra, poṭṭhapāda, ye te samaṇabrāhmaṇā evamāhaṁsu: a person’s perceptions arise and cease without cause or reason are wrong from the start. ‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipī’ti, āditova tesaṁ aparaddhaṁ. Why is that? Taṁ kissa hetu? Because a person’s perceptions arise and cease with cause and reason. Sahetū hi, poṭṭhapāda, sappaccayā purisassa saññā uppajjantipi nirujjhantipi. With training, certain perceptions arise and certain perceptions cease.*Here the Buddha argues that, since it is possible to change the nature of one’s own mind through practice, such changes cannot be random.Sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.

“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha … That’s how a mendicant is accomplished in ethics. …*Sinhalese manuscripts, followed by PTS, include the paragraphs on the metaphor of the king’s security (DN 2:63.1) and on guarding the sense doors here.

“Idha, poṭṭhapāda, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe… Evaṁ kho, poṭṭhapāda, bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario sīlasampanno hoti …pe…

“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha … “Idha, poṭṭhapāda, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe… That’s how a mendicant is accomplished in ethics. …*Sinhalese manuscripts, followed by PTS, include the paragraphs on the metaphor of the king’s security (DN 2:63.1) and on guarding the sense doors here.Evaṁ kho, poṭṭhapāda, bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario sīlasampanno hoti …pe…

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.*Progress through the jhānas is explained in terms of the refining of perceptions. At that time they have a subtle and true perception of the rapture and bliss born of seclusion.*“Subtle and true” is sukhumasacca, a term that appears only here. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the Buddha.

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.

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. So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. The sensual perception that they had previously ceases.*Progress through the jhānas is explained in terms of the refining of perceptions.Tassa yā purimā kāmasaññā, sā nirujjhati. At that time they have a subtle and true perception of the rapture and bliss born of seclusion.*“Subtle and true” is sukhumasacca, a term that appears only here.Vivekajapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, vivekajapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. That’s how, with training, certain perceptions arise and certain perceptions cease. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. And this is that training,” said the Buddha. Ayaṁ sikkhā”ti bhagavā avoca.

“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. 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.

“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.

“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. “Puna caparaṁ, poṭṭhapāda, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. The subtle and true perception of the rapture and bliss born of seclusion that they had previously ceases. Tassa yā purimā vivekajapītisukhasukhumasaccasaññā, sā nirujjhati. At that time they have a subtle and true perception of the rapture and bliss born of immersion. Samādhijapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, samādhijapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. That’s how, with training, certain perceptions arise and certain perceptions cease. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. And this is that training,” said the Buddha. Ayampi sikkhā”ti bhagavā avoca.

“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 bliss with equanimity. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the Buddha.

“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.

“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.’ “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. The subtle and true perception of the rapture and bliss born of immersion that they had previously ceases. Tassa yā purimā samādhijapītisukhasukhumasaccasaññā, sā nirujjhati. At that time they have a subtle and true perception of bliss with equanimity. Upekkhāsukhasukhumasaccasaññā tasmiṁ samaye hoti, upekkhāsukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. That’s how, with training, certain perceptions arise and certain perceptions cease. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. And this is that training,” said the Buddha. Ayampi sikkhā”ti bhagavā avoca.

“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 mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario. The subtle and true perception of bliss with equanimity 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.

“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.

“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 mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario. “Puna caparaṁ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. The subtle and true perception of bliss with equanimity that they had previously ceases. Tassa yā purimā upekkhāsukhasukhumasaccasaññā, sā nirujjhati. At that time they have a subtle and true perception of neutral feeling. Adukkhamasukhasukhumasaccasaññā tasmiṁ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. That’s how, with training, certain perceptions arise and certain perceptions cease. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. And this is that training,” said the Buddha. Ayampi sikkhā”ti bhagavā avoca.

“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.*We have encountered the “formless attainments” (arūpasamāpatti) before, where they formed a refined basis for attachment to self (DN 1:3.13.4). Here they appear as part of the gradual refinement of consciousness through the cessation of increasingly subtle perceptions. The perception of luminous form that they had previously ceases.*This is the vision of light that later came to be called a “sign” (nimitta). In the first four jhānas this persists as a “subtle” (sukhuma) reflection or echo of the “substantial” (olārika) material basis of meditation, such as the breath or the parts of the body. Even though it is a purely mental phenomenon, it is still “form” (rūpa) since it has physical properties like light or extension. At that time they have a subtle and true perception of the dimension of infinite space.*The “light” (obhāsa) of jhāna grows from “limited” (paritta) to “limitless” (appamāṇa, MN 128:29.1). Then the perception of even this limitless light vanishes, leaving only infinite space. That’s how, with training, certain perceptions arise and certain perceptions cease. And this is that training,” said the Buddha.

“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Tassa yā purimā rūpasaññā, sā nirujjhati.*purimā rūpasaññā → purimasaññā (mr) Ākāsānañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākāsānañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā”ti bhagavā avoca.

“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.*We have encountered the “formless attainments” (arūpasamāpatti) before, where they formed a refined basis for attachment to self (DN 1:3.13.4). Here they appear as part of the gradual refinement of consciousness through the cessation of increasingly subtle perceptions.“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. The perception of luminous form that they had previously ceases.*This is the vision of light that later came to be called a “sign” (nimitta). In the first four jhānas this persists as a “subtle” (sukhuma) reflection or echo of the “substantial” (olārika) material basis of meditation, such as the breath or the parts of the body. Even though it is a purely mental phenomenon, it is still “form” (rūpa) since it has physical properties like light or extension.Tassa yā purimā rūpasaññā, sā nirujjhati.*purimā rūpasaññā → purimasaññā (mr)At that time they have a subtle and true perception of the dimension of infinite space.*The “light” (obhāsa) of jhāna grows from “limited” (paritta) to “limitless” (appamāṇa, MN 128:29.1). Then the perception of even this limitless light vanishes, leaving only infinite space.Ākāsānañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākāsānañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti. That’s how, with training, certain perceptions arise and certain perceptions cease. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. And this is that training,” said the Buddha. Ayampi sikkhā”ti bhagavā avoca.

“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.*Perception of infinite space fades away leaving only the infinite consciousness that is aware. 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.

“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.

“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.*Perception of infinite space fades away leaving only the infinite consciousness that is aware.“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. The subtle and true perception of the dimension of infinite space that they had previously ceases. Tassa yā purimā ākāsānañcāyatanasukhumasaccasaññā, sā nirujjhati. At that time they have a subtle and true perception of the dimension of infinite consciousness. Viññāṇañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, viññāṇañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti. That’s how, with training, certain perceptions arise and certain perceptions cease. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. And this is that training,” said the Buddha. Ayampi sikkhā”ti bhagavā avoca.

“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 meditator is no longer even aware of infinite consciousness, but of the even vaster 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.*The last of the four formless attainments is the dimension of neither perception nor non-perception. Since this, by definition, lies beyond the scope of perception, it is not included here. And this is that training,” said the Buddha.

“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.

“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 meditator is no longer even aware of infinite consciousness, but of the even vaster nothingness.“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. The subtle and true perception of the dimension of infinite consciousness that they had previously ceases. Tassa yā purimā viññāṇañcāyatanasukhumasaccasaññā, sā nirujjhati. At that time they have a subtle and true perception of the dimension of nothingness. Ākiñcaññāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākiñcaññāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti. That’s how, with training, certain perceptions arise and certain perceptions cease.*The last of the four formless attainments is the dimension of neither perception nor non-perception. Since this, by definition, lies beyond the scope of perception, it is not included here.Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. And this is that training,” said the Buddha. Ayampi sikkhā”ti bhagavā avoca.

“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.*For sakasaññī (“takes charge of their own perception”), see Bu Pj 2:6.2.2. One relevant factor in determining whether an object has been stolen is if the accused “perceives it as their own”. Here it means that the meditator understands that they can evolve their own perceptions through meditation. 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.*“Intend and choose” is ceteyyaṁ abhisaṅkhareyyaṁ (1st singular optative). These synonyms are used in the sense of a subtle sense of will or intentionality that underlies such attainments (MN 52:14.3) and which must be let go lest they generate rebirth (MN 140:22.10). 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 progressive cessation of perception is attained with awareness.*Compare with “progressive cessation” (AN 9.31), “progressive tranquilizing of conditions” (SN 36.15), “progressive meditations” (AN 9.32), etc. | “Awareness” is sampajāna, which we have encountered previously as “situational awareness” in daily activities, or as the “awareness” in the third jhāna. Here it refers to a reflective capacity to understand the nature of deep meditation in terms of causality. The term was adopted by Patañjalī, who defined saṁprajñātasamādhi in a way that is clearly drawn from the Buddhist definition of jhāna. It is attained with vitakka, vicāra, ānanda (“bliss”), and āsmitā. According to the commentary, this last term is “experience of the one self” (ekātmikā saṁvid) and so is probably adapted from the Buddhist factor of ekaggatā. (Yogasūtra 1.17).

“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.

“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.*For sakasaññī (“takes charge of their own perception”), see Bu Pj 2:6.2.2. One relevant factor in determining whether an object has been stolen is if the accused “perceives it as their own”. Here it means that the meditator understands that they can evolve their own perceptions through meditation.“Yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṁ phusati. Standing on the peak of perception they think, Tassa saññagge ṭhitassa evaṁ hoti: ‘Intentionality is bad for me, it’s better to be free of it. ‘cetayamānassa me pāpiyo, acetayamānassa me seyyo. For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise.*“Intend and choose” is ceteyyaṁ abhisaṅkhareyyaṁ (1st singular optative). These synonyms are used in the sense of a subtle sense of will or intentionality that underlies such attainments (MN 52:14.3) and which must be let go lest they generate rebirth (MN 140:22.10).Ahañceva kho pana ceteyyaṁ, abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ; Why don’t I neither make a choice nor form an intention?’ yannūnāhaṁ na ceva ceteyyaṁ na ca abhisaṅkhareyyan’ti. They neither make a choice nor form an intention. So na ceva ceteti, na ca abhisaṅkharoti. Those perceptions cease in them, and other coarser perceptions don’t arise. Tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti. They touch cessation. So nirodhaṁ phusati. And that, Poṭṭhapāda, is how the progressive cessation of perception is attained with awareness.*Compare with “progressive cessation” (AN 9.31), “progressive tranquilizing of conditions” (SN 36.15), “progressive meditations” (AN 9.32), etc. | “Awareness” is sampajāna, which we have encountered previously as “situational awareness” in daily activities, or as the “awareness” in the third jhāna. Here it refers to a reflective capacity to understand the nature of deep meditation in terms of causality. The term was adopted by Patañjalī, who defined saṁprajñātasamādhi in a way that is clearly drawn from the Buddhist definition of jhāna. It is attained with vitakka, vicāra, ānanda (“bliss”), and āsmitā. According to the commentary, this last term is “experience of the one self” (ekātmikā saṁvid) and so is probably adapted from the Buddhist factor of ekaggatā. (Yogasūtra 1.17).Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hoti.

What do you think, Poṭṭhapāda? Have you ever heard of this before?”

Taṁ kiṁ maññasi, poṭṭhapāda, api nu te ito pubbe evarūpā anupubbābhisaññānirodhasampajānasamāpatti sutapubbā”ti?

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

“No, sir.*Taking the kernel of Yājñavalkya’s theory of the cessation of limited perception, the Buddha has expanded it in psychological and practical detail, while leaving out the metaphysical assumption of the Self. This is how I understand what the Buddha said:*Poṭṭhapāda shows the Buddha that he has been paying attention. Notice how it is culturally assumed that it is possible to retain and repeat the exact content of the teaching. ‘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. 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 progressive cessation of perception is attained with awareness.’”

“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.

“No, sir.*Taking the kernel of Yājñavalkya’s theory of the cessation of limited perception, the Buddha has expanded it in psychological and practical detail, while leaving out the metaphysical assumption of the Self.“No hetaṁ, bhante. This is how I understand what the Buddha said:*Poṭṭhapāda shows the Buddha that he has been paying attention. Notice how it is culturally assumed that it is possible to retain and repeat the exact content of the teaching.Evaṁ kho ahaṁ, bhante, bhagavato bhāsitaṁ ājānāmi: ‘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. ‘yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṁ phusati, Standing on the peak of perception they think, tassa saññagge ṭhitassa evaṁ hoti: “Intentionality is bad for me, it’s better to be free of it. “cetayamānassa me pāpiyo, acetayamānassa me seyyo. For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise. Ahañceva kho pana ceteyyaṁ abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ; Why don’t I neither make a choice nor form an intention?” yannūnāhaṁ na ceva ceteyyaṁ, na ca abhisaṅkhareyyan”ti. Those perceptions cease in them, and other coarser perceptions don’t arise. So na ceva ceteti, na cābhisaṅkharoti, tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti. They touch cessation. So nirodhaṁ phusati. And that is how the progressive cessation of perception is attained with awareness.’” Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hotī’”ti.

“I describe the peak of perception according to the specific manner in which one touches cessation.*The meaning of this is not clear to me. It might mean that insight can be developed based on any of the stages of meditation, so for that person their peak of perception is different to another’s. The commentary says that it refers to different meditation subjects, or simply to different occasions of meditation. That’s how I describe the peak of perception as both one and many.”

“Yathā yathā kho, poṭṭhapāda, nirodhaṁ phusati tathā tathāhaṁ saññaggaṁ paññapemi. Evaṁ kho ahaṁ, poṭṭhapāda, ekampi saññaggaṁ paññapemi, puthūpi saññagge paññapemī”ti.

“I describe the peak of perception according to the specific manner in which one touches cessation.*The meaning of this is not clear to me. It might mean that insight can be developed based on any of the stages of meditation, so for that person their peak of perception is different to another’s. The commentary says that it refers to different meditation subjects, or simply to different occasions of meditation.“Yathā yathā kho, poṭṭhapāda, nirodhaṁ phusati tathā tathāhaṁ saññaggaṁ paññapemi. That’s how I describe the peak of perception as both one and many.” Evaṁ kho ahaṁ, poṭṭhapāda, ekampi saññaggaṁ paññapemi, puthūpi saññagge paññapemī”ti.

“Perception arises first and knowledge afterwards. The arising of perception leads to the arising of knowledge.*Perception has been described in terms of the progress through more refined meditations (samādhi). Only then does the “knowledge” (ñāṇa) of insight arise. They understand, ‘My knowledge arose from a specific condition.’*The term “specific condition” (idappaccayā) is well known from dependent origination (eg. SN 12.20:2.3), where it applies to the general situation of ongoing existence in transmigration. When developing insight, a meditator takes their own meditation experience as their primary locus. This is then generalized to an understanding of the nature of conscious existence. That is a way to understand how perception arises first and knowledge afterwards; that the arising of perception leads to the arising of knowledge.”

“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.

“Perception arises first and knowledge afterwards. The arising of perception leads to the arising of knowledge.*Perception has been described in terms of the progress through more refined meditations (samādhi). Only then does the “knowledge” (ñāṇa) of insight arise.“Saññā kho, poṭṭhapāda, paṭhamaṁ uppajjati, pacchā ñāṇaṁ, saññuppādā ca pana ñāṇuppādo hoti. They understand, So evaṁ pajānāti: ‘My knowledge arose from a specific condition.’*The term “specific condition” (idappaccayā) is well known from dependent origination (eg. SN 12.20:2.3), where it applies to the general situation of ongoing existence in transmigration. When developing insight, a meditator takes their own meditation experience as their primary locus. This is then generalized to an understanding of the nature of conscious existence.‘idappaccayā kira me ñāṇaṁ udapādī’ti. That is a way to understand how Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ—perception arises first and knowledge afterwards; that the arising of perception leads to the arising of knowledge.” yathā saññā paṭhamaṁ uppajjati, pacchā ñāṇaṁ, saññuppādā ca pana ñāṇuppādo hotī”ti.

“Suppose there were such a solid self, Poṭṭhapāda. In that case, perception would be one thing, the self another.*Again, the Buddha does not rush to tell Poṭṭhapāda he is right or wrong, but rather draws out the implications of his statement. Here is another way to understand how perception and self are different things. So long as that solid self remains, still some perceptions arise in a person and others cease.*Here tiṭṭhateva is not “leaving aside”, but “remains”. Compare the similar construction at MN 107:13.1. That is a way to understand how perception and self are different things.”

“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.*Tiṭṭhateva sāyaṁ → tiṭṭhateva ayaṁ (sya-all); tiṭṭhatevāyaṁ (pts1ed) Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.

“Suppose there were such a solid self, Poṭṭhapāda. In that case, perception would be one thing, the self another.*Again, the Buddha does not rush to tell Poṭṭhapāda he is right or wrong, but rather draws out the implications of his statement.“Oḷāriko ca hi te, poṭṭhapāda, attā abhavissa rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho. Evaṁ santaṁ kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Here is another way to understand how perception and self are different things. Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā. So long as that solid self remains, still some perceptions arise in a person and others cease.*Here tiṭṭhateva is not “leaving aside”, but “remains”. Compare the similar construction at MN 107:13.1.Tiṭṭhateva sāyaṁ, poṭṭhapāda, oḷāriko attā rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.*Tiṭṭhateva sāyaṁ → tiṭṭhateva ayaṁ (sya-all); tiṭṭhatevāyaṁ (pts1ed)That is a way to understand how perception and self are different things.” Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.

“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.”

“Manomayo ca hi te, poṭṭhapāda, attā abhavissa sabbaṅgapaccaṅgī 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 sabbaṅgapaccaṅgī 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.

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

“Suppose there were such a formless 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 formless 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.”

“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.

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

“But, sir, am I able to know whether*Poṭṭhapāda can only attest a belief in various theories and still does not know how to assess them for himself. perception is a person’s self, or whether perception and self are different things?”

“Sakkā panetaṁ, bhante, mayā ñātuṁ:*etaṁ → evaṁ (mr) ‘saññā purisassa attā’ti vā ‘aññāva saññā añño attā’ti vā”ti?

“But, sir, am I able to know whether*Poṭṭhapāda can only attest a belief in various theories and still does not know how to assess them for himself.“Sakkā panetaṁ, bhante, mayā ñātuṁ:*etaṁ → evaṁ (mr)perception is a person’s self, or whether perception and self are different things?” ‘saññā purisassa attā’ti vā ‘aññāva saññā añño attā’ti vā”ti?

“It’s hard for you to understand this, since you have a different view, creed, and belief, unless you dedicate yourself to practice with the guidance of tradition.”

“Dujjānaṁ kho etaṁ, poṭṭhapāda, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena: ‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attāti’ vā”ti.

“It’s hard for you to understand this, since you have a different view, creed, and belief, unless you dedicate yourself to practice with the guidance of tradition.” “Dujjānaṁ kho etaṁ, poṭṭhapāda, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena: ‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attāti’ vā”ti.

“Well, if that’s the case, sir, then what do you make of this: ‘The cosmos is eternal. This is the only truth, anything else is futile’?”*This is the famous list of ten “undeclared points”, which are found throughout the suttas (eg. MN 25:10.21, MN 63:2.3, MN 72:3.1, and the whole of SN 44). They seem to have functioned as a kind of checklist by which philosophers could be evaluated and classified. | The word loka occurs in a number of senses, but here it refers to the entire “cosmos” of countless worlds.

“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?

“Well, if that’s the case, sir, “Sacetaṁ, bhante, mayā dujjānaṁ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena: ‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attā’ti vā; then what do you make of this: ‘The cosmos is eternal. This is the only truth, anything else is futile’?”*This is the famous list of ten “undeclared points”, which are found throughout the suttas (eg. MN 25:10.21, MN 63:2.3, MN 72:3.1, and the whole of SN 44). They seem to have functioned as a kind of checklist by which philosophers could be evaluated and classified. | The word loka occurs in a number of senses, but here it refers to the entire “cosmos” of countless worlds.kiṁ pana, bhante, ‘sassato loko, idameva saccaṁ moghamaññan’”ti?

“This has not been declared by me, Poṭṭhapāda.”

“Abyākataṁ kho etaṁ, poṭṭhapāda, mayā: ‘sassato loko, idameva saccaṁ moghamaññan’”ti.

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

“This too has not been declared by me.”

“Etampi kho, poṭṭhapāda, mayā abyākataṁ: ‘asassato loko, idameva saccaṁ moghamaññan’”ti.

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

“Then what do you make of this: ‘The cosmos is finite …’ … ‘The cosmos is infinite …’ … ‘The soul and the body are one and the same …’ … ‘The soul is one thing, the body another …’ … ‘A realized one still exists after death …’ … ‘A realized one no longer exists after death …’ … ‘A realized one both still exists and no longer exists after death …’ … ‘A Realized One neither still exists nor no longer exists after death. This is the only truth, anything else is futile’?”

“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?

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

“This too has not been declared by me.”

“Etampi kho, poṭṭhapāda, mayā abyākataṁ: ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.

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

“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.”

“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.

“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. “Na hetaṁ, poṭṭhapāda, atthasaṁhitaṁ na dhammasaṁhitaṁ nādibrahmacariyakaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, That’s why I haven’t declared them.” tasmā etaṁ mayā abyākatan”ti.

“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.”

“Etañhi, poṭṭhapāda, atthasaṁhitaṁ, etaṁ dhammasaṁhitaṁ, etaṁ ādibrahmacariyakaṁ, etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati; tasmā etaṁ mayā byākatan”ti.

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

“That’s so true, Blessed One! That’s so true, Holy One! Please, sir, go at your convenience.” Then the Buddha rose from his seat and left.

“Evametaṁ, bhagavā, evametaṁ, sugata. Yassadāni, bhante, bhagavā kālaṁ maññatī”ti. Atha kho bhagavā uṭṭhāyāsanā pakkāmi.

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

Soon after the Buddha left, those wanderers beset Poṭṭhapāda on all sides with sneering and jeering.*This phrase recurs at SN 21.9:1.4 and AN 3.64:11.1, with some variant readings. “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 give any categorical teaching at all regarding whether the cosmos is eternal and so on.”

Atha kho te paribbājakā acirapakkantassa bhagavato poṭṭhapādaṁ paribbājakaṁ samantato vācā sannitodakena sañjhabbharimakaṁsu:*vācā → vācāya (si, sya-all, pts1ed, mr) “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.

Soon after the Buddha left, those wanderers beset Poṭṭhapāda on all sides with sneering and jeering.*This phrase recurs at SN 21.9:1.4 and AN 3.64:11.1, with some variant readings.Atha kho te paribbājakā acirapakkantassa bhagavato poṭṭhapādaṁ paribbājakaṁ samantato vācā sannitodakena sañjhabbharimakaṁsu:*vācā → vācāya (si, sya-all, pts1ed, mr)“No matter what the ascetic Gotama says, Poṭṭhapāda agrees with him: “evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati: ‘That’s so true, Blessed One! That’s so true, Holy One!’ ‘evametaṁ, bhagavā, evametaṁ, sugatā’ti. We understand that the ascetic Gotama didn’t give any categorical teaching at all regarding whether the cosmos is eternal and so on.” 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.

When they said this, Poṭṭhapāda said to them, “I too understand that the ascetic Gotama didn’t give any categorical teaching 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 surety of natural principles. 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?”

Evaṁ 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?

When they said this, Poṭṭhapāda said to them, Evaṁ vutte, poṭṭhapādo paribbājako te paribbājake etadavoca: “I too understand that the ascetic Gotama didn’t give any categorical teaching at all regarding whether the cosmos is eternal and so on. “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; Nevertheless, the practice that he describes is true, real, and accurate. It is the regularity of natural principles, the surety of natural principles. api ca samaṇo gotamo bhūtaṁ tacchaṁ tathaṁ paṭipadaṁ paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ. 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?” Bhūtaṁ kho pana tacchaṁ tathaṁ paṭipadaṁ paññapentassa dhammaṭṭhitataṁ dhammaniyāmataṁ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyyā”ti?

Then 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.*The commentary says Citta was the son of an elephant trainer. Here he shows greater respect to the Buddha than does Poṭṭhapāda. 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:

Atha 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?

Then 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.*The commentary says Citta was the son of an elephant trainer. Here he shows greater respect to the Buddha than does Poṭṭhapāda.Atha kho dvīhatīhassa accayena citto ca hatthisāriputto poṭṭhapādo ca paribbājako yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā citto hatthisāriputto bhagavantaṁ abhivādetvā 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. Poṭṭhapādo pana paribbājako bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Poṭṭhapāda told the Buddha what had happened after he left. The Buddha said: 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?

“All those wanderers, Poṭṭhapāda, are blind and sightless. You are the only one whose eyes are clear. For I have taught and pointed out teachings that are categorical*This point seems to be lost on a number of modern commentators, who infer from passages such as the ten undeclared points that the Buddha refused to make any definitive declarations at all. The Buddha, rather, was a vibhajjavādin (MN 99:4.4, AN 10.94:4.7), “one who speaks after analysis”. and also teachings that are not categorical.

“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.

“All those wanderers, Poṭṭhapāda, are blind and sightless. “Sabbeva kho ete, poṭṭhapāda, paribbājakā andhā acakkhukā; You are the only one whose eyes are clear. tvaṁyeva nesaṁ eko cakkhumā. For I have taught and pointed out teachings that are categorical*This point seems to be lost on a number of modern commentators, who infer from passages such as the ten undeclared points that the Buddha refused to make any definitive declarations at all. The Buddha, rather, was a vibhajjavādin (MN 99:4.4, AN 10.94:4.7), “one who speaks after analysis”.Ekaṁsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā; and also teachings that are not categorical. anekaṁsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā.

And what teachings have I taught and pointed out as not categorical? ‘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 is one thing, the body another’ … ‘A realized one still exists after death’ … ‘A realized one no longer exists after death’ … ‘A realized one both still exists and no longer exists after death’ … ‘A realized one neither still exists nor no longer exists after death.’

Katame ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā? ‘Sassato loko’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto;*loko’ti → lokoti vā (bj, mr) ‘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.

And what teachings have I taught and pointed out as not categorical? Katame ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā? ‘The cosmos is eternal’ … ‘Sassato loko’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto;*loko’ti → lokoti vā (bj, mr)‘The cosmos is not eternal’ … ‘asassato loko’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto; ‘The cosmos is finite’ … ‘antavā loko’ti kho, poṭṭhapāda …pe… ‘The cosmos is infinite’ … ‘anantavā loko’ti kho, poṭṭhapāda … ‘The soul is the same thing as the body’ … ‘taṁ jīvaṁ taṁ sarīran’ti kho, poṭṭhapāda … ‘The soul is one thing, the body another’ … ‘aññaṁ jīvaṁ aññaṁ sarīran’ti kho, poṭṭhapāda … ‘A realized one still exists after death’ … ‘hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda … ‘A realized one no longer exists after death’ … na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda … ‘A realized one both still exists and no longer exists after death’ … ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda … ‘A realized one neither still exists nor no longer exists after death.’ ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto.

And why have I taught and pointed out such teachings as not categorical? 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 have taught and pointed out such teachings as not categorical.

Kasmā 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.

And why have I taught and pointed out such teachings as not categorical? Kasmā ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā? 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. Na hete, poṭṭhapāda, atthasaṁhitā na dhammasaṁhitā na ādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti. That’s why I have taught and pointed out such teachings as not categorical. Tasmā te mayā anekaṁsikā dhammā desitā paññattā.

And what teachings have I taught and pointed out as categorical? ‘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’.

Katame 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.

And what teachings have I taught and pointed out as categorical? Katame ca te, poṭṭhapāda, mayā ekaṁsikā dhammā desitā paññattā? ‘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’. 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.

And why have I taught and pointed out such teachings as categorical? 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 out such teachings as categorical.

Kasmā 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.

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

There are some ascetics and brahmins who have this doctrine and view: ‘The self is perfectly happy and free of disease after death.’*See DN 1:2.38.2. I go up to them and say, ‘Is it really true that this is the venerables’ view?’*The Buddha does not rely on rumor; he begins by checking his facts with those concerned. Not only does this affirm his commitment to truth, it shows respect and establishes a common ground from which the argument proceeds. And they answer, ‘Yes’. I say to them, ‘But do you meditate knowing and seeing a perfectly happy world?’*The verb viharati means “dwell”, and functions as an auxiliary verb implying duration. In spiritual contexts it often means “a period or state of meditation”. This first question is asking whether they see such a state in a regular meditation practice. Asked this, they say, ‘No.’

Santi, 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.

There are some ascetics and brahmins who have this doctrine and view: Santi, poṭṭhapāda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘The self is perfectly happy and free of disease after death.’*See DN 1:2.38.2.‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti. I go up to them and say, Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘Is it really true that this is the venerables’ view?’*The Buddha does not rely on rumor; he begins by checking his facts with those concerned. Not only does this affirm his commitment to truth, it shows respect and establishes a common ground from which the argument proceeds.‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino: “ekantasukhī attā hoti arogo paraṁ maraṇā”’ti? And they answer, ‘Yes’. Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. I say to them, Tyāhaṁ evaṁ vadāmi: ‘But do you meditate knowing and seeing a perfectly happy world?’*The verb viharati means “dwell”, and functions as an auxiliary verb implying duration. In spiritual contexts it often means “a period or state of meditation”. This first question is asking whether they see such a state in a regular meditation practice.‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti? Asked this, they say, ‘No.’ Iti puṭṭhā ‘no’ti vadanti.

I say to them, ‘But have you perceived a perfectly happy self for a single day or night, or even half a day or night?’*Perhaps they might not be able to develop a meditation for seeing that self, but at some point they may have had some sort of perception or vision or insight. Asked this, they say, ‘No.’

Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti?*sañjānāthā’ti → sampajānāthāti (bj, mr); sampajānathāpi (sya-all) Iti puṭṭhā ‘no’ti vadanti.

I say to them, Tyāhaṁ evaṁ vadāmi: ‘But have you perceived a perfectly happy self for a single day or night, or even half a day or night?’*Perhaps they might not be able to develop a meditation for seeing that self, but at some point they may have had some sort of perception or vision or insight.‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti?*sañjānāthā’ti → sampajānāthāti (bj, mr); sampajānathāpi (sya-all)Asked this, they say, ‘No.’ Iti puṭṭhā ‘no’ti vadanti.

I say to them, ‘But do you know a path and a practice to realize a perfectly happy world?’*Since they have no experience, they might at least have an idea how to reach that experience. Asked this, they say, ‘No.’

Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto jānātha: “ayaṁ maggo ayaṁ paṭipadāpaṭipadāEl medio de alcanzar una meta o destino. El «camino medio» (majjhima-paṭipadā) enseñado por el Buddha; el sendero de práctica descrito en la cuarta noble verdad (dukkhanirodhagāminī-paṭīpadā).Ver en el glosario ekantasukhassa lokassa sacchikiriyāyā”’ti? Iti puṭṭhā ‘no’ti vadanti.

I say to them, Tyāhaṁ evaṁ vadāmi: ‘But do you know ‘api pana tumhe āyasmanto jānātha: a path and a practice to realize a perfectly happy world?’*Since they have no experience, they might at least have an idea how to reach that experience.“ayaṁ maggo ayaṁ paṭipadāpaṭipadāEl medio de alcanzar una meta o destino. El «camino medio» (majjhima-paṭipadā) enseñado por el Buddha; el sendero de práctica descrito en la cuarta noble verdad (dukkhanirodhagāminī-paṭīpadā).Ver en el glosario ekantasukhassa lokassa sacchikiriyāyā”’ti? Asked this, they say, ‘No.’ Iti puṭṭhā ‘no’ti vadanti.

I say to them, ‘But have you ever heard the voice of the deities reborn in a perfectly happy world saying, “Practice well, good fellows, practice directly so as to realize a perfectly happy world.*They haven’t even heard a report about it. For this is how we practiced, and we were reborn in a perfectly happy world”?’ Asked this, they say, ‘No.’

Tyāhaṁ 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.

I say to them, Tyāhaṁ evaṁ vadāmi: ‘But have you ever heard the voice of the deities reborn in a perfectly happy world saying, ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā, tāsaṁ bhāsamānānaṁ saddaṁ suṇātha: “Practice well, good fellows, practice directly so as to realize a perfectly happy world.*They haven’t even heard a report about it.“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; For this is how we practiced, and we were reborn in a perfectly happy world”?’ mayampi hi, mārisā, evaṁpaṭipannā ekantasukhaṁ lokaṁ upapannā”’ti? Asked this, they say, ‘No.’ Iti puṭṭhā ‘no’ti vadanti.

What do you think, Poṭṭhapāda? This being so, doesn’t what they say turn out to have no demonstrable basis?”*“No demonstrable basis” renders appāṭihīrakataṁ. The Vedic pratiharate means “to yearn for, to welcome, to delight in”, from which pāṭihāriya means “that which should be delighted in, an amusement, an entertainment, an attraction”. In early Pali, the primary sense is something demonstrated or displayed that is convincing or inspiring. In later Pali this narrows to “miracle”.

Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?

What do you think, Poṭṭhapāda? Taṁ kiṁ maññasi, poṭṭhapāda, This being so, doesn’t what they say turn out to have no demonstrable basis?”*“No demonstrable basis” renders appāṭihīrakataṁ. The Vedic pratiharate means “to yearn for, to welcome, to delight in”, from which pāṭihāriya means “that which should be delighted in, an amusement, an entertainment, an attraction”. In early Pali, the primary sense is something demonstrated or displayed that is convincing or inspiring. In later Pali this narrows to “miracle”.nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?

“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!’*Janapadakalyāṇī is typically rendered as “the most beautiful lady in the land”. At SN 47.20:2.2 we learn that she is a dazzling singer and dancer. And while she was famed for her beauty (Ud 3.2:9.1), the word kalyāṇa normally means “(morally) good, fine, lovely” and does not refer solely to her appearance. They’d say to him, ‘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?’ Asked this, he’d say, ‘No.’ They’d say to him, ‘My man, 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? What village, town, or city she comes from?’*The same color “dingy”—mud-green—is used of Gotama when his skin was ruined by austerities. It might seem an odd color for a beautiful woman, but then “men’s tastes vary” (SN 4.25:5.2). Asked this, he’d say, ‘No.’ They’d say to him, ‘My man, do you desire someone who you’ve never even known or seen?’ Asked this, he’d say, ‘Yes.’

“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.

“Suppose, Poṭṭhapāda, a man were to say: “Seyyathāpi, poṭṭhapāda, puriso evaṁ vadeyya: ‘Whoever the finest lady in the land is, it is her that I want, her that I desire!’*Janapadakalyāṇī is typically rendered as “the most beautiful lady in the land”. At SN 47.20:2.2 we learn that she is a dazzling singer and dancer. And while she was famed for her beauty (Ud 3.2:9.1), the word kalyāṇa normally means “(morally) good, fine, lovely” and does not refer solely to her appearance.‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi taṁ kāmemī’ti. They’d say to him, Tamenaṁ evaṁ vadeyyuṁ: ‘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?’ ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? Asked this, he’d say, ‘No.’ Iti puṭṭho ‘no’ti vadeyya. They’d say to him, Tamenaṁ evaṁ vadeyyuṁ: ‘My man, 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? What village, town, or city she comes from?’*The same color “dingy”—mud-green—is used of Gotama when his skin was ruined by austerities. It might seem an odd color for a beautiful woman, but then “men’s tastes vary” (SN 4.25:5.2).‘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? Asked this, he’d say, ‘No.’ Iti puṭṭho ‘no’ti vadeyya. They’d say to him, Tamenaṁ evaṁ vadeyyuṁ: ‘My man, do you desire someone who you’ve never even known or seen?’ ‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti? Asked this, he’d say, ‘Yes.’ Iti puṭṭho ‘āmā’ti vadeyya.

What do you think, Poṭṭhapāda? This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”

Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?

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

“In the same way, the ascetics and brahmins who have that doctrine and view …

“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.

“In the same way, the ascetics and brahmins who have that doctrine and view … “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.

“Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse.*Nisseni only occurs elsewhere in Bu Ss 6:2.3.6 and Bu Ss 7:2.67, where it is something carried, i.e. a ladder rather than a flight of stairs. They’d say to him, ‘Mister, 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?’ Asked this, he’d say, ‘No.’ They’d say to him, ‘My man, are you building a ladder for a longhouse that you’ve never even known or seen?’ Asked this, he’d say, ‘Yes.’

“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?*yassa tvaṁ → yaṁ tvaṁ (mr) 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.

“Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse.*Nisseni only occurs elsewhere in Bu Ss 6:2.3.6 and Bu Ss 7:2.67, where it is something carried, i.e. a ladder rather than a flight of stairs.“Seyyathāpi, poṭṭhapāda, puriso cātumahāpathe nisseṇiṁ kareyya pāsādassa ārohaṇāya. They’d say to him, Tamenaṁ evaṁ vadeyyuṁ: ‘Mister, 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?’ ‘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?*yassa tvaṁ → yaṁ tvaṁ (mr)Asked this, he’d say, ‘No.’ Iti puṭṭho ‘no’ti vadeyya. They’d say to him, Tamenaṁ evaṁ vadeyyuṁ: ‘My man, are you building a ladder for a longhouse that you’ve never even known or seen?’ ‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, tassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosī’ti? Asked this, he’d say, ‘Yes.’ Iti puṭṭho ‘āmā’ti vadeyya.

What do you think, Poṭṭhapāda? This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”

Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?

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

“In the same way, the ascetics and brahmins who have those various doctrines and views …

“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.

“In the same way, the ascetics and brahmins who have those various doctrines and views … “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.

“Poṭṭhapāda, there are these three kinds of incarnation:*Attapaṭilābha is literally “re-acquisition of self”, where attā is explained by the commentary as attabhāva, the “state of the self” or “life-form” that is acquired or “incarnated” at rebirth, i.e. the body (sarīra), whether material or immaterial. Here we see an echo of the old use of ātman as “body”, although it is applied even to the formless realms. a solid incarnation, a mind-made incarnation, and a formless incarnation.*These recap the three theses of perception and the self posted by Poṭṭhapāda from DN 9:22.1. And what is a solid incarnation? It is formed, made up of the four principal states, and consumes edible food. What is a mind-made incarnation? It is formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. What is a formless incarnation? It is formless, made of perception.

“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 sabbaṅgapaccaṅgī ahīnindriyo, ayaṁ manomayo attapaṭilābho. Katamo arūpo attapaṭilābho? Arūpī saññāmayo, ayaṁ arūpo attapaṭilābho.

“Poṭṭhapāda, there are these three kinds of incarnation:*Attapaṭilābha is literally “re-acquisition of self”, where attā is explained by the commentary as attabhāva, the “state of the self” or “life-form” that is acquired or “incarnated” at rebirth, i.e. the body (sarīra), whether material or immaterial. Here we see an echo of the old use of ātman as “body”, although it is applied even to the formless realms.“Tayo kho me, poṭṭhapāda, attapaṭilābhā—a solid incarnation, a mind-made incarnation, and a formless incarnation.*These recap the three theses of perception and the self posted by Poṭṭhapāda from DN 9:22.1.oḷāriko attapaṭilābho, manomayo attapaṭilābho, arūpo attapaṭilābho. And what is a solid incarnation? Katamo ca, poṭṭhapāda, oḷāriko attapaṭilābho? It is formed, made up of the four principal states, and consumes edible food. Rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, ayaṁ oḷāriko attapaṭilābho. What is a mind-made incarnation? Katamo manomayo attapaṭilābho? It is formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. Rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo, ayaṁ manomayo attapaṭilābho. What is a formless incarnation? Katamo arūpo attapaṭilābho? It is formless, made of perception. Arūpī saññāmayo, ayaṁ arūpo attapaṭilābho.

I teach the DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario for the giving up of reincarnation in these three kinds of incarnation. ‘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.’*Compare with the similar sentiment at SN 22.2:10.1. 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.

Oḷārikassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi: ‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario 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 passaddhipassaddhiTranquilidad; serenidad del cuerpo y de la mente. Uno de los siete factores del despertar (bojjhaṅga).Ver en el glosario ca sati ca sampajaññañca sukho ca vihāro.

I teach the DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario for the giving up of reincarnation in these three kinds of incarnation. Oḷārikassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi: ‘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.’ ‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā upasampajja viharissathā’ti. Poṭṭhapāda, you might think: Siyā kho pana te, poṭṭhapāda, evamassa: ‘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.’*Compare with the similar sentiment at SN 22.2:10.1.‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti. But you should not see it like this. Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ. 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. Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhipassaddhiTranquilidad; serenidad del cuerpo y de la mente. Uno de los siete factores del despertar (bojjhaṅga).Ver en el glosario ca sati ca sampajaññañca sukho ca vihāro.

Poṭṭhapāda, if others should ask us, ‘But reverends, what is that solid incarnation for the giving up of which you teach?’ We’d answer like this, ‘This is that solid incarnation.’

Pare 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.

Poṭṭhapāda, if others should ask us, Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ: ‘But reverends, what is that solid incarnation for the giving up of which you teach?’ We’d answer like this, ‘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: ‘This is that solid incarnation.’ ‘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.

If others should ask us, ‘But reverends, what is that mind-made incarnation?’ We’d answer like this, ‘This is that mind-made incarnation.’*The Buddha points to the experience to demonstrate what he is talking about, rather than offering a long theoretical explanation. Ayaṁ is a pronoun of presence, used to indicate what is apparent before the subject.

Pare 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.

If others should ask us, Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ: ‘But reverends, what is that mind-made incarnation?’ We’d answer like this, ‘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: ‘This is that mind-made incarnation.’*The Buddha points to the experience to demonstrate what he is talking about, rather than offering a long theoretical explanation. Ayaṁ is a pronoun of presence, used to indicate what is apparent before the subject.‘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.

If others should ask us, ‘But reverends, what is that formless incarnation?’ We’d answer like this, ‘This is that formless incarnation.’

Pare 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.

If others should ask us, Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ: ‘But reverends, what is that formless incarnation?’ We’d answer like this, ‘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: ‘This is that formless incarnation.’ ‘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.

What do you think, Poṭṭhapāda? This being so, doesn’t that statement turn out to have a demonstrable basis?”

Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?

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

“Suppose a man were to build a ladder for climbing up to a stilt longhouse right underneath that longhouse. They’d say to him, ‘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?’ He’d say, ‘This is that stilt longhouse for which I’m building a ladder, right underneath it.’

“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.

“Suppose a man were to build a ladder for climbing up to a stilt longhouse right underneath that longhouse. “Seyyathāpi, poṭṭhapāda, puriso nisseṇiṁ kareyya pāsādassa ārohaṇāya tasseva pāsādassa heṭṭhā. They’d say to him, Tamenaṁ evaṁ vadeyyuṁ: ‘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?’ ‘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? He’d say, So evaṁ vadeyya: ‘This is that stilt longhouse for which I’m building a ladder, right underneath it.’ ‘ayaṁ vā so, āvuso, pāsādo, yassāhaṁ ārohaṇāya nisseṇiṁ karomi, tasseva pāsādassa heṭṭhā’ti.

What do you think, Poṭṭhapāda? This being so, doesn’t that man’s statement turn out to have a demonstrable basis?”

Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tassa purisassa sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?

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

When the Buddha had spoken, Citta Hatthisāriputta said, “Sir, when reincarnated in a solid incarnation, are the mind-made and formless incarnations fictitious,*Citta is asking an ontological question, assuming that these three states are existent realities of the self. and only the solid incarnation real? When reincarnated in a mind-made incarnation, are the solid and formless incarnations fictitious, and only the mind-made incarnation real? When reincarnated in a formless incarnation, are the solid and mind-made incarnations fictitious, and only the formless incarnation real?”

Evaṁ 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.

When the Buddha had spoken, Citta Hatthisāriputta said, Evaṁ vutte, citto hatthisāriputto bhagavantaṁ etadavoca: “Sir, when reincarnated in a solid incarnation, are the mind-made and formless incarnations fictitious,*Citta is asking an ontological question, assuming that these three states are existent realities of the self.“yasmiṁ, bhante, samaye oḷāriko attapaṭilābho hoti, moghassa tasmiṁ samaye manomayo attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; and only the solid incarnation real? oḷāriko vāssa attapaṭilābho tasmiṁ samaye sacco hoti. When reincarnated in a mind-made incarnation, are the solid and formless incarnations fictitious, Yasmiṁ, bhante, samaye manomayo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; and only the mind-made incarnation real? manomayo vāssa attapaṭilābho tasmiṁ samaye sacco hoti. When reincarnated in a formless incarnation, are the solid and mind-made incarnations fictitious, Yasmiṁ, bhante, samaye arūpo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho manomayo attapaṭilābho hoti; and only the formless incarnation real?” arūpo vāssa attapaṭilābho tasmiṁ samaye sacco hotī”ti.

“When reincarnated in a solid incarnation, it’s not referred to as a mind-made or formless incarnation,*The Buddha reframes the question as one of conventional description. He is describing states in which one might be reborn, not underlying ontologies. only as a solid incarnation. When reincarnated in a mind-made incarnation, it’s not referred to as a solid or formless incarnation, only as a mind-made incarnation. When reincarnated in a formless incarnation, it’s not referred to as a solid or mind-made incarnation, only as a formless incarnation.

“Yasmiṁ, cittacittaMente, corazón o estado de consciencia. En los suttas puede referirse a la mente como experiencia cognitiva y afectiva, no solo al pensamiento conceptual. En meditación, citta suele señalar el estado o cualidad de la mente que se observa, calma, concentra o libera.Ver en el glosario, 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.

“When reincarnated in a solid incarnation, it’s not referred to as a mind-made or formless incarnation,*The Buddha reframes the question as one of conventional description. He is describing states in which one might be reborn, not underlying ontologies.“Yasmiṁ, cittacittaMente, corazón o estado de consciencia. En los suttas puede referirse a la mente como experiencia cognitiva y afectiva, no solo al pensamiento conceptual. En meditación, citta suele señalar el estado o cualidad de la mente que se observa, calma, concentra o libera.Ver en el glosario, samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati; only as a solid incarnation. oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. When reincarnated in a mind-made incarnation, it’s not referred to as a solid or formless incarnation, Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati; only as a mind-made incarnation. manomayo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. When reincarnated in a formless incarnation, it’s not referred to as a solid or mind-made incarnation, Yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati; only as a formless incarnation. arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.

Citta, suppose they were to ask you, ‘Did you exist in the past?*This anticipates one of the great philosophical debates of sectarian Buddhists which gave rise to the Sarvāstivāda, the school whose core doctrine was that “all exists (in the past, future, and present)”. The Buddha describes past, future, and present with the three grammatical tenses. Will you exist in the future? Do you exist now?’ How would you answer?”

Sace 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?

Citta, suppose they were to ask you, Sace taṁ, citta, evaṁ puccheyyuṁ: ‘Did you exist in the past?*This anticipates one of the great philosophical debates of sectarian Buddhists which gave rise to the Sarvāstivāda, the school whose core doctrine was that “all exists (in the past, future, and present)”. The Buddha describes past, future, and present with the three grammatical tenses.‘ahosi tvaṁ atītamaddhānaṁ, na tvaṁ nāhosi; Will you exist in the future? bhavissasi tvaṁ anāgatamaddhānaṁ, na tvaṁ na bhavissasi; Do you exist now?’ atthi tvaṁ etarahi, na tvaṁ natthī’ti. How would you answer?” Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti?

“Sir, if they were to ask me this, I’d answer like this, ‘I did exist in the past. I will exist in the future. I do exist now.’ That’s how I’d answer.”

“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.

“Sir, if they were to ask me this, “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. I’d answer like this, Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ: ‘I did exist in the past. ‘ahosāhaṁ atītamaddhānaṁ, nāhaṁ na ahosiṁ; I will exist in the future. bhavissāmahaṁ anāgatamaddhānaṁ, nāhaṁ na bhavissāmi; I do exist now.’ atthāhaṁ etarahi, nāhaṁ natthī’ti. That’s how I’d answer.” Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyan”ti.

“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?”

“Sace pana taṁ, citta, evaṁ puccheyyuṁ: ‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno?*sova → svera (bj, pts1ed); soyeva (sya-all); so ca (mr) Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno?*Yo → yo va (pts1ed) Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti?

“But Citta, suppose they were to ask you, “Sace pana taṁ, citta, evaṁ puccheyyuṁ: ‘Is the reincarnation you had in the past your only real one, and those of the future and present fictitious? ‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno?*sova → svera (bj, pts1ed); soyeva (sya-all); so ca (mr)Is the reincarnation you will have in the future your only real one, and those of the past and present fictitious? Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno?*Yo → yo va (pts1ed)Is the reincarnation you have now your only real one, and those of the past and future fictitious?’ Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. How would you answer?” Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti?

“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.”

“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.

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

“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.

“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.

“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. “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.

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.*Compare Śatapatha Brāhmaṇa 3.3.3.2. 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 incarnations, it’s not referred to as the other two, only under its own name. These are the world’s common usages, definitions, expressions, and descriptions, which the Realized One uses to communicate without getting stuck on them.”*Words such as “self” have a conventional usage and in that context are perfectly fine. But what that “self” refers to is constantly changing, as it is reincarnated in different states. It is like a river which keeps the same name even though the water is always changing. If, driven by attachment, we assume there is a metaphysical reality underlying the conventional “self”, we step beyond what can be empirically verified. Note, however, that the Buddha is not asserting that there are two levels of truth, conventional and ultimate, a distinction not found in early Buddhism. | Compare MN 139:3.9, MN 74:13.1, SN 1.25.

Seyyathāpi, 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.

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.*Compare Śatapatha Brāhmaṇa 3.3.3.2.Seyyathāpi, citta, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo. While it’s milk, it’s not referred to as curds, butter, ghee, or cream of ghee. Yasmiṁ samaye khīraṁ hoti, neva tasmiṁ samaye dadhīti saṅkhaṁ gacchati, na navanītanti saṅkhaṁ gacchati, na sappīti saṅkhaṁ gacchati, na sappimaṇḍoti saṅkhaṁ gacchati; It’s only referred to as milk. khīrantveva tasmiṁ samaye saṅkhaṁ gacchati. While it’s curd Yasmiṁ samaye dadhi hoti …pe… or butter navanītaṁ hoti … or ghee sappi hoti … or cream of ghee, it’s not referred to as anything else, sappimaṇḍo hoti, neva tasmiṁ samaye khīranti saṅkhaṁ gacchati, na dadhīti saṅkhaṁ gacchati, na navanītanti saṅkhaṁ gacchati, na sappīti saṅkhaṁ gacchati; only under its own name. sappimaṇḍotveva tasmiṁ samaye saṅkhaṁ gacchati. 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. 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. These are the world’s common usages, definitions, expressions, and descriptions, which the Realized One uses to communicate without getting stuck on them.”*Words such as “self” have a conventional usage and in that context are perfectly fine. But what that “self” refers to is constantly changing, as it is reincarnated in different states. It is like a river which keeps the same name even though the water is always changing. If, driven by attachment, we assume there is a metaphysical reality underlying the conventional “self”, we step beyond what can be empirically verified. Note, however, that the Buddha is not asserting that there are two levels of truth, conventional and ultimate, a distinction not found in early Buddhism. | Compare MN 139:3.9, MN 74:13.1, SN 1.25.Imā kho, citta, lokasamaññā lokaniruttiyo lokavohārā lokapaññattiyo, yāhi tathāgato voharati aparāmasan”ti.

When 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 clear 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 SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

Evaṁ 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.

When he had spoken, the wanderer Poṭṭhapāda said to the Buddha, Evaṁ vutte, poṭṭhapādo paribbājako bhagavantaṁ etadavoca: “Excellent, sir! Excellent! “abhikkantaṁ, bhante, abhikkantaṁ, bhante. 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. 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. I go for refuge to the Buddha, to the teaching, and to the mendicant SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

But 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 clear 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?”

Citto 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.

But Citta Hatthisāriputta said to the Buddha, Citto pana hatthisāriputto bhagavantaṁ etadavoca: “Excellent, sir! Excellent! “abhikkantaṁ, bhante, abhikkantaṁ, bhante. 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. 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. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Sir, may I receive the going forth, the ordination in the Buddha’s presence?” Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

And 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.*In AN 6.60 we find Citta Hatthisāriputta, still a somewhat junior monk, rudely interrupting his seniors. After admonition he disrobed, but he ordained again and later achieved arahantship. We can reconcile these two accounts by recognizing that the phrase acira “not long after” is a conventional term, which might be several years. Thus the events of AN 6.60 occurred some time between his ordination and awakening. 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.” And Venerable Citta Hatthisāriputta became one of the perfected.

Alattha 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.

And Citta Hatthisāriputta received the going forth, the ordination in the Buddha’s presence. Alattha kho citto hatthisāriputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ. 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.*In AN 6.60 we find Citta Hatthisāriputta, still a somewhat junior monk, rudely interrupting his seniors. After admonition he disrobed, but he ordained again and later achieved arahantship. We can reconcile these two accounts by recognizing that the phrase acira “not long after” is a conventional term, which might be several years. Thus the events of AN 6.60 occurred some time between his ordination and awakening.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. 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.” “khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthAttāyā”ti abbhaññāsi. And Venerable Citta Hatthisāriputta became one of the perfected. Aññataro kho panāyasmā citto hatthisāriputto arahataṁ ahosīti.