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Saṁyutta Nikāya 12.24 Linked Discourses 12.24 Kindred Sayings 12.24
3. Dasabalavagga 3. The Ten Powers 3. The Ten Powers
Aññatitthiyasutta Followers of Other Religions Sectarian Teachers
Rājagahe viharati veḷuvane. Near Rājagaha, in the Bamboo Grove. [The Exalted One was once] staying near Rājagaha at the Bamboo Grove.
Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. Now the venerable Sariputta clothed himself one morning, and taking his bowl and cloak entered Rājagaha on his alms round.
Atha kho āyasmato sāriputtassa etadahosi: Then it occurred to him, Now he thought:—
“atippago kho tāva rājagahe piṇḍāya carituṁ. “It’s too early to wander for alms in Rājagaha. “It is too early as yet to go about Rājagaha for alms:
Yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan”ti. Why don’t I visit the monastery of the wanderers of other religions?” I might go to the gardens of the heretical Wanderers.”
Atha kho āyasmā sāriputto yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodi. Then he went to the monastery of the wanderers of other religions and exchanged greetings with the wanderers there. Now the venerable Sariputta came to those gardens, and after exchanging greetings with those heretical Wanderers and compliments of friendship and courtesy,
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ te aññatitthiyā paribbājakā etadavocuṁ: When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him: sat down at one side. Then those Wanderers spoke thus to the venerable Sariputta so seated:
“Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti. “Reverend Sāriputta, there are ascetics and brahmins who teach the efficacy of deeds. Some of them declare that suffering is made by oneself. “There are, friend Sariputta, certain recluses and brahmins, believers in karma, who declare that ill is self-made;
Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti. Some of them declare that suffering is made by another. certain others of them declare ill is made by someone other [than one’s self];
Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti. Some of them declare that suffering is made by both oneself and another. certain others declare that ill is made by both,
Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti. Some of them declare that suffering arises anomalously, not made by oneself or another. and certain others that ill is made by neither, but happens by chance.
Idha, panāvuso sāriputta, samaṇo gotamo kiṁvādī kimakkhāyī? What does the ascetic Gotama say about this? How does he explain it? But the recluse Gotama—what does he declare, what does he announce?
Kathaṁ byākaramānā ca mayaṁ vuttavādino ceva samaṇassa gotamassa assāma, na ca samaṇaṁ gotamaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyā”ti? How should we answer so as to repeat what the ascetic Gotama has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuttal and criticism?” And how, if we were answering, should we be repeating the views of the recluse Gotama, and should not be misrepresenting him by what is not correct, but should be answering by a doctrine in conformity with his doctrine, and [one whereby] no one who is of his doctrine, a follower of his views, would render himself open to blame?”
“Paṭiccasamuppannaṁ kho, āvuso, dukkhaṁ vuttaṁ bhagavatā. “Reverends, the Buddha has said that suffering is dependently originated. “Friend, the Exalted One has said that ill comes to pass through a cause.
Kiṁ paṭicca? Dependent on what? Because of what?
Phassaṁ paṭicca. Dependent on contact. Because of contact.
Iti vadaṁ vuttavādī ceva bhagavato assa, na ca bhagavantaṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya. In speaking like this, you would repeat what the Buddha has said, and not misrepresent him with an untruth. You would explain in line with his teaching, and there would be no legitimate grounds for rebuttal and criticism. He who so spoke would be repeating the views of the Exalted One, and would not be misrepresenting him by what is not correct, but would be answering by a doctrine in conformity with his doctrine, and one whereby no one who is of his doctrine, a follower of his views, would render himself open to blame.
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā. Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, that’s dependent on contact. In the case of those recluses and brahmins, friend, who believing in karma declare that ill has been made by one’s own self, this ill was caused by contact.
Yepi te samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā. In the case of those who declare that suffering is made by another, that’s also dependent on contact. In the case of those of them who declare that ill has been made by a different self, this ill too was caused by contact.
Yepi te samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti tadapi phassapaccayā. In the case of those who declare that suffering is made by oneself and another, that’s also dependent on contact. In the case of those of them who declare that ill has been made by both one’s own self and by a different self, this ill too was caused by contact.
Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā. In the case of those who declare that suffering arises anomalously, not made by oneself or another, that’s also dependent on contact. In the case also of those who declare that ill has been made by neither, but has happened by chance, this ill too was caused by contact.
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, it’s impossible that they will experience that without contact. In no one of these four views of those who believe in karma is it possible to show that those recluses and brahmins will experience feeling without contact.”
Yepi te samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. In the case of those who declare that suffering is made by another, it’s impossible that they will experience that without contact.
Yepi te samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. In the case of those who declare that suffering is made by oneself and another, it’s impossible that they will experience that without contact.
Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti. In the case of those who declare that suffering arises anomalously, not made by oneself or another, it’s impossible that they will experience that without contact.”
Assosi kho āyasmā ānando āyasmato sāriputtassa tehi aññatitthiyehi paribbājakehi saddhiṁ imaṁ kathāsallāpaṁ. Venerable Ānanda heard this discussion between Venerable Sāriputta and those wanderers of other religions. Now the venerable Ananda was listening to Sariputta’s talk with the heretical Wanderers.
Atha kho āyasmā ānando rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Then Ānanda wandered for alms in Rājagaha. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, And the venerable Ananda, after going his alms round in Rājagaha and eating his meal on his return, came into the presence of the Exalted One, saluted him, sat down at one side,
Ekamantaṁ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa tehi aññatitthiyehi paribbājakehi saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. and informed the Buddha of all they had discussed. and so seated told the Exalted One what that talk had been, even all of it.
“Sādhu sādhu, ānanda, yathā taṁ sāriputto sammā byākaramāno byākareyya. “Good, good, Ānanda! It’s just as Sāriputta has so rightly explained. “Well done, well done, Ananda! Sariputta so answering would be answering rightly.
Paṭiccasamuppannaṁ kho, ānanda, dukkhaṁ vuttaṁ mayā. I have said that suffering is dependently originated. I have said that ill happens through a cause.
Kiṁ paṭicca? Dependent on what? Because of what?
Phassaṁ paṭicca. Dependent on contact. Because of contact.
Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya. Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuttal and criticism. So saying one would be a repeater of my sayings; he would not be misrepresenting me by what is not correct, and no one who is of my doctrine, a follower of my views, would thereby render himself open to blame.
Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā. Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, that’s dependent on contact. … In each of the four cases, Ananda, of those recluses and brahmins who believe in karma, ill will have been caused by contact.
Yepi te …pe…
yepi te …pe…
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā. In the case of those who declare that suffering arises anomalously, not made by oneself or another, that’s also dependent on contact.
Tatrānanda, yepi te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. In the case of those who declare that suffering is made by oneself, it’s impossible that they will experience that without contact. … In no one of these four cases is it possible to show that those recluses and brahmins who believe in karma will experience ill without contact.
Yepi te …pe…
yepi te …pe…
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. In the case of those who declare that suffering arises anomalously, not made by oneself or another, it’s impossible that they will experience that without contact.
Ekamidāhaṁ, ānanda, samayaṁ idheva rājagahe viharāmi veḷuvane kalandakanivāpe. Ānanda, this one time I was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. I too, Ananda, was once staying here near Rājagaha in the Bamboo Grove at the Squirrels’ Feeding-ground.
Atha khvāhaṁ, ānanda, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisiṁ. Then I robed up in the morning and, taking my bowl and robe, entered Rājagaha for alms.
Tassa mayhaṁ, ānanda, etadahosi: Then I thought:
‘atippago kho tāva rājagahe piṇḍāya carituṁ. ‘It’s too early to wander for alms in Rājagaha. I, too, finding it too early to make my alms round,
Yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan’ti. Why don’t I visit the monastery of the wanderers of other religions?’ bethought me to go to the gardens of the heretical Wanderers.
Atha khvāhaṁ, ānanda, yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁ; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁ. Then I went to the monastery of the wanderers of other religions and exchanged greetings with the wanderers there. They told me of those four views on karma and asked me,
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinnaṁ kho maṁ, ānanda, te aññatitthiyā paribbājakā etadavocuṁ: When the greetings and polite conversation were over, I sat down to one side. …” What is the venerable Gotama’s view? What has he to announce to us? How answering, should we be repeating his views and should not be misrepresenting him by what is not correct?
‘Santāvuso gotama, eke samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti. (The wanderers asked the Buddha the very same questions, and he gave the same answers.) And I answered them even as Sariputta answered.”
Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti.
Santāvuso gotama, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti.
Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti.
Idha no āyasmā gotamo kiṁvādī kimakkhāyī?
Kathaṁ byākaramānā ca mayaṁ vuttavādino ceva āyasmato gotamassa assāma, na ca āyasmantaṁ gotamaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyā’ti?
Evaṁ vuttāhaṁ, ānanda, te aññatitthiye paribbājake etadavocaṁ:
‘paṭiccasamuppannaṁ kho, āvuso, dukkhaṁ vuttaṁ mayā.
Kiṁ paṭicca?
Phassaṁ paṭicca.
Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyāti.
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā.
Yepi te …pe…
yepi te …pe…
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā.
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.
Yepi te …pe…
yepi te …pe…
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī’”ti.
“Acchariyaṁ bhante, abbhutaṁ bhante. “It’s incredible, sir, it’s amazing, “Wonderful, lord, marvellous
Yatra hi nāma ekena padena sabbo attho vutto bhavissati. how the whole matter is stated with one phrase. how the whole matter will have been said in one clause.
Siyā nu kho, bhante, esevattho vitthārena vuccamāno gambhīro ceva assa gambhīrāvabhāso cā”ti? Could there be a detailed explanation of this matter that is both deep and appears deep?” If this matter were spoken in detail, it were deep and it would seem deep.”
“Tena hānanda, taññevettha paṭibhātū”ti. “Well then, Ānanda, clarify this matter yourself.” “Well then, Ananda, let just that reveal itself to you now.”
“Sace maṁ, bhante, evaṁ puccheyyuṁ: “Sir, suppose they were to ask me: “If, lord, they were to ask me:—
‘jarāmaraṇaṁ, āvuso ānanda, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavan’ti? ‘Reverend Ānanda, what is the source, origin, birthplace, and inception of old age and death?’ ‘Decay-and-death, friend Ananda, what is its basis, what is its coming to pass, how is it brought to pass, what is its cause?’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: I’d answer like this: I, so asked, should answer:
‘jarāmaraṇaṁ kho, āvuso, jātinidānaṁ jātisamudayaṁ jātijātikaṁ jātipabhavan’ti. ‘Reverends, rebirth is the source, origin, birthplace, and inception of old age and death.’ ‘Decay-and-death, friends, is based on birth, through birth it comes to pass, is brought to pass, birth is its cause.’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ. That’s how I’d answer such a question. So would I answer.
Sace maṁ, bhante, evaṁ puccheyyuṁ: Suppose they were to ask me: Further, if they were to ask me the same concerning birth,
‘jāti panāvuso ānanda, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti? ‘What is the source of rebirth?’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: I’d answer like this: I should answer,
‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti. ‘Continued existence is the source of rebirth.’ ‘becoming is the cause of birth. ’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ. That’s how I’d answer such a question.
Sace maṁ, bhante, evaṁ puccheyyuṁ: Suppose they were to ask me:
‘bhavo panāvuso ānanda, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo’ti? ‘What is the source of continued existence?’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: I’d answer like this: And I should answer further that
‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti. ‘Grasping is the source of continued existence.’ ‘becoming is based on grasping’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ. That’s how I’d answer such a question.
Sace maṁ, bhante, evaṁ puccheyyuṁ—Suppose they were to ask me:
upādānaṁ panāvuso …pe… ‘What is the source of grasping?’ …
taṇhā panāvuso …pe… craving … grasping on craving,
vedanā panāvuso …pe… feeling … craving on feeling,
sace maṁ, bhante, evaṁ puccheyyuṁ: Suppose they were to ask me:
‘phasso panāvuso ānanda, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo’ti? ‘What is the source of contact?’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: I’d answer like this:
‘phasso kho, āvuso, saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanappabhavo’ti. ‘The six sense fields are the source, origin, birthplace, and inception of contact.’
‘Channaṁ tveva, āvuso, phassāyatanānaṁ asesavirāganirodhā phassanirodho; ‘When the six fields of contact fade away and cease with nothing left over, contact ceases. ‘And, friends, by the utter fading out and cessation of the six spheres of sense there is cessation of contact,
phassanirodhā vedanānirodho; When contact ceases, feeling ceases. from this, cessation of feeling,
vedanānirodhā taṇhānirodho; When feeling ceases, craving ceases. from this, cessation of craving,
taṇhānirodhā upādānanirodho; When craving ceases, grasping ceases. from this, cessation of grasping,
upādānanirodhā bhavanirodho; When grasping ceases, continued existence ceases. from this, cessation of becoming,
bhavanirodhā jātinirodho; When continued existence ceases, rebirth ceases. from this, cessation of birth,
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. from this, cessation of decay-and-death, yea, grief, lamenting, ill, sorrow and despair cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti. That is how this entire mass of suffering ceases.’ Such is the ceasing of this entire mass of ill.
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti. That’s how I’d answer such a question.” So asked, lord, so should I make answer.”
Catutthaṁ.