[F._146] IV. AṬṬHAKAVAGGA.
1. Kāmasutta.

766. Kāmaṃ kāmayamānassa tassa ce taṃ samijjhati,
addhā¹ pītimano hoti laddhā macco yad icchati.² || Sn_IV,1.1 ||

IV. The Chapter of Eights
IV.I. Sensual-pleasures

766. <151> If it prospers for a mortal desiring sensual pleasure,
assuredly he becomes enraptured in mind, having obtained what he
wishes.

IV The Chapter of Octads
Aṭṭhakavagga

1 Sensual Pleasures (Kāma Sutta)

766. [151] When a mortal desires sensual pleasure,
if that succeeds for him, surely he is elated in mind, having gained what he desires. (1)

第四品 八頌經
第一章 愛欲經

766 他追求愛欲，心滿意足，
肯定感到高興，因為實現了凡人的願望。

1 Sensual Pleasures
(Kāma Sutta)

[511] What is the origin?¹⁷⁵¹ It is said that when the Blessed One
was dwelling at Sāvatthī, a certain brahmin, intending to sow
barley, was plowing a field between Jeta’s Grove at Sāvatthī
and the bank of the Aciravatī River. As the Blessed One was
entering for alms, accompanied by the Sangha of bhikkhus, he
noticed the brahmin and, directing his attention to him, he saw
that his barley would perish. Again, directing his attention to
the excellence of his supporting conditions, he saw that he had
the supporting condition for the fruit of stream-entry. Asking
himself, “When might he attain it?” he saw: “After his crops
have perished, when he is overcome by sorrow and has heard
a teaching on the Dhamma.” Then he reflected: “If I approach
the brahmin at that time, he will not think of listening to my
exhortation. For brahmins have various preferences. From now
on, let me benefit him. Thus he will become favorably disposed
toward me and will listen to my exhortation.”
The Blessed One approached the brahmin and asked him:
“What are you doing, brahmin?” The brahmin thought: “The
ascetic Gotama, who is from a high family, acts cordially toward
me.” He was immediately pleased with the Blessed One and
replied: “I am plowing my field, Master Gotama, so that I can
sow barley.”
Then the Elder Sāriputta reflected: “The Blessed One has
been cordial toward the brahmin. Now tathāgatas do not act
in such a way without a cause or reason. Let me too be cordial
toward him.” He then approached the brahmin and treated
him cordially in the same way. The Elder Mahāmoggallāna
and the other eighty great disciples all did the same, and the
brahmin was very pleased.
When the crops were thriving, one day, after finishing his
meal, on the way back from Sāvatthī to Jeta’s Grove, the Blessed
One left the road, went up to the brahmin, and said to him:
“Your barley field looks good, brahmin.” – “It is indeed good,
Master Gotama. If it flourishes, I will share a portion with you.”
[512]
After four months had passed, the barley ripened. Then,
while the brahmin was eagerly thinking, “I will cut it down
today or tomorrow,” a great rain cloud gathered and poured
down rain all night. The Aciravatī River overflowed and inun-
dated the barley. The brahmin was distressed throughout the
night, and in the morning, when he went to the bank of the
river and saw that his crop was destroyed, he was overcome by
sorrow, thinking: “I’m ruined. How will I live now?”
As the night was coming to an end, the Blessed One sur-
veyed the world with the buddha eye and knew that the time
had come that day for the brahmin to hear a teaching of the
Dhamma. Having entered Sāvatthī on alms round, he stood
by the door to the brahmin’s house. When the brahmin saw
the Blessed One he thought: “The ascetic Gotama has come to
console me in my sorrow.” He prepared a seat, took the Blessed
One’s bowl, and invited him to sit down.
Though he knew the reason, the Blessed One asked the
brahmin: “Brahmin, are you in a bad mood?” – “Yes, Master
Gotama. My entire barley field was flooded.” The Blessed One
said: “One should not become dejected at a time of loss or jubi-
lant at a time of success. For sensual pleasures sometimes suc-
ceed and sometimes fail.” Having known what was suitable for
the brahmin, he spoke this discourse as a Dhamma teaching.
We will explain in brief merely the connection of the terms
and meanings.¹⁷⁵² A detailed account should be understood in
the way stated in the Niddesa. And as in this discourse, so in
all the discourses to follow.

766. Sensual pleasure: objects of sensual pleasure, a designa-
tion for agreeable forms and so forth pertaining to the three
planes.¹⁷⁵³ Desires: wishes for. If that succeeds for him: While
that person is desiring it, that object, a designation for sensual
pleasure, succeeds for him. What is meant is that he obtains it.
Surely he is elated in mind: He is definitely content in mind.

• Nidd I 1–2. Sensual pleasure: In brief, there are two kinds
of sensual pleasures: sensual objects and sensual defilements.
What are sensual objects? Agreeable forms, sounds, odors,
tastes, and tactile objects; bedsheets, coverings, male and
female slaves, goats and rams, fowl and pigs, elephants, cattle,
horses, and mares; fields, land, bullion, gold, villages, towns,
cities, realms, countries, treasuries, storehouses; and any entic-
ing object—these are sensual objects. Further, sensual plea-
sures may be past, future, or present; internal, external, or both
internal and external; inferior, middling, or superior; infernal
sensual pleasures, human sensual pleasures, and celestial sen-
sual pleasures; sensual pleasures presently at hand, mentally
created sensual pleasures, not mentally created sensual plea-
sures, sensual pleasures created by others;¹⁷⁵⁴ possessed sensual
pleasures and unpossessed sensual pleasures; owned sensual
pleasures and unowned sensual pleasures. Even all phenom-
ena pertaining to the desire sphere, the form sphere, and the
formless sphere that are the basis of craving, that are objects
of craving, that are sensual pleasures in the sense of being
desired, in the sense of being enticing, in the sense of being
intoxicating, are called sensual objects.
What are sensual defilements? Sensuality as desire, as lust, as
desire and lust, as intention, as lustful intention; sensual desire
for sensual pleasures, sensual lust, sensual delight, sensual
craving, sensual affection, sensual passion, sensual infatuation,
sensual attachment, the flood of sensuality, the bond of sensu-
ality, clinging to sensual pleasures, the hindrance of sensual
desire: these are called sensual defilements.
If that succeeds for him: That refers to sensual objects,
agreeable forms, sounds, odors, tastes, and tactile objects.
Succeeds: prospers, succeeds; he gains them, obtains them,
acquires them, finds them. Elated in mind: joyful, thrilled,
exhilarated, pleased, jubilant, overjoyed with the elation, joy,
gladness, glee, happiness, exhilaration of mind connected with
the five strands of sensual pleasure. •

767. Tassa ce kāmayānassa³ chandajātassa jantuno
te kāmā parihāyanti, sallaviddho va ruppati. || Sn_IV,1.2 ||

767. If those sensual pleasures decrease for that person who is desiring
[them] eager[ly], he is hurt as though pierced by a barb.

767. But when, full of sensual desire,
a person is aroused by desire,
if those sensual pleasures decline,
he is afflicted as if pierced by a dart. (2)

767 如果他滿懷渴望，追求愛欲，卻未能如願，他就感到痛苦，猶如利箭穿身，

767. Full of sensual desire: While that person is wishing for
sensual pleasures or being carried off by sensual desire; [513]
aroused by desire: aroused by craving. If those sensual plea-
sures decline, he is afflicted as if pierced by a dart: He is pained
as if pierced by a dart made of iron or some other substance.

• Nidd I 3–4. Full of sensual desire (kāmayānassa): Wishing
for sensual pleasures, enjoying them, longing for them, yearn-
ing for them, hankering for them. Or alternatively, one goes by
way of sensual craving (kāmataṇhāya yāyati), is led by it, is swept
away by it, is carried off by it, as a person goes by way of an ele-
phant vehicle, a horse vehicle, a bullock vehicle, a goat vehicle,
a ram vehicle, a camel vehicle, or a donkey vehicle.¹⁷⁵⁵ If those
sensual pleasures decline: Either those sensual pleasures
decline, or one declines from sensual pleasures. How do those
sensual pleasures decline? While one is living, kings take one’s
possessions, or thieves take them, or fire burns them, or a flood
sweeps them away, or undear relatives take them, or one loses
what one has stored up, or strenuous labors fail, or a wastrel
arises in the family who dissipates and squanders those pos-
sessions; and impermanence is the eighth.¹⁷⁵⁶ Thus those sen-
sual pleasures dwindle and decline. And how does one decline
from sensual pleasures? While those possessions endure, one
passes away, dies, perishes. Thus one dwindles and declines,
expires and falls, disappears and perishes in relation to those
sensual pleasures. He is afflicted as if pierced by a dart: As
one pierced by an iron dart is afflicted, disturbed, wounded,
pained, dejected, so when objects of sensual pleasure change
and alter there arise sorrow, lamentation, pain, dejection, and
anguish. Pierced by the dart of sensual desire and the dart of
sorrow, he is afflicted, disturbed, wounded, pained, dejected. •

768. Yo kāme parivajjeti sappasseva padā siro,
so imaṃ⁴ visattikaṃ loke sato samativattati.⁵ || Sn_IV,1.3 ||

768. Who[ever] avoids sensual pleasures as if [avoiding] the head of a
snake with his foot,
he [being] mindful passes beyond this attachment
to the world.

768. One who avoids sensual pleasures like a serpent’s head with the foot,
being mindful, overcomes this attachment to the world. (3)

768 避開愛欲，猶如不踩蛇頭，這樣的有識之士克服世上的這種執著。

768. One who avoids sensual pleasures: either by suppressing
desire and lust for them or by eradicating them. It is craving
that is designated attachment to the world, because it persists
having spread out over the entire world.¹⁷⁵⁷ Having become
mindful, one overcomes it.

• Nidd I 5–6. One avoids sensual pleasures in two ways, by
suppression or eradication.¹⁷⁵⁸ And how does one avoid them
by suppression? Seeing, “Sensual pleasures are like a chain of
bones, giving little gratification; like a piece of meat, because
they are shared in common with many; like a grass torch,
because they leave a hot trail; like a charcoal pit, because of
scorching badly; like a dream, because of their transience; like
borrowed goods, because they are temporary; like fruits on a
tree, because of breaking off and damaging; like a butcher’s
knife and chopping block, because of cutting up; like a sword
stake, because of piercing; like a snake’s head, because of their
danger; like a mass of flame, because of causing torment,”
one avoids sensual pleasures by suppression.¹⁷⁵⁹ Developing
recollection of the Buddha, recollection of the Dhamma, rec-
ollection of the Sangha, recollection of good behavior, recol-
lection of generosity, recollection of the deities, mindfulness of
breathing, mindfulness of death, mindfulness directed to the
body, the recollection of peace, one avoids sensual pleasures
by suppression. Developing the first jhāna . . . the second jhāna
. . . the third jhāna . . . the fourth jhāna . . . the base of the
boundlessness of space . . . the base of the boundlessness of
consciousness . . . the base of nothingness . . . the attainment of
the base of neither-perception-nor-nonperception, one avoids
sensual pleasures by suppression.¹⁷⁶⁰
How does one avoid sensual pleasures by eradication? Devel-
oping the path of stream-entry, one avoids them by eradicating
the sensual pleasures that lead to the realm of misery; devel-
oping the path of the once-returner, one avoids them by erad-
icating coarse sensual pleasures; developing the path of the
non-returner, one avoids them by eradicating residual sensual
pleasures; developing the path of arahantship, one avoids them
by eradicating them entirely and in all respects, without any
remainder. Thus one avoids sensual pleasures by eradication.

Nidd I 7. Attachment to the world: It is craving that is
called attachment, that is, lust, passion, compliance, attrac-
tion, delight, delight and lust, passion of the mind, desire,
infatuation, adhesion, greed, greediness, the tie, the mire,
impulse, illusion, the maker, the generator, the seamstress,
the ensnarer, the torrent, attachment, the thread, the extent,
the accumulator, the partner, wish, the conduit to existence,
the woods, the jungle, the link, affection, concern, the binder
. . . sensual craving, craving for existence, craving for non-
existence; craving for form, craving for the formless, craving
for cessation; craving for forms, for sounds, for odors, for
tastes, for tactile objects, for mental phenomena; the flood, the
yoke, the knot, clinging, obstruction, a hindrance, a covering,
a binding, a defilement, a latent tendency, an obsession, a
creeper, avarice, the root of suffering, the basis of suffering,
the origination of suffering; Māra’s snare, Māra’s bait, Māra’s
domain, the river of craving, the net of craving, the leash
of craving, the ocean of craving, covetousness, greed as an
unwholesome root. The world: the world of the plane of mis-
ery, the human world, the deva world; the world of the aggre-
gates, the world of the elements, the world of the sense bases.
Being mindful: One is mindful in four ways: by developing
the establishment of mindfulness that consists in contempla-
tion of the body . . . contemplation of feelings . . . contempla-
tion of mind . . . contemplation of phenomena. One is mindful
in another four ways: by avoiding unmindfulness, by doing
the things that are to be done to gain mindfulness, by destruc-
tion of the things that are obstacles to mindfulness, and by
not forgetting the things that are a basis for mindfulness. One
is mindful in another four ways: by having mindfulness, by
mastery over mindfulness, by proficiency in mindfulness, by
not declining in mindfulness. One is mindful through recol-
lection of the Buddha, through recollection of the Dhamma,
through recollection of the Sangha, through recollection of
good behavior, through recollection of generosity, through
recollection of the deities, through mindfulness of breathing,
through mindfulness of death, through mindfulness directed
to the body, through recollection of peace.
One overcomes attachment to this world: Being mindful,
one crosses attachment to this world, one crosses over, one
crosses beyond, one transcends, one goes beyond it. •

769. Khettaṃ vatthuṃ hiraññaṃ vā gavāssaṃ⁶ dāsaporisaṃ⁷
thiyo⁸ bandhū puthu kāme yo naro anugijjhati, || Sn_IV,1.4 ||

769. What[ever] man is greedy for field[s], property, or gold, cows and
horses, servants and men, women, relatives, many sensual pleasures,

769. Fields, land, or bullion,
cattle and horses, slaves and servants,
women, relatives—when a person greedily
longs for various sensual pleasures, (4)

769 他貪求種種愛欲：田地、財產、金子、牛、馬、僕人、婦女、親屬；

770. abalā va⁹ naṃ balīyanti, maddante naṃ parissayā,
tato naṃ dukkham anveti nāvaṃ bhinnam ivodakaṃ. || Sn_IV,1.5 ||

770. him the weak [= women] overcome indeed; dangers crush him.
Then misery enters into him, like water into a broken boat.

770. even the weak overpower him; obstacles crush him.
Then suffering enters him as water does a broken boat. (5)

770 這些脆弱的東西擺佈他，危險折磨他，
痛苦追隨他，猶如河水湧入漏船。

770. The defilements, which are designated the weak, over-
power him—that person—they subdue him, crush him. Or
weak defilements overpower him, that person, who is weak
because he lacks the power of faith and the other powers; that
is, because of his weakness they overpower him.¹⁷⁶¹ Now while
the one greedy for sensual pleasures is seeking and safeguard-
ing sensual pleasures, obstacles—obvious obstacles such as
lions and so forth as well as hidden obstacles such as bodily
misconduct and so forth—crush him. Then suffering of birth
and so forth enters him, that person overcome by the hidden
obstacles, as water does a broken boat.

• Nidd I 9. Even the weak overpower him: Weak defile-
ments are powerless, of little power and little strength, inferior,
low, slight, worthless, insignificant. Those defilements sub-
due that person, overwhelm him, overcome him, obsess him,
crush him; thus the weak overpower him. Or alternatively, it
is the person who is weak, powerless, of little power and lit-
tle strength, inferior, low, slight, worthless, insignificant; one
who does not have the powers of faith, energy, mindfulness,
concentration, wisdom, moral shame, and moral dread. Those
defilements subdue that person, overwhelm him, overcome
him, obsess him, crush him: thus too the weak overpower him.

Nidd I 10. Obstacles crush him: There are two kinds of
obstacles: obvious obstacles and hidden obstacles . . . [as at
pp. 447–48, Nidd II 226–27] . . . so these bad unwholesome
qualities that arise are based upon one’s own person.

Nidd I 13. Then suffering enters him: The suffering of birth
enters him, the suffering of old age, of illness, of death; of sor-
row, lamentation, pain, dejection, and anguish; the suffering
of hell, of the animal realm, of the realm of afflicted spirits, of
the human realm; . . . the suffering of the death of mother, the
death of father, brother, sister, son, or daughter; the suffering
of loss of relatives, loss of wealth, loss through illness, loss of
good behavior, loss of view. All these enter him. As water does
a broken boat: As from all sides water enters a broken boat that
has given way out on the water—it enters from the front, from
the back, from below, and from the sides—so suffering enters
that person from each of the obstacles: the suffering of birth . . .
the suffering of loss of view. •

771. Tasmā jantu sadā sato kāmāni parivajjaye.
te pahāya tare oghaṃ nāvaṃ siñcitvā¹⁰ pāragū ti || Sn_IV,1.6 ||
KĀMASUTTAṂ NIṬṬHITAṂ.

771. Therefore a mindful person should always avoid sensual pleasures.
Having abandoned them he would cross over the flood, like¹ one who
had gone to the far shore after baling out his boat.

771. Therefore, ever mindful, a person should avoid sensual pleasures.
Having abandoned them, one can cross the flood, as by bailing out the boat one can reach the far shore. (6)

771 因此，有識之士應該永遠避開愛欲；
摒棄它們，舀出船中漏水，越過河水，到達彼岸。

771. Therefore, ever mindful: by the development of mindful-
ness directed to the body and so forth, a person should avoid
sensual pleasures: by way of suppression and eradication,¹⁷⁶²
avoiding in all ways the defilement of sensuality in regard to
sensual objects such as forms and so forth. Having abandoned
them—those sensual pleasures, by the path that effects their
abandoning—one may cross the flood, which is fourfold.
When a boat is weighed down by water, by bailing out
the boat one can reach the far shore (“can go beyond”) eas-
ily in that lightened boat. Analogously, having bailed out the
heavy water of defilements from the boat of one’s personal
existence, by means of that lightened personal existence one
can go beyond (“reach the far shore”); one can reach nibbāna,
the “beyond” of all phenomena. One can proceed by the attain-
ment of arahantship and attain final nibbāna by the nibbāna
element without residue remaining.

Thus the Blessed One concluded the teaching with its culmi-
nation in arahantship. [514] At the conclusion of the teaching,
the brahmin and his wife were both established in the fruit of
stream-entry.

• Nidd I 14. Having abandoned them, one can cross the
flood. Having fully understood objective sensual pleasures,
having abandoned sensual defilements, having dispelled
them, terminated them, eliminated them; having abandoned
the hindrances of sensual desire, ill will, dullness and drows-
iness, restlessness and regret, and doubt, one can cross, cross
over, cross beyond, overcome, transcend the flood of sensual-
ity, the flood of existence, the flood of ignorance, and the flood
of views.

Nidd I 15. As by bailing out the boat one can reach the far
shore: When a heavy boat is weighed down by water, having
bailed it out, one can easily reach the far shore (“go beyond”),
quickly and smoothly, in a lightened boat. Similarly, having
fully understood objective sensual pleasures, having aban-
doned sensual defilements, having abandoned the hindrances
of sensual desire, ill will, dullness and drowsiness, restlessness
and regret, and doubt . . . obliterated them, one can easily go
beyond, quickly and smoothly. The “beyond” is the deathless
nibbāna, the stilling of all volitional activities, the relinquish-
ment of all acquisitions, the destruction of craving, dispassion,
cessation, nibbāna.
One can go beyond: One can achieve the beyond, experience
the beyond, realize the beyond. One who wishes to go beyond
has “gone beyond,” one going beyond has “gone beyond,” one
who has actually gone beyond has “gone beyond.”¹⁷⁶³ •

[F._147] 2. Guhaṭṭhakasutta.

772. Satto guhāyaṃ bahunābhichanno¹¹
tiṭṭhaṃ¹² naro mohanasmiṃ pagāḷho,|
dūre vivekā hi tathāvidho so,
kāmā hi loke na he suppahāyā. || Sn_IV,2.1 ||

lV.2. The Cave

772. The man [who] remains attached to the cave [of the body],
[who is] covered with many [defilements], [and] plunged into confusion,
<152> being of such a kind he is indeed far from detachment.
For sensual pleasures are indeed not easy to abandon in the world.

2 The Octad on the Cave (Guhaṭṭhaka Sutta)

772. Stuck in the cave, densely covered over,
dwelling immersed in bewilderment, [152]
a person such as this is far from seclusion,
for in the world sensual pleasures are not easily abandoned. (1)

第二章 洞窟八頌經

772 一個生活在洞窟裏的人有許多遮蔽，
沉溺在愚癡中；
這樣的人遠遠沒有達到超脫，
因為在這世上，愛欲是很難摒棄的。

2 The Octad on the Cave
(Guhaṭṭhaka Sutta)

What is the origin?¹⁷⁶⁴ It is said that when the Blessed One was
dwelling at Sāvatthī, the Venerable Piṇḍola Bhāradvāja, wish-
ing to spend the day in a cool place, went to King Udena’s
garden, the Water Woods, on the slope of the Ganges at
Kosambī.¹⁷⁶⁵ At other times too, he went there simply from past
habit, as the elder Gavampati did to the Tāvatiṃsa heaven, as
explained in the commentary on the Discourse with Vaṅgīsa.
Having entered a meditative attainment at the foot of a tree on
the bank of the Ganges, he remained sitting there through the
day. That same day King Udena also went to amuse himself in
the garden. Having amused himself in the garden with dance
and song through most of the day, drunk on liquor, he put his
head in the lap of one of his women and fell asleep.
Thinking, “The king is asleep,” the other women got up and
were gathering flowers and fruits in the garden when they saw
the elder. They felt a sense of moral shame and moral dread,
told each other to keep quiet, and silently approached the
elder. After paying homage to him, they sat down around him.
When he emerged from his attainment, the elder taught them
the Dhamma. Delighted, they said, “Excellent, excellent!” and
listened.
The woman who had taken the king’s head in her lap
thought: “They have left me and gone off to play.” Being envi-
ous of them, she shook her thigh and woke the king. When the
king woke up and did not see the women, he asked: “Where
are those wretches?” She said: “Oblivious to you, they have
gone off to amuse the ascetic.” Furious, he headed toward the
elder. When the women saw the king, some got up, but some
said, “Great king, we are listening to the Dhamma from the
monk,” and did not rise. The king became even more [515]
furious, and without even venerating the elder, he asked him:
“Why have you come here?” – “For seclusion, great king.” –
“Do those who have come for seclusion sit around like this
surrounded by women? Explain your seclusion!”
Though fearless, the elder realized, “He did not ask for a
talk on seclusion because he wants to learn,” and therefore he
remained silent. The king said to him: “If you do not speak, I
will have you eaten by red ants.” He took a nest of red ants from
an asoka tree, scattering them over himself. Having wiped his
body, he took another sack and headed toward the elder. The
elder thought: “If this king attacks me, he may be heading for
the realm of misery.” And so, out of compassion for him, he
rose up into the sky by psychic power and departed.
Thereupon the women said: “Great king, when other kings
see such a monk they worship him with flowers, incense, and
other offerings. But you were about to attack him with a sack of
red ants. You were prepared to destroy your family heritage.”
Recognizing his fault, the king fell silent and asked the gar-
den warden: “Has the elder come here on other days as well?”
– “Yes, great king.” – “In that case, inform me when next he
comes.” One day, when the elder came, the garden warden
informed him. The king approached the elder, asked him a
question, and went for refuge for life.
But on the day when he was threatened with the sack of red
ants, the elder traveled through the sky, again sank into the
earth, and emerged at the Blessed One’s Fragrant Cottage. The
Blessed One was lying down on his right side in the lion’s pose,
mindful and clearly comprehending. When he saw the elder he
asked: “Bhāradvāja, why have you come at an untimely hour?”
The elder then informed him of everything that had happened.
On hearing this, the Blessed One said: “What good is a talk on
seclusion for one who is greedy for sensual pleasures?” Then,
while still lying on his right side, he spoke this discourse in
order to teach the Dhamma to the elder.
772. Stuck: fixed. In the cave: in the body. For the body is called
a cave because it is the dwelling place of such wild beasts as lust
and other defilements. Densely covered over:¹⁷⁶⁶ covered over
with the dense net of defilements such as lust; by this, internal
bondage is indicated. Dwelling: dwelling under the control
of lust and so forth; immersed in bewilderment (mohanasmiṃ
pagāḷho): The strands of sensual pleasure are called bewilder-
ment;¹⁷⁶⁷ for devas and human beings are deluded (muyhanti)
by them, swallowed up in them; [516] by this, external bond-
age is indicated. A person—a being—such as this is far from
seclusion: Such a person is far from the three kinds of seclu-
sion, bodily seclusion and so forth. For what reason? For in the
world sensual pleasures are not easily abandoned.

• Nidd I 17. Stuck in the cave. It is the body that is called the
cave. An abode, a mass, a boat, a chariot, a banner, an anthill, a
city, a nest, a hut, a boil, a pot, a nāga—these are other designa-
tions for the body. One is stuck, attached, fixed, fastened to the
cave, bound down in it. Densely covered over: Covered over
by lust, hatred, delusion, anger, hostility, denigration, inso-
lence, envy, miserliness, hypocrisy, deceitfulness, obstinacy,
vehemence, conceit, arrogance, vanity, and heedlessness; cov-
ered over by all defilements, all misconduct, all disturbances,
all fevers, all afflictions, all unwholesome volitional activities.

Nidd I 18. Dwelling: A person dwelling lustful because of
lust, full of hate because of hatred, deluded because of delu-
sion, bound down in conceit, seizing wrongly by views, dis-
tracted because of restlessness, indecisive because of doubt,
tenacious because of the latent tendencies. Immersed in
bewilderment: It is the five strands of sensual pleasure that
are called bewilderment, that is, forms, sounds, odors, tastes,
and tactile objects that are desirable, wished for, agreeable,
endearing, connected with sensuality, and enticing. Why are
they called bewilderment? Because devas and humans, for the
most part, are deluded, confused, and bewildered by the five
strands of sensual pleasure.

Nidd I 19–20. A person such as this is far from seclusion: who
has entered the second jhāna is secluded from thought
and examination; the mind of one who has entered the third
jhāna is secluded from rapture; the mind of one who has
entered the fourth jhāna is secluded from pleasure and pain;
the mind of one who has entered the base of the boundlessness
of space is secluded from the perception of form, from percep-
tion of impingement, from perception of diversity; the mind
of one who has entered the base of the boundlessness of con-
sciousness is secluded from the perception of the base of the
boundlessness of space; the mind of one who has entered the
base of nothingness is secluded from the perception of the base
of the boundlessness of consciousness; the mind of one who
has entered the base of neither-­ perception-­ nor-­ nonperception
is secluded from the perception of the base of nothingness.
The mind of a stream-enterer is secluded from the view of the
personal entity, doubt, and seizing upon good behavior and
observances, from the latent tendencies to views and doubt,
and from the coexistent defilements. The mind of a once-returner
is secluded from the coarse fetters of sensual lust and
aversion, from the coarse latent tendencies to sensual lust and
aversion, and from the coexistent defilements. The mind of a
non-­ returner is secluded from the residual fetters of sensual
lust and aversion, from the residual latent tendencies to sen-
sual lust and aversion, and from the coexistent defilements. The
mind of an arahant is secluded from [the fetters of] lust for form
and the formless, conceit, restlessness, and ignorance; from the
latent tendencies to conceit, lust for existence, and ignorance,
from the coexistent defilements, and from all external objects.
What is seclusion from the acquisitions? The defilements, the
aggregates, and volitional activities are called acquisitions. It is
the deathless nibbāna that is called seclusion from the acquisi-
tions. It is the stilling of all volitional activities, the relinquish-
ment of all acquisitions, the destruction of craving, dispassion,
cessation, nibbāna.
Bodily seclusion is for those who dwell secluded in body,
who delight in renunciation. Mental seclusion is for those with
purified minds who have attained supreme cleansing. Seclu-
sion from the acquisitions is for those persons without acquisi-
tions, who have reached the end of volitional activities.

Nidd I 20–21. Sensual pleasures are not easily abandoned:
There are two kinds of sensual pleasures: sensual objects and
There are three kinds of seclusion: bodily seclusion, mental
seclusion, and seclusion from the acquisitions. What is bodily
seclusion? Here, a bhikkhu resorts to a secluded lodging: a
forest, the foot of a tree, a mountain, a ravine, a hillside cave,
a charnel ground, a woodland grove, the open air, a heap of
straw. He dwells bodily secluded. He goes alone, stands alone,
sits alone, sleeps alone.
What is mental seclusion? The mind of one who has entered
the first jhāna is secluded from the hindrances; the mind of
one sensual defilements . . . [as at p. 1015, Nidd I 1–2] . . . Sensual
pleasures are hard to abandon, hard to give up, hard to relin-
quish, hard to suppress, hard to unravel, hard to disentangle,
hard to cross, hard to overcome, hard to dismiss. •

773. Icchānidānā bhavasātabaddhā¹
te duppamuñcā, na hi aññamokkhā
pacchā pure vā pi apekhamānā²
ime va kāme purime va jappaṃ.³ || Sn_IV,2.2 ||

773. Having desire as their fetter, bound to the pleasures of existence,
[people] are hard to release, [and] indeed cannot be released by others.
Desiring [what comes] after or [what went] before,
longing for these [present] sensual pleasures or previous ones.

773. Based upon desire, bound to enjoyment of existence,
they let go with difficulty, for there is no release through others.
Concerned, too, with the future or the past,
they hanker for these sensual pleasures or earlier ones. (2)

773 聽憑願望，執著生存的快樂，
尋求未來或過去的愛欲，
貪戀今日和往昔的愛欲，
這樣的人很難獲得解脫，因為解脫不能依靠別人。

773. Thus, in the first verse, having demonstrated that “a person
such as this is far from seclusion,” again showing the nature of
such beings, he speaks the verse “Based upon desire.” Here,
based upon desire: caused by craving. Bound to enjoyment of
existence: bound to enjoyment of existence, which enjoyment
consists in pleasant feeling and so forth. They let go with diffi-
culty: Those things that are the basis for enjoyment of existence
[are difficult to let go of]; or those beings bound to them, based
upon desire, let go with difficulty.¹⁷⁶⁸ For there is no release
through others: They cannot be released by another. Or this is
a statement of the reason: “Those beings let go with difficulty.
Why? Because they cannot be released by another.” The mean-
ing is: “If they are to be released, they must be released by their
own strength.”
Concerned, too, with the future or the past: Being con-
cerned about future or past sensual pleasures. They hanker
for these sensual pleasures or earlier ones:
¹⁷⁶⁹ They yearn with
strong craving for these present sensual pleasures or earlier
ones, even the two kinds, past and future. It should be under-
stood that these two lines are connected with this line: “they
let go with difficulty, for there is no release through others.”
Otherwise it would not be known [of the words] “concerned
with” and “they hanker for” what they are doing or what has
been done.

• Nidd I 22. Bound to enjoyment of existence: One enjoy-
ment of existence—pleasant feeling. Two enjoyments of
existence—pleasant feeling and a desirable object. Three enjoy-
ments of existence—youth, health, and life. Four enjoyments of
existence: gain, fame, praise, and pleasure. Five enjoyments of
existence—agreeable forms, sounds, odors, tastes, and tactile
objects. Six enjoyments of existence—endowment with eyes,
ears, nose, tongue, body, and mind. Beings are bound to them,
bound down in them, bound up with them, fastened to them,
fixed upon them, impeded by them; hence “based upon desire,
bound to the enjoyment of existence.” They let go with diffi-
culty: Those bases for enjoyment of existence are difficult to let
go of; or beings let go of these with difficulty. How are those
bases for enjoyment of existence difficult to let go of? Pleasant
feeling is difficult to let go of. A desirable object is difficult to
let go of . . . endowment with eyes, ears, nose, tongue, body,
and mind is difficult to let go of. Those bases for enjoyment
of existence are difficult to let go of. How do beings let go with
difficulty? Beings let go of pleasant feeling with difficulty, let
go of a desirable object with difficulty. . . . With difficulty they
let go of endowment with eyes, ears, nose, tongue, body, and
mind. Thus beings let go with difficulty.

Nidd I 23. For there is no release by others: Those who are
themselves stuck in the mud cannot rescue others stuck in the
mud. For it was said by the Blessed One: “Cunda, it is impos-
sible that one who is himself sinking in the mud could rescue
another who is sinking in the mud; so too it is impossible that
one who is himself untamed, undisciplined, unpeaceful, could
tame another, discipline him, and lead him to peace” (MN I
45,3–10). Thus there is no release by others.
Or else, there is no one else who can release them. For if they
are released, those practicing in accordance with the Dhamma
are released by themselves, by their own strength, their own
power, their own energy, their own exertion. Thus there is no
release by others. Thus too there is no release by others.
And this too was said by the Blessed One:
“I will not be able to free anyone in the world,
Dhotaka, who is still afflicted by perplexity.
But understanding the supreme Dhamma,
you will thereby cross this flood.” (1064)
Thus too there is no release by others. And this too was said
by the Blessed One:
By oneself is evil done; by oneself is one defiled.
By oneself is evil left undone; by oneself is one purified.
Purity and impurity depend upon oneself;
no one can purify another. (Dhp 165)
Thus too there is no release by others. And this too was said
by the Blessed One: “So too, brahmin, nibbāna exists and the
path leading to nibbāna exists and I am present as the guide.
Yet when my disciples have been advised and instructed by
me, some of them attain nibbāna, the ultimate goal, and some
do not attain it. What can I do about it? The Tathāgata is one
who shows the way” (MN III 6,3–8). The Buddha points out the
path. Those practicing it on their own are freed. Thus too there
is no release by others. •

774. Kāmesu giddhā pasutā pamūḷhā
avadāniyā⁴ te visame niviṭṭhā⁵
dukkhūpanītā paridevayanti:
"kiṃ su bhavissāma ito cutāse". || Sn_IV,2.3 ||

774. greedy for sensual pleasures, intent [on them],
deluded, niggardly, they have entered upon the wrong [road].
Led into misery they lament,
'What shall we become, when we have passed away from here?'

774. Those greedy for sensual pleasures, intent on them,
are confused, stingy, settled in the unrighteous.
When they come upon suffering they lament:
“What will we be after we pass away here?” (3)

774 貪求，迷戀，沉醉於愛欲，
吝嗇，邪惡，
這樣的人陷入痛苦時，悲歎道：
“我們死後，將成為什麼？”

774. Having demonstrated with the first verse that “one such
as this is far from seclusion,” and having shown with the sec-
ond verse the nature of such beings, now showing the evil
deeds done by them, he speaks the verse “Those greedy for
sensual pleasures.” This is its meaning: “Those beings greedy
for sensual pleasures, with the craving to enjoy them, intent
on them because they are intent in seeking for them and so
forth, are confused because they have fallen into delusion;
stingy because they have gone down, because of miserliness,
and because they do not accept the word of the buddhas and
other munis;¹⁷⁷⁰ settled in the unrighteous: in unrighteousness
of body and so forth. When they come upon the suffering of
death at the end time, they lament: ‘What will we be after we
pass away here?’”

• Nidd I 26–27. Stingy (avadāniyā): They are avadāniyā
because they go down, because they are miserly, because they
do not accept the word, pronouncement, teaching, instruction
of buddhas and disciples. How are they avadāniyā because they
go down? They go to hell, to the animal realm, to the sphere
of afflicted spirits. How are they avadāniyā because they are
miserly? There are five kinds of miserliness: regarding dwell-
ings, families, gains, praise, and the Dhamma. Those people
endowed with this miserliness, stinginess, are negligent. How
are they avadāniyā because they do not accept the instruction of
the buddhas and disciples? They do not take in their instruc-
tion, do not want to listen, do not bend their ear, do not incline
their minds to understand. Settled in the unrighteous: set-
tled in unrighteous bodily action, unrighteous verbal action,
unrighteous mental action; settled in such unrighteous deeds
as destroying life, taking what is not given, sexual misconduct,
false speech, divisive speech, harsh speech, idle chatter, covet-
ousness, ill will, wrong view; settled in unrighteous volitional
activities, in the unrighteous five strands of sensual pleasure;
in the unrighteous five hindrances, settled deeply in them,
established upon them, attached to them, engaged with them,
adhering to them, resolved on them, fastened to them, fixed
upon them, impeded by them; hence “stingy, settled in the
unrighteous.”
They lament: “What will we be after we pass away here?”:
“Will we become hell beings? Will we go to the animal realm?
To the sphere of afflicted spirits? Will we become human
beings, devas, beings with form, formless beings, percipient
beings, nonpercipient beings, beings that are neither percipient
nor nonpercipient?” Having entered upon doubt, uncertainty,
ambiguity, they prattle, babble, sorrow, languish, lament, weep
beating their breast, and fall into confusion: “What will we
become on passing away here?” •

775. Tasmā hi sikkhetha⁶ idh'; eva jantu:
yaṃ kiñci jaññā ‘visaman'; ti loke,
na tassa hetu visamaṃ⁷ careyya,
appaṃ⁸ hi taṃ⁹ jīvitaṃ āhu dhīrā. || Sn_IV,2.4 ||

775. Therefore a person should train himself in this very [dispensation].
Whatsoever one might know to be wrong in the world,
one should not practise wrong for the sake of that,
for the wise say this life is short.

775. Therefore a person should train right here:
whatever in the world one might know as unrighteous,
one should not on its account act unrighteously,
for the wise say this life is short. (4)

775 因此，讓世人學會
知道什麼是世上的邪惡，
讓他不要行惡，
因為智者說道：人生是短暫的。

775. Since this is the case, Therefore a person should train . . .
this life is short. Here, should train: should enter upon the
three trainings. [517] Right here: in this teaching itself.

• Nidd I 28–29. Therefore a person should train right
here: There are three trainings: the training in the higher good
behavior, the training in the higher mind, and the training
in the higher wisdom. What is the training in the higher good
behavior? Here, a bhikkhu is virtuous; he dwells restrained by
the Pātimokkha, possessed of good conduct and resort, see-
ing danger in minute faults. Having undertaken the training
rules, he trains in them. This is the training in the higher good
behavior. And what is the training in the higher mind? Here,
secluded from sensual pleasures, secluded from unwholesome
states, a bhikkhu enters and dwells in the first jhāna . . . the
fourth jhāna. This is the training in the higher mind. And what
is the training in the higher wisdom? Here, a bhikkhu possesses
the wisdom that discerns arising and passing away, which is
noble and penetrative and leads to the complete destruction
of suffering. He understands as it really is: “This is suffering”
. . . “This is the origin of suffering” . . .”This is the cessation
of suffering” . . . “This is the way leading to the cessation of
suffering” . . .”These are the influxes” . . .”This is the origin of
the influxes” . . .”This is the cessation of the influxes” . . . “This
is the way leading to the cessation of the influxes.” This is the
training in the higher wisdom.
Directing one’s attention to these three trainings, one should
train; knowing them, one should train; seeing them, one should
train; reviewing them, one should train; determining the mind,
one should train. One should train by resolving through faith,
applying energy, establishing mindfulness, concentrating the
mind, and understanding with wisdom. Directly knowing
what should be directly known, one should train; fully under-
standing what should be fully understood, one should train;
abandoning what should be abandoned, one should train;
developing what should be developed, one should train; real-
izing what should be realized one should train.¹⁷⁷¹ Right here:
in this view, in this Dhamma, in this discipline, in this teaching,
in this spiritual life, in the teaching of this teacher, in this exis-
tence, in this human world.

Nidd I 30–32. For the wise say this life is short: Life is short
on two grounds: life is short because of its transience or short
because of its essential fragility.;¹⁷⁷² How is life short because of
its transience? At the past mind-moment one lived but does not
live and will not live; at the future mind-moment one will live
but does not live and did not live; at the present mind-moment
one lives but did not live and will not live.¹⁷⁷³
Life and individuality,
pleasure and pain in their entirety,
are joined in a single mind-moment,
a moment that flies quickly by.
Even those deities that abide
for 84,000 eons—
even they do not live
for two consecutive mind-moments.
Those aggregates that have ceased,
whether of one dying or living here,
are all alike in that once gone
they never again return.
Those that have immediately dissolved,
and those of the future that will dissolve,
and those in between that have ceased,
are not different in nature.
One is not born through a future event;
one lives in the present only;
with the mind’s dissolution the world perishes:
this is a description in terms of the supreme meaning.¹⁷⁷⁴
They proceed as if flowing down,
undergoing change at will;
they occur in an unbroken stream
conditioned by the six sense bases.
Those [aggregates] dissolved do not go into storage;
there is no accumulation of them in the future.
Those that are produced merely stand
like mustard seeds on a needle’s point.
For those phenomena that have been produced,
their dissolution stands in front of them.
They are subject to disintegration;
they are not combined with the old.
Not being seen, those [aggregates] come;
with their dissolution, they depart from sight.
Like a flash of lightning in the sky,
they arise and they vanish.
How is life short because of its essential fragility? Life is depen-
dent on inhalation, on exhalation, on the great elements, on
food, on warmth, on consciousness. Their root is weak, their
past causes are weak, their conditions are weak. Their shared
ground is weak, their association is weak, their coexistence
is weak, their conjunction is weak. These are mutually weak,
mutually unstable; they collapse together. None is able to safe-
guard the others, nor can any preserve the others. There is no
one who produces them.
There is none who disappears because of anyone;
these must break up in their entirety.
These that are produced are due to past causes;
and those which produced them died in the past.
Those of the past and those that come later
never encounter one another.¹⁷⁷⁵
Further, compared to the life of the devas in the realm of the
four divine kings, human life is short; and so too when human
life is compared to the life of the other devas up to those in the
company of Brahmā.

Nidd I 32. The wise say life is short: The wise are those pos-
sessed of intelligence. It is wisdom that is called intelligence,¹⁷⁷⁶
that is, wisdom, understanding, discrimination, investigation,
discrimination of phenomena, discernment, acuity, sharpness,
skillfulness, prudence, perspicacity, insight, clear comprehen-
sion, the faculty of wisdom, the power of wisdom, the knife
of wisdom, the mansion of wisdom, the light of wisdom, the
radiance of wisdom, the lamp of wisdom, the gem of wisdom,
non-delusion, discrimination of phenomena, right view. They
are wise because they possess that wisdom. The wise say:
“The life of humans is short, life is limited, life is slight, life is
momentary, life is fleeting, life is transient, life is evanescent,
life does not last long.” •

776. Passāmi loke pariphandamānaṃ
pajaṃ imaṃ taṇhāgataṃ¹⁰ bhavesu,
hīnā narā maccumukhe lapanti
avītataṇhāse¹¹ bhavābhavesu. || Sn_IV,2.5 ||

776. I see in the world this race [of mortals] floundering,
obsessed with craving for existences.
Base men wail in the jaws of death,
with craving for various existences unallayed.

776. I see in the world this population trembling all over,
addicted to craving for states of existence;
inferior people prattle in the mouth of death,
not devoid of craving for various states of existence. (5)

776 我看到世上貪戀生存的人戰戰兢兢；
這些可憐的人面臨死亡嘟嘟噥噥，
不能擺脫對生存的貪戀。

776. Now showing how those who do not act in such a way
come to ruin, he speaks the verse “I see.” Here, I see: I perceive
with the fleshly eye and so forth; in the world: in the plane
of misery and so forth; this population: this mass of beings;
trembling all over: trembling here and there; addicted to crav-
ing: overcome by craving, fallen into craving; for states of exis-
tence: for desire-realm existence and so forth. Inferior people:
people of inferior actions; prattle in the mouth of death: When
the end time has arrived, they lament in the mouth of death.
For various states of existence: for desire-realm existence
and so forth. Or alternatively, for various states of existence:
for existence after existence; what is meant is for repeated
existence.

• Nidd I 33–34. I see in the world this population trem-
bling all over. I see: I see with the fleshly eye; I see with the
divine eye; I see with the wisdom eye; I see with the buddha
eye; I see with the universal eye. Trembling all over: trembling
with craving, trembling with views, trembling with defile-
ments, trembling with exertion, trembling over the results,
trembling because of misconduct; trembling when made lustful
because of lust, full of hate because of hatred, deluded because
of delusion, bound down in conceit, seizing wrongly by views,
distracted because of restlessness, indecisive because of doubt,
tenacious because of the latent tendencies; trembling because
of gain and non-gain, because of fame and dishonor, because
of praise and blame, because of pleasure and pain; trembling
because of birth, old age, illness, and death, trembling because
of sorrow, lamentation, pain, dejection, and anguish; trem-
bling with the suffering of hell, the animal realm, the sphere of
afflicted spirits, or the human realm; trembling on account of
various diseases; trembling with suffering due to loss of rela-
tives, loss of wealth, loss through illness, loss of good behavior,
and loss of [right] view.
Nidd I 34. Addicted to craving for states of existence. Crav-
ing for forms, sounds, odors, tastes, tactile objects, and mental
phenomena. For states of existence: for desire-realm existence,
form-realm existence, formless-realm existence. Not devoid of
craving for various states of existence. Craving for forms . . .
and mental phenomena; for various states of existence: not
rid of craving, not devoid of craving, for existence after exis-
tence;¹⁷⁷⁷ for desire-realm existence in kamma existence and
in renewed existence; for desire-realm existence in kamma
existence, for form-realm existence in renewed existence; for
form-realm existence in kamma existence, for formless-realm
existence in renewed existence; for formless-realm existence in
kamma existence; for ever-repeated existence in renewed exis-
tence; for ever-repeated destinations, for ever-repeated rebirth,
for ever-repeated conception, for the ever-repeated production
of personal being.¹⁷⁷⁸ •

777. Mamāyite passatha phandamāne
macche va appodake khīṇasote,
etam¹² pi disvā¹³ amamo careyya
bhavesu āsattim¹⁴ akubbamāno. || Sn_IV,2.6 ||

777. See them floundering in respect of their cherished possessions,
like fish [floundering] in a dried-up stream which has little water.
Seeing this too, one should live without selfishness,
not forming attachment to existences.

777. See them trembling over things taken as “mine”
like fish in a depleted stream with little water.
Having seen this too, one should take nothing as “mine,”
not forming attachment to states of existence. (6)

777 請看，這些執著自我的人戰戰兢兢，
猶如水流枯竭的魚兒。
看到這種情形，那就不要執著自我，
不要執著生存。

777. Now since those not rid of craving tremble and prattle in
such ways, he speaks the verse “See them trembling,” enjoin-
ing them to remove craving. Here, see: he addresses the lis-
teners. Over things taken as “mine”: over an object grasped
as “mine” through the “mineness” of craving and views. This
too: this danger too.

• Nidd I 35. See them trembling over things taken as
“mine.” There are two ways of taking things as “mine”: on
account of craving and on account of views. What is taking
things as “mine” on account of craving? Whatever is possessed
and considered to be “mine,” bounded, circumscribed, delim-
ited, and designated by craving thus: “This is mine, that is
mine; this much is mine, this extent is mine; my forms . . . tac-
tile objects; bed sheets, covers, male and female slaves, goats
and rams, fowl and pigs, elephants, cattle, and horses; fields,
land, bullion, gold, villages, towns, and royal cities, realms
and countries, treasuries and storerooms.” One takes even
the whole earth as “mine” because of craving. To whatever
extent the 108 currents of craving flow, this is taking things as
“mine” on account of craving. What is taking things as “mine”
on account of views? The twenty kinds of view of the personal
entity, the tenfold wrong view, the ten extreme views. In what-
ever way the sixty-two speculative views occur, this is taking
things as “mine” on account of views.¹⁷⁷⁹
See them trembling over things taken as “mine.” They
tremble when they are anxious about being deprived of an
object taken as “mine”; they tremble when being deprived of it;
they tremble after they have been deprived of it. They tremble
when they are anxious the object will deteriorate; they tremble
when it is deteriorating; they tremble when it has deteriorated.
See them trembling, shuddering, quivering, quaking.

Nidd I 36. Like fish in a depleted stream with little water:
As fish in a pool with little water, with slight water, where the
water has evaporated, tremble, shudder, quiver, and quake
when they are attacked, pulled out, and eaten by crows, herons,
and cranes, so does this population tremble, shudder, quiver,
and quake when anxious about being deprived of an object
taken as “mine” . . . when the object has deteriorated.
One should take nothing as “mine”: Having abandoned
taking things as “mine” on account of craving, having relin-
quished taking things as “mine” on account of views, one
should not take as “mine” the eye, ear, nose, tongue, body, or
mind; forms . . . tactile objects, or mental phenomena; family,
group, abode, gain, fame, praise, pleasure, robes, almsfood,
lodging, or medicinal requisites; any realm of existence or
mode of existence—in the desire realm, the form realm, or the
formless realm—in the past, future, or present, whatever is
seen, heard, sensed, or cognized. •

778. Ubhosu antesu vineyya chandaṃ
phassaṃ pariññāya¹⁵ anānugiddho,¹⁶
yad attagarahī,¹⁷ tad akubbamāno
na lippatī¹⁸ diṭṭhasutesu dhīro. || Sn_IV,2.7 ||

778. Having dispelled longing for both ends,
having understood [and renounced] contact, not greedy,
not doing that for which he would reproach himself,
a wise man does not cling to what is seen and heard.

778. Having removed desire for both ends,
having fully understood contact, without greed,
not doing anything for which one might blame
oneself,
the wise person is not tainted by things seen or heard.
(7) [153]

778 智者應該排除對兩極的渴望，
徹底理解諸觸，沒有貪欲，
不做自己譴責的事，
不受所見所聞污染。

778. Thus having shown the gratification with the first verse,
and the danger with the following four verses, he now speaks a
pair of verses, “Having removed desire for both ends,” to show
the escape along with the means and the benefit of the escape;
or having shown with all these verses the danger, degradation,
and defilement in sensual pleasures, he now speaks this pair
of verses to show the benefit in renunciation. Here, for both
ends: for the two limits, contact and the origination of contact,
and so forth; having removed desire: having removed desire
and lust; having fully understood contact: having fully under-
stood, by the three kinds of full understanding, contact such
as eye-contact and so forth, or all name-and-form concurrent
with contact, that is, the non-material phenomena associated
with that [contact] and the material phenomena that serve as
their bases, doors, and objects.¹⁷⁸⁰ Without greed: not greedy
for anything included in form and so forth. Not doing any-
thing for which one might blame oneself, the wise person is
not tainted by things seen or heard: A wise person endowed
with such intelligence is not tainted by things seen or heard,
not even by one taint of the two kinds of taints. Untainted like
space, he has reached the ultimate cleansing.

• Nidd I 37. Having removed desire for both ends. Contact
is one end, the origin of contact is the second end; the past is
one end, the future is the second end; pleasant feeling is one
end, painful feeling is the second end; name is one end, form is
the second end; the six internal sense bases are one end, the six
external sense bases are the second end; the personal entity is
one end, the origin of the personal entity is the second end.¹⁷⁸¹
Having removed, having abandoned, having dispelled, having
terminated, having obliterated desire for both ends.
Contact: eye-contact, ear-contact, nose-contact, tongue-
contact, body-contact, mind-contact; designation contact,
impingement contact; contact to be felt as pleasant, contact to
be felt as painful, contact to be felt as neither painful nor pleas-
ant; wholesome contact, unwholesome contact, indeterminate
contact; contact of the desire sphere, of the form sphere, of the
formless sphere; emptiness contact, markless contact, wishless
contact; mundane contact, world-transcending contact; past
contact, future contact, present contact—any such contact is
called contact.

Nidd I 37–38. Having fully understood contact: Having
fully understood contact with the three kinds of full under-
standing: full understanding of the known, full understand-
ing by scrutinization, and full understanding by abandoning.
What is full understanding of the known? One knows contact. One
knows and sees: “This is eye-contact . . . this is present contact.”
This is full understanding of the known.

Nidd I 38. What is full understanding by scrutinization? Hav-
ing known contact thus, one scrutinizes it. One scrutinizes it
as impermanent, as suffering, as a disease, as a boil, as a dart,
as misery, as affliction, as alien, as disintegrating, as adversity,
as a calamity, as peril, as a disaster, as shaking, as fragile, as
unstable, as not a shelter, as not a cavern, as not a refuge, as
hollow, as void, as empty, as non-self, as danger, as subject to
change, as coreless, as the root of misery, as a murderer, as
extermination, as subject to influxes, as conditioned, as Māra’s
bait; as subject to birth, old age, illness, and death; as subject to
sorrow, lamentation, pain, dejection, and anguish; as subject to
defilement; by way of its origin, its passing away, its gratifica-
tion, its danger, and the escape from it.
What is full understanding by abandoning? Having scrutinized
contact in such a way, one abandons, dispels, terminates, and
eliminates desire and lust in regard to contact.

Nidd I 39. Not doing that for which one might blame
oneself: One blames oneself for two reasons: because of what
one has done and because of what one has not done. How so?
One blames oneself, thinking: “I have done bodily, verbal, and
mental misconduct; I have not done bodily, verbal, and mental
good conduct. I have violated the ten courses of unwholesome
conduct; I have not observed the ten courses of wholesome
conduct. I have not fulfilled good behavior, guarding the doors
of the sense faculties, moderation in eating, devotion to wake-
fulness, mindfulness and clear comprehension. I have not
developed the four establishments of mindfulness, the four
right kinds of striving, the four bases for spiritual potency, the
five faculties, the five powers, the seven factors of enlighten-
ment, the noble eightfold path. I have not fully understood suf-
fering, abandoned its origin, developed the path, and realized
cessation.” •

[F._148] 779. Saññaṃ pariññā¹ vitareyya² oghaṃ
pariggahesu muni nopalitto
abbūḷhasallo caraṃ appamatto
nāsiṃsati³ lokam imaṃ parañ⁴ cā ti || Sn_IV,2.8 ||
GUHAṬṬHAKASUTTAṂ NIṬṬHITAṂ.

779. <153> Having understood [and renounced] perception,
a sage should cross over the flood,
not clinging to possessions.
With barb pulled out, living vigilant[ly],
he does not long for this world or the next.

779. Having fully understood perception,
one can cross the flood.
The muni, untainted by possessions,
with the dart extracted, living heedfully,
does not desire this world or another. (8)

779 越過水流，
不受執著污染，
牟尼應該徹底理解名想，
拔出利箭，努力遊蕩，
不貪戀這世和彼世。

779. Having fully understood perception: This is the con-
cise meaning of this verse: [518] Having fully understood
not only contact but perception too by the three kinds of full
understanding—perception divided into sensual perception
and so forth—or having fully understood all name-and-form
concurrent with perception, in the way explained previously,
by this practice one can cross the fourfold flood. Then, as one
who has crossed, the arahant-muni [is] untainted by posses-
sions: by abandoning the taints of craving and views, [he is
untainted] by possessions involving craving and views. With
the dart extracted, having extracted the darts of lust and so
forth, living heedfully with abundance of mindfulness—or
having lived heedfully in the preparatory stage of practice, hav-
ing extracted the dart through the practice of heedfulness—he
does not desire this world or another, divided into one’s own
personal being and that of others and so forth. Rather, with the
cessation of the final occasion of mind, being without the fuel
of clinging, he attains final nibbāna like a fire that goes out for
lack of fuel.¹⁷⁸²

Thus the Blessed One concluded the teaching with its cul-
mination in arahantship. Thus simply setting up the guideline
of the Dhamma, he did not generate any further path or fruit,
since the person being taught was already an arahant.

• Nidd I 40. Having fully understood perception, one can
cross the flood. Perception: sensual perception, malevolent
perception, aggressive perception; perception of renunciation,
benevolent perception, non-aggressive perception; perception
of form, sound, odor, taste, tactile objects, and mental phenom-
ena. Having fully understood perception: having fully under-
stood perception with the three kinds of full understanding:
full understanding of the known, full understanding by scru-
tinization, and full understanding by abandoning. What is full
understanding of the known? One knows perception. One knows
and sees: “This is sensual perception . . . this is perception of
mental phenomena.” What is full understanding by scrutiniza-
tion? Having known perception thus, one scrutinizes it. One
scrutinizes it as impermanent . . . by way of its origin, its pass-
ing away, its gratification, its danger, and the escape from it.
What is full understanding by abandoning? Having scrutinized
perception in such a way, one abandons, dispels, terminates,
and eliminates desire and lust in regard to perception. One can
cross the flood: One can cross the flood of sensuality, the flood
of existence, the flood of views, and the flood of ignorance.

Nidd I 41. The muni, untainted by possessions. The muni:
It is knowledge that is called munihood (moneyya), that which
is wisdom, understanding . . . non-delusion, discrimination
of phenomena, right view. One possessing this knowledge,
who has attained munihood, is called a muni. There are three
kinds of munihood: bodily sagacity, verbal sagacity, and men-
tal sagacity.¹⁷⁸³ What is bodily sagacity? Bodily sagacity is the
abandoning of the three kinds of bodily misconduct and the
practice of the three kinds of bodily good conduct; knowledge
of a bodily object . . . full understanding of the body . . . the
path associated with full understanding . . . the abandoning
of desire and lust for the body . . . the cessation of the bodily
activity . . . the attainment of the fourth jhāna.¹⁷⁸⁴ What is verbal
sagacity? Verbal sagacity is the abandoning of the four kinds of
verbal misconduct and the practice of the four kinds of verbal
good conduct; knowledge of a verbal object . . . full understand-
ing of speech . . . the path associated with full understanding
. . . the abandoning of desire and lust for speech . . . the ces-
sation of the verbal activity . . . the attainment of the second
jhāna. What is mental sagacity? Mental sagacity is the abandon-
ing of the three kinds of mental misconduct and the practice of
the three kinds of mental good conduct; knowledge of a mental
object; full understanding of mind . . . the path associated with
full understanding . . . the abandoning of desire and lust for
mind . . . the cessation of the mental activity . . . the attainment
of the cessation of perception and feeling.

Nidd I 42. There are six kinds of munis possessing these
three kinds of sagacity: householder munis, homeless munis,
trainee munis, munis beyond training, pacceka munis, and
munis among munis. Those householders who have seen the
state [of nibbāna] and understood the teaching are householder
munis. Monastics who have seen the state [of nibbāna] and
understood the teaching are homeless munis. The seven trainees
are trainee munis. Arahants are munis beyond training. Pacceka-
buddhas are pacceka munis. Tathāgatas, arahants, perfectly
enlightened ones are called munis among munis.
Possessions: There are two kinds of possessions: posses-
sions [acquired through] craving and possessions [acquired
through] views.¹⁷⁸⁵ Untainted: There are two kinds of taints:
the taint of craving and the taint of views. Having abandoned
the taint of craving and relinquished the taint of views, the
muni is not tainted by possessions. He dwells untainted, freed,
escaped, released, detached, with a mind rid of boundaries.

Nidd I 42. With the dart extracted. The seven darts are the
dart of lust, the dart of hatred, the dart of delusion, the dart
of conceit, the dart of views, the dart of sorrow, the dart of
perplexity. One for whom these darts have been abandoned,
eradicated, allayed, quelled, made incapable of arising, burnt
up by the fire of knowledge, is said to have extracted the dart.
Hungerless, quenched, cooled, experiencing bliss, he dwells
having himself become holy.¹⁷⁸⁶

Nidd I 43. He does not desire this world or another. He
does not desire this world, his own personal being; he does
not desire another world, the personal being of another. He
does not desire this world, his own five aggregates; he does not
desire another world, the five aggregates of others. He does not
desire this world, the internal sense bases; he does not desire
another world, the external sense bases. He does not desire this
world, the human world; he does not desire another world, the
deva world. He does not desire this world, the desire realm;
he does not desire another world, the form realm and formless
realm. He does not desire this world, the desire realm and form
realm; he does not desire another world, the formless realm.
He does not desire another destination, rebirth, conception,
existence, saṃsāra, or the round. •

3. Duṭṭhaṭṭhakasutta.

780. Vadanti ve5 duṭṭhamanā pi eke,6
atho pi ve7 saccamanā vadanti,
vādañ ca jātaṃ muni no upeti,
tasmā munī8 n'; atthi khilo9 kuhiñci. || Sn_IV,3.1 ||

IV.3. Evil

780. Some evil-minded ones do indeed dispute; and those whose
minds are set on truth do indeed dispute also. But the sage does not get
involved in any dispute which has arisen. Therefore the sage has no
barrenness of mind in any respect.

3 The Octad on the Hostile (Duṭṭhaṭṭhaka Sutta)

780. Some speak with hostile minds,
while some speak with minds bent on truth.
The muni does not become involved in an arisen
dispute;
therefore the muni has no barrenness anywhere. (1)

第三章 邪惡八頌經

780 思想邪惡的人爭辯，思想純真的人也爭辯，而牟尼不參與發生的爭辯，因此牟尼在任何地方都不受阻礙。

3 The Octad on the Hostile
(Duṭṭhaṭṭhaka Sutta)
What is the origin? The origin is indicated in the first verse. In
the way explained in relation to the Discourse on the Muni,1787
the sectarians, unable to endure the gain and honor that accrued
to the Sangha of bhikkhus, ordered the female wanderer
Sundarī [to discredit the Buddha].1788 It is said that she was an
extremely beautiful white-robed wanderer. Having bathed, put
on clean clothes, and adorned herself with garlands, perfume,
and lotions, when the residents of Sāvatthī were leaving Jeta’s
Grove after listening to the Blessed One’s Dhamma, she left
Sāvatthī and headed toward Jeta’s Grove. When people asked
her where she was going, she said: “I am going to pleasure
the ascetic Gotama and his disciples.” She would then linger
around the gatehouse at the entrance to Jeta’s Grove and enter
the city when the gatehouse was closed. In the morning, she
would again go to Jeta’s Grove and walk around as if seeking
flowers near the Fragrant Cottage. [519] When people came to
serve the Buddha, they would ask her, “Why have you come?”
and she would say something at random.1789
After half a month had passed in this way, the sectarians
killed her, buried her in a pit, and in the morning raised an
uproar, saying: “We have not seen Sundarī.” They reported
this matter to the king and got his permission to enter Jeta’s
Grove. Wandering around, they exhumed her body, put her on
a stretcher, and brought it to the city, where they made a com-
plaint. All should be understood in the way it has come down
in the text [of the Udāna].
That day, as the night was coming to an end, the Blessed One
surveyed the world with his buddha eye and knew: “Today
the sectarians will defame us. I should not let the multitude
believe them, set their minds against us, and thereby head
toward a rebirth in the realm of misery.” He shut the door to
the Fragrant Cottage and remained inside. He did not enter the
city for alms. When the bhikkhus saw that the door was shut,
they entered the city as on previous days. When people saw
the bhikkhus, they insulted them in various ways. The Vener-
able Ānanda reported this event to the Blessed One and said:
“Bhante, we have been defamed by the sectarians. We cannot
live here. Jambudīpa is large, so let’s go elsewhere.” – “But if
we are also defamed there, Ānanda, where will you go?” – “To
still another city, Blessed One.” Then the Blessed One said:
“Wait, Ānanda! The commotion will persist for only seven
days. After seven days have passed, those who have defamed
us will regain their senses.” In order to teach the Dhamma to
the Elder Ānanda, he spoke this verse: “They speak.”

780. Here, they speak: they blame the Blessed One and the
Sangha of bhikkhus. Some speak with hostile minds, while
some speak with minds bent on truth: The purport is: “Some
with hostile minds and some who perceive it as true, the sectar-
ians being those ‘with hostile minds’ and those who hear their
statement and believe them being those ‘with minds bent on
truth.’”1790 An arisen dispute: the dispute over the insult [520]
that has arisen. The muni does not become involved: Because
he was not the perpetrator and because he is unshakable, the
Buddha-muni does not become involved. Therefore the muni
has no barrenness anywhere: For this reason, it should be
understood, this muni is not barren anywhere because of lust
and so forth.

• Nidd I 44. Some speak with hostile minds: The sectari-
ans, who have hostile minds, antagonistic minds, belligerent
minds, blame the Blessed One and the Sangha of bhikkhus on
false grounds.1791 While some speak with minds bent on truth:
Those who believe the sectarians, who trust them, who are
convinced by them, who think they are truthful, who perceive
them as truthful, who think they are genuine, who perceiv
them as genuine, who think of them as honest, who per-
ceive them as honest, blame the Blessed One and the Sangha
of bhikkhus on false grounds. The muni does not become
involved in an arisen dispute: The dispute that has arisen
is the insult and blame directed against the Blessed One and
the Sangha of bhikkhus on false grounds. One who becomes
involved in a dispute does so for two reasons: the perpetrator
becomes involved in a dispute because he is the perpetrator; or
being admonished and blamed, one becomes irritated, bears
ill will, feels resentment, and displays irritation, hatred, and
resentment, thinking: “I am not the perpetrator.”1792 The muni
does not become involved in a dispute for two reasons: not
being the perpetrator, he does not become involved in a dis-
pute since he is not the perpetrator; or being admonished and
blamed, he does not become irritated, bear ill will, feel resent-
ment, and display irritation, hatred, and resentment, thinking:
“I am not the perpetrator.”
Nidd I 45. Therefore the muni has no barrenness any-
where: He does not have the five kinds of mental barrenness,1793
nor does he have the three kinds of barrenness: the barren-
ness of lust, the barrenness of hatred, and the barrenness of
delusion. These have been abandoned . . . burnt up by the fire
of knowledge. Anywhere: anywhere internally, externally, or
both internally and externally. •

781. Sakaṃ10 hi diṭṭhiṃ11 katham accayeyya
chandānunīto12 ruciyā niviṭṭho
sayaṃ samattāni pakubbamāno:
yathā hi jāneyya, tathā vadeyya. || Sn_IV,3.2 ||

781. How could anyone overcome his very own view, [when he is] led
on by desire. entrenched in his own inclination, fulfilling those [wrong
views] himself? For as he knows, so would he speak.

781. How could one transcend one’s own view
if, drawn by desire, one is entrenched in a preference?
Taking one’s own [view] to be perfect,
one would speak as one understands. (2)

781 一個受欲望支配、固執己見、一意孤行的人，怎麼會放棄自己的見解喲?他在完成自己的事， 怎麼理解就怎麼說。

781. Having spoken this verse, the Blessed One asked Ānanda:
“When the bhikkhus are being scolded and disparaged,
Ānanda, what do they say?” – “Nothing, Blessed One.” –
“Ānanda, one should not remain silent under all circumstances,
simply thinking, ‘I am virtuous.’ For in the world:
When the wise man is in the midst of fools,
they do not know him if he does not speak.
(AN II 51,29–30)
“The bhikkhus, Ānanda, should reply to those people as fol-
lows,” and then in order to teach him the Dhamma he spoke
this verse: “The speaker of slander goes to hell.”1794 Having
learned this verse, the elder told the bhikkhus: “You should
reply to the people with this verse.” The bhikkhus did so. Wise
people became silent. The king, too, sent his men everywhere,
and when he learned that the sectarians had given a bribe to
some derelicts to murder Sundarī and that those derelicts had
been caught and detained, he reviled the sectarians. People,
too, when they saw the sectarians, struck them with clods of
earth and scattered dirt over them, saying: “They defamed the
Blessed One.” Having seen this, the Elder Ānanda informed
the Blessed One. The Blessed One then spoke this verse to the
elder: “How indeed could one transcend one’s own view . . . as
one understands.”
This is its meaning: “How could one transcend one’s own
view: How could one transcend that view—the view of the sec-
tarians, ‘After we have murdered Sundarī and spread dispraise
of the Buddhist ascetics, we will enjoy the honor received in
that way’—if, drawn by desire, one is entrenched in a pref-
erence for that view?” Rather, dishonor rebounded on those
same sectarians who were unable to transcend that view. Or
the statement applies as well to the eternalist and so forth; for
in their case, too: “How could one transcend one’s own view
if, drawn by desire, one is entrenched in a preference for that
view?” Rather, taking one’s own [view] to be perfect, taking
those speculative views posited by oneself to be complete, one
would speak as one understands.

• Nidd I 45. How could one transcend one’s own view:
The sectarians who held the view, the opinion, the belief, the
intention, “Having killed the female wanderer Sundarī and
spread dispraise of the Sakyan ascetics, in such a way we will
again receive this gain, fame, honor, esteem,” were not able to
overcome their own view, their own opinion, their own belief,
their own intention. Rather, dishonor came upon them. In such
a case, how indeed could one transcend one’s own view?1795 Or
alternatively, if one holds the doctrine “The world is eternal:
this alone is true, anything else is false” . . . “The world is not
eternal” . . . “The world is finite” . . . “The world is infinite”
. . . “The soul and the body are the same” . . . “The soul is one
thing, the body another” . . . “A tathāgata exists after death” . . .
“A tathāgata does not exist after death” . . . “A tathāgata both
exists and does not exist after death” . . . “A tathāgata neither
exists nor does not exist after death: this alone is true, anything
else is false,” how could one transcend, go beyond, overcome,
pass beyond one’s own view? For what reason? Because that
view has been accepted and adopted, grasped, seized, adhered
to, clung to, and resolved upon. In such a case, how indeed
could one transcend one’s own view? Entrenched in a pref-
erence: established in, adhering to, engaged with, clinging to,
resolved upon one’s own view, one’s own preference, one’s
own belief.
Nidd I 46. Taking one’s own [view] to be perfect: One takes
one’s own [view] as perfect, one takes it as complete, takes it as
flawless, takes it as foremost, the best, distinguished, most emi-
nent, supreme, most excellent. One takes as perfect [the view]:
“This teacher is omniscient” . . . “This Dhamma is well pro-
claimed” . . . “This group is practicing well” . . . “This view is
excellent” . . . “This practice is well prescribed” . . . “This path is
emancipating.” One would speak as one understands: If one
understands, “The world is eternal” . . . “A tathāgata neither
exists nor does not exist after death: this alone is true, anything
else is false,” one would speak, state, declare, elucidate, com-
municate in such a way. •

782. Yo attano sīlavatāni jantu
anānupuṭṭho13 ca14 paresa15 pāvā,16
anariyadhammaṃ kusalā tam āhu,
yo ātumānaṃ sayam eva pāvā.16 || Sn_IV,3.3 ||

782. If any person, unasked, tells others of his own virtuous conduct
and vows, if anyone of his own accord speaks of himself, the experts
say that he has an ignoble nature.

782. When a person, without being asked, proclaims
to others his own good behavior and observances,
the skilled say he is one of ignoble nature,
since on his own accord he proclaims himself. (3)

782 未經詢問便向別人讚揚自己的德行戒行，智者認為這種自我吹噓的人不高尚。

782. Then, after a week had passed and the king had the corpse
removed, [521] one evening the king went to the monastery.
After paying homage to the Blessed One, he said to him:
“Bhante, when you were being defamed, shouldn’t you have
reported this matter to me?” The Blessed One replied: “Great
king, it is not fitting for the noble ones to declare to others: ‘I
am virtuous, possessed of excellent qualities.’” He then spoke
the remaining verses, “When a person, without being asked,”
in response to this incident that had arisen. Here, good behav-
ior and observances: such good behavior as restraint by the
Pātimokkha and so forth, and such ascetic observances as
dwelling in a forest and so forth. The skilled say he is one of
ignoble nature, since on his own accord he proclaims him-
self: If one speaks of oneself thus on one’s own,1796 the skilled
say one’s declaration shows: “He is one of ignoble nature.”

• Nidd I 47. Proclaims to others his own good behavior and
observances. There is that which is both good behavior and
an observance. There is an observance that is not good behav-
ior. What is both good behavior and an observance? “Here a
bhikkhu is of good behavior, restrained by the Pātimokkha,
possessed of good conduct and resort, seeing danger in min-
ute faults. Having undertaken the training rules, he trains in
them.” Here, self-control, restraint, and non-transgression are
good behavior; the undertaking of them is observance. Good
behavior has the meaning of restraint; observance has the
meaning of undertaking. That is what is called good behavior
and observance. What is an observance that is not good behav-
ior? Eight austere practices: the forest-dwelling factor, the
almsfood factor, the rag-robes factor, the three-robes factor, the
alms round without skipping houses factor, the refusal of food
brought afterward factor, the sitting factor, the sleeping any-
where factor—these are called observances, not good behavior.
The undertaking of energy, too, is called an observance, not
good behavior.1797
Nidd I 48. Without being asked, proclaims to others:
Unasked, not questioned, not invited, not requested, not
entreated, he proclaims his own good behavior or observances,
saying: “I am of good behavior; I follow certain observances; I
have good behavior and observances.” Or on the basis of his
social class or clan or family, beauty or wealth or study, work
or craft or knowledge or ingenuity, or on any other basis [he
boasts about this] . . . or he says: “I am one who gains the first
jhāna . . . I am one who gains the base of neither-perception-
nor-nonperception.” He talks about it, speaks about it, indi-
cates it, expresses it.
Nidd I 49. The skilled say he is one of ignoble nature.
Those who are skilled in the aggregates, in the elements, in the
sense bases, in dependent origination, in the establishments of
mindfulness, in the four right kinds of striving, in the bases for
spiritual potency, in the faculties, in the powers, in the enlight-
enment factors, in the path, in the fruits, in nibbāna—those
skilled ones say thus: “This is the nature of the ignoble, not
the nature of noble ones; this is the nature of fools, not the
nature of the wise; this is the nature of bad people, not the
nature of good people.” Since on his own accord he proclaims
himself. He proclaims himself thus: “I possess good behav-
ior, or I possess observances, or I possess good behavior and
observances. . . . I am one who gains the first jhāna . . . one
who gains the attainment of the base of neither-perception-
nor-nonperception.” •

783. Santo ca bhikkhu17 abhinibbutatto
"iti 'han"18 ti19 sīlesu akatthamāno, --
tam ariyadhammaṃ kusalā vadanti,
yass'; ussadā n'; atthi kuhiñci loke. || Sn_IV,3.4 ||

783. But a bhikkhu, calmed, with self completely quenched, not
boasting about his virtuous conduct, [saying], 'Thus am I [virtuous]'. if
he has no haughtiness in respect of anything in the world, the experts
say that he has a noble nature.

783. But when a peaceful bhikkhu, one inwardly
quenched,
does not boast of his good behavior by saying, “I am
thus,”
the skilled say he is one of noble nature
who has no swellings anywhere in the world. (4) [154]

783 平靜沉著，不稱道自己品行如何如何，在這世上任何地方都不驕傲，智者認為這樣的比丘高尚。

783. Peaceful: peaceful through the allaying of the defilements
such as lust; so too, inwardly quenched. One who does not
boast of his good behavior, saying, “I am thus”: one who does
not boast of his own good behavior in such ways as “I am one of
good behavior” and so forth. What is meant is that he does not
make statements about himself on the basis of his good behav-
ior. The skilled say he is one of noble nature: The buddhas
and others who are skilled in the aggregates and so forth say
of one who does not boast about himself: “He is one of noble
nature.” Who has no swellings anywhere in the world: The
connection is: “The skilled say that one who does not boast
about himself—the arahant for whom the seven swellings such
as lust do not exist anywhere in the world—is ‘one of noble
nature.’”

• Nidd I 50. A peaceful bhikkhu: peaceful through the
stilling of lust, the stilling of hatred, the stilling of delusion,
the stilling of anger, hostility, denigration, insolence, envy,
miserliness, hypocrisy, deceitfulness, obstinacy, vehemence,
conceit, arrogance, vanity, and heedlessness; of all defile-
ments, all misconduct, all disturbances, all fevers, all afflic-
tions, all unwholesome volitional activities. A bhikkhu: One
is a bhikkhu by having broken (bhinnattā) seven qualities: the
view of the personal entity, doubt, seizing upon good behavior
and observances, lust, hatred, delusion, and conceit. Inwardly
quenched: One is inwardly quenched by having extinguished
lust . . . all unwholesome volitional activities.
Nidd I 51. The skilled say he is one of noble nature. Those
who are skilled in the aggregates . . . in nibbāna say: “This is the
nature of noble ones, not of the ignoble; this is the nature of the
wise, not of fools; this is the nature of good people, not of bad
people.” Who has no swellings anywhere in the world. There
are seven swellings: the swelling of lust, the swelling of hatred,
the swelling of delusion, the swelling of conceit, the swelling of
views, the swelling of defilements, and the swelling of kamma.
One who does not have these is an arahant, one whose influxes
are destroyed. •

784. Pakappitā1 saṃkhatā2 yassa dhammā
purakkhatā3 santi4 avīvadātā,
yad attanī5 passati ānisaṃsaṃ,
taṃ6 nissito kuppapaṭiccasantiṃ7 || Sn_IV,3.5 ||

784. <154> When one who has formed, constructed, [and] preferred
[false] doctrines [which are] unclean, sees an advantage for himself [in
them], then he is relying upon a peace which is dependent upon [what
is] unstable.

784. One who has formulated impure teachings,
put them together and advanced them,
becomes attached to the benefit he sees for himself,
to that peace dependent on the unstable. (5)

784 他的觀點是人為的、癔想的、偏頗的、污穢的，無論他怎樣自以為是，他的根基是不可靠的。

784. Having shown the conduct of the arahant, now show-
ing the conduct of the sectarian adherents, he says: “One
who has formulated impure teachings.” Here, one who: any
theorist. Formulated: fabricated; put together: composed with
reasons; advanced: given preference to; teachings: views.
Becomes attached to the benefit he sees for himself, to that
peace dependent on the unstable:
1798 One who advances these
impure speculative views does so because he sees a benefit for
himself in that view, such as honor in this present life [522]
and an excellent destination in a future life. Therefore, he
becomes attached to that benefit and to that view, which is
designated “peace dependent on the unstable” because it is
unstable, dependently arisen, and conventionally spoken of as
peace. Because one is attached to this, one might extol oneself
with nonexistent virtues and denigrate others with nonexis-
tent faults.

• Nidd I 51–52. Formulated, put together. Formulated:
two kinds of formulation: formulation due to craving and for-
mulation due to views. Put together: put together, composed,
posited. Or else, “put together (conditioned)” as in “imperma-
nent, conditioned, dependently arisen, subject to destruction,
vanishing, fading away, cessation.” One for whom: the theo-
rist. Teachings: the sixty-two views. Advanced (preferred):
There are two kinds of preferences: preferences due to crav-
ing and preferences due to views. Because of not abandoning
preference due to craving and not relinquishing preference
due to views, he lives preferring that craving or that view, he
lives accompanied by that craving or that view. Impure: not
cleansed, not purified, defiled, defiling.
Nidd I 52. The benefit he sees for himself: He sees two
kinds of benefit in his own view: the benefit pertaining to the
present life and the benefit pertaining to future lives. What is
the benefit pertaining to the present life? When the teacher holds a
certain view his disciples hold that view. The disciples honor,
revere, esteem, venerate, and show respect to the teacher hold-
ing that view, and on that account he gains such requisites as
robes, almsfood, lodging, and medicinal requisites. What is the
benefit pertaining to future lives? He expects some future fruit
from that view thus: “This view can lead to rebirth as a nāga,
a supaṇṇa, a yakkha, an asura, a gandhabba, a divine king, as
Indra, Brahmā, or a deva. This view leads to purity, to purifi-
cation, to full purification, to freedom, to liberation, to release.
By this view they are purified, fully purified, freed, liberated,
released. By this view I will be purified, fully purified, freed,
liberated, released.” He sees these two benefits in his own view.
Nidd I 52–53. He becomes attached . . . to that peace depen-
dent on the unstable. There are three kinds of peace: ultimate
peace, peace in a particular respect, and conventional peace.
What is ultimate peace? It is the deathless nibbāna that is called
ultimate peace, that is, the stilling of all volitional activities,
the relinquishment of all acquisitions, the destruction of crav-
ing, dispassion, cessation, nibbāna. What is peace in a particular
respect? For one who has attained the first jhāna, the hindrances
have calmed down; for one who has attained the second jhāna,
thought and examination have calmed down; for one who has
attained the third jhāna, rapture has calmed down; for one who
has attained the fourth jhāna, pleasure and pain have calmed
down. For one who has attained the base of the boundlessness
of space, perception of form, perception of impingement, and
perception of diversity have calmed down; for one who has
attained the base of the boundlessness of consciousness, per-
ception of the base of the boundlessness of space has calmed
down; for one who has attained the base of nothingness, per-
ception of the base of the boundlessness of consciousness has
calmed down; for one who has attained the base of neither-
perception-nor-nonperception, perception of the base of noth-
ingness has calmed down. This is peace in a particular respect.
What is conventional peace? The peace based on a view, the
sixty-two speculative views. Moreover, it is conventional peace
in this sense that is intended here as “peace.”
Nidd I 53. Peace dependent on the unstable. He is attached
to an unstable peace, a volatile peace, an unsteady peace, a wob-
bling peace, a peace that is impermanent, dependently arisen,
subject to destruction, vanishing, fading away, and cessation. •

[F._149] 785. Diṭṭhīnivesā8 na hi svātivattā
dhammesu niccheyya9 samuggahītaṃ,
tasmā naro tesu nivesanesu
nirassati10 ādiyati-cca11 dhammaṃ. || Sn_IV,3.6 ||

785. Clingings to [wrong] views are not easily overcome. [One] has
been grasped from among [many] doctrine after consideration.
Therefore a man lays down or takes up a doctrine from among these
clingings [to view].

785. Attachments to views are not easily overcome;
having decided among teachings, one tightly grasps [a
view].
Therefore, among those bases of attachment,
a person rejects and takes up a teaching. (6)

785 信奉某種觀點後，便難以擺脫。人們考察各種觀點，決定取捨。因此，人們在種種信奉中，拋 棄或接受某種觀點。

785. For one who is so attached, “Attachments to views . . . and
takes up a teaching.” Here, attachments to views is a desig-
nation for dogmatic adherence to claims of truth.1799 They are
not easily overcome, they cannot be overcome easily. Having
decided among teachings, one tightly grasps [a view]: Attach-
ments to views are not easily overcome because, after one has
decided on a view among the sixty-two speculative views, one
tightly grasps and adheres to one. Therefore, among those
bases of attachment, a person rejects and takes up a teaching:
Since they are not easily overcome, a person rejects and adopts
this or that teaching among these attachments to views, which
are divided [by way of practice] into the goat’s behavior, the
cow’s behavior, the dog’s behavior, the fivefold burning, the
rocky precipice, the squatter exertion, lying down on thorns,
and so forth,1800 and divided by way of teacher, teaching, and
group. One rejects one and takes hold of another, one discards
this one and grasps that one, as a forest monkey grabs this or
that branch of a tree. Rejecting teachings and taking up other
teachings in such a way because of one’s fickle mind, one might
achieve fame for oneself and defame others through the ascrip-
tion of nonexistent virtues to oneself and nonexistent faults to
others.

• Nidd I 53. Having decided among teachings, one tightly
grasps [a view]. Among teachings: among the sixty-two specu-
lative views. Having decided: having decided, having discrim-
inated, having examined, having assessed, having scrutinized,
having recognized, having made clear;1801 one tightly grasps [a
view]: Among the bases of attachment, there is the grasping of
a section, the grasping of a part, the grasping of one’s choice,
the grasping of a portion, the grasping of an accumulation, the
grasping of a collection. It is grasped, seized upon, adhered
to, clung to, resolved upon [with the conviction]: “This is true,
genuine, real, factual, actual, undistorted.”
Nidd I 54. Therefore among those bases of attachment:
for that reason, among those attachments to views; a person
rejects and takes up a teaching: One rejects for two reasons:
one rejects because another dissuades one or one rejects because
one is unable to succeed. How does one reject because another
dissuades one? Another dissuades one thus: “That teacher is not
omniscient; his Dhamma is not well expounded; his company
is not practicing well; his view is not excellent; his practice is
not well prescribed; his path is not emancipating. Here there is
no purity, purification, or full purification, no freedom, liber-
ation, or release. Here, none are purified, fully purified, freed,
liberated, released. They are inferior, wretched, low, misera-
ble, of inferior disposition, worthless, insignificant.” Being dis-
suaded [by such arguments] one rejects the teacher; one rejects
his teaching; one rejects his company of followers; one rejects
his view, practice, and path. How does one reject because one
is unable to succeed? Being unable [to succeed through] good
behavior, one rejects good behavior; being unable [to succeed
through] an observance, one rejects the observance; being
unable [to succeed through] good behavior and observances,
one rejects good behavior and observances. One takes up a
teaching: One accepts a teacher; one accepts a teaching; one
accepts a company [of followers]; one accepts a view, a practice,
a path; one grasps it, seizes it, adheres to it. •

786. dhonassa hī12 n'; atthi kuhiñci loke
pakappitā diṭṭhi bhavābhavesu,
māyañ ca mānañ ca pahāya dhono
sa kena gaccheyya: anūpayo13 so. || Sn_IV,3.7 ||

786. A purified man does not indeed form a view anywhere in the
world in respect of different existences. Because of what would a
purified man go, having abandoned illusion and conceit? He is not
involved.

786. One who is cleansed formulates no view
anywhere in the world about various states of existence.
Having abandoned hypocrisy and conceit, through what
would the cleansed one go [astray]194 when he is
uninvolved? (7)

786 純潔者在這世上不接受關於各種存在的人為觀點;他摒棄虛妄和驕傲，無所執著，還會依靠什麼行動呢?

786. One who is cleansed . . . when he is uninvolved? What
is meant? He is “cleansed” because he possesses wisdom,
which shakes off (cleans off) all speculative views and other
such faults. One who is cleansed, by possessing the qualities
of cleansing, is the arahant, who has shaken off all evil.1802 Such
a one formulates no view anywhere in the world about var-
ious states of existence. Through the nonexistence of such
a view, through what would the cleansed one go [astray]
along the improper track that the sectarians take, concealing
the evil deed they have done because of hypocrisy or conceit?
Having abandoned hypocrisy and conceit, through what
would the cleansed one go [astray] to the faults of lust and
so forth? Whether in this life or in future lives, in what way
can he be reckoned among particular destinations, the hells
and so forth? When he is uninvolved: When he is uninvolved
through the absence of the two involvements, those of craving
and views.

• Nidd I 54. One who is cleansed formulates no view.
Cleansed: It is wisdom that is called cleansing. Why is wisdom
called cleansing? Because it is by wisdom that bodily, verbal,
and mental misconduct are shaken off and cleansed; that lust,
hatred, delusion, anger . . . [as at p. 1023, Nidd I 17] . . . all
unwholesome volitional activities are shaken off. Therefore
wisdom is called cleansing.
Nidd I 55. Or it is by right view that wrong view is shaken
off and cleansed; by right intention that wrong intention . . . by
right speech . . . by right action . . . by right livelihood . . . by
right effort . . . by right mindfulness . . . by right concentration
. . . by right knowledge . . . by right liberation that wrong liber-
ation is shaken off and cleansed. Or it is by the noble eightfold
path that all defilements, all misconduct, all distress, all fevers,
all torments, all unwholesome volitional activities are shaken
off and cleansed. The arahant is possessed of these cleansing
qualities. Therefore the arahant is one who is cleansed. He has
shaken off lust, shaken off evil, shaken off defilements, shaken
off fevers, hence he is cleansed. Anywhere: any place inter-
nally, externally, or internally and externally.
Nidd I 56. Formulates: There are two kinds of formulation:
formulation due to craving and formulation due to views.
About various states of existence: about existence after exis-
tence; about desire-realm existence in kamma existence and in

renewed existence . . . [as at p. 1032, Nidd I 34] . . . about the
ever-repeated production of personal being.
Nidd I 56–57. Having abandoned hypocrisy and conceit:
It is devious conduct that is called hypocrisy. Here, someone
engages in bodily misconduct, verbal misconduct, and mental
misconduct. In order to conceal it, he forms an evil wish thus,
“May no one find out about me”; he thinks, “May no one find
out about me”; he says, “May no one find out about me”; he
exerts himself bodily, “May no one find out about me.” Such
hypocritical behavior is called hypocrisy. Conceit: Conceit is

singlefold as elation of mind. It is twofold as exaltation of one-
self and disparagement of others. It is threefold as the conceit:

“I am better,” or “I am equal,” or “I am worse.” It is fourfold as
conceit based on gain, based on fame, based on praise, based on
pleasure. All this conceit, conceitedness, elation, self-exaltation
is called conceit. Having abandoned hypocrisy and conceit:
the cleansed one, having abandoned, dispelled, terminated,
and eliminated hypocrisy and conceit.
Nidd I 57.Through what would the cleansed one go [astray]
when he is uninvolved: There are two involvements, through
craving and through views. He has abandoned involvement
through craving and relinquished involvement through views.

Since he has abandoned involvement through craving and relin-
quished involvement through views, on account of what lust

would he go, on account of what hatred, what delusion, what
conceit, what view, what restlessness, what doubt, what latent
tendencies would he go [to be designated] as lustful, or full of
hate, or deluded, or bound down [by conceit] or seizing [upon
views] or distracted [by restlessness] or undecided [because of
doubt] or tenacious [because of the latent tendencies]? Those
volitional activities have been abandoned. Since they have been

3 The Octad on the Hostile (Duṭṭhaṭṭhaka Sutta) 1051
abandoned, through what would he go to any destination [to
be designated] a hell being, an animal, an afflicted spirit, a
human being, or a deva, etc.? There is no cause, no condition,
no reason through which he would go [astray]. •

787. Upayo hi dhammesu upeti vādaṃ,
anūpayaṃ14 kena kathaṃ vadeyya,
attaṃ nirattaṃ na hi tassa atthi:
adhosi so diṭṭhi-m-idh'; eva sabbā15 ti || Sn_IV,3.8 ||
DUṬṬHAṬṬHAKASUTTAṂ16 NIṬṬHITAṂ.

787. An involved person is indeed involved in dispute[s] in respect of
doctrines, [but] how, about what, could one dispute with one who is
not involved? He has taken up or laid down nothing. He has shaken off
all views in this very world.

787. One involved is embroiled in disputes about
teachings;
but how, about what, could one dispute with one
uninvolved?
Nothing is taken up or rejected by him;
he has shaken off all views right here. (8)

787 執著種種觀點便會導致爭論，但依憑什麼與無所執著的人爭論呢?因為他即不接受，也不拒絕，在這世上滌除一切觀點。

787. [523] As for one who is involved through the presence of
those two: “One involved . . . all views right here.” Here, one
involved: one dependent on craving and views; is embroiled
in disputes about teachings:
1803 is embroiled in disputes about
these or those qualities thus, “lustful” or “full of hate.” But
how, about what, could one dispute with one uninvolved?:
How, with reference to what lust or hatred, could one say “lust-
ful” or “full of hate” about the arahant, who, with the abandon-
ing of craving and views, is uninvolved? The purport is: “He is
thus blameless, so how can he be one who conceals what he has
done, as the sectarians do?” Nothing is taken up or rejected
by him: For him there is no view of self or annihilationist view,
or there is no grasping and letting go, called “taken up and
rejected.”1804 If it is asked, “For what reason is there none?” it
is said: he has shaken off all views right here. Because right
here in this existence, he has shaken off all speculative views
with the wind of knowledge, abandoned them, dispelled them.

Thus the Blessed One concludes the teaching with its culmi-
nation in arahantship. Having heard the teaching, the king
was pleased, and having paid homage to the Blessed One, he
departed.

• Nidd I 58. But how, about what, could one dispute
with one uninvolved?: There are two involvements, through
craving and through views. He has abandoned involvement
through craving and relinquished involvement through views.
Since he has done so, through what lust can one speak of him
as lustful, through what hatred as full of hate, through what
delusion as deluded . . . through what latent tendencies as
tenacious? Those volitional activities have been abandoned,
and because they have been abandoned, through what can one
speak of his destination as a hell being . . . or as one neither per-
cipient nor nonpercipient? There is no cause, no condition, no
means by which one can speak of him, discuss, explain, indi-
cate, and express him. Nothing is taken up or rejected by him.
Taken up: there is no view of self. Rejected: there is no anni-
hilationist view. Taken up: there is nothing grasped. Rejected:
there is nothing to let go. If one grasps anything, it is to be
let go. If there is something to be let go, something has been
grasped. The arahant has overcome grasping and letting go,
transcended growth and decline. He has lived the spiritual life,
completed the practice, finished the journey, reached the goal;
for him there is no more renewed existence with its wandering
on in birth and death. He has shaken off all views right here:
For him the sixty-two speculative views have been abandoned,
eradicated, allayed, stilled, made incapable of arising, burnt up
by the fire of knowledge. •

4. Suddhaṭṭhakasutta.

788. ‘Passāmi suddhaṃ paramaṃ {arogaṃ},17
diṭṭhena18 saṃsuddhi narassa hoti'
etābhijānaṃ19 ‘paraman'; ti ñatvā
suddhānupassī20 ti21 pacceti ñāṇaṃ. || Sn_IV,4.1 ||

IV.4. The Purified

788. 'I see what is purified, highest, diseaseless. Purity comes to a man
by means of what he has seen.' Understanding this, knowing,'[lt is] the
highest', [and thinking] 'I am a seer of the purified', he believes that
knowledge [leads to purity].

4 The Octad on the Pure (Suddhaṭṭhaka Sutta)

788. “I see the pure, the supreme health;
a person achieves full purity through what is seen.”
Directly knowing thus,195 having known “[It is] supreme,”
“I contemplate the pure,” one falls back on knowledge.
(1) [155]

第四章 純潔八頌

788 “我看見純潔者、優秀者、健康者，由於所見，人得到淨化。”持有這種觀點，並認為至高無上。便無依靠知識，尋找純潔者。

4 The Octad on the Pure
(Suddhaṭṭhaka Sutta)

What is the origin?1805 In the past, it is said, in the time of the
Blessed One Kassapa, a certain landowner living in Bārāṇasī
went to the borderland with five hundred carts in order to
acquire merchandise. There he became friendly with a woods-
man, gave him a present, and asked him: “Friend, have you
seen any sandalwood?” The other said, “Yes, master,” and
brought him into a sandalwood forest, where he filled all his
carts with sandalwood. The landowner said to the woodsman:
“When you come to Bārāṇasī, friend, bring some sandalwood
along.” Then he returned to Bārāṇasī.
At a later time the woodsman took sandalwood and went to
visit him. The landowner treated him with perfect hospitality.
In the evening, he had the sandalwood ground to a powder,
filled a box, and sent him to the bathing ford along with his
own man, saying: “Go, friend, bathe and return.” [524]
Now on that occasion a festival was taking place in Bārāṇasī.
Having offered alms in the morning, in the evening the res-
idents of Bārāṇasī dressed in clean clothes, took garlands,
incense, and other offerings, and went to worship the great
cetiya of the Blessed One Kassapa. When he saw them, the
woodsman asked: “Where is everyone going?” Hearing that
they were going to worship the cetiya at the monastery, he
went there himself. There he saw people making offerings of
various items at the cetiya—yellow orpiment, red arsenic, and
so forth. Since he did not know how to paint a picture, he took
the sandal and made a disk the size of a bronze tray above the
golden bricks at the great cetiya. Then at sunrise the rays of
the sun appeared. Having seen this, he was pleased and made
a wish: “Wherever I am reborn, may such rays appear on my
chest.”
After he passed away, he was reborn among the Tāvatiṃsa
devas. Rays appeared on his chest and his chest shone like the
moon, so they called him “the young deva Candābha (Moon-
light).” Because of his success, he passed one interval between
buddhas being reborn up and down in the six deva worlds.
When our Blessed One arose, he was born into an affluent
brahmin family in Sāvatthī. In the same way, the disk of rays
similar to the moon appeared on his chest. On the day of name-
giving, the brahmins had a blessing ceremony performed for
him. When they saw the disk they were surprised, thinking,
“This boy has the auspicious marks of merit,” and they gave
him the name Candābha.
When he reached maturity, the brahmins took him, adorned
him, dressed him in a fine jacket, put him in a chariot, and wor-
shipped him as if he were Mahābrahmā. They traveled through
the villages, towns, and royal capitals, announcing: “Whoever
sees Candābha gains fame and wealth and other achievements,
and in the next life goes to heaven.” Wherever they went, peo-
ple [525] came in greater and greater numbers, saying: “He is
said to be Candābha. Whoever sees him gains fame, wealth,
and heaven.” All of Jambudīpa was astir. The brahmins did
not show him to those who came with empty hands but only to
those who brought a hundred or a thousand coins.
Traveling around in such a way with Candābha, the brah-
mins eventually reached Sāvatthī. Now on that occasion, after
he had set in motion the excellent wheel of the Dhamma, the
Teacher eventually came to Sāvatthī and lived there, where he
taught the Dhamma in Jeta’s Grove for the well-being of many
people. When Candābha reached Sāvatthī he was unknown,
like a small river that has chanced upon the ocean. No one pro-
claimed his name.
In the evening he saw a multitude of people heading toward
Jeta’s Grove, taking garlands, incense, and other offerings. He
asked them where they were going and they said: “A buddha
has arisen in the world and is teaching the Dhamma for the
well-being of many people. We are going to Jeta’s Grove to
listen to it.” He too went there accompanied by the group of
brahmins.
Now on that occasion the Blessed One was sitting in his own
excellent seat in the Dhamma hall. Candābha approached the
Blessed One, greeted him with sweet words, and sat to one side.
Immediately his light vanished; for within a range of eighty
hatthas1806 of the Buddha’s light, no other light can shine. As he
sat down, he realized: “My light has vanished.” He got up and
started to leave, but a certain man said to him: “Are you leav-
ing, Candābha, because you are afraid of the ascetic Gotama?”
He replied: “I’m not going because I’m afraid, but because my
light does not compare with his glory.” Having again sat down
in front of the Buddha, he saw the excellence of his form, light
rays, characteristics, and so forth, from the soles of his feet to
the tips of his head hairs. He thought: “The ascetic Gotama is
very powerful. The light that appeared on my chest is trifling.
Having taken me even for just so long, the brahmins wander all
over Jambudīpa, but though the ascetic Gotama possesses such
excellent characteristics, he has no conceit or pride. Surely, pos-
sessing perfect qualities, he must be the teacher of devas and
human beings.”
Extremely pleased in mind, he paid homage to the Blessed
One [526] and requested the going forth. The Blessed One
instructed an elder monk to give him the going forth. Having
done so, the elder taught him the meditation subject on the first
five parts of the body.1807 He developed insight and in no long
time attained arahantship. He became famous as “the Elder
Candābha.”
With reference to him, the bhikkhus started a discussion: “Is
it the case, friends, that those who saw Candābha gained fame
or wealth or went to heaven or attained purity just by seeing
his form visible through the eye door?” The Blessed One spoke
this discourse in response to this case.1808

788. Here is the meaning of the first verse: “Bhikkhus, there
is no purity through such kind of sight. Further, the foolish
theorist who saw the brahmin Candābha or anyone like him
saw one who was impure because stained by defilements, and
one who was ill because he had not overcome the illness of
defilements. Yet he claims that he directly knows: ‘I see the
pure, the supreme health.’”1809 And by that sight—a desig-
nation for a view—[he claims] a person achieves full purity.
Directly knowing thus, having known that sight as supreme,
contemplating that sight as pure, he falls back on this sight as
knowledge of the path.

• Nidd I 60. I see the pure, the supreme health: I see the
pure: “I inspect, observe, contemplate, examine the pure; the
supreme health, that which has attained supreme health,
attained protection, attained a cavern, attained a refuge,
attained the fearless, attained the imperishable, attained the
deathless, attained nibbāna. A person achieves full purity
through what is seen: By seeing a form with eye-conscious-
ness1810 a person achieves purity, purification, full purification,
freedom, liberation, release; a person is purified, fully purified,
freed, liberated, released.” Directly knowing thus, having
known “[It is] supreme”: Directly knowing thus, understand-
ing, cognizing, recognizing, penetrating. Having known, hav-
ing understood, having assessed, having scrutinized, having
recognized, having made clear: “This is supreme, foremost, the
best, distinguished, the most eminent, the highest, the most
excellent.” “I contemplate the pure,” one falls back on knowl-
edge: One who sees the pure is one who contemplates the pure.
One falls back on knowledge, one falls back on the belief that
knowledge occurs by seeing forms with eye-consciousness,1811
one falls back on the belief that this is the path, one falls back
on the belief that this is the way, one falls back on the belief that
this is emancipation. •

789. Diṭṭhena ce suddhi narassa hoti,
ñāṇena1 vā so pajahāti dukkhaṃ,
aññena so sujjhati sopadhīko,2
diṭṭhī3 hi naṃ pāva tathā4 vadānaṃ. || Sn_IV,4.2 ||

789. <155> If purity comes to a man through what he has seen, or if he
abandons misery by means of knowledge, [then] he who has
acquisitions [which lead to rebirth] is punfied by something else [than
the noble path]. For his view betrays him as he speaks thus.

789. If a person gains purity by the seen,
or if one abandons suffering by knowledge,
then one with acquisitions is purified by another;
the view proclaims him as one who asserts thus. (2)

789 如果所見能使人淨化，或者知識能使人擺脫痛苦，那麼有貪愛的人便可通過其他途徑達到淨化，因為執照他的這種觀點，只能得出這種結論。

789. But that is not knowledge of the path. Hence he spoke
the second verse: “If a person gains purity by the seen.” This
is its meaning: If one holds that by the seen—a designation
for the sight of forms—a person gains purity from defile-
ments, or that one abandons suffering—the suffering of birth
and so forth—by knowledge, in such a case one is purified
by another, by something other than the noble path, by that
which is not the path to purity. The consequence then follows
that one with acquisitions, one who still has the acquisitions
of lust and so forth, is purified. Yet it is not the case that one like
this is purified. Therefore the view proclaims him as one who
asserts thus:
1812 That view itself declares of one asserting, in
accordance with his view, “The world is eternal” and so forth:
“He is one of wrong view.”

• Nidd I 61. If a person gains purity by the seen: If by seeing
a form with eye-consciousness a person achieves purity, puri-
fication, full purification, freedom, liberation, release; or if one
abandons suffering by knowledge: If by seeing a form with
eye-consciousness a person abandons the suffering of birth,
old age, illness, and death; the suffering of sorrow, lamenta-
tion, pain, dejection, and anguish; then one with acquisitions
is purified by another: A person with acquisitions—one with
lust, hatred, delusion, conceit, craving, views, defilements,
clinging—is purified, fully purified, freed, liberated, released
by another, by what is not the path to purity, by a wrong prac-
tice, by a way that is not emancipating, by some means other
than by the establishments of mindfulness, the right kinds
of striving, the bases for spiritual potency, the faculties, the
powers, the enlightenment factors, the noble eightfold path.
The view proclaims him as one who asserts thus: The view
itself proclaims that person thus: “This person is one of wrong
view, one of a distorted perspective”; as one who asserts thus:
as one who asserts, who declares: “The world is eternal” . . .
“A tathāgata neither exists nor does not exist after death: this
alone is true, anything else is false.” •

790. Na brāhmaṇo aññato suddhim āha
diṭṭhe sute sīlavate5 mute vā,
puññe ca pāpe ca anūpalitto6
attañjaho7 na-y-idha8 pakubbamāno. || Sn_IV,4.3 ||

790. The brahman does not say that purity comes from something else,
[or is] in what is seen [and] heard, in virtuous conduct and vows, or in
what is thought. Not clinging to merit or evil, he abandons what has
been taken up, and does not fashion [anything more] here.

790. A brahmin does not speak of purity by another,
by the seen and the heard,
by good behavior and observances, by the sensed.
Untainted by merit and by evil, he has discarded
what was taken up without creating anything here. (3)

790 不執著所見、所聞、德行、所想和善惡，拋棄一切所得，在這世上無所作為，這樣的婆羅門不 認為能通過別的途徑達到淨化。

790. As to the third verse, “A brahmin,” this is its meaning: “One
who is a brahmin because he has expelled evil—the arahant-
brahmin who has achieved the destruction of the influxes
through the path—does not speak of purity by another, by
some means other than the knowledge of the noble path, [527]
through wrong knowledge arisen in regard to the seen, a desig-
nation for forms considered auspicious; in regard to the heard,
a designation for auspicious sounds; in regard to good behav-
ior, a designation for non-transgression; in regard to obser-
vances such as the elephant observance; and in regard to the
sensed, earth and so forth.”1813 The rest is stated for the purpose
of praising this brahmin. For he is untainted by merit pertain-
ing to the three realms of existence or by any evil. Because he
has abandoned the view of self, or because he has abandoned
all grasping, he has discarded what was taken up.1814 Because
he does not create meritorious volitional activities, it is said:
without creating anything here. Therefore the Blessed One
said this, praising him in such a way. The connection of all this,
it should be understood, is with the earlier line (“a brahmin
does not speak of purity by another”).

• Nidd I 62. A brahmin does not speak of purity by
another: A brahmin: One who has expelled the view of the per-
sonal entity, doubt, seizing of good behavior and observances,
lust, hatred, delusion, and conceit; one who has expelled bad
unwholesome qualities that are defiling, lead to renewed exis-
tence, are troublesome, result in suffering, and conduce to
future birth, old age, and death. A brahmin does not speak of
purity by another: He does not speak of purity . . . release by
another, by what is not the path to purity, by a wrong practice,
by a non-emancipating way, other than by the establishments
of mindfulness . . . the noble eightfold path.
Nidd I 62–64. By the seen and the heard, by good behav-
ior and observances, by the sensed: There are some ascetics
and brahmins who hold that purity comes through what is seen.
They believe that seeing certain forms is auspicious, while see-
ing other forms is inauspicious.1815 There are some ascetics and
brahmins who hold that purity comes through what is heard.
They believe that hearing certain sounds is auspicious, while
hearing other sounds is inauspicious. There are some ascetics
and brahmins here who believe that purity . . . release comes
by good behavior, by mere good behavior, by mere self-control,
by mere restraint, by mere non-transgression. There are some
ascetics and brahmins here who believe that purity comes
through observances. They take up the elephant observance, the
horse observance, the cow observance, the dog observance.
There are some ascetics and brahmins who hold that purity
comes through what is sensed. They get up early and touch the
earth, touch grass, touch cowdung, touch a tortoise, step on
a plowshare, touch a heap of sesamum seeds, eat auspicious
sesamum seeds, anoint themselves with sesamum oil, brush
their teeth with auspicious toothwood, bathe in auspicious
mud, dress in auspicious clothes, wear an auspicious turban. A
brahmin does not say that purity is attained through the seen,
the heard, good behavior, observances, or what is sensed.
Nidd I 64. He is untainted by merit and by evil: It is
wholesome volitional activity pertaining to the three realms
of existence that is called merit. Everything unwholesome is
called demerit. Since meritorious volitional activity, demerito-
rious volitional activity, and imperturbable volitional activity
have been abandoned by him, cut off at the root, made like
a palm stump, eliminated so that they are no more subject to
future arising, he is untainted by merit and by evil. He has
discarded what was taken up: discarded the view of a self;
discarded grasping; given up, cast away, let go, abandoned,
relinquished whatever has been grasped, seized, adhered to,
clung to, resolved upon with craving and views; without creat-
ing anything here: not creating meritorious volitional activity,
demeritorious volitional activity, or imperturbable volitional
activity. •

[F._150] 791. Purimaṃ pahāya aparaṃ sitāse9
ejānugā *te na* taranti saṅgaṃ,
te uggahāyanti nirassajanti10
kapīva sākhaṃ pamuñcaṃ11 gahāya.12 || Sn_IV,4.4 ||

791. Abandoning the former [thing], they are dependent upon
something else. Those under the influence of lust do not cross over
attachment. They seize [and] let go like a monkey seizing and releasing
a branch.

791. Having abandoned the former, attached to another,
carried along by impulse, they do not cross the tie.
They grab hold and let go, like a monkey
grasping and letting go of a branch. (4)

791 有些人拋棄原先的，又接受另一種;他們追隨欲望，不能超越執著，抓住這個，捨棄那個，就 像猴子抓住這根樹枝，捨棄那根樹枝。

791. Having said, “He is untainted by merit and evil, having
discarded what was taken up, without creating anything here,
a brahmin does not speak of purity by another,” now, show-
ing the ineffectiveness1816 of the view of those theorists who say
that purity is achieved by another, he states the verse “Hav-
ing abandoned the former.” This is its meaning: Those who
assert that purity occurs by another, because they have not
abandoned this view, still seize and let go. On that account,
having abandoned the former teacher and so forth, attached
to another, carried along by, overcome by, impulse—a des-
ignation for craving—they do not cross the tie, consisting in
lust and so forth. And since they do not cross the tie, they grab
hold of this or that teaching and let go of another as a monkey
does a branch.

• Nidd I 65. Having abandoned the former, attached to
another: Having abandoned a former teacher, they become
attached to another teacher; having abandoned a former teach-
ing . . . a former group . . . a former view . . . a former practice . . .
a former path, they become attached to another path. Carried
along by impulse: It is craving that is called impulse. Carried
along by impulse, swept up by impulse, fallen into impulse,
overcome by it, obsessed by it, they do not cross the tie: They
do not cross the tie of lust, the tie of hatred, the tie of delusion,
the tie of conceit, the tie of views, the tie of defilements, the tie
of misconduct. They grab hold and let go: They grab a teacher,
let him go, and grab another teacher; they grab a teaching . . .
a group . . . a view . . . a practice . . . a path, let it go, and grab
another. •

792. Sayaṃ samādāya vatāni jantu
uccāvacaṃ gacchati saññasatto,13
vidvā ca vedehi samecca dhammaṃ
na uccāvacaṃ gacchati bhūripañño. || Sn_IV,4.5 ||

792. A person undertaking vows himself, being attached to perceptions,
goes high and low. Hut the one who knows, the one of great wisdom,
does not go high and low, having understood the doctrine by means of
the knowledges [of the way].

792. Having undertaken observances by himself,
a person goes up and down, attached to perception.
But having realized the Dhamma with knowledge,196
the wise one, broad in wisdom, does not go up and
down. (5)

792 一個人遵奉戒行，執著名想，便會陷入種種事情，而充滿智慧，具有知識的智者理解萬物，不會陷入種種事情。

792. The connection with the fifth verse is as follows: One who
has “undertaken observances by himself” is the one spoken
of above: “the view proclaims him as one making such asser-
tions.” The observances are the elephant observance and so
forth. Up and down: to and fro, inferior and superior, or from
teacher to teacher. Attached to perception: stuck on sensual
perception and so forth. But having realized the Dhamma
with knowledge, the wise one: The arahant, a wise one in the
supreme sense, having realized the Dhamma of the four truths
with the knowledge of the four paths.1817 The rest is clear.

• Nidd I 66. Observances: the elephant observance, the
horse observance, the cow observance, the dog observance,
the crow observance, the Vāsudeva observance, the Baladeva
observance, the Puṇṇabhadda observance, the Maṇibhadda
observance, the fire observance, the nāga observance, the
supaṇṇa observance, the yakkha observance, the asura obser-
vance . . . or the direction observance.1818 A person goes up
and down, attached to perception: He goes from teacher to
teacher, from teaching to teaching, from group to group, from
view to view, from practice to practice, from path to path.
Attached to perception: attached to, fixed upon, stuck to sen-
sual perception, malevolent perception, aggressive percep-
tion, perception of views. Like goods attached to a hook on
a wall or a peg, so one is attached to sensual perception . . .
perception of views.
Nidd I 67–68. But having realized the Dhamma: Hav-
ing realized the Dhamma, having made the breakthrough to:
“All conditioned things are impermanent . . . All conditioned
things are suffering . . . All phenomena are non-self.” Having
realized the Dhamma: “With ignorance as condition, volitional
activities [come to be] . . . with birth as condition, old age and
death [come to be] . . . With the cessation of ignorance, there is
cessation of volitional activities . . . With the cessation of birth,
there is cessation of old age and death.” Having realized the
Dhamma: “This is suffering; this is its origin; this is its cessation;
this is the way leading to its cessation. These are the influxes;
this is their origin; this is their cessation; this is the way leading
to their cessation.” Having realized the Dhamma: “These things
should be directly known; these things should be fully under-
stood; these things should be abandoned; these things should
be developed; these things should be realized.”1819 Having real-
ized the Dhamma, having made the breakthrough to the ori-
gin and passing away, the gratification, danger, and escape in
regard to the six bases for contact, in regard to the five aggre-
gates subject to clinging, in regard to the four great elements.
Having realized the Dhamma, having made the breakthrough
to: “Whatever is subject to origination is all subject to cessation.”
Nidd I 68. The wise one, broad in wisdom, does not go
up and down: One broad in wisdom is one of great wisdom,
wide wisdom, joyous wisdom, quick wisdom, sharp wisdom,
penetrative wisdom, endowed with wisdom vast and extensive
like the earth. He does not go from teacher to teacher . . . from
path to path. •

793. Sa sabbadhammesu14 visenibhūto
yaṃ kiñci diṭṭhaṃ va15 sutaṃ mutaṃ vā,
tam evadassiṃ16 vivaṭaṃ carantaṃ17
kenīdha lokasmiṃ18 vikappayeyya. || Sn_IV,4.6 ||

793. He is not associated with any mental phenomena, or [with
whatever is] seen or heard or thought. How could anyone here in the
world have doubts about him, when he has such insight and conducts
himself open[ly]?

793. One who is remote from all phenomena,
from whatever is seen, heard, or sensed—
how could anyone here in the world categorize him,
that seer behaving openly? (6)

793 對萬事萬物，無論是所見，所聞，還是所想，都不懷敵意;在這世上，有誰能改變這樣一位目 光遠大，公開遊蕩的人?

793. One who is remote from all phenomena, [528] from
whatever is seen, heard, or sensed: The arahant of broad wis-
dom is remote from all phenomena, whatever is seen, heard,
or sensed, in that, amid all those phenomena, he dwells hav-
ing destroyed the army of Māra.1820 How could anyone here in
the world categorize him?: With what mental construct due to
craving or with what mental construct due to views could any-
one here in the world categorize him? Or with what lust and
so forth, as previously stated, for these have been abandoned?
That seer: one of such purified vision; behaving openly: one
whose behavior has been opened up by the removal of the cov-
ering of craving and other defilements.

• Nidd I 68–69. One who is remote (visenibhūto) from
all phenomena, from whatever is seen, heard, or sensed: It
is Māra’s army that is called the army (senā). Māra’s army is
bodily misconduct, verbal misconduct, mental misconduct,
lust, hatred, delusion, anger . . . [as at p. 1023, Nidd I 17] . . .
all unwholesome volitional activities. When all Māra’s army
and all the battalions of defilements have been vanquished,
defeated, demolished, decimated, and overturned by the four
noble paths, one is said to be a destroyer of the army (visenibhūto:
remote). One is remote from the seen, remote from the heard,
remote from the sensed, remote from the cognized.
Nidd I 69. How could anyone here in the world catego-
rize him?: There are two kinds of mental constructs: mental
constructs due to craving and mental constructs due to views.
When mental constructs due to craving have been abandoned
and mental constructs due to views have been relinquished,
by what lust, by what hatred, by what delusion, by what con-
ceit, by what view, by what restlessness, by what doubt, by
what latent tendences could anyone think of him as “lustful”
or “full of hatred” or “deluded” or “bound down [by conceit]”
or “seizing [upon views]” or “distracted [by restlessness]” or
“undecided [because of doubt]” or “tenacious [because of the
latent tendencies]”?1821 Those volitional activities have been
abandoned by him. When they are abandoned, how could one
think of him in terms of destinations, as “a hell being” or “an
animal” or “an afflicted spirit” or “a human being” or “a deva”;
as “having form” or as “formless”; as “percipient” or “non-
percipient” or “neither-percipient-nor-nonpercipient”? There
is no cause, no condition, no ground by which one might think
of him, categorize him, and put him in a category.
That seer behaving openly: That seer of the pure, seer of the
purified, seer of the fully purified, seer of the cleansed, seer of
the fully cleansed; or alternatively, one of pure vision, puri-
fied vision, fully purified vision, cleansed vision, fully cleansed
vision. Behaving openly: The coverings are craving, views,
defilements, misconduct, and ignorance. Those coverings have
been opened up, dispersed, removed, withdrawn, abandoned,
eradicated, allayed, stifled, made incapable of arising, burnt
up by the fire of knowledge. Behaving: wandering, dwelling,
living, acting, carrying on, maintaining oneself. •

794. Na kappayanti, na purekkharonti,19
"accantasuddhī"20 ti na te vadanti,|
ādānaganthaṃ gathitaṃ1 visajja
āsaṃ na kubbanti kuhiñci loke. || Sn_IV,4.7 ||

794. They do not form [views], they do not prefer, they do not say,
'This is the highest purity.' <156> Releasing the knot of grasping
which has been tied, they do not form a desire for anything in the
world.

794. They do not construct, they have no preferences,
they do not assert: “[This is] ultimate purity.” [156]
Having loosened the knot of grasping that had been tied,
they do not form desires for anything in the world. (7)

794 克服罪惡，理解一切，洞察一切，沒有任何執著，這樣的婆羅門不迷戀貪欲，不沾染貪欲，對今世和彼世都不執著

794. The connection and meaning of the verse “They do not
construct” are as follows: “And what is more, those of this sort
do not construct, they have no preferences by any of the two
kinds of mental construction and preferences.” Because they
have achieved supreme, ultimate purity, they do not assert:
“[This is] ultimate purity,” they do not assert supreme ulti-
mate purity, saying: “The view of non-doing or eternalism is
ultimate purity.”1822 Having loosened the knot of grasping that
had been tied: Having loosened the fourfold knot of grasping,
on account of which one grasps form and so forth, having cut
the knot tied in their own minds with the knife of the noble
path. The rest is clear.

• Nidd I 70. They do not construct, they have no prefer-
ences. Mental constructs: There are two kinds of mental con-
structs: mental constructs due to craving and mental constructs
due to views. For them, mental constructs due to craving have
been abandoned and mental constructs due to views have been
relinquished. Since that is so, they do not construct any men-
tal constructs due to craving or to views; they do not engen-
der, generate, produce, or create such mental constructs. They
have no preferences: There are two kinds of preferences: pref-
erences due to craving and preferences due to views. For them,
preference due to craving has been abandoned and preference
due to views has been relinquished. Since that is so, they do
not have a preference due to craving or a preference due to
views; they do not bear them as their banner and flag, as their
authority, nor do they go about accompanied by craving or by
views. Hence they do not construct, they have no preferences.
They do not assert: “[This is] ultimate purity”: They do not
assert ultimate purity, purity through saṃsāra, the eternalist
doctrine, the view of non-doing.1823
Nidd I 70–71. Having loosened the knot of grasping: There
are four knots: the bodily knot of longing, the bodily knot of
ill will, the bodily knot of seizing upon good behavior and
observances, and the bodily knot of dogmatic adherence to
claims of truth. Attachment to one’s own view is the bodily
knot of longing. Resentment, bitterness, ill will toward the
doctrines of others is the bodily knot of ill will. Seizing upon
one’s own good behavior, observances, or good behavior and
observances is the bodily knot of seizing upon good behavior
and observances. One’s own view is the bodily knot of adher-
ence to dogmatic claims of truth. Why is this called “the knot
of grasping”? Through these knots one takes up form, feeling,
perception, volitional activities, and consciousness; one takes
up a destination, a rebirth, conception, existence, the round of
saṃsāra; one clings to them, grasps them, seizes upon them,
adheres to them. Hence this is called the knot of grasping. Hav-
ing loosened or untied those knots. •

795. Sīmātigo brāhmaṇo, tassa n'; atthi
ñatvā va2 disvā va3 samuggahītaṃ,
na rāgarāgī4 na virāgaratto,5
tassīdha6 n'; atthī7 param uggahītan ti || Sn_IV,4.8 ||
SUDDHAṬṬHAKASUTTAṂ8 NIṬṬHITAṂ.

795.The brahman has gone beyond boundaries. Knowing or seeing
anything. he has not grasped it. He is not empassioned by passion; he
is not attached to the passionless, Nothing else is grasped by him here.

795. For a brahmin who has transcended the boundary,
who has known and seen, nothing is tightly grasped.
Not excited by lust or attached to dispassion,
he does not grasp anything here as supreme. (8)

# 795 没有内容

795. The verse “For a brahmin who has transcended the bound-
ary” is stated as a teaching based on a single person; but its
connection [with what precedes] is similar to the previous
ones. It should be understood together with the explanation
of the meaning thus: “And what is more, for one of broad wis-
dom like this, who has transcended the boundary by pass-
ing beyond the four boundaries of defilements,1824 and who is
a brahmin by having expelled evil, who has known with the
knowledge of others’ minds and the knowledge of past abodes,
and seen with the fleshly eye and the divine eye, nothing is
tightly grasped by him.” What is meant is that one such as this
adheres to nothing. Not excited by lust through the absence of
sensual lust, or attached to dispassion through the absence of
attachment to form and formless states,1825 he does not grasp
anything here, as “This is more.”1826

Thus he concludes the teaching with its culmination in ara-
hantship. [529]

• Nidd I 71. For a brahmin who has transcended the bound-
ary: There are four boundaries. The first boundary consists in the
view of the personal entity, doubt, seizing upon good behav-
ior and observances, the latent tendency to views, the latent
tendency to doubt, and the coexistent defilements. The second
boundary consists in the coarse fetters of sensual lust and aver-
sion, the coarse latent tendencies to sensual lust and aversion,
and the coexistent defilements. The third boundary consists in
the residual fetters of sensual lust and aversion, the residual
latent tendencies to sensual lust and aversion, and the coexis-
tent defilements. The fourth boundary consists in lust for form,
lust for the formless, conceit, restlessness, ignorance, the latent
tendency to conceit, the latent tendency to lust for existence, the
latent tendency to ignorance, and the coexistent defilements.
One who has passed beyond these four boundaries by the four
noble paths is called “one who has transcended the boundary.”
Nidd I 72. Not excited by lust or attached to dispas-
sion: Those attached to the five strands of sensual pleasure,
greedy for them, bound to them, infatuated with them, cleav-
ing to them, fastened to them, impeded by them, are said to
be “excited by lust.” Those attached to the form-sphere and
formless-sphere meditative attainments . . . impeded by them,
are said to be “attached to dispassion.” When sensual lust, lust
for form, and lust for the formless are abandoned, cut off at
the root, made like a palm stump, eliminated so that they are
no more subject to future arising, one is “not excited by lust or
attached to dispassion.”
He does not grasp anything here as supreme: For the ara-
hant, whose influxes have been destroyed, nothing is grasped,
seized, adhered to, clung to, and resolved upon thus: “This is
supreme, foremost, the best, distinguished, the most eminent,
the highest, the most excellent.” That [grasping] has been aban-
doned, eradicated, stifled, allayed, made incapable of arising,
burnt up by the fire of knowledge. •

5. Paramaṭṭhakasutta.

796. ‘Paraman'; ti diṭṭhīsu9 paribbasāno
yad uttariṃkurute10 jantu loke,
"hīnā" ti aññe tato sabba-m-āha:
tasmā vivādāni avītivatto. || Sn_IV,5.1 ||

IV.5. The Highest

796. When, abiding in his [own] views, [thinking], 'It is the highest', a
person esteems it as the best in the world, he says all others are inferior
to this. Therefore he has not passed beyond disputes.

5 The Octad on the Supreme (Paramaṭṭhaka Sutta)

796. Settling [on his own] as supreme among views,
whatever a person esteems as best in the world,
[in comparison] he says all others are “inferior”:
therefore he has not transcended disputes. (1)

第五章 至高八頌經
796 在這世上，一個執著觀點的人總把自己的觀點說成至高無上，而把別人的觀點說成低劣的。因此，他不能擺脫爭論。

5 The Octad on the Supreme
(Paramaṭṭhaka Sutta)

What is the origin? It is said that when the Blessed One was
dwelling at Sāvatthī, various sectarians assembled. They each
explained their own view, saying, “This is supreme, that is
supreme,” and thereby started a quarrel. People reported this
to the king. The king gave the order: “Gather several blind men
and show them an elephant.”1827 The king’s men assembled
several blind men, presented them with an elephant, and told
them: “Feel it.” They each touched a particular part of the ele-
phant. The king then asked them: “What is an elephant like?”
The one who touched the trunk said: “Great king, an elephant
is like the pole of a plow.” Those who touched the tusks and
the other parts reviled him, saying, “Do not lie to the king,”
and they said, “The elephant is like a peg in a wall,” and so
forth. After hearing them all, the king dismissed the sectarians,
saying: “Your systems are just like this.”
A certain monk on alms round heard about this and reported
it to the Blessed One. Taking this case as the origin, the Blessed
One addressed the bhikkhus: “Bhikkhus, just as the blind men,
not knowing what an elephant is like, disputed over the part
they touched, so the sectarians, not knowing the Dhamma
that culminates in emancipation, seize this and that view and
dispute over them.” He then spoke this discourse to teach the
Dhamma.
796. Here, settling [on his own] as supreme among views:
Each one settling on his own view, holds: “This is supreme.”
Whatever a person esteems as best: whatever teacher and
so forth he takes to be best; he says all others are “inferior”:
he says of all others apart from his own teacher and so forth:
“These are inferior.” Therefore he has not transcended dis-
putes: For this reason, he has not actually transcended quarrels
over views.

• Nidd I 73. Settling on [his own] as supreme among
views: There are some ascetics and brahmins who are theorists.
Having grasped, taken up, seized upon one or another view
among the sixty-two speculative views, they live each in their
own view, dwell in it, abide in it, settle on it, holding: “This is
supreme, foremost, the best, distinguished, the most eminent,
the highest, the most excellent.” Whatever a person esteems
as best in the world . . . : Whatever he takes as best, when he
takes as best, “This teacher is omniscient”; when he takes as
best, “This Dhamma is well expounded” . . . “This company is
practicing well” . . . “This view is excellent” . . . “This practice
is well prescribed” . . . “This path is emancipating.”
Nidd I 74. . . . He says all others are “inferior”: apart from
his own teacher, teaching, group, view, practice, and path,
he rejects, dismisses, disdains all the systems of others. He
says: “That teacher is not omniscient; his Dhamma is not well
expounded; his group is not practicing well; his view is not
excellent; his practice is not well prescribed; his path is not
emancipating. Here there is no purification or liberation. Here,
none are purified, fully purified, freed, liberated, released. They
are inferior, wretched, low, miserable, of inferior disposition,
worthless, insignificant.” Therefore he has not transcended
disputes: For this reason he has not overcome quarrels over
views, arguments over views, contention over views, disputes
over views, strife over views. •

[F._151] 797. Yad attanī11 passati ānisaṃsaṃ
diṭṭhe sute12 sīlavate mute12 vā,
tad eva so tattha samuggahāya
nihīnato passati sabbam aññaṃ.13 || Sn_IV,5.2 ||

797. Whatever advantage he sees for himself in what is seen and heard,
in virtuous conduct and vows, or in what is thought, grasping at that
very thing there, he sees all the rest as inferior.

797. Whatever benefit one sees for oneself
in the seen, the heard, the sensed,
or in good behavior and observances,
having grasped hold of that alone,
one regards all else as inferior. (2)

797 他在所見、所聞、德行戒行和所想中，看到自己的利益，於是他執著其中，把其他一切視為低劣。

797. When one has not transcended disputes, whatever bene-
fit of the kinds stated earlier one sees for oneself, in the view
arisen in regard to these bases, in the seen, the heard, the
sensed, or in good behavior and observances, having adhered
to that benefit in one’s own view as “This is [530] the best,” one
regards all else—other teachers and so forth—as inferior.

• Nidd I 74–75. Whatever benefit one sees for oneself: The
theorist sees two kinds of benefit in his own view: the bene-
fit pertaining to the present life and the benefit pertaining to
future lives . . . [as at p. 1046, Nidd I 52] . . . He sees these two
benefits in his own view.
Nidd I 75. Having grasped hold of that alone: Having
grasped this, taken it up, and seized upon it, they adhere to it
thus: “This is supreme, foremost, the best, distinguished, the
most eminent, the highest, the most excellent.” One regards
all else as inferior: One regards any other teacher, teaching,
group, view, practice, and path as inferior, wretched, low, mis-
erable, of inferior quality, worthless, insignificant. •

798. Taṃ vāpi ganthaṃ kusalā vadanti,
yaṃ14 nissito passati15 hīnam aññaṃ,
tasmā hi diṭṭhaṃ vā16 sutaṃ mutaṃ vā
sīlabbataṃ17 bhikkhu na nissayeyya.18 || Sn_IV,5.3 ||

798. That very [view] the experts call a tie dependent upon which he
sees the rest as inferior. Therefore a bhikkhu should not depend upon
[anything] seen, heard or thought, or virtuous conduct and vows.

798. The skilled speak of that as a knot
when one is attached and regards others as inferior.
Therefore a bhikkhu should not be attached to the seen,
to the heard or sensed, or to good behavior and observances.
(3) [157]

798 智者說:這是一種束縛，由於這種束縛而把其他一切視為低劣。因此，比丘不執著所見、所聞、 所想和德行戒行。

798. Since one who looks at things in such a way is attached to
his own teacher and so forth, and regards others, the teachers
and so forth of others, as inferior, the skilled speak of that
viewpoint as a knot, as bondage. Since this is so, a bhikkhu
should not be attached to the seen, the heard or sensed, or to
good behavior and observances. What is meant is: “He should
not adhere to them.”

• Nidd I 75. The skilled speak of that as a knot: Those who
are skilled in the aggregates . . . [as at p. 1044, Nidd I 49] . . . in
nibbāna—those skilled ones say: “This is a knot, this is a fasten-
ing, this is bondage, this is an impediment.” •

799. Diṭṭhim1 pi lokasmiṃ2 na kappayeyya
ñāṇena3 vā sīlavatena vā pi,
‘samo'; ti attānaṃ anūpaneyya4
‘hīno'; na maññetha ‘visesi'; vā pi.5 || Sn_IV,5.4 ||

799. <157> Nor should he form a view in the world because of
knowledge or virtuous conduct and vows. He should not represent
himself as equal, nor should he think of himself as inferior, nor as
superior.

799. Nor should one construct any view in the world
by means of knowledge or good behavior and
observances.
One should not take oneself as “equal”
or think of oneself as “inferior” or “superior.” (4)

799 在這世上，不要用知識或德行戒行製造觀點，不要把自己與別人等同，也不要認為自己低於別 人或高於別人。

799. Not only should one not be attached to the seen, heard, and
so forth, but one should not construct any view in the world,
creating additional ones that had not previously arisen.1828 Of
what kind? By means of knowledge or good behavior and
observances: One should not construct a view of the kind
constructed by means of knowledge—the knowledge of the
meditative attainments and so forth1829—or by means of good
behavior and observances. And not only should one not con-
struct a view, but further, on account of conceit, one should
not take oneself as “equal” or think of oneself as “inferior”
or “superior” in regard to such matters as social class and so
forth.

• Nidd I 76–77. Nor should one construct any view in the
world by means of knowledge or good behavior and obser-
vances: Based on knowledge of the eight meditative attain-
ments or the knowledge of the five superknowledges or wrong
knowledge, or based on good behavior or observances or good
behavior and observances, one should not construct, engen-
der, generate, or create any view. One should not take oneself
as “equal”: One should not take oneself thus, “I am equal,”
on one ground or another, whether social class, clan, family,
beauty, wealth, skill in recitation, mastery over work or a craft
or some branch of knowledge, learning, or ingenuity; or think
of oneself as “inferior” or “superior”: One should not take
oneself thus, “I am inferior” or “I am superior,” on one ground
or another whether social class . . . or ingenuity. •

800. Attaṃ pahāya anupādiyāno
ñāṇe pi so nissayaṃ no karoti,
sā ve viyattesu6 na vaggasārī,7
diṭṭhim1 pi so na pacceti kiñci.8 || Sn_IV,5.5 ||

800. Abandoning what has been taken up, and not taking it up [again], he should not depend even upon knowledge. he indeed does not follow any faction among those who hold different views.1 He does not fall back on any view at all.

800. Having abandoned what is taken up, not clinging,
one does not create a dependency even on knowledge.
Not taking sides among those who are divided,
one does not fall back on any view at all. (5)

800 拋棄所得，無所執著，甚至也不依賴知識;不追隨宗派團體，甚至不採納任何觀點。

800. Thus, not constructing any view and not conceiving one-
self [by way of conceit], having abandoned what was taken
up, not clinging: having abandoned what was previously
grasped here, not grasping anything else, one does not create
a dependency of the two types even on the aforesaid knowl-
edge. Not doing so, not taking a course determined by desire
and so forth,1830 among those who are divided, among beings
riven by diverse views, not taking sides, one does not fall
back on any view at all, one does not rely on any view among
the sixty-two views.

• Nidd I 77–78. Having abandoned what was taken up:
Having abandoned the view of self; having abandoned the
grasping of self;1831 having abandoned dispelled, terminated,
eliminated whatever has been grasped, seized, adhered to,
clung to, resolved upon with craving and views.1832 Not cling-
ing, not clinging, not grasping, not seizing, not adhering by
way of the four kinds of clinging, one does not create a depen-
dency even on knowledge:
1833 One does not create dependency
through craving or dependency through views even by the
knowledge of the eight meditative attainments, or the knowl-
edge of the five superknowledges, or wrong knowledge. Not
taking sides among those who are divided: Among those
who are riven by different views, different opinions, different
preferences, different beliefs, among those who adopt a course
of action motivated by desire, hatred, delusion, or fear, one
does not adopt a course of action motivated by desire, hatred,
delusion, or fear, or by lust, hatred, delusion, conceit, views,
restlessness, doubt, or the latent tendencies.
Nidd I 78. One does not fall back on any view at all: The
sixty-two speculative views have been abandoned by him,
eradicated, allayed, stilled, made incapable of arising, burnt up
by the fire of knowledge. He does not fall back upon any view,
does not take recourse to them. •

801. Yassūbhayante9 paṇidhīdha10 n'; atthi
bhavābhavāya idha vā huraṃ vā,
nivesanā tassa11 na santi keci
dhammesu niccheyya samugahītā,12 || Sn_IV,5.6 ||

801. If anyone has made no resolve in respect of both ends here, for the sake of different existences here or in the next world, he has no clingings [ to views] grasped from among the doctrines, after consideration.

801. For one who has no wish here for either end,
for various states of existence here or beyond,
there are no places of residence at all
grasped after deciding among teachings. (6)

801 不渴求兩極，不渴求今世或彼世的種種存在，在考察萬物後，毫無執著。

801. Now, beginning with the words “For one who has no
wish here for either end,” he speaks three verses praising the
arahant spoken of in the previous verse. Either end: these are
classified as contact and so forth, as stated previously. Wish:
craving; for various states of existence: for ever-repeated exis-
tence; here or beyond: here, classified as one’s own personal
being and so forth, or beyond, classified as the personal being
of others and so forth.

• Nidd I 78–79. For one who has no wish here for either
end: This is said of an arahant, one whose influxes have been
destroyed. End: Contact is one end . . . [as at p. 1034, Nidd I
37] . . . the origin of the personal entity is the second end. It
is craving that is called wish. For various states of existence:
for existence after existence, for desire-realm existence . . . [as
at p. 1032, Nidd I 34] . . . for the ever-repeated production of
personal being. Here or beyond: his own personal being or the
personal being of another; his own five aggregates or the five
aggregates of others; the internal sense bases or the external
sense bases; the human world or the deva world; the desire
realm or the form realm and formless realm; the desire realm
and form realm or the formless realm. For one who has no such
wish, no such craving, for whom it has been abandoned . . .
burnt up by the fire of knowledge.
Nidd I 79. There are no places of residence at all: There
are two places of residence, craving and views. For the ara-
hant there are no such places of residence; they have been
abandoned . . . burnt up by the fire of knowledge. Grasped
after deciding among teachings: “teachings” are the sixty-two
views. Having decided among them, having discriminated
them, having examined them, having assessed them, having
scrutinized them, having recognized them, having clarified
them. Grasped: the grasping of a section, the grasping of a
part, the grasping as best, the grasping of a portion, the grasp-
ing of an accumulation, the grasping of a collection. There is
nothing grasped, seized upon, adhered to, clung to, resolved
upon [with the conviction]: “This is true, genuine, real, factual,
actual, the undistorted truth.” •

802. tassīdha13 diṭṭhe va14 sute mute vā
pakappitā n'; atthi aṇū15 pi saññā:
taṃ brāhmaṇaṃ16 diṭṭhim anādiyānaṃ17
kenīdha18 lokasmiṃ19 vikappayeyya. || Sn_IV,5.7 ||

802. By him not even a minute notion has been formed here in respect of what is seen, heard, or thought. How could anyone here in the world have doubts about the brahman, who does not adopt a view?

802. Not even a subtle notion is formulated by him
about what is seen, heard, or sensed here.
How could anyone here in the world categorize him,
that brahmin who does not cling to any view? (7)

802 對於世上所見、所聞、所想毫無人為的名想;這世上，有誰能改變這樣一位不採納任何觀點的婆羅門?

802. About what is seen: about purity through what is seen;
this method also in regard to the heard and so forth. Notion: a
view originated by perception. [531]

• Nidd I 79–80. Not even a subtle notion is formulated by
him about what is seen, heard, or sensed here: For the ara-
hant, whose influxes are destroyed, there is no view arisen
from perception, with perception as forerunner, with percep-
tion dominant,1834 in the shape of perception, [a view] thought
up, formulated, composed, put together, established by
perception—[a view] about the seen or purity through what is
seen, about the heard or purity through what is heard, about
the sensed or purity through what is sensed. These do not exist
. . . they have been burnt up by the fire of knowledge.
Nidd I 80. How could anyone here in the world categorize
him?: There are two kinds of mental constructs: mental con-
structs due to craving and mental constructs due to views . . .
[as at pp. 1061–62, Nidd I 69] . . . There is no cause, no condi-
tion, no ground by which one might conceive him, categorize
him, and put him in a category. •

803. Na kappayanti na purekkharonti,20
dhammā pi tesaṃ21 na paṭicchitāse,22|
[page 158]
158 Aṭṭhakavagga
[F._152] na brāhmaṇo sīlavatena1 neyyo,
pāraṃgato2 na pacceti tādi ti || Sn_IV,5.8 ||
PARAMAṬṬHAKASUTTAṂ3 NIṬṬHITAṂ.

803. They do not form [views], they do not prefer. Nor do they adhere to droctrines. <158> A brahman is not to be inferred by virtuous conduct or vows. Gone to the far shore, such a one does not fall back [on anything].

803. They do not construct, they have no preferences;
even the teachings are not embraced by them. [158]
A brahmin cannot be led by good behavior and observances;
the impartial one, gone beyond, does not fall back. (8)

803 不製造任何觀點，不推崇任何觀點，不接受萬物，不依賴德行戒行，這樣的婆羅門走向彼岸， 不再返回。

803. Even the teachings are not embraced by them: Even the
teachings of the sixty-two speculative views are not embraced
by them with the conviction: “This alone is true, anything else
is false.”1835 The impartial one, gone beyond, does not fall
back: Gone beyond to nibbāna, one who is impartial in five
ways does not come again to the defilements abandoned by
this and that path.1836 The rest is clear.

• Nidd I 81. They do not construct, they have no pref-
erences. Mental constructs: There are two kinds of mental
constructs, mental constructs due to craving and mental con-
structs due to views. What are mental constructs due to craving?
Whatever is possessed and considered to be “mine,” bounded,
circumscribed, delimited, and designated by craving thus:
“This is mine, that is mine; this much is mine, this extent is
mine; my forms . . . tactile objects.” . . . One takes even the
whole earth as “mine” because of craving. To whatever extent
the 108 currents of craving flow, these are mental constructs
due to craving. What are mental constructs due to views? The
twenty kinds of view of the personal entity, the tenfold wrong
view, the ten extreme views. In whatever way the sixty-two
speculative views occur, these are mental constructs due to
views.1837 For arahants, mental constructs due to craving have
been abandoned and mental constructs due to views have been
relinquished. Since that is so, they do not construct anything
because of craving or because of views; they do not engender,
generate, produce, or create such mental constructs.
They have no preferences: There are two kinds of prefer-
ences: through craving and through views. For them, pref-
erence through craving has been abandoned and preference
through views has been relinquished. Since that is so, they do
not have a preference due to craving or due to views; they do
not bear them as their banner and flag, as their authority, nor
do they go about accompanied by craving or by views. Hence
they do not construct, they have no preferences.
Even the teachings are not embraced by them: It is the sixty-
two speculative views that are called teachings. By them: by
arahants, whose influxes are destroyed. Not embraced: The
view is not embraced: “The world is eternal” . . . “A tathāgata
neither exists nor does not exist after death: this alone is true,
anything else is false.”
Nidd I 82. The impartial one, gone beyond, does not fall
back: It is the deathless nibbāna that is called “the beyond,”
the stilling of all volitional activities, the relinquishment of all
acquisitions, the destruction of craving, dispassion, cessation,
nibbāna. He has gone beyond, reached the beyond, gone to the
end, reached the end, gone to the pinnacle, reached the pin-
nacle; for him there is no renewed existence, no wandering on
in birth and death. Does not fall back: He does not repeat,
does not fall back on, does not return to the defilements aban-
doned by the path of stream-entry; he does not fall back on,
does not return to the defilements abandoned by the path of
the once-returner; he does not fall back on, does not return to
the defilements abandoned by the path of the non-returner; he
does not fall back on, does not return to the defilements aban-
doned by the path of arahantship.
Nidd I 82–83. The impartial one: The arahant is “impartial”
(tādī) in five ways: impartial toward the desirable and undesir-
able; impartial because he has renounced; impartial because he
has crossed over; impartial because he is freed; and impartial
as a descriptive term. How is the arahant impartial in regard to
the desirable and undesirable? The arahant is impartial in regard
to gain and non-gain, fame and disrepute, praise and blame,
pleasure and pain. He has abandoned fondness and resent-
ment, passed beyond favoring and resisting, overcome compli-
ance and opposition. How is the arahant impartial in the sense
of renounced? The arahant has renounced lust, hatred, delusion,
anger . . . all unwholesome volitional activities. How is the ara-
hant impartial in the sense of having crossed over? The arahant has
crossed over the flood of sensuality, the flood of existence, the
flood of views, the flood of ignorance; he has lived the spiritual
life, completed the practice; for him there is no more renewed
existence with its wandering on in birth and death. How is
the arahant impartial in the sense of being freed? The arahant’s
mind is freed, liberated, well liberated from lust, from hatred,
from delusion . . . from all unwholesome volitional activities.
How is the arahant impartial as a descriptive term? The arahant
is impartial through a description as one of good behavior, as
possessing faith, as energetic, as mindful, as concentrated, as
wise, as one having the three clear knowledges, as one having
the six superknowledges. •

6. Jarāsutta.
804. Appaṃ vata jīvitaṃ idaṃ,
oraṃ vassasatā pi miyyati,4
yo5 ce6 pi aticca jīvati,
atha kho so jarasā pi miyyati. || Sn_IV,6.1 ||

IV. 6. Old Age
804. Truly this life is short, one dies less than one hundred years old. Even if anyone lives beyond [one hundred years], then he dies because of old age.

6 Old Age (Jarā Sutta)
804. Short, alas, is this life;
one even dies before a hundred years.
Even if one lives longer,
one still dies because of old age. (1)

第六章 衰老經
804 生命確實短暫，不到一百歲，就要死去，即使能活得更長，最後仍會衰老而死。

6 Old Age
(Jarā Sutta)

What is the origin?1838 On one occasion, after spending the rains
at Sāvatthī, the Blessed One considered the reasons for making
a tour of the countryside: for instance, it is conducive to bodily
health, it gives the opportunity for laying down new training
rules, one can tame people who are to be guided, and when a
suitable case arises, one can relate a Jātaka story and so forth.
Having considered thus, he set out on a tour of the country-
side. While traveling in stages, one evening he arrived at Sāketa
and entered the Añjana Grove.
When the residents of Sāketa heard that the Blessed One had
arrived, they knew it was not the time to go see the Blessed One.
The next day, when it became light, taking garlands, incense,
and other offerings, they went to the Blessed One, made their
offerings, paid homage, greeted him, and then stood around
him until the time came for the Blessed One to enter the village.
Then, accompanied by the Sangha of bhikkhus, the Blessed
One entered Sāketa for alms.
A certain affluent brahmin of Sāketa was leaving the city
when he saw the Blessed One at the entrance to the city. On
seeing him, there arose in him the affection of a father for his
son, and he headed toward the Blessed One, lamenting: “It
has been such a long time since I have seen you, my son.” The
Blessed One informed the bhikkhus: “Bhikkhus, let this brah-
min do whatever he wishes. Do not hinder him.” The brahmin
came like a cow attached to its calf [532] and he embraced the
Blessed One’s body all around, front and back, on the right and
on the left, saying: “It has been such a long time since I have
seen you, my son. We have been separated so long.” If he did
not get the chance to do so, he would have died with a broken
heart. He then said to the Blessed One: “Blessed One, I am able
to give alms to the bhikkhus who have come with you. Please
grant me the favor.” The Blessed One consented with silence.
The brahmin took the Blessed One’s bowl, and going ahead,
he informed his wife: “Our son has come. Prepare a seat for
him.” She did so, and stood awaiting the Blessed One’s arrival.
When she saw him along the road, there arose in her the affec-
tion of a mother for her son, and she grabbed the Blessed One
by his feet, weeping: “It has been such a long time since I have
seen you, my son.” She then led the Blessed One to the house
and served him with due honor. When he finished his meal, the
brahmin removed his bowl. Having understood what was suit-
able for them, the Blessed One taught them the Dhamma, and
at the conclusion of the teaching, both became stream-enterers.
They then entreated the Blessed One: “Bhante, as long as
the Blessed One lives in dependence on this city, he should
receive almsfood only at our house.” The Blessed One refused,
saying: “The buddhas do not go exclusively to a single place.”
They then said: “In that case, Bhante, having walked for alms
together with the Sangha of bhikkhus, always take your meal
here. Then, after you have taught the Dhamma, return to your
dwelling.” To benefit them, the Blessed One did so.
People then started to speak of the brahmin and his wife as
“the Buddha’s father” and “the Buddha’s mother” and his fam-
ily came to be called “the Buddha’s family.” The Elder Ānanda
asked the Blessed One: “I know the Blessed One’s mother and
father. But why do they say, ‘I am the Buddha’s mother, I am
the Buddha’s father’?” The Blessed One replied: “Ānanda, in
five hundred consecutive past births this brahmin and his wife
were my father and mother. In five hundred past births they
were my elder aunt and uncle, and in five hundred past births
they were my junior aunt and uncle. They speak with reference
to their past affection.” He then spoke this verse: [533]
“Because of previously dwelling together or a present
benefit,
affection arises for someone as a lily is born in water.”
Then, having stayed in Sāketa as long as he wished, the
Blessed One continued on his journey and returned to Sāvatthī.
The brahmin and his wife continued to approach the bhikkhus,
heard suitable Dhamma teachings, reached the remaining
paths, and attained final nibbāna by the nibbāna element with-
out residue remaining.1839
The brahmins in the city assembled and said: “Let us honor
our relatives.” The lay followers who were stream-enterers,
once-returners, and non-returners also assembled and said:
“Let us honor our fellows in the Dhamma.” They all set their
corpses in a bier covered with a woolen cloth and, while offer-
ing garlands, incense, and other items, brought them out from
the city.
As the night was coming to an end, the Blessed One, while
surveying the world with his buddha eye, knew the couple had
attained final nibbāna. He realized: “When I have gone there,
people will hear my Dhamma teaching and many will make the
breakthrough to the Dhamma.” So, taking his bowl and outer
robe, the Blessed One left Sāvatthī and entered the cremation
ground. When people saw him they said: “The Blessed One
has come wishing to honor the bodily remains of his mother
and father.” They venerated him and stood there.
Venerating the bier, having brought it to the cremation
ground, the citizens asked the Blessed One: “How should the
householder noble disciples be venerated?” The Blessed One
said, “They should be venerated in the same way that arahants
are venerated,” and with that intention, he spoke this verse
showing they had become arahant-munis:
“Those munis who are harmless ones,
always restrained by the body,
go to the imperishable state,
where having gone one does not sorrow.” (Dhp 225)
Then, having surveyed the assembly, teaching the Dhamma
suitable for that occasion, he spoke this sutta.1840
804. Here, short, alas, is this life: This life of human beings,
alas, is short and brief, because of the brevity of its duration
1078
and because of its essential brevity. This should be understood
in the way stated in the Discourse on the Dart (see p. 953).1841
One even dies before a hundred years: One dies even in the
earliest fetal stage, and so forth. Longer: beyond a hundred
years; one still dies because of old age.
1842

• Nidd I 84–86. Short, alas, is this life: Life is short on two
grounds: life is short because of the brevity of its duration and
because of its essential brevity . . . [as at pp. 1029–31, Nidd I
30–32] . . . and so too when human life is compared to the life
of the other devas up to those in the company of Brahmā.
Nidd I 86–87. One even dies before a hundred years: One
dies in the embryonic stage, in the successive fetal stages, as
soon as one is born, in the birth chamber, at the age of half a
month, a month . . . a year . . . two years, three years . . . ten
years, twenty years, thirty years, forty years, fifty years, sixty
years, seventy years, eighty years, ninety years. Even if one
lives longer: If one lives one year beyond a hundred, or two
years . . . ten years . . . twenty years . . . thirty years . . . forty
years; one still dies because of old age: old, aged, advanced in
years, come to the last stage, one dies from old age; there is no
escaping death. •

805. Socanti janā mamāyite,
na hi santi niccā7 pariggahā,
vinābhāvasantam8 ev'; idaṃ,
iti disvā nāgāram āvase. || Sn_IV,6.2 ||

805. People grieve for their cherished things, for no possessions are permanent. Seeing that this separation truly exists, oen should not live the household life.

805. People sorrow over things taken as “mine,”
for there are no permanent possessions.
Having seen that there is separation,
one should not live the home life. (2)

805 人們總為自己喜愛之物悲傷，因為佔有之物不會永恆;認識到存在之物總要消亡，不要居家。

805. Over things taken as “mine”: over objects they possess.
[534] Seeing that there is separation: This actual separation,
this existing separation. It is not possible to avoid separation.

• Nidd I 88. For there are no permanent possessions:
There are two kinds of possession, possession through crav-
ing and possession through views. Possession through crav-
ing is impermanent, conditioned, dependently arisen, subject
to destruction, vanishing, fading away, cessation, and change.
Possession through views is impermanent, conditioned,
dependently arisen, subject to destruction, vanishing, fading
away, cessation, and change. There are no possessions that are
permanent, everlasting, eternal, not subject to change.
Nidd I 89. Having seen that there is separation: Having seen
that there is parting, separation, alteration—since they exist,
since they are perceived.1843 For the Blessed One has said (DN
II 144,10–15): “Enough, Ānanda, do not weep, do not lament!
Haven’t I already said that there must be parting and separa-
tion from everything dear and agreeable? How is it possible to
prevent what is born, arisen, conditioned, subject to disintegra-
tion from disintegrating? That is impossible.” With the change
and alteration of the previous aggregates, elements, and sense
bases, subsequent aggregates, elements, and sense bases occur.
One should not live the home life: Having cut off the entire
impediment of dwelling at home, the impediment of children
and wife, the impediment of relatives, the impediment of
friends and companions, the impediment of things stored up,
having shaved off one’s hair and beard and put on ochre robes,
one should go forth from the household life into homelessness,
enter the state of ownerlessness, and dwell alone. •

806. Maraṇena pi tam pahīyati,9
yaṃ puriso10 ‘mama-y-idan'11 ti maññati, --
evam12 pi viditvā paṇḍito
na mamattāya13 nametha14 māmako. || Sn_IV,6.3 ||

806. Whatever a man thinks of as 'mine', that too disappears with his death. Knowing thus indeed, a wise man, one of my folowers, would not incline towards possessiveness.

806. Whatever a person conceives thus, “This is mine,”
that too is abandoned at death.
Having understood this, a wise one, my follower,
should not incline to take things as “mine.” (3)

806 人認為“這是我的”，但還是隨死亡而消失;認識到這一點，虔誠的智者不會崇拜自我。

806. My follower:
1844 One who is known as “my lay follower or
monk,” or one who takes as his or her own the three objects of
reverence, the Buddha and so forth.

• Nidd I 90. Whatever a person conceives thus, “This is
mine”: “Whatever” refers to anything pertaining to form, feel-
ing, perception, volitional activities, and consciousness. One
conceives it through craving, through views, through conceit,
through defilements, through misconduct, through exertion,
and through the resultants. Having understood this: Hav-
ing understood this danger; a wise one, my follower: one
who takes the Buddha as “mine,” who takes the Dhamma as
“mine,” who takes the Sangha as “mine.” He takes the Blessed
One as “mine,” and the Blessed One supports that person. For
the Blessed One has said: “Those bhikkhus who are deceivers,
stubborn, talkers, imposters, haughty, and unconcentrated are
not bhikkhus of mine. . . . But those bhikkhus who are honest,
sincere, steadfast, compliant, and well concentrated are bhik-
khus of mine. They have not strayed from this Dhamma and
discipline, and they achieve growth, progress, and maturity
in this Dhamma and discipline” (AN II 26,16–24). Should not
incline to take things as “mine”: Having abandoned taking
things as “mine” through craving, having relinquished tak-
ing things as “mine” through views, my follower should not
incline, should not bend down, should not be inclined, bent,
disposed to that. •

807. Supinena yathā pi saṅgataṃ15
paṭibuddho puriso na passati,|
[page 159]
Aṭṭhakavagga 159
evam1 pi piyāyitaṃ2 janaṃ
petaṃ kālakataṃ3 na passati. || Sn_IV,6.4 ||

807. Just as a man, awakened, does not see ehatever he met with in a dream, <159> even so one does not see beloved people when they are dead and gone.

807. Just as, on awakening, a person does not see
whatever was encountered in a dream, [159]
so too one does not see a beloved person
who has died and passed away. (4)

807 正如醒著的人看不見夢中相愚的情景，人也看不見亡故的親人。

808. Diṭṭhā pi sutā4 pi te janā,
yesaṃ nāmam idaṃ pavuccati:
nāmam evāvasissati5
akkheyyaṃ petassa6 jantuno. || Sn_IV,6.5 ||

808. Those people are seen and heard of, whose name is 'so and so'. When he has departed, only a person's name remain to be pronounced.

808. Although those people were seen and heard,
and were known by such and such a name,
when a person has passed away,
the name alone remains to be uttered. (5)

808 凡是看到和聽說的人，都有一個稱呼他的名字;一旦這個人死去，只留下他的名字。

808. The name alone remains to be uttered: All things such
as form and so forth are abandoned, but the mere name
remains to be uttered, to be declared thus: “Buddharakkhita,
Dhammarakkhita.”

• Nidd I 92. The name alone remains to be uttered: What
pertains to form, feeling, perception, volitional activities, and
consciousness is abandoned, discarded, disappears, disinte-
grates, and the name only remains to be uttered, to be spoken,
to be pronounced, to be expressed. •

[F._153] 809. sokapāridevamaccharaṃ
na jahanti giddhā mamāyite,
tasmā munayo7 pariggahaṃ
hitvā acariṃsu8 khemadassino. || Sn_IV,6.6 ||

809. Those who are greedy for cherished things do not abandon grief, lamentation,a nd avarice. Therefore the sages, seeing security, have wandered forth, abandoning possession[s].

809. Those who are greedy for personal assets
do not escape sorrow, lamentation, and miserliness.
Therefore the munis, seers of security,
wandered having abandoned possessions. (6)

809 貪戀自己喜愛之物的人，不能擺脫憂慮、悲傷和貪婪，因此，牟尼們摒棄執著，四處遊蕩，尋求寧靜。

809. The munis: arahant-munis; seers of security: seers of
nibbāna.

• Nidd I 93. Seers of security: It is nibbāna the deathless
that is called security. Those who see security, who see the shel-
ter, the cave, the refuge; who see the fearless, the imperishable,
the deathless; who see nibbāna. Therefore the munis, seers of
security, wandered having abandoned possessions. •

810. Patilīnacarassa9 bhikkhuno
bhajamānassa vivittamānasaṃ10
sāmaggiyam āhu tassa taṃ,
yo11 attānaṃ bhavane na dassaye. || Sn_IV,6.7 ||

810. Of a bhikkhu who lives in a withdrawn manner, resorting to a secluded residence,1 of him they say it is agreeable that he should not show himself in any dwelling.

810. When a bhikkhu lives withdrawn,
resorting to a secluded seat,
they say it is appropriate for him
not to show himself in a fixed dwelling. (7)

810 人們認為比丘毫無執著，四處遊蕩，經常獨處隱居，不在民上顯現自己，這是正確的。

810. This verse is stated to show the appropriate course of
practice in the world stricken by death. Lives withdrawn: lives
having withdrawn his mind from this and that. A bhikkhu:
a good worldling or a trainee. They say it is appropriate for
him not to show himself in a fixed dwelling:
1845 They say it is
fitting that one practicing in such a way not show himself in a
dwelling classified as the hells and so forth. The purport is that
in such a way one may be freed from death.

• Nidd I 95. They say it is appropriate for him not to show
himself in a fixed dwelling. Appropriate (concord): There are
three kinds of concord: concord of a group, concord about the
teachings, and concord of non-production. What is concord of a
group? When many bhikkhus dwell in concord, harmoniously,
without disputes, blending like milk and water, viewing each
other with eyes of affection (see AN I 70,25–27), this is con-
cord of a group. What is concord about the teachings? There is
no dispute, no disagreement, about these teachings: the four
establishments of mindfulness . . . the noble eightfold path.
In unison they adopt them, trust them, settle upon them, and
resolve on them: this is concord about the teachings. What is
concord of non-production? Even if many bhikkhus attain final
nibbāna in the nibbāna element without residue remaining, no
decrease or fullness of the nibbāna element is perceived for
them (see AN IV 202–3): this is concord of non-production. A
dwelling: Hell is the dwelling of hell beings; the animal realm
is the dwelling of animals; the realm of afflicted spirits is the
dwelling of afflicted spirits; the human world is the dwelling of
human beings; the deva world is the dwelling of devas. They
say it is appropriate for him: They say it is suitable, fitting,
proper, correct that he not show himself in hell, in the animal
realm, in the realm of afflicted spirits, in the human world, in
the deva world. •

811. sabbattha mani12 anissito
na piyaṃ kubbati no pi appiyaṃ,
tasmiṃ13 paridevamaccharaṃ
paṇṇe vāri yathā na lippati.14 || Sn_IV,6.8 ||

811. Not being dependent upon anything, a sage holds nothing as being pleasant or unplesant. Lamentation and avarice do not cling to him, as water does not cling to a [lotus-] leaf.

811. The muni is not dependent on anything;
he takes nothing as pleasing, nothing as displeasing.
Lamentation and miserliness do not stick to him
as water does not stick to a leaf. (8)

811 牟尼在任何地方都無所依賴，即不喜歡，也不厭惡，悲傷和貪婪沾不上他，猶如水珠沾不上樹 葉。

811. The next three verses are stated for the purpose of prais-
ing the arahant, who was shown by the phrase “not to show
himself in a fixed dwelling.” On anything: on the twelve sense
bases.

• Nidd I 96. The muni is not dependent on anything. Any-
thing: the twelve sense bases, that is, the eye and forms . . . the
mind and mental phenomena. Not dependent: There are two
dependencies: dependency through craving and dependency
through views. The dependency through craving has been
abandoned by the muni and the dependency through views
has been relinquished, thus the muni is not dependent on the
eye, ear, nose, tongue, body, or mind, on forms, sounds, odors,
tastes, tactile objects, or mental phenomena, on a family . . . a
group . . . an abode . . . on gain, fame, praise, and pleasure . . .
on a robe, almsfood, lodging, and medicinal requisites . . . on
existence in the desire realm, the form realm, or the formless
realm . . . on percipient existence, nonpercipient existence, or
existence that is neither percipient nor nonpercipient . . . on
existence with one constituent, with four constituents, or with
five constituents1846 . . . on the past, the future, or the present . . .
on anything seen, heard, sensed, or cognized. •

812. Udabindu15 yathā16 pi pokkhare
padume vāri yathā na lippati,14
evaṃ muni nopalippati17
yad idaṃ diṭṭhasutaṃ18 mutesu vā. || Sn_IV,6.9 ||

812. Just as drop of water does not cling to a lotus[-leaf], as water does not cling to a lotus, so a sage does not cling to what is seen or heard or thought.

812. Just as a water drop does not stick to a lotus leaf,
or water to the lotus flower,
so the muni does not cling to anything
among the seen, heard, or sensed. (9) [160]

812 猶如水珠沾不上荷葉，猶如水珠沾不上蓮花，牟尼也不沾染任何的所見，所聞，所想。

812. Anything among the seen, heard, or sensed: Here the
connection should be understood thus: “So the muni does
not cling to anything seen and heard, or here among things
sensed.”1847

• Nidd I 98. So the muni does not cling to anything: There
are two kinds of adhesion: adhesion due to craving and adhe-
sion due to views. Having abandoned adhesion due to crav-
ing and relinquished adhesion due to views, the muni does
not cling to the seen, does not cling to the heard, does not
cling to the sensed, does not cling to the cognized. He dwells
untainted, freed, escaped, released, detached, with a mind rid
of boundaries. •

[page 160]
160 Aṭṭhakavagga
813. Dhono na hi tena maññati
yad idaṃ diṭṭhasutaṃ1 mutesu vā,
na aññena2 visuddhim icchati:
na hi so rajjati no virajjatī ti || Sn_IV,6.10 ||
JARĀSUTTAṂ NIṬṬHITAṂ.

813. <160> Therefore a purified oen does not think that purity is by means of what is seen, heard, or thought, nor does he wish for purity by anything else.He is neither empasssioned nor dispassioned.

813. One cleansed does not thereby conceive
things seen, heard, or sensed.
He does not wish for purification by another,
for he becomes neither passionate nor dispassionate. (10)

813 純潔者不考慮所見、所聞、所想;他不願意通過其他途徑達到淨化，因為他即不激動，也不冷漠。

813. One cleansed does not thereby conceive things seen,
heard, or sensed: Here too the connection should be under-
stood thus: “He does not conceive in terms of that object that
is seen and heard, or he does not conceive in regard to things
sensed.” For he becomes neither passionate nor dispassion-
ate:
1848 He does not become passionate like the foolish world-
ling, nor does he become dispassionate like the good worldling
and the trainee. Rather, because he has already destroyed lust,
he is designated “dispassionate.” The rest is clear.

At the conclusion of the teaching, 84,000 living beings made
the breakthrough to the Dhamma. [535]

• Nidd I 98–99. One who is cleansed does not thereby con-
ceive among the seen, heard, or sensed: It is wisdom that is
called cleansing. Why is wisdom called cleansing? Because it
is by wisdom that bodily, verbal, and mental misconduct are
shaken off and cleansed; that lust, hatred, delusion, anger . . .
[as at p. 1023, Nidd I 17] . . . all unwholesome volitional activ-
ities are shaken off. Therefore wisdom is called cleansing. The
arahant possesses these cleansing qualities. Therefore the ara-
hant is cleansed. He has shaken off lust, shaken off evil, shaken
off defilements, shaken off fevers, hence he is cleansed.
One who is cleansed does not conceive the seen, does not
conceive in regard to the seen, does not conceive from the seen,
does not conceive: “What is seen is mine.” He does not conceive
the heard . . . the sensed . . . the cognized, does not conceive in
regard to the cognized, does not conceive from the cognized,
does not conceive: “What is cognized is mine.”1849 This too was
said by the Blessed One: “Bhikkhus, ‘I am’ is a conceiving; ‘I am
this’ is a conceiving; ‘I shall be’ is a conceiving; ‘I shall not be’
is a conceiving; ‘I shall consist of form’ is a conceiving; ‘I shall
be formless’ is a conceiving; ‘I shall be percipient’ is a conceiv-
ing; ‘I shall be nonpercipient’ is a conceiving; ‘I shall be neither
percipient nor nonpercipient’ is a conceiving. Conceiving is a
disease, conceiving is a tumor, conceiving is a dart. Therefore,
bhikkhus, you should train yourselves thus: ‘We will dwell
with a mind devoid of conceiving’” (SN IV 202,20–27).
Nidd I 99. He does not wish for purification by another: A
cleansed one does not wish for purity, purification, full purifi-
cation, freedom, liberation, release by another, by what is not
the path to purity, by a wrong practice, by a course that is not
emancipating, other than by the establishments of mindfulness
. . . the noble eightfold path. For he becomes neither passion-
ate nor dispassionate: All foolish worldlings become passion-
ate; the seven trainees including the good worldling become
dispassionate. The arahant becomes neither passionate nor
dispassionate. He is already dispassionate because he is rid of
lust through the destruction of lust, rid of hatred through the
destruction of hatred, rid of delusion through the destruction
of delusion. He has lived the spiritual life, completed the prac-
tice . . . for him there is no renewed existence with its wander-
ing on in birth, old age, and death. •

7. TISSAMETTEYYASUTTAṂ.
814. "Methunam anuyuttassa
icc-āyasmā Tisso Metteyyo3
vighātaṃ brūhi {mārisa},
sutvāna tava sāsanaṃ viveke sikkhissāmase".4 || Sn_IV,7.1 ||

IV.7. Tissa Metteyya
814. 'Tell me,sir, the harm [that befalls] one devoted to sexual intercourse', said the venerable Tissa Metteyya. 'Having heard your teaching, we shall train ourselves in detachment.'

7 Tissa Metteyya (Tissametteyya Sutta)
814. “For one who indulges in sexual intercourse,”
(said the Venerable Tissa Metteyya),
“tell me, dear sir, of the distress.
Having heard your teaching,
we will train in seclusion.” (1)

第七章 提舍彌勒經

814 可尊敬的提舍彌勒說疲乏:“世尊，請你說說沉緬淫欲的害處，聽了你的教誨，我將學習隱居。”

7 Tissa Metteyya
(Tissametteyya Sutta)

What is the origin? It is said that when the Blessed One was
dwelling at Sāvatthī, two friends, named Tissa and Metteyya,
came to Sāvatthī.1850 In the evening they saw a multitude of peo-
ple heading toward Jeta’s Grove. When they asked, “Where are
you going?” people told them: “A buddha has arisen in the
world. He is teaching the Dhamma for the well-being of many
people. We are going to Jeta’s Grove to listen to it.” They also
went, thinking: “We too will listen.”
Since the Blessed One does not teach without bringing forth
fruit, as they sat in the assembly listening to his teaching, they
thought: “It isn’t possible for one staying at home to fulfill this
Dhamma.” When the multitude left, they asked the Blessed
One for the going forth. The Blessed One instructed a certain
bhikkhu: “Give them the going forth.” After he gave them the
going forth and taught them the meditation subject on the first
five parts of the body, that bhikkhu set off for a forest abode.
Metteyya said to Tissa: “Friend, our preceptor is going into the
forest. Let us also go.”
But Tissa said: “Enough, friend! I wish to see the Blessed One
and listen to the Dhamma. You go.” And he did not go. Metteyya
then went with his preceptor, and doing the work of an ascetic
in the forest, before long he attained arahantship together with
his preceptor and teacher. But Tissa’s elder brother had died
of an illness. When he heard this, he went to his own village.
There his relatives enticed him and he disrobed.
Together with his preceptor and teacher, Metteyya came to
Sāvatthī. When the Blessed One had completed the rains resi-
dence, walking on tour of the countryside, in stages he arrived
at that village. There Metteyya paid homage to the Blessed
One and said: “Bhante, my friend from lay life is in this village.
Please wait a moment out of compassion for him.” He then
entered the village and brought his friend to the Blessed One.
Standing to one side, for the sake of his friend he asked the
Blessed One a question with the first verse. [536] Answering
him, the Blessed One then spoke the remaining verses. This is
the origin of this discourse.

814. Here, for one who indulges in sexual intercourse: for one
who engages in the sexual act. Venerable (āyasmā): this is a
term of affection. Tissa: the name of that elder; for he went by
the name “Tissa.” Metteyya: the clan; he was known just by
way of the clan. Therefore, in the account of the original inci-
dent, it was said: “Two friends named Tissa and Metteyya.” We
will train in seclusion: He requests a teaching for the sake of
his friend. But he himself had already completed the training.

• Nidd I 101–2. One who indulges in sexual intercourse:
What is called sexual intercourse is a bad practice (asad-
dhamma), a vulgar practice, a vile practice—coarse, ending
with an ablution, done in secret, the act of coupling. Why is it
called “sexual intercourse”? Because it is an act done by a cou-
ple who are lustful, impassioned, defiled, possessed, obsessed
in mind, by a couple who are similarly inclined. As a quarrel,
an argument, a conversation, a dispute, a legal case, a debate
are done by a couple, so it is for sexual intercourse.1851 Vener-
able Tissa Metteyya: “Venerable” is a term of affection and
respect. “Tissa” was that elder’s name. “Metteyya” was that
elder’s clan.
Nidd I 102–3. We will train in seclusion: There are three
kinds of seclusion: bodily seclusion, mental seclusion, and
seclusion from the acquisitions. What is bodily seclusion? . . .
[as at pp. 1023–24, Nidd I 19–20] . . . Seclusion from the acqui-
sitions is for those persons without acquisitions, who have
reached the end of volitional activities. •

[F._154] 815. "Methunam anuyuttassa
Metteyyā ti Bhagavā
mussat'; evāpi sāsanaṃ,
micchā ca paṭipajjati, etaṃ tasmiṃ anāriyaṃ. || Sn_IV,7.2 ||

815. 'By one devoted to sexual intercourse, Metteyya', said the Blessed One, ' the teaching is actually forgotten, and he enters upon a false way of life. This si an ignorable thing in him.

815. “When one indulges in sexual intercourse,
(Metteyya,” the Blessed One said),
“even the teaching itself is forgotten,
and he practices wrongly:
this is ignoble in him. (2)

815 世尊說道:“彌勒啊!沉緬淫欲的人忘卻教誨，以錯誤的方式生活，這是他身上的卑劣性。

815. Even the teaching itself is forgotten: The twofold teach-
ing, by way of learning and practice, is lost. This is ignoble in
him: This is ignoble in that person, namely, wrong practice.

• Nidd I 104. The Blessed One: This is a term of rever-
ence. Further, he is the Blessed One (bhagavā) because he has
demolished (bhagga) lust, demolished hatred, demolished
delusion, demolished conceit, demolished views, demolished
the thorn,1852 demolished defilements. He is the Blessed One
because he has divided up (bhaji), analyzed, classified the gem
of the Dhamma; he is the Blessed One because he has made
an end to states of existence; he is the Blessed One because
he is developed in body, developed in good behavior, devel-
oped in mind, and developed in wisdom; or he is the Blessed
One because he resorts to (bhaji) remote lodgings in forests and
woodlands, places with little sound, little noise, far from the
crowd, isolated from people, suitable for retreat; or he is the
Blessed One because he partakes of (bhāgī) robes, almsfood,
lodgings, and medicinal requisites; or he is the Blessed One
because he partakes of the taste of the meaning, the taste of
the Dhamma, the taste of liberation, the higher good behavior,
the higher mind, the higher wisdom; or he is the Blessed One
because he partakes of the four jhānas, the four measureless
states, the four formless meditative attainments; or he is the
Blessed One because he partakes of the eight emancipations,
the eight bases for overcoming, and the nine attainments of
sequential dwelling; or he is the Blessed One because he par-
takes of the ten developments of perception, the ten kasiṇa
attainments, concentration through mindfulness of breathing,
and the attainment of unattractiveness; or he is the Blessed One
because he partakes of the four establishments of mindfulness,
the four right kinds of striving, the four bases for spiritual
potency, the five faculties, the five powers, the seven factors
of enlightenment, and the noble eightfold path; or he is the
Blessed One because he partakes of the ten Tathāgata powers,
the four grounds of self-confidence, the four analytical knowl-
edges, the six superknowledges, and the six buddha qualities.
“Blessed One” is not a name given by mother, father, brother,
sister, friends and companions, family members and other rela-
tives, ascetics and brahmins or deities. “Blessed One” is a name
pertaining to the end of emancipation, a designation accruing
to the buddhas, the blessed ones, along with realization, with
the obtaining of the omniscient knowledge at the foot of the
bodhi tree.1853
Nidd I 104–5. Even the teaching itself is forgotten: In two
ways the teaching is forgotten: the teaching as a body of learn-
ing is forgotten, and the teaching as practice is forgotten.1854
What is the teaching as a body of learning? That which has been
learned—the discourses, mixed prose and verse, expositions,
verses, inspired utterances, quotations, birth stories, marvelous
accounts, and questions-and-answers1855—this is the teaching
as a body of learning. What is the teaching as practice? The
right practice, the practice in conformity, the practice that does
not go contrary, the practice that accords with the good, the
practice that accords with the Dhamma; the fulfillment of good
behavior, guarding the doors of the sense faculties, moderation
in eating, devotion to wakefulness, mindfulness and clear com-
prehension; the four establishments of mindfulness . . . the noble
eightfold path. That is forgotten, obscured, confused, rejected.
And he practices wrongly: He destroys life, takes what is not
given, breaks into houses, plunders wealth, commits banditry,
ambushes highways, goes to the wives of others, and speaks
falsely. This is ignoble in him: This is an ignoble quality in that
person, a foolish quality, a deluded quality, an ignorant quality,
an evasive quality, namely, this wrong practice. •

816. Eko pubbe caritvāna methunaṃ yo nisevati,
yānaṃ bhantaṃ va taṃ loke hīnam āhu putujjanaṃ. || Sn_IV,7.3 ||

816. If someone, having formerly wandered alone, has recourse to sexual intercourse and goes off the track like a carriage which has left the track, in the world they call that individual 'inferior'.

816. “One who previously lived alone
but then resorts to sexual intercourse
is like a vehicle that has gone astray:
in the world they call him a low worldling. (3)

816 “他原先獨自遊蕩，現在沉緬淫欲，人們稱這樣的人為凡夫俗子，猶如一輛失控的車子。

816. One who previously lived alone: One who had dwelled
alone either by way of the going forth or in the sense of relin-
quishing a group. He is like a vehicle that has gone astray. In
the world they call him a low worldling: Just as an elephant
vehicle or some other vehicle that is uncontrolled enters an
uneven road, injures the rider, and falls off a cliff, so when a
person leaves the homeless life, by entering upon unrighteous
bodily misconduct and so forth he injures himself1856 in the hells
and so forth and falls off the cliff of birth and so forth; hence
they say he is like a vehicle gone astray and a low worldling.

• Nidd I 105–6. One who previously lived alone. One pre-
viously lived alone in two ways: in the way designated the
going forth and by separation from a group. How did one pre-
viously live alone in the way designated the going forth? Having
cut off the impediment of dwelling at home, the impediment
of a wife and children, the impediment of relatives, the imped-
iment of friends and companions, the impediment of posses-
sions, having shaved off hair and beard, having put on ochre
robes, having gone forth into homelessness, having entered
upon the state of ownerlessness, one lives, dwells, carries on,
goes on, maintains oneself alone. How did one previously live
alone by separation from a group? Having thus gone forth, one
resorts to remote lodgings in forests and woodlands, places
with little sound, little noise, far from the crowd, isolated from
people, suitable for retreat. One goes alone, stands alone, sits
alone, sleeps alone, enters the village for alms alone, returns
alone, sits alone in a private place, resolves on walking back
and forth alone.
Nidd I 106. Like a vehicle that has gone astray: An ele-
phant vehicle, a horse vehicle, an ox vehicle, a goat vehicle,
and so forth, goes astray, takes a wrong path. As that vehicle
that has gone astray takes a wrong path, so the one who leaves
the homeless life takes a wrong path: he takes up wrong view
. . . wrong concentration. As the vehicle that has gone astray
runs into a tree stump or a stone, so the one who leaves the
homeless life runs into unrighteous bodily action, unrighteous
verbal action, and unrighteous mental action; he runs into
such unrighteous deeds as destroying life, taking what is not
given, sexual misconduct, false speech, divisive speech, harsh
speech, idle chatter, covetousness, ill will, and wrong view; he
runs into unrighteous volitional activities, the unrighteous five
strands of sensual pleasure, and the unrighteous hindrances.
As the vehicle that has gone astray injures the vehicle and the
driver, so the one who leaves the homeless life injures himself
in hell, in the animal realm, in the realm of afflicted spirits, in
the human world, in the deva world. As the vehicle that has
gone astray falls off a cliff, so the one who leaves the homeless
life falls into the cliff of birth, old age, illness, and death, the
cliff of sorrow, lamentation, pain, dejection, and anguish.
Nidd I 107. They call him a low worldling. Worldlings
(puthujjanā): In what sense are they worldlings? They generate
many defilements, hence they are worldlings.1857 They have not
destroyed the many views of the personal entity; hence they
are worldlings. They look up to many teachers. . . . They have
not emerged from the many destinations. . . . They create many
diverse volitional activities. . . . They are swept away by many
diverse floods. . . . They are tormented by many diverse tor-
ments. . . . They are burnt by many diverse fevers. . . . They are
attached to the manifold five strands of sensual pleasure. . . .
They are obstructed, enveloped, blocked, covered, concealed,
and overturned by the five hindrances; hence they are world-
lings. They call him a low worldling: They call the worldling
low, inferior, wretched, miserable, worthless, insignificant. •

817. Yaso kitti5 ca yā pubbe, hāyat'; evāpi6 tassa sā,
etam pi disvā sikkhetha methunaṃ vippahātave. || Sn_IV,7.4 ||

817. Whatever fame and reputation he formerly had, that assuredly diminishes. Having seen this too, he should train himself in order to abandon sexual intercourse.

817. “Whatever fame and acclaim he previously enjoyed,
these fall away from him.
Having seen this, one should train
to abandon sexual intercourse. (4)

817 “他原先享有的榮譽和名聲喪失殆盡;看到這種情形，他應該學會放棄淫欲。

817. Whatever fame and acclaim—gain, honor, and praise—
he previously enjoyed, when he was a monk, fall away from
him. That fame and acclaim fall away from him when he leaves
monastic life. Having seen this: having seen the fame and
acclaim that came to him in the past and their subsequent loss;
one should train to abandon sexual intercourse: One should
train in the three trainings. Why? In order to abandon sexual
intercourse.

818. Saṃkappehi pareto so7 kapaṇo viya jhāyati,
sutvā paresaṃ nigghosaṃ maṃku hoti tathāvidho. || Sn_IV,7.5 ||

818. Overcome by the figments [of his imagination] he broods like a poor man. Hearing the outcry of others, one of such a kind becomes dejected.

818. “Oppressed by his thoughts,
he broods like a poor wretch.
Having heard the reprimand of others,
one such as this is humiliated. (5)

818 “受意願控制的人，修禪時像個不幸者;這樣的人聽到別人的罵聲，就會生氣。

818. For one who does not abandon sexual intercourse, [537]
oppressed by his thoughts . . . is humiliated. The reprimand
of others: words of blame from his preceptor and others.
Humiliated: discomfited.

• Nidd I 109–10. Oppressed by his thoughts, he broods
like a poor wretch: Troubled, oppressed, weighed down, pur-
sued, and closed in by sensual thought, malevolent thought,
aggressive thought, and thought of views, like a poor wretch,
like a dullard, like a stupid person he meditates, premeditates,
out-meditates, and mismeditates. Just as an owl on a branch
waiting for a mouse meditates, premeditates, out-meditates,
and mismeditates, or just as a jackal on a riverbank waiting for
fish meditates, premeditates, out-meditates, and mismeditates,
or just as a cat waiting for a mouse by an alley or drain or rub-
bish bin meditates, premeditates, out-meditates, and mismed-
itates, or just as a donkey unladen, standing by a door-post or
a dust-bin or a drain, meditates, premeditates, out-meditates,
and mismeditates (see MN I 334,18–34), so the one who leaves
the homeless life meditates, premeditates, out-meditates, and
mismeditates like a poor wretch, like a dullard, like a stupid
person—troubled, oppressed, weighed down, pursued, and
closed in by sensual thought, malevolent thought, aggressive
thought, and thought of views.
Nidd I 110. Having heard the reprimand of others, one
such as this is humiliated: His preceptors, teachers, or their
colleagues, or his friends, acquaintances, cohorts, and compan-
ions reprimand him thus: “It is a loss for you, friend, it is your
misfortune, that after you had gained such an excellent teacher
and had gone forth in such a well-expounded Dhamma and
discipline, and had met such a group of noble ones, you gave
up the Buddha, the Dhamma, the Sangha, and the training,
and reverted to the lower life for the sake of inferior sexual
intercourse. You did not have faith in cultivating wholesome
qualities. You did not have a sense of moral shame in culti-
vating wholesome qualities. You did not have moral dread in
cultivating wholesome qualities. You did not have energy in
cultivating wholesome qualities. You did not have wisdom
in cultivating wholesome qualities” (see AN III 4,25–29). Hav-
ing heard their words, he is humiliated, oppressed, hurt, dis-
tressed, and dejected. •

819. Atha satthāni Kurute paravādehi codito,
esa khv-assa mahāgedho: mosavajjaṃ8 pagāhati.9 || Sn_IV,7.6 ||

819. Then he makes weapons [against himself], urged on by others' words. This indeed is his great entanglement. He plunges into falsehood.

819. “Then he prepares weapons [of defense]
when reproached by the words of others.
This is a great thicket for him,
that he sinks into false speech. (6)

819 “受別人話語的挑動，他會動刀動槍;這樣的人貪得無厭，沉醉於謊言。

819. The connection of the following verses [with the preced-
ing] is clear. Among these, weapons: bodily misconduct and
so forth; for these are called weapons in the sense that they
cut oneself and others.1858 Especially, when he is reproached,
he uses the weapons of false speech against them, saying: “For
this reason I left the monastic life.” Hence he says: This is a
great thicket for him, that he sinks into false speech. “Great
thicket” is great bondage.1859 What is it? That he sinks into false
speech. Thus it should be understood: “This sinking into false
speech is a great thicket for him.”1860

• Nidd I 110–11. He prepares weapons [of defense]: There
are three kinds of weapons: the bodily weapon, the verbal
weapon, and the mental weapon. The three kinds of bodily
misconduct are the bodily weapon; the four kinds of verbal mis-
conduct are the verbal weapon; and the three kinds of mental
misconduct are the mental weapon. When reproached by the
words of others: When reproached by his preceptors . . . com-
panions, he deliberately speaks falsehood, saying: “I delighted
in the monastic life, Bhante, but I had to take care of my mother;
therefore I left. I had to take care of my father . . . brother . . .
sister . . . son . . . daughter . . . friends . . . colleagues . . . family
members . . . relatives; therefore I left.” He prepares a verbal
weapon, creates it, produces it, makes it, builds it.
Nidd I 111. This is a great thicket for him: This is a great
thicket, a great woods, a great wilderness, a great marsh, a
great swamp, a great impediment, great bondage, namely,
deliberately speaking falsehood. That he sinks into false
speech: Here, someone speaks falsehood. If he is summoned
to a council, to an assembly, to his relatives’ presence, to his
guild, or to the court, and questioned as a witness thus: “So,
good man, tell what you know,” then, not knowing, he says, “I
know,” or knowing, he says, “I do not know”; not seeing, he
says, “I see,” or seeing, he says, “I do not see.” Thus he con-
sciously speaks falsehood for his own ends, or for another’s
ends, or for some trifling worldly end.1861 •

820. Paṇḍito ti samaññāto10 ekacariyaṃ adhiṭṭhito,
athāpi methune yutto mando va parikissati. || Sn_IV,7.7 ||

820. Known as "wise". he entered upon the solitary life. Then, beicoming attached to sexual intercourse, he troubled like a fool.

820. “He was known as a wise man
when resolved on living alone,
but when he engaged in sexual intercourse,
like a dullard he is afflicted. (7) [161]

820 “被稱作智者的人，堅持獨自遊蕩，即使讓他性交，他也會像傻瓜那樣感到為難。

820. Like a dullard he is afflicted: Killing living beings and so
forth, and experiencing the suffering caused by this, and seek-
ing and guarding wealth, he is afflicted like a fool.

• Nidd I 112. He was known as a wise man. Here, some-
one previously, when an ascetic, received acclaim and praise:
“He is wise, experienced, intelligent, learned, eloquent, a
gifted speaker, an expert in the Suttas, an expert in the Vinaya,
an exponent of the Dhamma . . . one who attains the base of
neither-perception-nor-nonperception.” He was known thus,
esteemed thus, honored thus.
Nidd I 112–13. Like a dullard he is afflicted: Like a dull-
ard, like a fool, he is troubled, afflicted, tormented. He destroys
living beings, takes what is not given . . . commits adultery,
speaks falsehood. Then kings arrest him and subject him to
various punishments. They have him flogged with whips,
beaten with canes, beaten with clubs; they have his hands cut
off, his feet cut off, his hands and feet cut off; his ears cut off,
his nose cut off, his ears and nose cut off; they have him sub-
jected to the “porridge pot,” to the “polished-shell shave,” to
“Rāhu”s mouth,” to the “fiery wreath,” to the “flaming hand,”
to the “blades of grass,” to the “bark dress,” to the “antelope,”
to the “meat hooks,” to the “coins,” to the “lye pickling,” to the
“pivoting pin,” to the “rolled-up palliasse”; and they have him
splashed with boiling oil, devoured by dogs, impaled alive on
stakes, and his head cut off with a sword.1862 Seeking wealth,
he does not find it, and on account of his failure he experi-
ences pain and dejection. Seeking wealth, he finds it, and then
he experiences the pain and dejection of guarding it. If, while
he is guarding it, his wealth is plundered, then he experiences
pain and dejection because of his loss. Thus engaging in sexual
intercourse, he is afflicted like a dullard. •

[page 161]
Aṭṭhakavagga 161
821. Etam ādīnavaṃ ñatvā muni pubbāpare idha
ekacariyaṃ daḷhaṃ kayirā,1 na nisevetha methunaṃ. || Sn_IV,7.8 ||

821. <161> Knowing this peril both earlier and later, a sage should make his solitary life firm here. He should not have recourse to sexual intercourse.

821. “Having known this danger
here in the before and after,
a muni should resolutely live alone;
he should not resort to sexual intercourse. (8)

821 “牟尼認識過去、未來和現在的危險，獨自遊蕩，堅持不懈，不沉緬塗欲。

821. Having known this danger here in the before and after:
Having known the danger in leaving the monastic life, in the
before and after here in this teaching, before [when he was a
monk] and after leaving the monastic state, as expressed in the
lines beginning “Whatever fame and acclaim he enjoyed in the
past fall away from him.”

• Nidd I 114–15. A muni should resolutely live alone:
One resolutely lives alone in two ways: in the way designated
the going forth and by separation from a group . . . [as at
pp. 1088–89, Nidd I 105–6] . . . maintains oneself alone. One
should be resolute in living alone, one should be steadfast, one
should undertake it firmly, one should be persistent in cultivat-
ing wholesome qualities. •

[F._155] 822. Vivekaṃ yeva sikkhetha, *etad ariyānam* uttamaṃ,
#tena seṭṭho na# maññetha,2 sa ve nibbānasantike. || Sn_IV,7.9 ||

822. He should train himself only in detachment. This is supreme for noble ones. He should not think of himself as best because of that. He truly is in the vicinity of quenching.

822. “One should train just in seclusion;
this is supreme among the noble ones.
One should not conceive oneself best because of this:
then one is indeed close to nibbāna. (9)

822 “應該學會隱居，這是高尚者的最好行為，但也不要由此認為自己最優秀，即使己接近涅磐。

822. This is supreme among the noble ones: The purport is:
“This living in seclusion is supreme among the noble ones
such as the buddhas; therefore one should train just in seclu-
sion.” One should not conceive oneself best because of this:
Because of that seclusion one should not conceive, “I am best,”
that is, one should not be proud.

823. Rittassa3 munino carato kāmesu anapekhino4
oghatiṇṇassa pihayanti kāmesu gathitā5 pajā" ti. || Sn_IV,7.10 ||
TISSAMETTEYYASUTTAṂ NIṬṬHITAṂ.

823. The people enmeshed in sensual pleasures envy the sage who wanders emancipated, having no regard for sensual pleasures, the flood-crosser.

823. “When the muni lives void,
indifferent to sensual pleasures,
people tied to sensual pleasures envy him
as one who has crossed the flood.” (10)

823 “一無所有，四處遊蕩，不渴求淫欲，越過水流，這樣的牟尼受到貪戀愛欲的人們的妒羨。

823. Void: secluded, devoid of bodily misconduct and so forth.
People tied to sensual pleasures envy him as one who has
crossed the flood: Beings fastened to sensual objects envy one
who has crossed the four floods, as debtors envy one freed
from debt.

People tied to sensual pleasures envy him as one who has
crossed the flood: Beings excited by sensual pleasures, greedy
for them, infatuated with them, stuck on them, impeded by
them, envy one who has crossed the floods of sensuality, exis-
tence, views, and ignorance, who has crossed the path of all
volitional activities, who has gone beyond, reached the end,
attained the deathless, attained nibbāna. As debtors yearn for
freedom from debt, as the sick yearn for health, as prisoners
yearn for release from prison, as slaves yearn for freedom, as
travelers on a journey through the wilderness yearn for safety,
so those excited by sensual pleasures envy one who has crossed
the flood . . . one who has attained nibbāna. •
Thus he concluded the teaching with its culmination in ara-
hantship. At the conclusion of the teaching, Tissa attained the
fruit of stream-entry and afterward, having gone forth, real-
ized arahantship. [538]

• Nidd I 116–17. When the muni lives void: dwells void,
secluded, solitary; unoccupied, secluded, solitary in regard to
bodily misconduct, verbal misconduct, and mental miscon-
duct; unoccupied, secluded, solitary in regard to lust, hatred,
delusion, anger . . . all unwholesome volitional activities. Indif-
ferent to sensual pleasures: There are two kinds of sensual
pleasures: sensual objects and sensual defilements. Having
fully understood sensual objects, having abandoned sensual
defilements, one is indifferent to sensual pleasures—one has
given up sensuality, cast away sensuality, let go of sensuality,
abandoned sensuality, relinquished sensuality, become dispas-
sionate. One dwells hungerless, quenched, cooled, experienc-
ing bliss, having himself become holy.

8. Pasūrasutta.
824. "Idh'; eva suddhi"6 iti vādiyanti,7
nāññesu8 dhammesu visuddhim āhu,
yaṃ nissitā, tatthā9 subhaṃ vadānā
paccekasaccesu puthū10 niviṭṭhā. || Sn_IV,8.1 ||

IV. 8 Pasūra
‘ Here alone is purity', they say. They deny that purity is in other doctrines. Saying that the good is there, in what they depend upon, many people entrenched in their several truths.

8 Pasūra (Pasūra Sutta)
824. “‘Here alone is purity,’ they declare;
they say there is no purification in other teachings.
Declaring whatever they depend on to be excellent,
many are entrenched in separate truths. (1)

第八章 波修羅經
824 人們總是說自己的教義純潔，其他的教義不純潔;信奉什麼便說什麼好，各自確認各自的真理。

8 Pasūra
(Pasūra Sutta)

What is the origin?1863 It is said that while the Blessed One was
dwelling at Sāvatthī, a wanderer named Pasūra, a great debater,
had set up a rose-apple branch, claiming: “In all Jambudīpa I
am the foremost in debate. Therefore, as the rose-apple tree
is the insignia of Jambudīpa, so it should be mine too.” Not
encountering any rival in debate in all of Jambudīpa, he even-
tually came to Sāvatthī, where he made a heap of sand at the
city gate and set up the branch, announcing: “Whoever is able
to debate with me should break this branch.” Then he entered
the city.
A multitude of people gathered there. Now on that occasion
the Venerable Sāriputta, having finished his meal, was leaving
Sāvatthī. When he saw the branch, he asked some village boys:
“What is this?” They told him all. He then said: “In that case,
pull up the branch, break it with your feet, and declare: ‘Who-
ever wants to debate should come to the monastery.’” Then he
departed.
When the wanderer had walked for alms, finished his meal,
and returned, he saw that the branch had been pulled up and
broken. He asked: “Who did this?” When someone said, “The
Buddha’s disciple, Sāriputta,” he was delighted and declared:
“Today let the wise see my victory and the ascetic’s defeat.”
He then entered Sāvatthī to bring judges, and while wander-
ing along the roads, squares, and streets, he announced: “Let
those come forth who want to hear my ingenuity as I debate
the ascetic Gotama’s chief disciple!” Thinking, “We will hear
the words of the wise,” many people came out, both believers
in the Teaching and non-believers. Then Pasūra, accompanied
by the multitude, went to the monastery, thinking: “When he
says this, I will say that.” To avoid an uproar and commotion
in the monastery, and to avoid bringing in crowds of people,
Sāriputta sat down in a seat prepared for him at the tower by
the entrance to Jeta’s Grove.
The wanderer approached the elder and asked: “Was it you,
monk, who broke my rose-apple banner?” Sāriputta replied:
“Yes, wanderer.” – “Then let’s have some discussion.” The
elder accepted, saying: “Let’s begin.”
[Pasūra:] “You ask questions, ascetic, and I will answer.” [539]
Sāriputta said: “Which is harder, wanderer, to ask questions or
to answer them?” – “Answering questions, monk. What could
be hard about asking questions? Anyone could ask anything.”
– “In that case, wanderer, you ask and I will answer.”
The wanderer was surprised at this and thought: “That was
an appropriate bhikkhu to break my branch in its place.” Then
he asked the elder: “What is a person’s sensuality?” The elder
said: “Lustful intention is a person’s sensuality” (see SN I 22,26;
AN III 411,11). When he heard that, glaring at the elder, wishing
to ascribe defeat to him, he said: “Then, monk, you don’t say
that beautiful and variegated objects are a person’s sensual-
ity?” – “I don’t, wanderer.”
The wanderer got him to confirm his thesis three times and
then addressed the judges: “Hear, sirs, the error in the ascetic’s
assertion.” [Then turning to Sāriputta] he said: “Monk, don’t
your fellow monks live in the forest?” – “Yes, wanderer,
they do.” – “While they live there, do they entertain sensual
thoughts?” – “Yes, wanderer, those who are worldlings spon-
taneously think such thoughts.” – “If that is so, how could they
be ascetics? Wouldn’t they be laymen who enjoy sensual plea-
sures?” Having spoken thus, he further said this:
“You say lovely things in the world are not sensual
pleasures,
but that sensual pleasure is lustful intention.
In that case, even a bhikkhu thinking unwholesome
thoughts
would be for you [a layman] enjoying sensual pleasures.”
Then the elder, exposing the error in the wanderer’s asser-
tion, said: “Do you say, wanderer, that lustful intention is not
a person’s sensuality, but that the beautiful and variegated
objects are?” – “Yes, monk.” Then the elder addressed the
judges: “Hear, sirs, the error in the wanderer’s assertion.”
[Then turning to Pasūra] he said: “Friend Pasūra, do you have
a teacher?” – “Yes, monk, I do.” – “Does he see visible objects
cognizable by the eye, or hear sounds and so forth with the
other sense faculties?” [540] – “Yes, monk, he does.” – “If that
is the case, how could he be a teacher? Wouldn’t he be a lay-
man who enjoys sensual pleasures?” Having spoken thus, he
further said this:
“You say those lovely things in the world are sensual
pleasures,
but that lustful intention is not sensual pleasure.
In that case, it would follow that, seeing agreeable forms,
hearing agreeable sounds, smelling agreeable odors,
tasting agreeable flavors, and touching agreeable
textures,
even your teacher would be one who enjoys sensual
pleasures.”
When this was said, the wanderer was speechless, thinking:
“This monk is a great debater. I will go forth under him and
learn the art of debate.” He then went to Sāvatthī, sought a bowl
and robe, and entered Jeta’s Grove. There he saw Lāḷudāyī,1864
endowed with a golden body, graceful in all his bodily move-
ments and gestures, and thought: “This bhikkhu is one of great
wisdom, a great debater.” Having gone forth under him, he beat
him in debate. Then, still clad in the robes, he departed for the
center of the sectarians. He again announced, as before, “I will
debate the ascetic Gotama,” and went to Jeta’s Grove accom-
panied by the multitude, saying: “Thus I will beat the ascetic
Gotama.” The deity dwelling in the tower at the entrance to
Jeta’s Grove, thinking, “He is not a vessel,”1865 bound his mouth
shut. Having approached the Blessed One, he sat there as if
he were mute. People looked at him, thinking, “Now he will
ask a question, now he will ask a question,” and they made an
uproar and commotion, saying: “Speak up, Pasūra, speak up,
Pasūra!” Then the Blessed One said, “What can Pasūra say?”
and he spoke this discourse in order to teach the Dhamma to
the assembly present.
824. This, firstly, is a concise account of the first verse: These
theorists declare with reference to their own views: Here alone
is purity. But they say there is no purification in other teach-
ings. In such a case, [541] declaring whatever they depend
on—their own teacher and so forth—to be excellent, asserting
the excellence there, “This doctrine is excellent,” many ascetics
and brahmins are entrenched in separate truths, such as “The
world is eternal” and so forth.

• Nidd I 118–19. Here alone is purity: They declare: “Here
alone is purity, purification, full purification, freedom, libera-
tion, release.” They declare as purity . . . release: “The world is
eternal” . . . “A tathāgata neither exists nor does not exist after
death: this alone is true, anything else is false.” They say there
is no purification in other teachings: Except for their own
teacher, teaching, group, view, practice, and path, they reject
all other doctrines. They speak thus: “That teacher is not omni-
scient . . . [as at p. 1048, Nidd I 54] . . . worthless, insignificant.”

Nidd I 119. Whatever they depend on: Whatever teacher,
teaching, group, view, practice, and path they depend on,
declaring it to be excellent: speaking of it as excellent, speak-
ing of it as splendid, speaking of it as wise, speaking of it as
solid, speaking of the method, of reasons, of characteristics,
of causes, of possibilities according to their own belief; there:
in their own view, opinion, preference, and belief. Many are
entrenched in separate truths: Many ascetics and brahmins
are entrenched in many separate truths: “The world is eternal”
. . . “A tathāgata neither exists nor does not exist after death:
this alone is true, anything else is false.” They are settled upon
these, attached to them, involved with them, cling to them, are
resolved on them. •

825. Te vādakāmā parisaṃ vigayha
bālaṃ11 dahanti12 mithu aññamaññaṃ,
vadenti13 te aññasitā kathojjaṃ
pasaṃsakāmā kusalā vadānā. || Sn_IV,8.2 ||

825. Desirous of debate, plunging into the assembly, they reciprocally regard one another as fools. Dependent upon other [ teachers], they cause a depute, desirous of praise, saying [they are] experts.

825. “Desiring debate, having plunged into the assembly,
in pairs they accuse one another of being a fool.
Those of different convictions assert their argument,
desiring praise, claiming to be skilled. (2)

825 他們喜歡爭論，熱衷集會，互相指稱對方是傻瓜:他們依據各自的教義進行爭論，自稱是能人， 渴望獲得讚揚。

825. And being so entrenched, the verse says, “desiring debate.”
Here, they accuse one another of being a fool: Two people
accuse one another of being a fool, regard one another as a fool,
thus: “This one is a fool, that one is a fool.” Those of different
convictions assert their argument: Those dependent on their
different teachers and so forth engage in arguments with one
another. Desiring praise, claiming to be skilled: Both of them,
desiring praise, regard themselves thus: “We are skilled debat-
ers, learned debaters.”

• Nidd I 120. Those of different convictions assert their
argument: Those dependent on another teacher, teaching,
group, view, practice, path. It is a quarrel, a squabble, con-
tention, dispute, strife that is called argument. Or else argu-
ment: they assert talk that is unnourishing; they start a quarrel,
a squabble, a contention, a dispute, strife.1866 Claiming to be
skilled: speaking as wise, speaking as steadfast, speaking of
the method, of reasons, of characteristics, of causes, of possi-
bilities according to their own belief. •

826. Yutto kathāyaṃ14 parisāya majjhe
pasaṃsam icchaṃ vinighāti hoti,
apāhatasmiṃ15 pana maṃku hoti,
nindāya so kuppati randhamesī.16 || Sn_IV,8.3 ||

826. Engaged in discussion in the middle of the assembly, wishing for praise, he becomes apprehensive, but [his arguement] having been refuted, he becomes dejected. He is angry because of the censure [he receives]; he seeks weak points [in others].

826. “Keen on speaking in the midst of the assembly,
wishing for praise, he becomes anxious.
If his assertion is rejected, he feels humiliated.
Upset by blame, he seeks a flaw [in his opponent]. (3)
[162]

826 在集會上，熱衷爭論，希望受到讚揚，害怕辯論失敗;一旦遭到駁斥，便忿忿不平，挑剔對方， 怒衝衝責備對方。

826. As they make their claims, each one is necessarily “keen
on speaking.” Here, keen on speaking means eager to speak
in a debate. Wishing for praise, he becomes anxious: Desir-
ing praise for himself, he becomes perplexed and anxious even
before the debate, thinking: “How can I beat him?” If his asser-
tion is rejected: If his assertion is rejected by the judges, who
say: “Your statement misses out on the meaning, your state-
ment misses out on the expression.” Upset by blame: When
his assertion is thus invalidated, he is upset by the blame that
has arisen. He seeks a flaw: He seeks a flaw in his opponent.

• Nidd I 120–21. He becomes anxious: Before the conver-
sation, he becomes perplexed and anxious thinking: “Will I be
victorious or defeated? How can I beat him? How can I strike
back at him? How can I make a distinction? How can I respond
to a distinction? How can I entangle him? How can I disentan-
gle myself? How can I take a stab at him? How can I encircle
him?” If his assertion is rejected: The judges who exercise
judgment reject him, saying: “Your statement misses out on the
meaning, your statement misses out on the expression, your
statement misses out on both the meaning and the expression.
You have misinterpreted the meaning, you have misstated the
expression, you have misinterpreted the meaning and mis-
stated the expression.” He feels humiliated: He is oppressed,
hurt, afflicted, dejected. •

[page 162]
162 Aṭṭhakavagga
827. Yam assa vādaṃ parihīnam āhu
apāhataṃ pañhavīmaṃsakāse,1
[F._156] paridevati2 socati3 hīnavādo,
‘upaccagā man'; ti anutthuṇāti.4 || Sn_IV,8.4 ||

827. <162> If the examiners of the questions say that the one's argument is inferior [and] refuted, the one whose argument is inferior laments [and] grieves. He wails, 'He has overcome me.'

827. “If they say his assertion is defective,
and the judges consider it rejected,
the loser laments and sorrows,
he moans: ‘He surpassed me.’ (4)

827 評判團宣佈他的論點己被駁倒;由於辯論失敗，他哀歎，憂傷，痛哭道:“他戰勝了我。”

827. Not only is he upset, but the next verse says: “If they say his
assertion is defective.” Here, they say his assertion is defective
. . . rejected: They say it is defective and rejected by way of both
the meaning and the expression. The loser laments: Because
of this, he babbles: “I must think of something else.” Sorrows:
He sorrows thinking: “Victory is his.” He moans: “He sur-
passed me”: He babbles even more, saying: “He overcame me
in debate.”

828. Ete vivādā samaṇesu jātā,
etesu ugghāti5 nighāti5 hoti,
etam6 pi disvā virame kathojjam,
na h'; aññadatth'; atthi pasaṃsalābhā.7 || Sn_IV,8.5 ||

828. These disputes have arisen among [other] ascetices. Among them there is the elation [of victory] and the depression [of defeat]. Seeing this too, one should abstain from dispute, for there is no other aim but praise and profit.

828. “These disputes have arisen among ascetics;
in relation to them, one becomes elated and dejected.
Having seen this, too, one should desist from arguments,
for there is no other benefit than praise and gain. (5)

828 在沙門中出現這些爭論，在這些爭論中有勝有敗，看到這種情形，應該回避爭論;博得幾聲讚揚，沒有多大意義。

828. These disputes have arisen among ascetics: Here, it is
outside wanderers who are called “ascetics.” In relation to
them, one becomes elated and dejected: In relation to these
debates, those experiencing elation and dejection on account
of victory or defeat become elated and dejected. One should
desist from arguments: One should abandon quarrels; for
there is no other benefit than praise and gain.
1867

• Nidd I 123. In relation to them, one becomes elated and
dejected: There is victory and defeat, gain and non-gain, fame
and dishonor, praise and blame, pleasure and pain, joy and
sorrow, the desirable and the undesirable, attraction and repul-
sion, elation and dejection, compliance and hostility. With vic-
tory, the mind is elated; with defeat, the mind is dejected . . .
with joy the mind is elated, with sorrow the mind is dejected.
Having seen this: Having seen this danger in quarrels over
views, in squabbles over views, in contention over views, in
disputes over views, in strife over views; one should desist
from arguments. For there is no other benefit than praise and
gain: Other than praise and gain, there is no benefit for oneself,
no benefit for others, no benefit for both; no benefit pertaining
to the present life, no benefit pertaining to future lives; no plain
benefit, no deep benefit, no secret benefit, no hidden benefit,
no implicit benefit, no explicit benefit, no blameless benefit, no
undefiled benefit, no pure benefit, no supreme benefit. •

829. pasaṃsito vā pana tattha hoti
akkhāya vādaṃ parisāya majjhe,
so hassati8 uṇṇamati-cca9 tena
pappuyya tam10 atthaṃ11 yathā mano12 ahū.13 || Sn_IV,8.6 ||

829. Or if, on the other hand, he is praised there, having made a [good] speech about the dispute in the middle of the assembly, he laughs on that account and is elated, having attained the goal as was his intention.

829. “If, however, he is praised there,
having declared his doctrine in the midst of the assembly,
he is thrilled by this and swells with pride,
having obtained the benefit that accords with his wish. (6)

829 在集會上振振有詞，博得讚揚，他便笑容滿面，趾高氣撥，如願以償，達到目的。

829. But since there is no other benefit than praise and gain, one
obtaining the supreme gain, if he is praised there on account
of his view thus, “He is excellent,” [542] having declared his
doctrine in the midst of the assembly, he is thrilled by this
victory. And being thrilled, or laughing with a display of his
teeth,1868 he swells with pride. For what reason? Because he
has obtained the benefit of victory that accords with his wish.

• Nidd I 124. He is thrilled by this and swells with pride
(so hassatī unnamatī ca tena): Because of that victory he is joy-
ful, thrilled, ecstatic, pleased, with his intention fulfilled. Or
else, he laughs with a display of teeth. He is swollen with pride
because of that victory, uplifted, vain. •

830. Yā uṇṇati,14 sāssa15 vighātabhūmi,
mānātimānaṃ vadate pan'; eso,
*etam pi disvā na vivādayethā,*
na hi tena suddhiṃ16 kusalā vadanti. || Sn_IV,8.7 ||

830. That elation will be the cause of distress for him, but [nevertheless] he speaks proudly and conceitedly. Seeing this too one should not dispute, for the experts say that purity is not [gained] thereby.

830. “Though his pride is the ground of distress,
he yet speaks from conceit and arrogance.
Having seen this, too, one should not dispute;
for the skilled say this does not bring purity. (7)

830 驕傲是失敗之母，而他依然趾高氣揚，誇誇其談，看到這種情形，應該回避爭論，因為智者認 為純潔不靠爭論。

830. He yet speaks from conceit and arrogance: Here, not real-
izing that his pride is “the ground of distress,”1869 he just speaks
from conceit and arrogance.

• Nidd I 125. His pride is the ground of distress: His pride,
elation, vanity, haughtiness, the mind’s desire to excel: this is
the ground of distress, the ground of destruction, the ground
of oppression, the ground of hurt, the ground of disaster, the
ground of calamity. •

831. sūro yathā rājakhādāya puṭṭho17
abhigajjam eti paṭisūram icchaṃ,
yen'; eva so tena palehi18 sūra,19
pubbe va n'; atthi yad idaṃ yudhāya. || Sn_IV,8.8 ||

831. Going thundering along, like, a hero nourished by royal food, wishing for an adversary, go where that [adversary] is, hero. Already indeed there is nothing [left] to figght against [here].

831. “Just as a hero, nourished on the king’s food,
comes thundering, desiring an opponent,
rush off in his direction, Sūra;197
already in the past, there was no scope for a fight. (8)

831 正象國王供養的英雄呐喊著，渴望與對手較量，英雄啊，你到論敵那裏去吧!這時不存在過去 那樣的爭鬥。

831. Having thus shown the fault in debate, he now speaks the
verse “Just as a hero,” refusing to accept the adversary’s asser-
tion. Here, on the king’s food: on wages in the form of meals.
Comes thundering, desiring an opponent: He describes the
theorist as like one who comes thundering, desiring an oppo-
nent. Rush off in his direction: Go off in the direction of your
opponent. Already in the past, there was no scope for a fight:
He shows: “The group of defilements that might have led to a
fight did not exist even in the past; it was already abandoned
at the foot of the bodhi tree.”1870

• Nidd I 126. Rush off in his direction, Sūra: Wherever
the theorist is, rush off in that direction, head there, go there,
advance there; he is your adversary, opponent, foe, challenger.
Already in the past, there was no scope for a fight: Already at
the foot of the bodhi tree, the battalions of defilements did not
exist; they were abandoned, eradicated, stilled, stifled, made
incapable of arising, burnt up by the fire of knowledge. There
was [no scope] for a fight, for a quarrel, for an argument, for
contention, for a dispute, for strife.

832. Ye diṭṭhim uggayha vivādiyanti20
"idam21 eva saccan" ti ca vādiyanti,|
[page 163]
Aṭṭhakavagga 163
te tvaṃ vadassu,1 an hi te 'dha2 atthi
vādamhi jāte paṭisenikattā. || Sn_IV,8.9 ||

832. If any have taken up a view and dispute, and say, 'Only this is true'. <163> asay to them, 'There will be no opponent for you here when a dispute is arisen.'

832. “When they grasp a view and argue,
and assert, ‘This alone is true,’ [163]
tell them: ‘When a debate has arisen
there is no opponent for you here.’ (9)

832 那些人持有觀點，進行爭論，聲稱“這就真理”。你與他們去爭論吧!因為在這裏，即使挑起 爭論，也沒有對手。

832.1871

Nidd I 127. Tell them: “When a debate has arisen there
is no opponent for you here”: Tell those theorists who are your
adversaries, your opponents, your foes, your challengers in
debate, in refutation, in striking back, in making distinctions,
in responding to distinctions, in entanglement, in disentan-
glement, in stabs, in encirclement: “There is no opponent for
you here when a debate has arisen.” When a debate has arisen,
opponents who counter, who argue back, who take the oppo-
site side, who make quarrels, arguments, contention, disputes,
and strife do not exist; they have been abandoned . . . burnt up
by the fire of knowledge. •

833. Visenikatvā pana ye caranti3
diṭṭhīhi diṭṭhim4 avirujjhamānā,
tesu tvaṃ kiṃ5 labhetho6 Pasūra,7
yes'; īdha n'; atthi8 param9 uggahītaṃ. || Sn_IV,8.10 ||

833. But among those who wander about without association, not pitting one view against other views, waht [opponent] would you obtain, Pasūra? Nothing is grasped as the best 1 by them here.

833. “But among those who live remote,
who do not oppose a view with other views,
what will you obtain, Pasūra, from those
who grasp nothing here as supreme? (10)

833 這些人不懷敵意，四處遊蕩，不以這種觀點反對那種觀點。在這世上，他們不把某種東西視為至高。波修羅啊!在他們身上，你能撈到什麼呢?

833. But among those who live remote: who have destroyed
the army of defilements. What will you obtain?: What adver-
sary will you gain?

• Nidd I 127–28. But among those who live remote: It is
Māra’s army that is called the army (senā) . . . [as at p. 1061,
Nidd I 68–69] . . . When all Māra’s army and all the battalions
of defilements have been vanquished, defeated, demolished,
decimated, and overturned by the four noble paths, one is
said to be remote (a destroyer of the army). These are arahants
whose influxes are destroyed. What will you obtain, Pasūra?:
Among those arahants whose influxes are destroyed, what
adversary, opponent, foe, challenger will you obtain? From
those who grasp nothing here as supreme: For those arahants
whose influxes are destroyed, there is nothing grasped, seized,
adhered to, clung to, resolved upon thus: “This is supreme,
foremost, the best, distinguished, the most eminent, the high-
est, the most excellent.”1872 •

[F._157.] 834. Atha tvaṃ pavitakkam10 āgamā11
manasā diṭṭhigatāni cintayanto,
dhonena yugaṃ samāgamā,
na hi tvaṃ sagghasi12 sampayātave13 ti || Sn_IV,8.11 ||
PASŪRASUTTAṂ NIṬṬHITAṂ.

834. And now you have come speculating, thinking over views in your mind. You have come into contact with a purified man. You will not be able to proceed with him.

834. “But now you have come brooding,
devising speculative views in your mind.
You have confronted one who is cleansed:
indeed, you won’t be able to succeed.” (11)

834 你陷入思辨，腦子裏考慮著各種觀點，即使與聖潔者相交，也不可能與他同行。

834. Brooding: thinking, “Will I gain victory?” and so forth.
You have confronted one who is cleansed: You have gotten
into a contest with the Buddha, who has shaken off defile-
ments. Indeed, you won’t be able to succeed: Like jackals with
lions, having gotten into a contest with one who is cleansed,
you won’t be able to advance even one step or succeed in your
contest.

• Nidd I 129–30. You have come brooding: You have come
thinking, pondering, considering: “Will I be victorious or
defeated? . . . [as at p. 1099, Nidd I 120–21] . . . How can I encircle
him?” You have confronted one who is cleansed: indeed, you
won’t be able to succeed: The wanderer Pasūra is not capable
of entering into a contest with the Buddha, the Blessed One,
not able to grapple with him, to discuss matters with him. Why
not? The wanderer Pasūra is inferior, wretched, low, misera-
ble, of inferior disposition, worthless, insignificant; the Blessed
One is foremost, the best, distinguished, the most eminent, the
highest, the most excellent. Just as a hare cannot enter a contest
with an intoxicated elephant; as a jackal cannot enter a con-
test with a lion, king of beasts; as a calf cannot enter a contest
with a bull; as a crow cannot enter a contest with a garuda; as
a caṇḍāla cannot enter a contest with a wheel-turning mon-
arch; as a goblin cannot enter a contest with Indra, king of the
devas—just so the wanderer Pasūra is not capable of entering
into a contest with the Buddha, the Blessed One. Why not? The
wanderer Pasūra is one of low wisdom, inferior wisdom, insig-
nificant wisdom, trifling wisdom, while the Blessed One is of
great wisdom, wide wisdom, joyous wisdom, quick wisdom,
sharp wisdom, penetrating wisdom. The Blessed One is “the
originator of the path not arisen before, the creator of the path
not created before, the teacher of the path not taught before; he
is the knower of the path, the finder of the path, the one skilled
in the path. His disciples presently live following the path and
acquire it afterward” (MN III 8,11–15, SN III 66,15–19).
Nidd I 130. The Blessed One is one who truly knows,
one who truly sees; he is the eye, he is knowledge, he is the
Dhamma, he is Brahmā; he is the speaker, the proclaimer, the
elucidator of the good, the giver of the deathless, the lord of
the Dhamma, the Tathāgata. There is nothing unknown to
the Blessed One, nothing unseen, unrecognized, unrealized,
untouched by wisdom. Whether past, future, or present, all
phenomena in all modes enter the range of the Blessed One’s
portal of knowledge.1873 Whatever can be known, whether his
own good, the good of others, the good of both, the good per-
taining to the present life, the good pertaining to future lives,
superficial meaning, profound meaning, hidden meaning, con-
cealed meaning, implicit meaning, explicit meaning, blameless
good, undefiled good, cleansed good, ultimate good:1874 all that
is encompassed by the Buddha’s knowledge.
Nidd I 131. All the bodily actions, all the verbal actions, all
the mental actions of the Buddha, the Blessed One, are accom-
panied by knowledge. His knowledge extends as far as the
knowable; the knowable extends as far as his knowledge. Nei-
ther exceeds the other; those two things share common bound-
aries. The Blessed One’s knowledge proceeds in regard to all
phenomena. All phenomena [can be known] dependent on the
Blessed One’s directing his attention to them, dependent on
his wish, dependent on his attention, dependent on the bent
of his mind.
The Blessed One’s knowledge proceeds in regard to all beings.
He understands the inclinations of all beings, their latent ten-
dencies, their temperaments, their dispositions, whether they
have little dust in their eyes or much dust in their eyes, sharp
faculties or dull faculties, good qualities or bad qualities,
whether they are easy to teach or hard to teach, whether they
are capable or incapable of attainment. The world with Māra
and Brahmā, this population with its ascetics and brahmins,
its devas and human beings, is encompassed by the Buddha’s
knowledge.
Just as all fish and tortoises from the whales on down move
around in the great ocean, so too the world with Māra and
Brahmā, this population with its ascetics and brahmins, its
devas and human beings, moves around in the Buddha’s
knowledge. Just as all birds from the garuda on down move
in just a portion of the sky, so all those with wisdom equal to
that of Sāriputta move around in just a portion of the Buddha’s
knowledge. The Buddha’s knowledge pervades and surpasses
the wisdom of devas and human beings.1875 •

9. Māgandiyasutta.
835. "disvāna Taṇhaṃ *Aratiṃ Ragañ ca*
nāhosi14 chando api methunasmiṃ15
kim ev'; edaṃ muttakarīsapuṇṇaṃ,
pādā pi16 naṃ samphusitaṃ17 na icche". || Sn_IV,9.1 ||

835. 'Seeing [ the daughters of Māra], Taṇhā, Aratī, and Ragā there was not even desire for sexual intercourse. What indeed is this, full of urine and excrement? I would not wish to touch her even with my foot.'

9 Māgandiya (Māgandiya Sutta)
835. “Having seen Taṇhā, Aratī, and Ragā,
I did not have any desire for sexual intercourse,
so why [should I desire] this, full of urine and feces?
I would not wish to touch her even with my foot.” (1)
[164]

第九章 摩根提耶經
835 “縱然見了貪愛、厭棄和貪欲，也毫無淫欲，何況這個充滿污穢的東西(指摩根提耶的女兒)， 我甚至不願用腳碰它一下。”

9 Māgandiya
(Māgandiya Sutta)

What is the origin?1876 On one occasion, while dwelling at
Sāvatthī, as the night was coming to an end [543] the Blessed
One surveyed the world with his buddha eye and saw that
the brahmin Māgandiya and his wife, living in the town of
Kammāsadamma in the land of the Kurus, had the support-
ing conditions for arahantship. He immediately traveled
there from Sāvatthī, sat down in a forest glade not far from
Kammāsadamma, and emitted a golden radiance. At just that
moment Māgandiya had gone there to wash his face. Seeing the
golden radiance, wondering, “What is this?” he looked around
and was pleased when he saw the Blessed One. For his daugh-
ter had a golden complexion. Many khattiya princes and other
eminent men had courted her without success. The brahmin
had decided: “I will give her only to an ascetic with a golden
complexion.” When he saw the Blessed One, he thought: “He
has the same complexion as my daughter, so I will give her to
him.” Therefore he was pleased when he saw the Blessed One.
He quickly returned home and told his wife: “Dear, dear, I
have seen a man whose complexion is the same as our daugh-
ter’s. Adorn the girl, and we will give her to him.” His wife
bathed the girl with fragrant water and was adorning her
with raiment, flowers, and ornaments when the time for the
Blessed One’s alms round came. The Blessed One entered
Kammāsadamma for alms.
The brahmin couple, meanwhile, took their daughter and
went to the place where the Blessed One had been sitting.
Though she did not see the Blessed One there, the wife looked
around and saw the straw mat that served as the Blessed One’s
seat. Now, by their power of determination, the place where
the buddhas have lived and their footprints remain impecca-
ble. The woman said to her husband: “This, brahmin, must be
his straw mat.” – “Yes, dear.” – “In that case, brahmin, it was
pointless for us to come here.” – “Why, dear?” – “See, brahmin,
how the mat is impeccable. It was used by one who has over-
come sensual desire.” – “When we are seeking the auspicious,
dear, don’t say anything inauspicious.”
Again, walking around here and there, the woman saw the
Blessed One’s footprints and said: “See the footprints, brah-
min. This being is not bound to sensual pleasures.” – “How do
you know, dear?” Showing her own power of knowledge, she
replied: [544]
“The footprints of one who is lustful are arched;
the footprints of a hating person are dragged along;
those of a deluded person are forcefully pressed down;
but these are footprints of one with coverings
removed.”1877
But this conversation of theirs was interrupted, for the
Blessed One, having finished his meal, returned to the forest
glade. When the brahmin woman saw the Blessed One’s form,
adorned with the excellent marks, enveloped by a fathom-wide
aura, she asked her husband: “Is this the one you saw?” – “Yes
dear.” – “Then it was pointless for us to come here. It’s impos-
sible that one like this would enjoy sensual pleasures.”
While they were speaking in this way, the Blessed One sat
down on the straw mat. The brahmin took his daughter with
his left hand and his water vessel with his right, approached
the Blessed One, and said: “Good monk, both you and this girl
have a golden complexion. She is suitable for you. I give her to
you to maintain as a wife. Accept this girl with a sprinkling of
water.”1878 The brahmin went up to the Blessed One and stood
there wanting to hand her over. Without addressing the brah-
min, speaking as if conversing with another, the Buddha spoke
this verse: “Having seen Taṇhā.”
835. This is its meaning: “Having seen Taṇhā, Aratī, and Ragā,
Māra’s daughters, when they came to seduce me by creating
various forms at the foot of the goatherd’s banyan tree,1879 I did
not have any desire for sexual intercourse, so why [should
I desire] this, the body of this girl, full of urine and feces? I
would not wish at any time to touch her even with my foot,
so how could I dwell together with her?”

• Nidd I 133. So why [should I desire] this, full of urine
and feces?: “So why [should I desire] this body full of urine,
feces, phlegm, and blood, an edifice of bones bound together
by sinews, plastered with blood and flesh, enveloped by inner
skin, covered with outer skin, full of holes and openings, ooz-
ing and exuding, inhabited by groups of worms, full of various
impure parts? I would not wish to contact it with my foot, how
then dwell together with it?” •

[page 164]
164 Aṭṭhakavagga
836. "Etādisañ1 ce ratanam na icchasi2
nāriṃ3 narindehi bahūhi patthitaṃ,
diṭṭhigataṃ4 silavatānujīvitaṃ5
bhavīpapattiñ3 ca vadesi kīdisaṃ". || Sn_IV,9.2 ||

836. <164> 'If you do not wish such a jewel, a woman sought by many kings of men, what sort of view, life lived according to virtuous conduct and vows, and rebirth into existence do you profess?'

836. “If you do not wish a gem such as this,
a woman desired by many rulers of men,
what kind of view, behavior, observances, lifestyle,
existence, and rebirth do you assert?” (2)

836 “如果你連這樣一個為眾多國王追逐的女寶都不要，那你說說你的觀點、德行戒行、生活和再 生。”

836. Then Māgandiya thought: “It is said that monks, having
abandoned human sensual pleasures, go forth for the sake of
celestial sensual pleasures. Yet he does not wish for celestial
sensual pleasures or even this gem of a woman. What might be
his view?” He then spoke the second verse to ask. Here, a gem
such as this: He speaks with reference to the celestial gem of
a woman. A woman: He refers to his own daughter.1880 What
kind of view, behavior, observances, lifestyle: “What kind
of view, [545] and behavior, and observances, and lifestyle”;1881
existence and rebirth do you assert?: “or what kind of exis-
tence and rebirth do you assert for yourself?”1882

• Nidd I 133. [Māgandiya said:] “It is not astonishing that
a human being desiring celestial sensual pleasures would not
desire human sensual pleasures, or that one desiring human
sensual pleasures would not desire celestial sensual pleasures.
But you do not desire either.” He asks: “What is your point of
view? What view do you hold?”1883 •

837. "Idaṃ vadāmī'; ti na tassa hoti
Māgandiyā6 ti Bhagavā
dhammesu niccheyya samuggahītaṃ,
passañ ca diṭṭhīsu anuggahāya
ajjhattasantiṃ7 pacinaṃ8 adassaṃ".9 || Sn_IV,9.3 ||

837. 'Māgandiyā', said the Blessed One, 'nothing has been grasped by [me] from among the doctrines, after consideration, [saying],"I profess this". But looking among the doctrines, not grasping, while searching I saw inner peace.'

837. “Having decided among teachings,
(Māgandiya,” said the Blessed One),
“it does not occur to one, ‘I assert this,’
[about a view] tightly grasped.
But seeing into views, not grasping any of them,
investigating, I saw the peace within.” (3)

837 世尊說道:“摩根提耶啊!我要說的是:我考察萬事萬物，不予採納;我觀察各種觀點，不予 採納;我識別和看到內在寧靜。”

837. The connection of the next two verses, which occur as
answer and question, is already clear. The concise meaning
of the first verse is this: “Having decided among teachings,
among the sixty-two speculative views, it does not occur to
one, to me, Māgandiya, ‘I assert this,’ [about a view] tightly
grasped thus: ‘This alone is truth, anything else is false.’ Why
not? Because seeing the danger in views, not grasping any
view, investigating the truths, I saw nibbāna, called the peace
within because it is the stilling of internal lust and other
defilements.

• Nidd I 134–35. Having decided among teachings. Among
teachings: among the sixty-two views. Tightly grasped: There
is nothing grasped, seized upon, adhered to, clung to, resolved
upon [with the conviction]: “This is true, genuine, real, factual,
actual, the undistorted truth.” That has been abandoned . . .
burnt up by the fire of knowledge. But seeing into views, not
grasping any of them: “Seeing the danger in views, I do not
grasp, do not seize, do not adhere to views. Or they are not to
be grasped, not to be seized, not to be adhered to.”1884
Or alternatively: “‘The world is eternal’ . . . ‘A tathāgata
neither exists nor does not exist after death: this alone is true,
anything else is false.’ This is the resort to views, the thicket
of views, the wilderness of views, the contortion of views, the
vacillation of views, the fetter of views. It is accompanied by
suffering, by distress, by anguish, and fever. It does not lead to
disenchantment, to dispassion, to cessation, to peace, to direct
knowledge, to enlightenment, to nibbāna. Seeing this danger
in views, I do not grasp views, do not seize upon them, do not
adhere to them. Or they are not to be grasped, not to be seized,
not to be adhered to.”
Or alternatively: “These views, thus grasped and seized
upon, have such an outcome, such a future destiny. Seeing this
danger in views, I do not grasp views, do not seize upon them,
do not adhere to them. Or they are not to be grasped, not to be
seized, not to be adhered to.”
Or alternatively: “These views lead to hell, to the animal
realm, to the sphere of afflicted spirits. Seeing this danger in
views, I do not grasp views, do not seize upon them, do not
adhere to them. Or they are not to be grasped, not to be seized,
not to be adhered to.”
Or alternatively: “These views are impermanent, condi-
tioned, dependently arisen; they are subject to destruction, to
vanishing, to fading away, to cessation. Seeing this danger in
views, I do not grasp views, do not seize upon them, do not
adhere to them. Or they are not to be grasped, not to be seized,
not to be adhered to.”
Nidd I 136. Investigating, I saw the peace within: “Inves-
tigating, discriminating, examining, assessing, scrutinizing,
9 Māgandiya (Māgandiya Sutta) 1109
elucidating, recognizing, ‘All conditioned things are imper-
manent,’ investigating, ‘All conditioned things are suffering,’
investigating, ‘All phenomena are non-self’ . . . investigating,
‘Whatever is subject to origination is all subject to cessation.’
I saw the peace within: I saw the stilling of lust, the stilling
of hatred, the stilling of delusion, anger . . . the stilling of all
unwholesome volitional activities, their calming down, allay-
ing, quenching, subsiding, peace.” •

838. "Vinicchayā yāni10 pakappitāni,
iti Māgandiyo
te ve11 muni12 brūsi anuggahāya,
‘ajjhattasantī'; ti yam etam atthaṃ
kathan1 nu dhīrehi paveditaṃ taṃ". || Sn_IV,9.4 ||

838. 'Those very decisions which has been formed', said Māgandiyā, 'you speak of without grasping, sage. This thing [called] inner peace, how is it proclaimed by the wise?'

838. “Indeed, muni, you speak without grasping
those judgments that have been formulated,”
(said Māgandiya).
“As to that matter called ‘the peace within,’
how is it proclaimed by the wise?” (4)

838 摩根提耶說道:“牟尼啊!你說你不採納那些人為的觀點，那麼，智者們如何解釋‘內在的寧靜’的含義?”

838. This is the concise meaning of the next verse: Specula-
tive views are said to be judgments, since they are grasped by
these and those beings after judging among them, and they are
said to be formulated in that they are put together with their
own reasons.1885 Without having grasped speculative views,
muni, you speak. As to that matter called “the peace within,”
tell me, how is it proclaimed by the wise? How is that state
revealed by the wise?

• Nidd I 136. Those judgments that have been formu-
lated: It is the sixty-two views that are called judgments.
They are thought up, formulated, composed, established. Or
alternatively, “those judgments that have been formulated”
are impermanent, conditioned, dependently arisen, subject
to destruction, vanishing, fading away, cessation, and change:
hence they are formulated (constructed). •

839. "Na diṭṭhiyā na sutiyā na ñāṇena,
Māgandiyā ti Bhagavā
sīlabbatenāpi *na suddhim* āha13
adiṭṭhiyā assutiyā14 aññāṇā15
[F._158.] asīlatā abbatā no pi tena,
ete ca16 nissajja17 anuggahāya
santo anissāya bhavaṃ na jappe". || Sn_IV,9.5 ||

839. One says that purity is not by view, by learning, by knowledge, or even by virtuous conduct and vows, Māgandiyā, said the Blessed One. 'Not by absence of view, by learning, by knowledge, of virtuous conduct, or vows, not by that either. And discarding these, without grasping calmed, not dependent, one would not long for existence.'

839. “Not by view, nor by learning, nor by knowledge,
(Māgandiya,” said the Blessed One),
“nor do I speak of purity through good behavior and
observances;
but neither without view, without learning, without
knowledge,
without good behavior, without observances—not in
that way.
But having relinquished these, not grasping any of them,
peaceful, not dependent, one should not hanker for
existence.” (5)

839 世尊說道:“摩根提耶啊!智者認為純潔不靠所見、所聞、所知、德行戒行，也不靠無所見、 無所聞、無所知和無德行戒行;拋開這些，不予採納，寧靜，獨立，不貪戀存在。”

839. Then, showing the way in which the wise describe that
state together with its contrary, the Blessed One spoke the
verse “Not by view.” Here, not by view: he rejects views, learn-
ing, the knowledge of the eight meditative attainments, and
the good behavior and observances of outside ascetics. Nor
do I speak: By joining the word “say” (āha) with “not” (na)
everywhere, and by making a change of persons, the mean-
ing should be understood thus: “I do not speak of purity by
view.”And as here, so too for the following terms.1886 But nei-
ther without view: I do not speak of it without the tenfold
right view; without learning: without the ninefold learning;1887
without knowledge: without the knowledge of kamma as
one’s own and the knowledge in conformity with the truths;1888
without good behavior: without restraint by the Pātimokkha;
without observances: without the observance of the austere
practices. Not in that way: I do not speak [of purity] by any sin-
gle one of these factors, merely by view and so forth. But hav-
ing relinquished these, not grasping: “Having relinquished”
the former qualities pertaining to the dark side, view and so
forth, by eradicating those things; and “not grasping” the lat-
ter factors, those pertaining to the bright side, absence of view
and so forth, by non-identification with them. Peaceful, not
dependent, one should not hanker for existence: [546] By this
practice one becomes “peaceful” through the allaying of lust
and other defilements. “Not dependent” upon anything such
as the eye and so forth, one should not hanker for existence,
one should be able not to desire, not to yearn. This is the pur-
port of “the peace within.”

• Nidd I 137–38. Not by view, nor by learning, nor by
knowledge: One does not speak of purity, purification, full
purification, freedom, liberation, release through what is seen,
through what is heard, through what is seen and heard, nor
even by knowledge. Or by behavior and observances: One
does not speak of purity . . . release by good behavior, by
observances, by good behavior and observances. But neither
without view, without learning, without knowledge, with-
out good behavior, without observances—not in that way:
A view should be accepted: the tenfold right view: “‘There is
what is given, sacrificed, and offered; there is fruit and result of
good and bad deeds; there is this world and the world beyond;
there are mother and father; there are beings who are sponta-
neously reborn; there are in the world ascetics and brahmins of
right attainment and right practice who understand this world
and the world beyond and make them known to others” (as at
MN I 288, AN V 268). Learning (hearing) should be accepted:
the voice of another, discourses, mixed prose and verse, expo-
sitions, verses, inspired utterances, quotations, birth stories,
marvelous accounts, and questions-and-answers. Knowledge
should be accepted: knowledge of kamma as one’s own,
knowledge in conformity with the truths, the superknowl-
edges, knowledge of the meditative attainments. Good behavior
should be accepted: restraint by the Pātimokkha. Observances
should be accepted: the eight austere practices, namely, the
forest-dwelling factor . . . [as at p. 1044, Nidd I 47] . . . the sleep-
ing anywhere factor.
Nidd I 138. But neither without view, without learn-
ing, without knowledge, without behavior, without
observances—not in that way: not by mere right view, nor
by mere learning, nor by mere knowledge, nor by mere good
behavior, nor by mere observances does one attain the peace
within. Yet without these things one does not attain the peace
within. Further, these things are provisions to attain the peace
within, to achieve it, experience it, realize it.
Nidd I 139. But having relinquished these, not grasping
any of them: Abandoning is recognized by eradicating the
qualities pertaining to the dark side; non-identification is
recognized in regard to the wholesome qualities of the three
realms. When the qualities pertaining to the dark side are
abandoned by eradication, cut off at the root, made like a palm
stump, eliminated so that they are no more subject to future
arising, and when there is non-identification with the whole-
some qualities of the three realms, at that point one does not
grasp them, does not seize them, does not adhere to them. Or
alternatively, they should not be grasped, should not be seized,
should not be adhered to.1889
Peaceful, not dependent, one should not hanker for exis-
tence: Peaceful through the stilling of lust, hatred, delusion,
anger . . . of all unwholesome volitional activities. Not depen-
dent by having abandoned dependency through craving and
having relinquished dependency through views. Not depen-
dent on the eye . . . on mind, on forms . . . on mental phenomena
. . . on the past, future, and present . . . . on things that are seen,
heard, sensed, and cognized. One should not hanker for exis-
tence: should not hanker for desire-realm existence, should
not hanker for form-realm existence, should not hanker for
formless-realm existence. •

840. "No ce kira diṭṭhiyā na sutiyā na ñāṇena
iti Māgandiyo
sīlabbatenāpi visuddhim18 {āha}|
[page 165]
Aṭṭhakavagga 165
adiṭṭhiyā assutiyā1 aññāṇā2
asīlatā abbatā no pi tena,
maññe-m-ahaṃ3 momuham eva {dhammaṃ},
diṭṭhiyā eke paccenti4 suddhiṃ".5 || Sn_IV,9.6 ||

840. 'If one says that that purity is not by view, by learning, by knowledge', said Māgandiyā, 'or even by virtuous conduct and vows, <165> nor by absence of view, of learning, of knowledge, of virtuous conduct, or vows, not by that either, I think [his] doctrine is foolish indeed. Some do believe that purity is by means of view.'

840. “If indeed it is not by view, by learning, nor by
knowledge,” (said Māgandiya),
“nor by good behavior and observances, that one speaks
of purity; [165]
nor without view, without learning, without knowledge,
without good behavior and observances—not in that way,
I think this is an utterly confused teaching;
some fall back on purity by means of view.” (6)

840 摩根提耶說道:“如果說純潔不靠所見、所聞、所知、德行戒行，也不靠無所見、無所聞、無 所知和無德行戒行，我認為這是糊塗觀念，因為有些人就是靠所見而獲得純潔。

840. When this was said, not comprehending the meaning of
the Buddha’s words, Māgandiya spoke the verse “If indeed it is
not by view.” Here, the words “view” and the others should be
understood in the way already explained. But while he speaks
of both sides, the reference is only to the factors pertaining to
the dark side. Utterly confused: extremely confused, or con-
fusing. Fall back on: know.

• Nidd I 141. I think this is an utterly confused teaching: I
think, I know, I understand, I recognize thus: “This is an utterly
confused teaching, a foolish teaching, a deluded teaching, an
ignorant teaching, an evasive teaching.”1890 •

841. "Diṭṭhiñ6 ca nissāya anupucchamāno
Māgandiyā ti Bhagavā
samuggahītesu pamoham7 āgā8
ito ca nāddakkhi9 aṇum10 pi saññaṃ,
tasmā tuvaṃ momuhato dahāsi.11 || Sn_IV,9.7 ||

841. 'Dependent upon views, enquiring, Māgandiyā', said the Blessed One, 'you have become infatuated in respect of what has been grasped, and hence you have not even the slightest notion [of what I am talking about]. Therefore you regard [it] as foolish.

841. “Asking repeatedly while dependent on a view,
(Māgandiya,” said the Blessed One),
“you have become baffled over things tightly grasped.
But from this you have not gained even an inkling;
hence you consider it utterly confused. (7)

841 世尊說道:“摩根提耶啊!探詢和依賴所見，在採納中走向癡迷:你對‘內在的寧靜’一無所 知，因此稱它為糊塗觀念。

841. Then, rejecting his question based on that view, the Blessed
One spoke the verse “Dependent on a view, asking repeatedly.”
This is its meaning: “Māgandiya, asking repeatedly, again and
again, while dependent on a view, you have become baffled
over those speculative views that you have tightly grasped.
But from this internal peace spoken of by me, from the prac-
tice, from the Dhamma teaching,1891 you have not gained even
an inkling, a correct perception. For that reason, you regard
this Dhamma as utterly confused.”

• Nidd I 141–42. You have become baffled over things
tightly grasped: “You are deluded, baffled, confused by that
same view that you grasp, seize, adhere to, cling to, resolve on.
But from this you have not gained even an inkling: From this
internal peace, or from this practice, or from this teaching of
the Dhamma, you have not obtained a correct perception, an
accurate perception, a perception of the characteristics, a per-
ception of causes, a perception of possibilities, how then knowl-
edge? Thus from this you have not gained even an inkling.” Or
alternatively: “You have not obtained a mere inkling of imper-
manence or conformity with the perception of impermanence,
of suffering or conformity with the perception of suffering, of
non-self or conformity with the perception of non-self. Hence
you consider it utterly confused. For that reason you consider
it an utterly confused teaching, a foolish teaching, a deluded
teaching, an ignorant teaching, an evasive teaching.” •

842. Samo visesī12 uda vā nihīno13
yo maññatī,14 so vivadetha tena,
tīsu vidhāsu avikampamāno --
‘samo, visesī'12 ti na tassa hoti. || Sn_IV,9.8 ||

842. Whoever thinks himself equal, superior, or inferior, he would dispute ont hat account. [But] one unshaken in the three modes [of self-conceit] - for him there is no "equal" [or] "superior".

842. “One who thinks himself equal, superior, or inferior
might engage in disputes because of this.
Not shaking among these three discriminations,
he does not think ‘equal, superior.’ (8)

842 “考慮自己等同於、優於或低於別人，就會由此發生爭執;不考慮自己等同於或優於別人，便 會在這三種情況下都能動於衷

842. Having thus shown Māgandiya’s involvement in disputes
to be caused by his bafflement over ideas tightly grasped, he
now speaks the verse “One who thinks himself equal, supe-
rior,” showing that he himself, being one who has removed
bafflement over those other teachings, does not enter into dis-
putes. This is its meaning: “One who thinks in terms of this
threefold conceit or a view might get into a dispute because of
this conceit or that view, or with that person. But not shaking
among these three discriminations, he—’one like me’—does
not think ‘equal, superior.’” We should add “or inferior” to
complete the reading.

843. ‘Saccan'; ti so brāhmaṇo kiṃ vadeyya,
‘musā'; ti vā so vivadetha kena:
yasmiṃ15 samaṃ visamañ cāpi16 n'; atthi,
sa kena vādaṃ paṭisaṃyujeyya. || Sn_IV,9.9 ||

843. Why would that brahman say, "It is true"? Or with whom would he dispute [saying], "It is false"? In whom there is no [idea of being] equal or unequal either, with whom would he join in dispute?

843. “Why would that brahmin assert, ‘It’s true,’
or with whom would he dispute, ‘It’s false’?
When for him there is no ‘equal’ and ‘unequal,’
with whom would he engage in debate? (9)

843 “不考慮自己與別人等同與否，這樣的婆羅門怎麼會爭辯‘這是真理’，或者與誰去爭辯‘這是錯誤’?他會與誰發生爭論呢?

843. And what is more, there is the verse: “Why would that
brahmin assert, ‘It’s true’?” This is its meaning: “One like me,
who has abandoned conceit and views, is a brahmin because
he has expelled evil and so forth. Why would that brahmin
assert: ‘It’s true’?: What position would he declare, or for what
reason would he declare: ‘My position is true, yours is false’?
Or because of what conceit or view, or with what person,
would he dispute? When for him, for an arahant like me, there
is no ‘equal,’ no occurrence of the thought, ‘I am equal,’ or
‘unequal,’ no occurrence of a thought in the other two aspects
(superior or inferior), with whom, among those who are his
equals and so forth,1892 would he engage in debate?”

844. Okam pahāya aniketasārī17
gāme akubbaṃ muni santhavāni18
kāmehi ritto apurekkharāno19
kathaṃ na viggayha janena20 kayirā, || Sn_IV,9.10 ||

844. Leaving his home,w andering homeless, not making acquaintances in a village, free from sensual pleasures, showing no preferences, a sage would not engage in disputations speech with the people.

844. “Having left home to roam without abode,
in the village the muni is intimate with none.
Void of sensual pleasures, without preferences,
he would not engage in contentious talk with people. (10)

844 “出家遊行，不在村中與人相識，擺脫愛欲，無所渴求，這樣的牟尼不會與人爭論。

844. Wouldn’t such a person definitely be one described as
“having left home”?1893 [547] Here, having left home: having
discarded any room for consciousness based upon form and
so forth by abandoning desire and lust for it; to roam without
abode: not running because of craving to such abodes as the
sign of forms and so forth. In the village the muni is intimate
with none: He does not form intimacy with laypeople in the
village. Void of sensual pleasures: separated from all sensual
pleasures because of the absence of desire and lust for sensual
pleasures. Without preferences: not producing personal exis-
tence in the future. He would not engage in contentious talk
with people: He would not utter any contentious speech with
people.

845. Yehi vivitto vicareyya loke,
na tāni uggayha vadeyya nāgo:|
[page 166]
166 Aṭṭhakavagga
[F._159] elambujaṃ kaṇṭakaṃ1 vārijaṃ yathā
jalena paṃkena c'; anūpalittaṃ,2
evaṃ munī3 santivādo agiddho
kāme ca loke ca anūpalitto.4 || Sn_IV,9.11 ||

845. A nāga would not grasp and dispute about those [views], free from which he should conduct himself in the world. <166> Just as a lotus with a thorny stalk which grows in the water is unsullied by water and mud, so sage professing peace, not [being] greedy, is unsullied by sensual pleasure and the world.

845. “When he wanders detached from things in the
world,
the nāga would not grasp and assert them. [166]
As a thorny-stalked lotus, born in the water,198
is untainted by water and mud,
just so the muni, a proponent of peace, free of greed,
is untainted by sensual pleasures and the world. (11)

845 “讓高尚的人在這世上四處遊蕩，不要聽取和爭論那些己被摒棄的東西;猶如有刺的蓮花不為泥水污染，倡導平靜，無所貪戀的牟尼不為愛欲和塵世污染。

845. Such a one is described in the verse: “When he wan-
ders detached.” Those things in the world from which he is
detached are speculative views. The nāga would not grasp and
assert them: The nāga, so called in the sense that “he does not
commit a crime,”1894 would not grasp and assert those specu-
lative views. As a thorny-stalked lotus, born in the water, is
untainted by water and mud, just so the muni, a proponent of
peace, free of greed—just so the muni, who advocates internal
peace and is free of greed through the absence of greed—is
untainted by sensual pleasures and the world: untainted by
the two kinds of sensual pleasures and by the world consisting
of the plane of misery and so forth.

• Nidd I 148. As a thorny-stalked lotus, born in the water
(elambujaṃ kaṇḍakaṃ vārijaṃ yathā): Elaṃ means water. Ambujaṃ
(water-born) means a lotus (padumaṃ). Kaṇḍakaṃ means a
thorny stalk. Vāri means water. Vārijaṃ (water-born) means a
lotus. A proponent of peace: The muni who is a proponent of
peace, of protection, of a cavern, of a refuge, of the fearless, of
the imperishable, of the deathless, of nibbāna. •

846. Na vedagū diṭṭhiyā5 na mutiyā
sa mānam eti, na hi tammayo6 so,
na kammanā no pi sutena neyyo
anūpanīto7 so nivesanesu. || Sn_IV,9.12 ||

846. One who has knowledge does not become proud because of view or thought, for he is not like that. He cannot be influenced by action or learning; he is not led into clingings [to views].

846. “Because of a view¹⁹⁹ or an opinion
a Veda-master does not become conceited,
for he does not identify with them.
Not led by kamma or by what is heard,
he is not drawn to any abodes. (12)

846 “智者不因所見和所想而驕傲，因為他不是依靠這些而成為智者;他也不受行為和所聞引導， 不陷入任何執著。

846. And what is more, the verse says: “A Veda-master.” Here,
because of a view . . . a Veda-master: “A master of the Vedas
(knowledges) of the four paths like me is not a view-goer,1895
or one going by a view, or one who falls back on that as the
essence.” The meaning here is this: A view-goer (diṭṭhiyāyako) is
one who goes along with a view, with diṭṭhiyā taken as the instru-
mental case. Also, a view-goer is one who goes to a view, with
diṭṭhiyā taken as the genitive case in an accusative sense. Or
an opinion . . . does not become conceited: Neither does he
become conceited because of an opinion, thoughts about form
and so forth. For he does not identify with them: He does not
identify with them by way of craving and views; he is not one
who takes them as a support; he is not one like that. Not led by
kamma or by what is heard: He is not one to be led by kamma
consisting in meritorious volitional activities and so forth, or
by what is heard, by [the tenet of] purification through what is
heard and so forth. He is not drawn to any abodes: Because he
has abandoned the two means of approach, he is not drawn to
any of the abodes of craving and views.

• Nidd I 149–50. A Veda-master: It is the knowledge of the
four paths that is called the Vedas. One who, through those
Vedas, has gone to the end of birth, old age, and death, who
has reached the end, gone to the peak, reached the peak, gone
to the limit, reached the limit . . . gone to the deathless, reached
the deathless, gone to nibbāna, reached nibbāna; or one who
has gone to the end of the Vedas, or gone to the end through
the Vedas, is a Veda-master, or one is a Veda-master by having
understood (viditattā) seven things—the view of the personal
entity, doubt, seizing upon good behavior and observances,
lust, hatred, delusion, and conceit—or by having understood
the bad unwholesome qualities that are defiling, conducive to
renewed existence, troublesome, that result in suffering, and
lead to future birth, old age, and death.1896
Nidd I 150. For he does not identify with them: He does not
take them as supreme, take them as a support, by way of crav-
ing and by way of views. Since craving, views, and conceit have
been abandoned by him, cut off at the root, made like a palm
stump, eliminated so that they are no more subject to future
arising, he does not identify with them, does not take them as
supreme, does not take them as a support.
Not led by kamma or by what is heard: He is not one to be
led by kamma consisting in meritorious volitional activities or
demeritorious volitional activities or imperturbable volitional
activities. Nor is he one to be led by [the tenet of] purification
through what is heard or by the voice of another or by the opin-
ion of the multitude.
Nidd I 151. He is not drawn to any abodes: There are two
means of engagement: engagement by craving and engagement
by views. Because he has abandoned engagement by craving
and relinquished engagement by views, he is not drawn to
any abodes, not tainted by them, has not approached them, is
not attached to them, is not resolved upon them, has departed
from them, escaped from them, is freed from them, detached
from them, and dwells with a mind rid of boundaries. •

847. Saññāvirattassa na santi ganthā,8
paññāvimuttassa na santi mohā:
saññañ ca diṭṭhiñ ca ye aggahesuṃ,9
te ghaṭṭayantā10 vicaranti loke" ti || Sn_IV,9.13 ||
MĀGANDIYASUTTAṂ NIṬṬHITAṂ.

847. There are no ties for one who is devoid of perceptions. There are no illusions for one who is released though wisdom. But those who have grasped perception and view wander int he world, causing offence.

847. “For one detached from perception there are no
knots;
for one liberated by wisdom there are no delusions.
But those who have grasped perceptions and views
wander in the world creating friction.” (13)

847 “擺脫名想的人沒有束縛，通達智慧獲得解脫的人沒有癡迷，而那些執著名想和所見的人在這世上四處遊蕩，擾亂他人。”

847. The verse speaks of such a one as “detached from per-
ception.” Here, detached from perception: one who has
abandoned sensual perception and so forth by meditative
development preceded by the perception of renunciation. By
this term, “one liberated in both respects” and “one who has
made serenity the vehicle” are intended. For one liberated by
wisdom: one liberated from all defilements through medita-
tive development preceded by insight. [548] By this term, the
dry-insight practitioner is intended.1897 But those who have
grasped perceptions and views wander in the world creating
friction: Those who have grasped perceptions—sensual per-
ception and so forth—are principally householders who cre-
ate friction with one another on account of sensual pleasures.
Those who have grasped views are principally renunciants
who create friction with one another on account of teachings.1898

As for the rest here, whatever was not explained should be
understood in accordance with what was previously explained.
At the conclusion of the teaching, the brahmin and his wife
went forth and attained arahantship.

• Nidd I 151. For one detached from perception there are
no knots: When one develops the noble path with serenity
as forerunner, at the outset one’s knots are suppressed, and
when arahantship is attained, the knots, delusions, hindrances,
sensual perception, malevolent perception, aggressive percep-
tion, and perception of views are abandoned . . . no more sub-
ject to future arising. For one liberated by wisdom there ar
no delusions: When one develops the noble path with insight
as forerunner, at the outset one’s delusions are suppressed, and
when arahantship is attained, the delusions, knots, hindrances,
sensual perception, malevolent perception, aggressive percep-
tion, and perception of views are abandoned . . . no more sub-
ject to future arising.
Nidd I 151–52. But those who have grasped perceptions
and views wander in the world creating friction: Those who
grasp perception—sensual perception, malevolent perception,
aggressive perception—create friction because of their percep-
tion. Those who grasp views—“The world is eternal” . . . “A
tathāgata neither exists nor does not exist after death”—create
friction because of their view. They create friction between
teacher and teacher, between teaching and teaching, between
group and group, between view and view, between practice
and practice, and between path and path. •

10. Purābhedasutta.
848. "Kathaṃdassī11 kathaṃsīlo upasanto ti vuccati,
tam12 me Gotama pabrūhi pucchito uttamaṃ naraṃ". || Sn_IV,10.1 ||

IV.10.Before the Dissolution
848. 'Having what vision and what virtuous conduct is one called "calmed"? Tell me this, Gotama, when you are asked about the supreme man.'

10 Before the Breakup (Purābheda Sutta)
848. “How does he see, how does he behave,
the one who is said to be ‘peaceful’?
When asked by me, O Gotama,
describe the supreme person.” (1)

第十章 毀滅以前經
848 “具有什麼看法和什麼德行，才能稱為平靜的人?我問你，喬達摩啊!請說說這種最優秀的人。”

10 Before the Breakup
(Purābheda Sutta)

What is its origin?1899 The origin of this discourse and the
next five—Quarrels and Disputes, the Smaller Discourse on
Deployment, the Greater Discourse on Deployment, Quickly,
and One Who Has Taken Up the Rod—is similar to the origin
of the Discourse on Proper Wandering (II,13) and is therefore
explained in the same way. But there is a distinction, since
at the Great Gathering the Blessed One spoke the Discourse
on Proper Wandering by making a mind-created buddha ask
him questions in order to teach the Dhamma in a way suitable
for the deities of lustful temperament. But at the same Great
Gathering, some devas had given rise to the thought: “What
should be done before the dissolution of the body?” When the
Blessed One knew this, in order to benefit them, he made a
mind-created buddha accompanied by 1,250 bhikkhus arrive
through the sky, and he made [the mind-created buddha] ask
him questions. In such a way he spoke this discourse.

848. Here, in the question, firstly, the mind-created buddha
asks about the higher wisdom, How does he see?, about the
higher good behavior, How does he behave?, and about the
higher mind: the one who is said to be “peaceful.”

849. "Vitataṇho purā bhedā ti Bhagavā
pubbam antam anissito
vemajjhe nūpasaṃkheyyo,13 tassa n'; atthi purekkhataṃ.14 || Sn_IV,10.2 ||

849. 'With craving departed [even] before the dissolution of the body', said the Blessed One, 'not dependent upon the past, not to be reckoned in the present, for him there is nothing, preferred [in the future].

849. “Devoid of craving before the breakup,”
(said the Blessed One),
“not dependent on the past,
not to be reckoned in the middle,
for him there are no preferences. (2) [167]

849 世尊說道:“在身體毀滅以前就己擺脫貪愛，不執著開頭和結尾，也不考慮中間，他不崇拜任 何事物。

849. In answering, however, the Blessed One does not answer
explicitly about the higher wisdom and so forth. Rather,
because one is called “peaceful” (upasanto) with the allaying
(upasamā) of defilements by the power of the higher wisdom
and so forth, the Blessed One speaks the verses that begin
“devoid of craving,” showing the allaying of those defilements
in accordance with the inclinations of those various deities.
The eight verses (849–56) that begin there (with “devoid of
craving”) should be understood to be connected grammatically
with this verse: “I call him ‘peaceful’” (857a). The verses that
follow are connected with the very last line of all: “he is truly
said to be ‘peaceful’” (861d). [549]
As for the sequential explanation of the terms, devoid of
craving before the breakup: one who has abandoned craving
prior to the breakup of the body. Not dependent on the past:
not dependent on the past, the past period of time and so forth;
not to be reckoned in the middle: neither to be reckoned as
“lustful” and so forth in the present period of time; for him
there are no preferences: because of the absence of the two
kinds of preferences (due to craving and views), the arahant
also has no preferences in regard to the future period of time.
“I call him peaceful”: thus the construal should be understood
here. This method applies everywhere, but from this point
on, without showing the construal, we will only explain the
unclear terms.

• Nidd I 154. Devoid of craving before the breakup: Before
the body’s breakup, before the laying down of the body, before
the cutting off of the life faculty, devoid of craving, rid of
craving, with craving given up, with craving expelled, free of
craving, with craving abandoned, with craving relinquished,
with lust abandoned and relinquished, hungerless, quenched,
cooled, experiencing bliss, one who dwells having himself
become holy.
Nidd I 155. Not dependent on the past: It is the past period
of time that is called the past. He has abandoned craving and
relinquished views in regard to the past period of time, hence
he is not dependent on the past. Or alternatively, he does not
bring delight to bear on the past, thinking: “I had such form . . .
such consciousness in the past” (MN III 188,9–14). Or else his
consciousness is not bound by desire and lust, thinking: “Such
was my eye in the past and I experienced such forms” . . . “Such
was my mind in the past and I experienced such mental phe-
nomena” (MN III 196,12–23). Or he does not enjoy [memories
of] laughing, talking, and playing with women in the past. Not
to be reckoned in the middle: It is the present period of time
that is called the middle. He has abandoned craving and relin-
quished views in regard to the present period of time, hence he
is not reckoned as “lustful, full of hate, deluded, bound down
[by conceit], seizing [upon views], distracted [because of rest-
lessness], indecisive [because of doubt], or tenacious [because
of the latent tendencies].” Those volitional activities have been
abandoned; hence he is not reckoned by way of a destination
of rebirth as a hell being . . . a deva, as one with form . . . one
neither percipient nor nonpercipient.
Nidd I 155–56. For him there are no preferences: Preference
through craving has been abandoned and preference through
views has been relinquished. Or alternatively, he does not
bring delight to bear on the future, thinking: “May I have such
form . . . such consciousness in the future” (MN III 188,21–26).
Or else his mind does not wish to obtain that which he has not
obtained and he does not delight in that because of the absence
of such a wish: “May my eye be thus in the future and may
I experience such forms.” . . . “May my mind be thus in the
future and may I experience such mental phenomena” (MN III
197,5–13). Or else his mind does not wish to obtain that which
he has not obtained and he does not delight in that because of
the absence of such a wish: “By this good behavior, observance,
austerity, or spiritual life I will be a deva or one [in the retinue]
of the devas” (MN I 102,10). •

Aṭṭhakavagga 167
850. Akkodhano1 asantāsī,2 avikatthī3 akukkuco,4
mantabhāṇī5 anuddhato, sa ve vācāyato muni. || Sn_IV,10.3 ||

850. <167> Without anger, without trembling, not boasting, without remorse, speaking in moderation, not arrogrant, he indeed is a sage restrained in speech.

850. “He is without anger, unafraid,
not boastful, not regretful,
of speaking with reflection, not restless:
he is truly a muni controlled in speech. (3)

850 “不忿怒，不恐懼，不吹噓，不作惡，不驕傲，說話機智，這樣的牟尼確實控制了言語。

850. Unafraid: not fearful because of not gaining this or that;
not boastful: not in the habit of boasting about his good behav-
ior and so forth; not regretful: one who does not fidget with his
hands and so forth. Speaking with reflection: One who utters
speech after thoughtful comprehension. Not restless: devoid
of restlessness. He is truly a muni controlled in speech: He
is one self-controlled in speech whose speech is devoid of the
four faults.1900

• Nidd I 156–57. Without anger: Anger arises in ten ways:
(1) Thinking, “They acted for my harm,” one becomes angry.
(2) . . . “They are acting for my harm” . . . (3) . . . “They will act
for my harm” . . . (4) . . . “They acted for the harm of one who
is pleasing and agreeable to me” . . . (5) . . . “They are acting
for the harm of one who is pleasing and agreeable to me” . . .
(6) . . . “They will act for the harm of one who is pleasing and
agreeable to me” . . . . (7) . . . “They acted for the benefit of one
who is displeasing and disagreeable to me” . . . (8) . . . “They are
acting for the benefit of one who is displeasing and disagree-
able to me” . . . (9) . . . “They will act for the benefit of one who
is displeasing and disagreeable to me,” one becomes angry.
(10) And one becomes angry without a reason (see AN V 150).
Any such anger, hatred, ill will, hostility, irritation, annoyance,
displeasure of the mind is called anger.
Further, anger should be understood in terms of its degrees
as extreme or slight. There is a time when anger is merely
murkiness of the mind, but there is no contortion or grimacing
of the face. There is a time when anger is merely contortion and
grimacing of the face, but not yet clenching of the jaw. There
is a time when anger is merely clenching of the jaw, but not
yet utterance of harsh speech . . . not yet looking around [for a
weapon to injure the other] . . . not yet grasping hold of a rod or
knife . . . not yet threatening with a rod or knife . . . not yet giv-
ing a blow with the rod or knife . . . not yet cutting and slash-
ing . . . not yet breaking and smashing . . . not yet severing the
other’s limbs . . . not yet taking the other’s life. There is a time
when anger is merely the taking of life, but has not yet reached
the point of total relinquishment. But when through anger one
slays other people and then slays oneself, at that point anger
has reached its extreme expression, its extreme manifestation.
One for whom this anger is abandoned . . . burnt up by the fire
of knowledge is “one without anger.”
Nidd I 157–58. Unafraid: Here, someone is afraid, fearful,
anxious. He is afraid, fearful, anxious, frightened, and terri-
fied: “I do not gain a family [of supporters], a group, a dwell-
ing, gain, fame, praise, pleasure, a robe, almsfood, a lodging,
medicinal requisites, an attendant in time of illness. I am not
well known.” Here a bhikkhu is unafraid, not fearful, not anx-
ious. He is not afraid, fearful, anxious, frightened, and terri-
fied: “I do not gain a family. . . . I am not well known.”
Nidd I 158. Not boastful: Here, someone is a braggart, a
boaster. He brags and boasts: “I am of good behavior . . . [as at
p. 1044, Nidd I 48] . . . I am one who gains the base of neither-
perception-nor-nonperception.” Desisting and abstaining from
such bragging and boasting, departing and escaping from it,
released and detached from it, one lives with a mind rid of
boundaries. Such a one is not boastful.
Nidd I 158–59. Not regretful: Regret is fidgeting with the
hands, fidgeting with the feet, fidgeting with the hands and
feet;1901 [regret arising because of] the perception of what is not
allowable as allowable, the perception of what is allowable as
not allowable; the perception of the improper time as the proper
time, the perception of the proper time as the improper time;
the perception of what is blameless as blameworthy, the per-
ception of what is blameworthy as blameless—any such regret,
compunction, mental remorse, uneasiness of mind is called
regret. Further, regret arises for two reasons: because of what
was done and because of what was not done. How so? Regret
arises when one thinks: “I have engaged in bodily misconduct;
I have not engaged in bodily good conduct. I have engaged in
verbal misconduct; I have not engaged in verbal good conduct.
I have engaged in mental misconduct; I have not engaged in
mental good conduct.” Or else regret arises when one thinks:
“I have not fulfilled good behavior, guarding the doors of the
sense faculties, moderation in eating, devotion to wakefulness,
mindfulness and clear comprehension, the four establishments
of mindfulness . . . the noble eightfold path. I have not fully
understood suffering, abandoned its origin, developed the
path, and realized cessation.” One for whom this regret has
been abandoned . . . burnt up by the fire of knowledge is said
to be not remorseful.
Nidd I 160. Speaking with reflection: It is wisdom that is
called reflection. Even when he speaks much, he speaks after
having thoughtfully controlled his speech. He does not speak
anything badly expressed, badly uttered, badly spoken. He is
truly a muni controlled in speech: Here, having abandoned
false speech, a bhikkhu abstains from false speech; he speaks
truth, adheres to truth; he is trustworthy and reliable, no
deceiver of the world. Having abandoned divisive speech, he
abstains from divisive speech; he does not repeat elsewhere
what he has heard here in order to divide [those people] from
these, nor does he repeat to these what he has heard elsewhere
in order to divide [these people] from those; thus he is one
who reunites those who are divided, a promoter of unity,
who enjoys concord, rejoices in concord, delights in concord,
a speaker of words that promote concord. Having abandoned
harsh speech, he abstains from harsh speech; he speaks words
that are gentle, pleasing to the ear, lovable, words that go to
the heart, courteous words that are desired by many people
and agreeable to many people. Having abandoned idle chat-
ter, he abstains from idle chatter; he speaks at a proper time,
speaks what is truthful, speaks what is beneficial, speaks on
the Dhamma and the discipline; at the proper time he speaks
such words as are worth recording, reasonable, succinct, and
beneficial. He is possessed of the four kinds of verbal good con-
duct, he utters speech devoid of the four faults, and he refrains
from the thirty-two kinds of pointless talk. •

[F._160] 851. Nirāsatti6 anāgate atītaṃ nānusocati,
vivekadassī3 phassesu diṭṭhīsu7 ca na niyyati,8 || Sn_IV,10.4 ||

851. Having no attachment to the future, he does not grieve over the
past. He sees detachment in respect of sense-contacts, and is not led
into [wrong] views.

851. “He is without attachment to the future;
he does not sorrow over the past.
As a seer of seclusion in the midst of contacts,
he is not led astray among views. (4)

851 “不期望未來。不悲傷過去，無視諸觸，不受任何觀點引導。

851. Without attachment: without craving. As a seer of seclu-
sion in the midst of contacts, one who sees seclusion from
selfhood and so forth in present eye-contacts and so forth, he is
not led astray among views: he is not led by any view among
the sixty-two views.

852. patilīno9 akuhako, apihālu amaccharī,2
appagabbho ajeguccho, pesuṇeyye10 ca no yuto,11 || Sn_IV,10.5 ||

852. [He is] withdrawn, not deceitful, not covetous, not avaricious, not
impudent, not causing disgust, and not given to slander.

852. “Withdrawn, not a schemer,
without longing, not miserly,
courteous, not [morally] repulsive,
not intent on slander. (5)

852 不執著，不欺騙，不貪婪，不妒忌，不魯莽，不輕視他人，也不譭謗他人。

852. Withdrawn: departed from lust and other defilements by
the abandoning of them; not a schemer: not a cheater through
the three means of scheming; without longing: devoid of long-
ing and craving; not miserly: devoid of the five kinds of miser-
liness; courteous: devoid of impudence in bodily conduct and
so forth; not [morally] repulsive: because he possesses good
behavior and so forth, he is not repulsive but charming and
agreeable. Not intent on slander: not intent on creating slan-
der that is to be brought about in two ways.

• Nidd I 161–62. A seer of seclusion in the midst of con-
tacts: As to contact, there is eye-contact, ear-contact, nose-con-
tact, tongue-contact, body-contact, mind-contact; designation
contact, impingement contact; contact to be felt as pleasant,
contact to be felt as painful, contact to be felt as neither painful
nor pleasant; wholesome contact, unwholesome contact, inde-
terminate contact; desire-sphere contact, form-sphere contact,
formless-sphere contact; emptiness contact, signless contact,
wishless contact; mundane contact, world-transcending con-
tact; past contact, future contact, present contact.
A seer of seclusion in the midst of contacts: He sees eye-
contact as secluded from a self or from what belongs to a self,
or from anything permanent, everlasting, eternal, not subject
to change. So too he sees ear-contact . . . mind-contact; con-
tact to be felt as pleasant, contact to be felt as painful, contact
to be felt as neither painful nor pleasant; wholesome contact,
unwholesome contact, indeterminate contact; desire-sphere
contact, form-sphere contact, formless-sphere contact; he sees
mundane contact as secluded from a self or from what belongs
to a self, or from anything permanent, everlasting, eternal, not
subject to change.
Or alternatively, he sees past contact as secluded from pres-
ent and future contact; future contact as secluded from past
and present contact; and present contact as secluded from past
and future contact. Or he sees those contacts that are noble,
without influxes, world-transcending, connected with empti-
ness as secluded from lust, hatred, delusion, anger . . . from all
unwholesome volitional activities.
He is not led astray among views: For him, the sixty-two
views have been abandoned . . . burnt up by the fire of knowl-
edge. He does not fall back upon or rely on any view as essen-
tial. •

853. sātiyesu anassāvī12 atimāne ca no yuto,11
saṇho ca paṭibhānavā,13 na saddho na virajjati, || Sn_IV,10.6 ||

853. Without desire for pleasant things, and not given to arrogance, and
gently, possessing ready wit, he is not empassioned or dispassioned.

853. “Not swept up by enjoyments,
and not swollen with arrogance;
gentle, gifted with ingenuity,
not credulous, not growing dispassionate. (6)

853 “不貪戀享受，不狂妄，溫文爾雅，聰明睿智，不輕信，不厭棄他人。

853. Not swept up by enjoyments: devoid of intimacy with
craving for enjoyable objects, the strands of sensual pleasure.
Gentle: possessing gentle bodily action and so forth; gifted
with ingenuity: possessing ingenuity in learning, in interroga-
tion, and in achievement. Not credulous: He does not believe
anyone about a matter he has attained himself.1904 Not growing
dispassionate: He does not now become dispassionate because
he is already dispassionate through the destruction of lust.1905

& Nidd I 171. Gifted with ingenuity: There are three gifted
with ingenuity: one with ingenuity in learning, in interroga-
tion, and in achievement. What is ingenuity in learning? Here,
someone is naturally learned in the discourses, mixed prose
and verse, expositions, verses, inspired utterances, quotations,
birth stories, marvelous accounts, and questions-and-answers,
and displays ingenuity based on this learning. What is inge-
nuity in interrogation? Here, someone displays ingenuity when
interrogated about the meaning,1906 the method, characteristics,
causes, and what is possible and impossible. What is ingenuity
in achievement? Here, someone has achieved the four establish-
ments of mindfulness . . . the noble eightfold path, the four
noble paths, the four fruits of the ascetic life, the four analytical
knowledges, the six superknowledges. He knows the meaning,
the doctrine, and the linguistic expression, and he is ingenious
in regard to the meaning known, the doctrine known, and the
linguistic expression known. The knowledge regarding the
previous three knowledges is the analytical knowledge of inge-
nuity. He is endowed with this analytical knowledge of ingenu-
ity; hence he is said to be gifted with ingenuity.
Nidd I 171–72. Not credulous: He does not place faith in any-
one else—in another ascetic or brahmin, in a deva or Māra or
Brahmā—regarding the Dhamma that he has directly known
for himself and personally cognized: “All conditioned things
are impermanent.” . . . “Whatever is subject to origination is
all subject to cessation.” As it is said: “Sāriputta, do you have
faith that the faculty of faith . . . the faculty of wisdom, when
developed and cultivated, has the deathless as its ground, the
deathless as its destination, the deathless as its final goal?” –
“Bhante, I do not go by faith in the Blessed One about this.
Those by whom this has not been known, seen, understood,
realized, and experienced with wisdom—they would have to
go by faith in others about this. But those by whom this has
been known, seen, understood, realized, and contacted with
wisdom—they would be without perplexity or doubt that the
faculty of faith . . . the faculty of wisdom, when developed and
cultivated, has the deathless as its ground, the deathless as its
destination, the deathless as its final goal. I am one who has
known, seen, understood, realized, and experienced this with
wisdom. I am without perplexity or doubt that the faculty of
faith . . . the faculty of wisdom, when developed and cultivated,
has the deathless as its ground, the deathless as its destination,
the deathless as its final goal” (SN V 220–21).
The person without faith,
knower of the Unmade, breaker of links,
destroyer of opportunities, who has expelled all desires,
he indeed is the supreme person. (Dhp 97)1907
Not growing dispassionate: All foolish worldlings are sub-
ject to passion. The good worlding and the seven trainees are
growing dispassionate. The arahant is neither subject to pas-
sion nor one who grows dispassionate. Through the destruc-
tion of lust, hatred, and delusion, he is already dispassionate,
rid of lust, rid of hatred, rid of delusion. •

854. lābhakamyā14 na sikkhati, alābhe na ca15 kuppati,
aviruddho ca taṇhāya rase ca16 nānugijjhati, || Sn_IV,10.7 ||

854. It is not because of love of gain that he trains himself, nor is he
angry at the lack of gain. He is not opposed to craving, nor is he greedy
for flavour[s],

854. “He does not train from a desire for gain,
nor is he irritated over lack of gain.
Not hostile, because of craving
he does not hanker after tastes. (7)

854 “不為企求什麼而學習，不為得不到什麼而生氣，不為貪愛而受阻，也不貪戀美味。

854. He does not train from a desire for gain: He does not
train in the discourses and so forth from a desire for gain. Not
hostile, because of craving he does not hanker after tastes:
Not hostile through the absence of hostility, [550] he does not,
because of craving, enter upon greed for the tastes of roots and
other flavors.1908

& Nidd I 173. He does not train from a desire for gain, nor
is he irritated over the lack of gain. How does one train from
a desire for gain? Here, bhikkhus,1909 a bhikkhu sees another
bhikkhu who gains robes, almsfood, lodgings, and medicinal
requisites. He wonders how this is so. It then occurs to him:
“This venerable one is an expert in the Suttas . . . an expert in
the Vinaya . . . a speaker on the Dhamma . . . an expert in the
Abhidhamma.1910 Thus he gains robes, almsfood, lodgings, and
medicinal requisites.” For the sake of gain, on account of gain,
by reason of gain, for acquiring gain, seeking gain, he mas-
ters the Abhidhamma. Thus he trains from a desire for gain.
Or else he sees that the other bhikkhu is a forest-dweller, one
who subsists on almsfood, one who wears rag robes, one who
uses only three robes, one who goes on alms round without
skipping houses, one who refuses food brought afterward, one
who undertakes the sitting practice, one who sleeps anywhere.
For the sake of gain he undertakes these practices.
And how does he not train for the sake of gain? Here,
a bhikkhu learns the Suttas, learns the Vinaya, learns the
Abhidhamma, undertakes the austere practices, not for the
sake of gain, not on account of gain, not by reason of gain, not
for acquiring gain, not seeking gain, but only for the sake of
taming himself, for the sake of calming himself, for the sake of
attaining nibbāna.
Nidd I 174. Nor is he irritated over lack of gain. How is
one irritated over lack of gain? Here, one becomes irritated,
thinking: “I do not gain a family [of supporters], a group, a
dwelling, gain, fame, praise, pleasure, a robe, almsfood, a lodg-
ing, medicinal requisites, or an attendant in time of illness. I
am not well known.” He bears ill will, feels resentment, and
displays irritation, hatred, and resentment. Thus he becomes
irritated over lack of gain. How is one not irritated over the
lack of gain? Here, someone does not become irritated over
such thoughts, and he does not bear ill will, feel resentment,
or display irritation, hatred, and resentment. Thus he does not
become irritated over lack of gain.
Nidd I 174–75. Not hostile, because of craving he does
not hanker after tastes. Not hostile: What is called hostility
is resentment, repugnance, aversion, irritation, hatred, antip-
athy, anger, ill will, resistance, animosity, ferocity, displeasure,
dissatisfaction of the mind. One for whom this hostility is
abandoned . . . burnt up by the fire of knowledge is said to be
not hostile. Craving: craving for forms, sounds, odors, tastes,
tactile objects, mental phenomena. Tastes: tastes of roots, of
trunks, of bark, of leaves, of flowers, of fruits; sour, sweet,
bitter, tart, salty, pungent, acrid, medicinal, delicious, not deli-
cious, cold, hot. Some ascetics and brahmins are greedy for
tastes and seek the tastes they like, seeking ever more. One for
whom this craving for tastes has been abandoned . . . burnt up
by the fire of knowledge consumes food after reflecting care-
fully: “I eat neither for amusement nor for intoxication nor for
the sake of physical beauty and attractiveness, but only for the
support and maintenance of this body, for avoiding harm, and
for assisting the spiritual life, considering: ‘Thus I shall termi-
nate the old feeling and not arouse a new feeling, and I shall be
healthy and blameless and dwell at ease.’” He abandons, dis-
pels, terminates, eliminates craving for tastes. He has desisted
from craving for tastes, abstained, refrained, departed, escaped
from it, been released and detached from it, and lives with a
mind rid of boundaries. •

855. upekhako17 sadā sato na loke maññate samaṃ
na visesī18 na nīceyyo,19 tassa no santi ussadā. || Sn_IV,10.8 ||

855. [being] indifferent, always mindful. He does not think [of himself]
as equal in the world. He is nor superior, nor inferior. He has no
haughtiness.

855. “Equanimous, ever mindful,
in the world he does not conceive himself
to be equal, or superior, or inferior:
for him there are no swellings. (8)

855 “超然，有思想，不傲慢，不考慮自己在這世上等同於、優於或低於別人。

855. Equanimous: possessing the six-factored equanimity;
mindful: equipped with mindfulness consisting in contempla-
tion of the body and so forth.

& Nidd I 176–77. Equanimous: possessing the six-factored
equanimity. Having seen a form with the eye, one is neither
joyful nor saddened but dwells equanimous, mindful, and
clearly comprehending. Having heard a sound with the ear . . .
Having smelled an odor with the nose . . . Having experienced
a taste with the tongue . . . Having felt a tactile object with
the body . . . Having cognized a mental phenomenon with the
mind, one is neither joyful nor saddened but dwells equan-
imous, mindful, and clearly comprehending. Having seen a
form with the eye . . . cognized a mental phenomenon with
the mind, one does not lust after one that is enticing, does not
hate one that is repulsive, is not deluded by one that is delud-
ing, does not become irritated by one that is irritating, does not
become intoxicated over one that is intoxicating, is not defiled
by one that is defiling. In the seen there is merely what is seen,
in the heard merely what is heard, in the sensed merely what
is sensed, in the cognized merely what is cognized. One is not
tainted by the seen, the heard, the sensed, and the cognized.
Nidd I 178. For him there are no swellings: There are seven
swellings: the swelling of lust . . . the swelling of kamma.1911 For
the arahant whose influxes are destroyed these swellings do
not exist, are not found, are not apprehended; they have been
abandoned . . . burnt up by the fire of knowledge. •

856. Yassa nissayatā20 n'; atthi, ñatvā dhammaṃ anissito
bhavāya vibhavāya vā taṇhā yassa na vijjati, || Sn_IV,10.9 ||

856. He for whom there is no stage of dependence, knowing the
doctrine, is not dependent. For whom there exists no craving for
existence or non-existence,

856. “He has no dependencies—
having known the Dhamma, he is independent.
No craving is found in him
for existence or nonexistence. (9)

856 “獨立不羈，無所依賴，理解萬物，不貪戀存在或不存在。

856. No dependencies: no dependencies on craving and views.
Having known the Dhamma: having known the Dhamma
in the modes of impermanence and so forth; he is indepen-
dent: independent with respect to those [two] dependencies.
He shows: “Without knowledge of the Dhamma, there is no
absence of dependencies.” For existence or nonexistence: for
eternal being or for annihilation.

& Nidd I 179. Having known the Dhamma: Having known,
“All conditioned things are impermanent” . . . “Whatever is
subject to origination is all subject to cessation,” he is inde-
pendent: having abandoned dependency on craving, having
relinquished dependency on views, he is not dependent on the
eye . . . the mind; not dependent on forms . . . tactile objects;
not dependent on a family, a group, a dwelling . . . on anything
seen, heard, sensed, or cognized.
No craving is found in him for existence or nonexistence.
No craving: craving for forms, for sounds, for odors, for tastes,
for tactile objects, for mental phenomena. For existence: for the
view of existence; for nonexistence: for the view of nonexis-
tence; for existence: for the eternalist view; for nonexistence:
for the annihilationist view; for existence: for ever-repeated
existence, for ever-repeated destinations, for ever-repeated
rebirth, for ever-repeated conception, for the ever-repeated pro-
duction of personal being. For the arahant whose influxes have
been destroyed this craving does not exist, is not found, is not
apprehended; it has been abandoned . . . burnt up by the fire of
knowledge. •

857. taṃ brūmi upasanto ti kāmesu anapekhinaṃ,21
ganthā22 tassa na vijjanti, atāri23 so visattikaṃ. || Sn_IV,10.10 ||

857. him, indifferent to sensual pleasures, I call "calmed". In him there
are no ties; he has crossed beyond attachment.

857. “I call him ‘peaceful’
who is indifferent to sensual pleasures.
In him no knots are found;
he has crossed over attachment. (10)

857 “不追求愛欲，沒有束縛，越過執著，我稱這樣的人為平靜者。

857. I call him “peaceful”: I say that the one described in such
ways in each of the preceding verses is “peaceful.” He has
crossed over attachment: He has crossed over the great crav-
ing, designated “attachment” because of its diffusion and so
forth.1912

& Nidd I 180. In him no knots are found: There are four
knots: the bodily knot of longing, the bodily knot of ill will, the
bodily knot of seizing upon good behavior and observances,
and the bodily knot of dogmatic adherence to claims of truth
. . . [as at p. 1063, Nidd I 70–71] . . . For the arahant whose
influxes have been destroyed these knots do not exist . . . burnt
up by the fire of knowledge. •

[F._161] 858. Na tassa puttā pasavo vā24 khettaṃ vatthuṃ na25 vijjati,|
[page 168]
168 Aṭṭhakavagga
attaṃ1 vā pi nirattaṃ2 vā na tasmiṃ upalabbhati.3 || Sn_IV,10.11 ||

858. For him there are no sons or cattle, field[s], [or] property. <168>
For him there is nothing taken up or laid down.

858. “He has no sons or cattle,
nor does he possess fields or land. [168]
In him there is nothing to be found
as either taken up or rejected. (11)

858 “他沒有兒子、牲畜、田地和財產;他即無所得，也無所棄。

858. Now, praising the one who is peaceful, he says, “He has no
sons,” and so forth. Here, “sons” are of four kinds, biological
sons and so forth. And here, it should be understood, sons and
other possessions are stated under the name “sons.” For those
are not found with him, or because of their absence they do
not exist.

& Nidd I 181. He has no sons: There are four kinds of sons:
the biological son, the territorial son, the adopted son, and the
apprentice son.1913 •

859. Yena naṃ4 vajju5 puthujjanā atho samaṇabrāhmaṇā,
taṃ tassa apurekkhataṃ,6 tasmā vādesu n'; ejati. || Sn_IV,10.12 ||

859. That on account of which the common people, and ascetics and
brahmans, might accuse him, is not preferred by him. Therefore he is
not agitated in [the midst of] their accusations.

859. “That by which they might speak of him—
worldlings as well as ascetics and brahmins—
is not esteemed by him;
therefore he is not stirred up by words. (12)

859 “世俗之人以及沙門和婆羅門對他說的話，並非他所推崇，因此，他無動於衷。

859. That by which they might speak of him, that fault—lust
and other defilements—by which worldlings, even all devas
and humans, and ascetics and brahmins outside here might
speak of him as being “lustful” or “full of hate,” is not esteemed
by him: that fault such as lust is not esteemed by that arahant.
Therefore he is not stirred up by words: for that reason, he is
not shaken amid words of blame.

& Nidd I 181–82. That by which they might speak of him—
worldlings as well as ascetics and brahmins. Worldlings:
They generate many defilements, hence they are worldlings
. . . [as at pp. 1089–90, Nidd I 107] . . . They are obstructed,
enveloped, blocked, covered, concealed, and overturned by the
five hindrances; hence they are worldlings. Ascetics: wander-
ers outside here. Brahmins: those who are pompous speak-
ers.1914 The lust, hatred, delusion, conceit, views, restlessness,
doubt, latent tendencies by which they might speak of him as
lustful, or full of hate, or deluded, or bound down [by con-
ceit], or seizing [upon views], or distracted [by restlessness],
or indecisive [because of doubt], or tenacious [because of the
latent tendencies]—those volitional activities have been aban-
doned. Since they are abandoned, there is no cause, no con-
dition, no reason by which they could speak of him as a hell
being, an animal, an afflicted spirit, a human being, or a deva,
as having form or as formless, as percipient or as nonpercipient
or as neither-percipient-nor-nonpercipient. •

860. Vītagedho amaccharī7 na ussesu vadate muni8
na9 samesu10 na omesu,11 kappaṃ n'; eti akappiyo. || Sn_IV,10.13 ||

860. With greed gone, without avarice, a sage does not speak of himself
[as being] among the superiors, or equals, or inferiors. He does not
submit to figments, being without figments.

860. “Devoid of greed, without miserliness,
the muni does not speak [of himself]
as among superiors, or equals, or inferiors.
Not given to mental construction,
he does not enter upon mental constructs. (13)

860 “不貪婪，不妒忌，不說自己等同於、優於或低於別人，這樣的牟尼擺脫劫波，不進入劫波。

860. Does not speak [of himself] as among superiors: He does
not include himself among those who are distinguished and
assert because of arrogance: “I am distinguished.” The same
method in regard to the other two (equals and inferiors). Not
given to mental construction, he does not enter upon mental
constructs: Such a one does not enter the two kinds of men-
tal constructs. Why not? It is said: “Because he is not given
to mental construction but is one who has abandoned mental
constructs.”

& Nidd I 183–84. Not given to mental construction, he does
not enter upon mental constructs: There are two kinds of men-
tal constructs: mental constructs due to craving and mental con-
structs due to views. When mental constructs due to craving
have been abandoned and mental constructs due to views have
been relinquished, because they have been relinquished, he
does not enter upon mental constructs due to craving or men-
tal constructs due to views. Not given to mental construction:
There are two kinds of mental constructs: mental constructs
due to craving and mental constructs due to views. When men-
tal constructs due to craving have been abandoned and mental
constructs due to views have been relinquished, because they
have been relinquished, he does not construct anything by way
of craving or by way of views; he does not engender, generate,
produce, or create such mental constructs. •

861. Yassa loke sakaṃ n'; atthi, asatā ca na socati,
dhammesu ca na gacchati, sa ve santo ti vuc-
catī" ti || Sn_IV,10.14 ||
PURĀBHEDASUTTAṂ NIṬṬHITAṂ.

861. For whom there is nothing [called] his own in the world, and who
does not grieve because of what does not exist, and does not go [astray]
among mental phenomena, he truly is called "calmed".

861. “One who takes nothing in the world as his own,
and who does not sorrow over what is absent,
who does not enter upon things:
he is truly said to be ‘peaceful.’” (14)

861 “在這世上，沒有屬於自己的東西，不為消逝的東西悲傷，不陷入萬物，這樣的人稱為平靜者。”

861. As his own: embraced as “mine.” And who does not sor-
row over what is absent: he does not sorrow over what is non-
existent and so forth. Who does not enter upon things: who
does not enter upon things because of desire and so forth. He
is truly said to be “peaceful”: Such a supreme person is said
to be peaceful.

Thus he concluded the teaching with its culmination in ara-
hantship. At the conclusion of the teaching, 100,000 koṭis of
deities attained arahantship, and there was no counting of
those who became stream-enterers and so forth. [551]

& Nidd I 185. Who does not enter upon things: He does not
proceed along the course of desire, hatred, delusion, or fear.
He does not proceed because of lust, hatred, delusion, conceit,
views, restlessness, doubt, or the latent tendencies. He is not
moved, led, swayed, carried off by divisive teachings. •

11. Kalahavivādasutta.

862. "Kuto pahūtā kalahā vivādā
puridevasokā12 sahamaccharā ca
mānātimānā13 sahapesuṇā14 ca,
kuto pahūtā te, tad iṃgha brūhi". || Sn_IV,11.1 ||

IV.I I. Quarrels and Disputes

862. 'Whence arise quarrels, disputes, lamentations and grief, together
with avarice also, pride and arrogance, together with slander too?
Whence do these arise? Tell me this, pray.'

11 Quarrels and Disputes (Kalahavivāda Sutta)

862. “From where do quarrels and disputes arise,
lamentation, sorrow, and miserliness?
From where do conceit and arrogance arise
along with slander? Please tell me this.” (1)

第十一章 爭論經

862 “請你說說，許多爭吵，爭論以及悲哀、憂傷和妒忌來源於何處?許多驕傲、狂妄以及譭謗來 源於何處?”

11 Quarrels and Disputes
(Kalahavivāda Sutta)

What is the origin? This too originated at the same Great
Gathering. When some deities gave rise to the thought, “From
where do the eight things—quarrels and so forth—come
forth?” to make these matters clear to them, in the way already
explained, the Blessed One had a mind-created buddha ques-
tion him and the discourse was spoken in response.1915 Here,
there is a clear connection between all the verses because they
follow a question-and-answer sequence. But the explanation of
unclear terms should be understood as follows.

862. From where do quarrels and disputes arise: From where
are quarrels and the preliminary disputes born? Lamentation,
sorrow, and miserliness, from where do they arise?: From
where do conceit and arrogance arise along with slander—all
these eight defilements? Please tell me this: I ask you, tell me
about this matter.

& Nidd I 186. Quarrels and disputes: From one angle,
quarrel and dispute are the same. A quarrel is a dispute and a
dispute is a quarrel. Or alternatively, from another angle, the
preliminary phase of a quarrel is called a dispute. Kings dis-
pute with kings, khattiyas with khattiyas, brahmins with brah-
mins, householders with householders; mother disputes with
son, son with mother, father with son, son with father; brother
disputes with brother, brother with sister, sister with brother,
friend with friend (MN I 86,18–22). This is a dispute. What is a
quarrel? Laypeople intent on violence create a quarrel by body
and speech; monastics, committing an offense, create a quarrel
by body and speech. This is a quarrel. From where do they
arise?: From where are they born, from where do they orig-
inate, from what are they produced, what is their origin? He
asks about the root of quarrels and disputes, about the cause,
the basis, the origin, the foundation, the ground, the condition.
Nidd I 187. Lamentation, sorrow, and miserliness. Lamen-
tation: for one affected by loss of relatives, loss of wealth, loss
of health, loss of good behavior, loss of view, or who encoun-
ters some other misfortune or is affected by some other pain-
ful state, the wail and lament, wailing and lamenting, the state
of having wailed and lamented, babbling, blabbering, and
blathering. Sorrow: for one affected by loss of relatives, loss
of wealth, loss of health, loss of good behavior, loss of view, or
who encounters some other misfortune or is affected by some
other painful state, sorrow, sorrowing, sorrowfulness, inward
sorrow, inward misery, inward burning, the consumption of
the mind, dejection, the dart of sorrow. Miserliness: There are
five kinds of miserliness: miserliness related to dwellings, fam-
ilies, gains, praise, and the Dhamma. Further, there is the grip
of miserliness over the aggregates, over the elements, and over
the sense bases.
Conceit and arrogance. Here, conceit: someone generates
conceit because of social class, clan, family lineage, beauty,
wealth, learning, line of work, skill in a craft, sphere of knowl-
edge, learning, ingenuity, or for some other reason. Arrogance:
someone looks down at others because of social class . . . or
for some other reason. Slander: Here someone utters divisive
speech . . . [as at p. 1126, Nidd I 169] . . . Or one creates slander
for two reasons: from desire for endearment or with the inten-
tion of causing a breakup. •

863. "Piyā pahūtā15 kalahā vivādā
paridevasokā16 sahamaccharā ca
[F._162] mānātimānā13 sahapesuṇā14 ca,
macchariyayuttā kalahā vivādā
vivādajātesu ca pesuṇāni". || Sn_IV,11.2 ||

863. 'From [what is] dear arise quarrels, disputes, lamentations and
grief, together with avarice also, pride and arrogance, together with
slander too. Quarrels [and] disputes are joined with avarice, and there
are slanders too, when disputes have arisen.'

863. “Quarrels and disputes arise from what is pleasing,
as do lamentation, sorrow, and miserliness,
conceit and arrogance along with slander.
Quarrels and disputes are connected with miserliness,
and slanders occur when disputes arise.”200 (2) [169]

863 “許多爭吵，爭論、悲哀、憂傷、妒忌、驕傲、狂妄和譭謗來源於所愛;爭吵和爭論與妒忌相連，伴隨爭論產生譭謗。”

863. Arise from what is pleasing: they are born from a pleas-
ing object; the application (yutti) here is stated in the Niddesa.
Quarrels and disputes are connected with miserliness: By
this he shows that not only a dear object but miserliness too
is a condition for quarrels and disputes. And here it should be
understood that all those things are stated under the heading
of quarrels and disputes. And as miserliness is a condition for
them, so disputes, too, are a condition for slanders. Hence he
says: and slanders occur when disputes arise.

& Nidd I 188–89. Quarrels and disputes arise from what is
pleasing: There are two kinds of pleasing things: beings (sattā)
and inanimate things (saṅkhārā). What beings are pleasing?
Those who desire one’s good, who desire one’s well-being,
who desire one’s comfort, who desire one’s security; one’s
mother, father, brother, sister, son, daughter, friends, compan-
ions, relatives, other family members. What inanimate things
are pleasing? Agreeable forms, sounds, odors, tastes, and tac-
tile objects. They create a quarrel when anxious about being
deprived of a pleasing object, when being deprived of it, when
deprived of it. They create a quarrel when anxious about the
change of a pleasing object, when it is changing, when it has
changed. They dispute when anxious about being deprived of
a pleasing object, when being deprived of it, when deprived of
it. They dispute when anxious about the change of a pleasing
object, when it is changing, when it has changed. They lament
. . . they sorrow . . . when it has changed. They protect, guard,
embrace a dear object, take it as “mine,” and hoard it. Conceit
and arrogance along with slander: Based on a pleasing object
they generate conceit, generate arrogance. Here someone utters
divisive speech . . . [as above] . . . Or one creates slander for two
reasons: from desire for endearment or with the intention of
causing a breakup. •

[page 169]
Aṭṭhakavagga 169
864. "Piyā su lokasmiṃ1 kutonidānā
ye vā pi2 lobhā vicaranti loke,
āsā ca niṭṭhā ca kutonidānā,
ye samparāyāya3 narassa honti". || Sn_IV,11.3 ||

864. <169> 'Where do [things which are] dear have their origin in the
world, and whatever longings exist in the world? And where do hope
and fulfilment [of hope], which a man has for the future, have their
origin?'

864. “From what do pleasing things in the world
originate,
and those states of greed that spread through the
world?
From what do longing and fulfillment originate,
which a person has about the future?” (3)

864 “在這世上，所愛來源於何處?或者說世上流行的佔有來源於何處?人對未來懷有的願望和目 標來源於何處?”

864. From what do pleasing things in the world originate,
and those states of greed that spread through the world?: It
was said that quarrels arise from what is pleasing. [He now
asks]: “From what do pleasing things in the world originate?”
And not only pleasing things but also the greed of those
greedy ones—khattiyas and others—who wander in the world
motivated by greed, overcome by greed: from what does that
greed originate?1916 Thus he asks about two matters (pleasing
things and states of greed) with a single question. Longing and
fulfillment: Longing and the success of that longing; which a
person has about the future: which serve for supporting; what
is meant is that they are a support.1917 This too is just a single
question.

865. "Chandānidānāni4 piyāni loke
ye vā pi5 lobhā vicaranti loke,
āsā ca niṭṭhā ca itonidānā,
ye samparāyāya3 narassa honti". || Sn_IV,11.4 ||

865. [Things which are] dear in the world have desire as their origin,
and whatever longings exist in the world. And hope and fulfilment [of
hope], which a man has for the future, [also] have their origin in this.'

865. “Pleasing things in the world originate from
desire,
as do those states of greed that spread through the
world.
From this originate the longing and fulfillment
that a person has about the future.” (4)

865 “在這世上，所愛來源於欲念，或者說世上流行的佔有來源於俗念。人對未來懷有的願望和目標來源於欲念”

865. Originate from desire: Originate from desire, from sen-
sual desire and so forth. As do those states of greed that spread
through the world: The greed of those greedy ones—khattiyas
and others—who wander about also originates from desire.
Thus he answers both matters together. From this originate:
what is meant is that they originate from desire itself. [552]

& Nidd I 191. Pleasing things in the world originate from
desire: Desire is sensual desire, sensual lust, sensual delight,
sensual craving, the flood of sensuality, the bond of sensuality,
clinging to sensual pleasures, the hindrance of sensual desire.
Further, there are five kinds of desire: desire in seeking, desire
in obtaining, desire in using, desire in storing up, and desire in
spending. What is desire in seeking? Here, someone who is avid,
needy, stirred by desire, seeks forms, sounds, odors, tastes, tac-
tile objects. What is desire in obtaining? Here, someone who is
avid, needy, stirred by desire, obtains forms . . . tactile objects.
What is desire in using? Here, someone who is avid, needy,
stirred by desire, uses forms . . . tactile objects. What is desire in
storing up? Here, someone who is avid, needy, stirred by desire,
stores up wealth, thinking: “This will be useful in emergen-
cies.” What is desire in spending? Here, someone who is avid,
needy, stirred by desire, spends wealth on elephant troops,
cavalry, charioteers, archers, and infantry, thinking: “They will
protect me, guard me, and accompany me.” As do those states
of greed that spread through the world: Those: khattiyas, brah-
mins, vessas, and suddas, householders and monastics, devas
and humans. Greed: that which is greed, being greedy, greed-
iness, passion, covetousness, greed as an unwholesome root.
Nidd I 191–92. From this originate the longing and ful-
fillment: It is craving that is called longing. As to fulfillment,
here someone seeking forms obtains forms; he is fulfilled by
forms. Someone seeking sounds . . . tactile objects, a family, a
group, an abode, gain, honor, praise, pleasure, a robe, alms-
food, a lodging, medicinal requisites, the Suttas, the Vinaya,
the Abhidhamma . . . the first jhāna . . . the base of neither-
perception-nor-nonperception obtains the base of neither-
perception-nor-nonperception; he is fulfilled by the base of
neither-perception-nor-nonperception. The success of one’s
longing is spoken of as fulfillment. That a person has about
the future: those supports of a person that are islands, protec-
tors, caverns, refuges, goals, supports. •

866. "Chando nu lokasmiṃ1 kutonidāno,
vinicchayā vā pi kuto pahūtā
kodho mosavajjañ ca kathaṃkathā ca
ye vā pi dhammā samaṇena vuttā". || Sn_IV,11.5 ||

866. 'Where does desire have its origin in the world, and whence do
decisions arise, [and] anger, and lie-telling, and doubt, and also
whatever mental states are spoken of by the ascetic?'

866. “From what in the world does desire originate?
And from what do judgments too arise,
and anger, false speech, and perplexity,
and those [other] things the Ascetic has mentioned?” (5)

866 “在這世上，欲念來源於何處?許多抉擇來源於何處?許多忿怒、謊言和疑惑來源於何處?或 者說沙門所說的種種事物來源於何處?”

866. Judgments: judgments based on craving and views. And
those [other] things the Ascetic has mentioned: From what
arise those other unwholesome qualities that the Buddha-
ascetic has mentioned, those associated with anger and so forth.

& Nidd I 193. And those [other] things the Ascetic has
mentioned: Those things that accompany anger, false speech,
and perplexity, which are coarisen with them, concomitant
with them, associated with them, having a single arising, a
single cessation, a single basis (the same sense organ), and a
single object.1918 •

867. "‘Sātaṃ, asātan'; ti yam āhu loke,
tam ūpanissāya6 pahoti chando,
rūpesu disvā vibhavaṃ bhavañ7 ca
vinicchayaṃ kurute jantu loke. || Sn_IV,11.6 ||

867. 'Desire arises from dependence upon what they call "pleasant"
[and] "unpleasant" in the world. Seeing non-existehce and existence in
forms, a person makes his decision in the world.

867. “Desire originates based on what they say
is ‘pleasant’ or ‘unpleasant’ in the world.
Having seen the vanishing and coming-to-be of forms,
a person forms a judgment in the world. (6)

867 人們在這世上聲稱快樂和不快樂，欲念由此產生;看到諸色的消失和產生，世上的人作出抉擇。

867. Desire originates based on what they say: Desire arises
by way of longing for union and separation based on that
which is pleasant or unpleasant, a designation for pleasant
and painful feeling and those objects that are their basis. At
this point the question “From what in the world does desire
originate?” has been answered. Having seen the vanishing
and coming-to-be of forms, having seen the waning and aris-
ing of forms, a person forms a judgment in the world: In the
world—the plane of misery and so forth—a person forms a
judgment based on craving for the purpose of acquiring wealth
or a judgment based on views, such as “My self has arisen” and
so forth. But the application here has already been stated in the
Niddesa. By this much the question “From what do judgments
too arise?” has been answered.

& Nidd I 194. Desire originates based on that which they
say is “pleasant” or “unpleasant” in the world: Desire arises
based on the pleasant and unpleasant, based on pleasure and
pain, based on joy and dejection, based on the desirable and the
undesirable, based on attraction and aversion. Having seen the
vanishing and coming-to-be of forms. Forms: the four great
elements and the form dependent on the four great elements.
What is the coming-to-be of forms? The coming-to-be of forms
is their arising, origination, production, manifestation. What is
the vanishing of forms? The ending of forms is their destruc-
tion, waning, breakup, dissolution, impermanence, disappear-
ance. Having seen the vanishing and coming-to-be of forms:
having assessed, having scrutinized, having recognized, hav-
ing clarified them.
Nidd I 194–95. A person forms a judgment in the world:
There are two kinds of judgment, judgment based on craving
and judgment based on views. How does one form a judgment
based on craving? Here, someone does not obtain unarisen wealth
and loses arisen wealth. It occurs to him: “Why is it that I do not
obtain unarisen wealth and lose arisen wealth?” He thinks: “It
is because I am intent on liquor, wine, and intoxicants, the basis
for heedlessness, that I do not obtain unarisen wealth and lose
arisen wealth. It is because I am intent on roaming the streets at
late hours . . . because I am intent on festivals . . . on gambling
. . . on evil friends . . . . on laziness that I do not obtain unarisen
wealth and lose arisen wealth.” Having known this, he does
not resort to the six channels for loss of wealth and resorts to
the six channels for acquiring wealth.1919 Or else he undertakes
agriculture or business or livestock cultivation or archery or
government service or some other craft. Thus one forms a
judgment based on craving. How does one form a judgment
based on views? When the eye has arisen, one thinks: “My self
has arisen.” When the eye has disappeared, one thinks: “My
self has disappeared and gone.” When the ear . . . the mind has
arisen, one thinks: “My self has arisen.” When the mind has
disappeared, one thinks: “My self has disappeared and gone.”
Thus one forms a judgment based on views. •

868. Kodho mosavajjañ ca kathaṃkathā ca
ete pi8 dhammā dvaya-m-eva sante:9
kathaṃkathī10 ñāṇapathāya sikkhe,
ñatvā pavuttā samaṇena dhammā". || Sn_IV,11.7 ||

868. Anger and lie-telling and doubt, and those mental states too [come
into existence] when this very pair [pleasant and unpteasant] exist. A
doubtful man should train himself in the path of knowledge. The ascetic
spoke about mental states from knowledge.?

868. “Anger, false speech, and perplexity:
these things, too, arise when that dyad exists.
One perplexed should train on the path of knowledge;
having known, the Ascetic stated these things.” (7)

868 “忿怒、謊言和疑惑，這些事物也是二重的;讓疑惑者理解沙門說的種種事物，在知識之路上 學習。”

868. These things, too, arise when that dyad exists: These
things such as anger and the rest arise when the dyad of the
pleasant and unpleasant exists. The way they arise has been
stated in the Niddesa. At this point the third question has been
answered.
Now, showing one who might be perplexed by the questions
answered the method for abandoning perplexity, he says:
One perplexed should train on the path of knowledge. This
means that he should train in the three trainings for knowledge
and vision, for the achievement of knowledge. Why? Having
known, the Ascetic stated these things: because the Buddha-
ascetic spoke about these things only after having known
them. He does not lack knowledge about these things.1920 But
if one does not know them oneself because of one’s lack of
knowledge, this is not due to a fault in the teaching. Therefore
“one perplexed should train on the path of knowledge; having
known, the Ascetic stated these things.”

& Nidd I 195–96. Anger, false speech, and perplexity:
Anger, false speech, and perplexity arise based on a desir-
able object and based on an undesirable object. How does
anger arise based on an undesirable object? Anger naturally
arises based on an undesirable object. Anger arises when one
thinks: “He harmed me, he is harming me, he will harm me.
He harmed, is harming, will harm one pleasing and agreeable
to me. He benefited, is benefiting, will benefit one displeas-
ing and disagreeable to me.” How does anger arise based on a
desirable object? Anger arises when one is anxious about being
deprived of a desirable object, when one is being deprived of
it, when one has been deprived of it. Anger arises when one
is anxious about the change of a desirable object, when it is
changing, when it has changed.
How does false speech arise based on an undesirable object?
Here, someone bound by chains speaks a deliberate lie in order
to get free from bondage. How does false speech arise based on
a desirable object? Here, someone speaks a deliberate lie for the
sake of agreeable forms . . . tactile objects, for the sake of a robe,
almsfood, lodging, or medicinal requisites.
How does perplexity arise based on an undesirable object?
One wonders: “Will I recover from illness of the eyes, ears,
nose, tongue, body, the head, the earlobes, the mouth, the
teeth?” How does perplexity arise based on a desirable object?
One wonders: “Will I get desirable forms . . . tactile objects, a
family, a group, an abode, gain, fame, praise, pleasure, a robe,
almsfood, lodging, or medicinal requisites?”
Nidd I 196–98. When that dyad exists: When the pleasant
and unpleasant exist, when pleasure and pain exist, when joy
and dejection exist, when the desirable and the undesirable
exist, when attraction and aversion exist. One perplexed should
train on the path of knowledge: One perplexed should train in
the higher good behavior, in the higher mind, in the higher wis-
dom in order to achieve knowledge . . . [as at pp. 1028–29, Nidd
I 28–29] . . . This is the training in the higher wisdom. Having
known, the Ascetic stated these things: Having known, having
understood, having assessed, having scrutinized, having clar-
ified, having recognized, he stated, pointed out, taught, pro-
claimed, established, disclosed, analyzed, elucidated, revealed:
“All conditioned things are impermanent” . . . “Whatever is
subject to origination is all subject to cessation.” •

869. "Sātaṃ asātañ ca kutonidānā,11
kismiṃ12 asante na bhavanti h'; ete,
‘vibbavaṃ bhavañ7 cāpi'; yam etam attaṃ,
etam13 me pabrūhi yatonidānaṃ". || Sn_IV,11.8 ||

869. 'Where do the pleasant and the unpleasant have their origin? When
what is non-existent do they not come into being? That thing which is
"non-existence" and "existence" too, tell me where it has its origin.'

869. “From what do the pleasant and unpleasant
originate?
When what does not exist do these not come to be?
As to this matter of vanishing and coming-to-be,
tell me from what it originates.” (8)

869 “快樂與不快樂來源於何處?沒有什麼，就沒有它們?請告訴我，‘消失和產生’這一觀念的 來源?”

869–70. From what do the pleasant and unpleasant originate?:
Here, by “the pleasant and unpleasant,” it is only pleasant and
unpleasant feeling that are intended.1921 As to this matter of
vanishing and coming-to-be: This is what is meant: “As to
this matter of the vanishing and coming-to-be of the pleasant
and unpleasant, tell me from what it originates.”1922 And here,
what should be understood as the denotation of “vanishing
and coming-to-be” are the views of nonexistence and existence
based on the vanishing and coming-to-be of the pleasant and
unpleasant.1923 [553] Thus in regard to the answer to this ques-
tion, it is said in the Niddesa: “The view of existence originates
from contact, and the view of nonexistence also originates
from contact.” Originates from this: originates from contact.

& Nidd I 199–200. The pleasant and unpleasant originate
from contact: In dependence on a contact to be felt as pleasant,
a pleasant feeling arises. With the cessation of that contact to be
felt as pleasant, the corresponding feeling that had arisen ceases
and becomes still. In dependence on a contact to be felt as pain-
ful, a painful feeling arises. With the cessation of that contact
to be felt as painful, the corresponding feeling that had arisen
ceases and becomes still. In dependence on a contact to be felt
as neither painful nor pleasant, a neither-painful-nor-pleasant
feeling arises. With the cessation of that contact to be felt as nei-
ther painful nor pleasant, the corresponding feeling that had
arisen ceases and becomes still. The pleasant and unpleasant
originate from contact: The pleasant and unpleasant have con-
tact as basis, contact as origin, are born of contact, produced
by contact. When contact does not exist, these do not come to
be: When contact does not exist, the pleasant and unpleasant
do not originate, do not arise, are not engendered, are not pro-
duced, do not become manifest. As to this matter of vanish-
ing and coming-to-be, I tell you that it originates from this:
The view of existence originates from contact, and the view of
nonexistence also originates from contact. I tell you that they
originate from contact, are born of contact, are produced from
contact. •

870. "Phassanidānaṃ14 sātaṃ asātaṃ,
phasse asante na bhavanti h'; ete,|
[page 170]
170 Aṭṭhakavagga
[F._163] ‘vibhavaṃ bhavañ cāpi'; yam etam atthaṃ,
etaṃ1 te pabrūmi2 itonidānaṃ". || Sn_IV,11.9 ||

870. 'The pleasant [and] the unpleasant have their origin in contact.
When contact does not exist, they do not exist. <170> That thing
which is "non-existence" and "existence" too, I tell you that this [also]
has its origin in this.'

870. “The pleasant and unpleasant originate from
contact;
when contact does not exist, these do not come to be.
[170]
As to this matter of vanishing and coming-to-be,
I tell you that it originates from this.” (9)

870 “快樂和不快樂來源於諸觸:沒有諸觸，就沒有它們。我告訴你，這是‘消失和產生’這一觀念的來源。”

871. "Phasso nu lokasmiṃ3 kutonidāno,
pariggahā vā pi4 kuto pahūtā,5
kismiṃ6 asante na mamattam7 atthi,
kismiṃ6 vibhūte na phusanti8 phassā". || Sn_IV,11.10 ||

871. 'Where does contact have its origin in the world, and whence do
possessions too arise? When what does not exist does possessiveness
not exist? When what has disappeared do contacts not make contact?'

871. “From what in the world does contact originate?
From what do possessions too arise?
When what does not exist is there no taking as ‘mine’?
When what has vanished do contacts not touch one?”
(10)

871 “在這世上，諸觸來源於何處，執著產生於何處?沒有什麼，就沒有自私?沒有什麼，就沒有 諸觸?”

871. When what has vanished do contacts not touch one?:
When what has been transcended do the five kinds of [sensory]
contact—eye-contact and so forth—not touch one?

872. "Nāmañ ca rūpañ ca paṭicca phassā,9
icchānidānāni pariggahāni,
icchā na santyā10 na mamattam11 atthi,
rūpe vibhūte na phusanti8 phassā". || Sn_IV,11.11 ||

872. 'Contacts are dependent upon name and form. Possessions have
their origin in longing. When longing does not exist, possessiveness
does not exist. When form has disappeared, contacts do not make
contact.'

872. “Contacts²⁰¹ are dependent upon name and form;
possessions are based on desire.
When desire does not exist,²⁰² there is no taking as
‘mine.’
When form has vanished, contacts do not touch one.” (11)

872 “諸觸來源於名色，執著產生於願望，沒有願望，就沒有自私，沒有諸色，就沒有諸觸。”

872. Dependent upon name and form: dependent on the
associated “name” (mentality) and the “form” (material form)
consisting in the sense base and object.1924 When form has van-
ished, contacts do not touch one: When form has been tran-
scended, the five kinds of [sensory] contact do not touch one.1925

& Nidd I 201–2. Contacts are dependent upon name and
form: Dependent on the eye and forms, eye-consciousness
arises; the meeting of the three is contact. The eye and forms
pertain to form (material form); apart from eye-contact, the
associated mental phenomena pertain to name (mentality).1926
Thus contact is dependent upon name and form. So too for
the ear and sounds, the nose and odors, the tongue and tastes,
and the body and tactile objects. Dependent on the mind and
mental phenomena, mind-consciousness arises; the meeting
of the three is contact. The base consisting of form pertains to
form; mental phenomena that partake of form pertain to form;
the associated mental phenomena apart from mind-contact
pertain to name (mentality).1927 Thus contact is dependent on
name and form.
Possessions: There are two kinds of possessions: posses-
sions [acquired through] craving and possessions [acquired
through] views.1928 These are based on desire, caused by
desire, conditioned by desire, instigated by desire, produced
by desire. When desire does not exist, there is no taking as
“mine”: There are two ways of taking as “mine”: taking as
“mine” through craving and taking as “mine” through views.
When desire does not exist, is not found, is not apprehended,1929
taking things as “mine” does not exist, is not found, is not
apprehended.
Nidd I 202–3. When form has vanished (been recognized):
Form has vanished (been recognized) in four ways: by being
known, by being scrutizined, by being abandoned, and by pass-
ing beyond it.1930 How does form vanish (how is it recognized)
by being known? One knows thus: “All form consists of the four
great elements and the form dependent on the four great ele-
ments.” How by being scrutinized? Having known it thus, one
scrutinizes form as impermanent, suffering, an illness, a boil,
a dart, misery, alien, disintegrating, empty, non-self . . . by way
of its origin and passing away, its gratification, danger, and the
escape from it. How by being abandoned? Having scrutinized
it thus, one abandons desire and lust in regard to form. As
the Blessed One said: “Bhikkhus, abandon desire and lust in
regard to form. In such a case, that form will be abandoned,
cut off at the root, made baseless like a palm stump, obliter-
ated, not subject to arise in the future” (SN III 27,14–19). How
by passing beyond it? For one who has obtained the four form-
less meditative attainments, forms have ended, been overcome,
been passed beyond, been transcended. Thus form has ended
in these four ways. When form has vanished, contacts do
not touch one: When form has been recognized, been clearly
understood, been overcome, passed beyond, transcended, the
five kinds of contact do not touch one: eye-contact, ear-contact,
nose-contact, tongue-contact, and body-contact. •

873. "Kathaṃsametassa vibhoti12 rūpaṃ,13
sukhaṃ dukhaṃ14 vā pi15 kathaṃ vibhoti,
etam me pabrūhi yathā vibhoti,16
‘taṃ17 jāniyāma'; iti18 me mano ahū".19 || Sn_IV,11.12 ||

873. 'For one attained to what state does form disappear? How does
happiness or misery disappear also? Tell me, how it disappears. My
intention is that we should know this.'

873. “How must one attain for form to vanish?
How do pleasure and pain also vanish?
Please tell me this, how they vanish.
We would like to know that—such is my thought.” (12)

873 “人怎樣使諸色不存在?或者說怎樣使快樂和痛苦不存在?請告訴我，怎樣使它們不存在?我 想我們應該知道這個。”

873. How must one attain—how must one practice—for form
to vanish?: so that form does not occur or might not occur?
How do pleasure and pain also vanish?: He asks only about
desirable and undesirable form.

& Nidd I 203. How must one attain for form to vanish?
How must one attain: for one who practices in what way, who
behaves in what way, who acts in what way, who continues on
in what way, who carries on in what way, who persists in what
way;1931 for form to vanish, to disappear, to be overcome, to
be surpassed, to be transcended? How do pleasure and pain
also vanish?: How do pleasure and pain vanish, disappear;
how are they overcome, how are they surpassed, how are they
transcended? •

874. "Na saññasaññī20 na visaññasaññi20
no pi asaññī20 na vibhūtasaññī,20 --
evaṃsametassa vibhoti rūpaṃ,13
saññānidānā hi papañcasaṃkhā". || Sn_IV,11.13 ||

874. 'He has no [ordinary] perception of perceptions, he has no
deranged perception of perceptions, he is not without perception, he has
no perception of what has disappeared. For one who has attained to
such a state form disappears, for that which is named "diversification"
has its origin in perception.'

874. “Not percipient through perception,
not percipient through disturbed perception,
not altogether without perception,
not percipient of what has vanished:
form vanishes for one who has so attained,
for concepts due to proliferation are based
on perception.” (13)

874 “他沒有意識名想，沒有無意識名想，沒有無名想，沒有不存在名想，對於這樣的人，諸色不存在，因為種種虛幻的標誌來源於名想。”

874. Not percipient through perception: Form ends for one
who has attained in such a way that he is not percipient through
normal perception; not percipient through disturbed percep-
tion: not percipient through a disturbed, deformed, percep-
tion, as in the case of one who is mad or mentally unhinged;
not altogether without perception: not one devoid of percep-
tion, one who has entered the attainment of cessation or a non-
percipient being; not one percipient of what has vanished:
not one who has overcome perception in the way described
“through the overcoming of all perceptions of form,” that is, he
is not a gainer of the formless jhānas.1932 Form vanishes for one
who has attained such a state: Form vanishes for one who is
not percipient through a perception and the other alternatives
mentioned, but who has acquired the path to the formless,
who has attained in the way described thus: “With his mind
thus concentrated . . . he directs his mind for the purpose of
attaining the base of the boundlessness of space.”1933 For con-
cepts due to proliferation are based on perception: He shows
that even for one practicing in such a way, these perceptions
and the proliferations due to craving and views that originate
from them have not been abandoned.

& Nidd I 204–5. Not percipient through perception, not
percipient through disturbed perception: Those who abide
in normal perception are said to be “percipient through per-
ception”; this one being described does not abide in normal
perception. Those who are mad and mentally unhinged are
said to be “percipient through disturbed perception”; this one
is not mad or mentally unhinged. Not altogether without per-
ception, not percipient of what has vanished: Those who have
entered the attainment of cessation and nonpercipient beings
are called “without perception”; but this one has not entered
cessation and is not a nonpercipient being. Those who are
obtainers of the four formless meditative attainments are called
“those who are percipient of what has vanished”; but this one
is not an obtainer of the four formless meditative attainments.
Form vanishes for one who has so attained: “Here, with the
abandoning of pleasure . . . a bhikkhu enters and dwells in
the fourth jhāna. When his mind is thus concentrated, purified,
cleansed, unblemished, rid of defilement, malleable, wieldy,
steady, and attained to imperturbability, endowed with the
path to the formless states, he directs and inclines his mind
for the purpose of attaining the base of the boundlessness of
space”: for one who has attained thus, for one practicing thus
. . . form vanishes. For concepts due to proliferation are based
on perception: Proliferations themselves are “concepts due to
proliferation”:1934 concepts due to proliferation by craving, con-
cepts due to proliferation by views, concepts due to prolifera-
tion by conceit are based on perception, arise from perception,
are generated by perception, produced by perception. •

875. "Yan tam apucchimha,21 akittayī22 no,
aññaṃ taṃ23 pucchāma, tad iṃgha brūhi:|
[page 171]
Aṭṭhakavagga 171
ettāvat'; aggaṃ1 no2 vadanti h'; eke3
yakkhassa suddhiṃ4 idha paṇḍitāse,
udāhu aññam pi vadanti etto".5 || Sn_IV,11.14 ||

875. 'You have expounded to us what we asked you. We ask you
another thing. Tell us this, pray. <171>_Do some wise men here say
that the supreme purity of the yakkha is to this extent [only], or do they
say that it is something other than this?'

875. “You explained to us whatever we asked you.
Let us now ask something else: please tell me this. [171]
Do some wise men here say that at this point
this is the foremost purity of the spirit,
or do they speak of it as different from this?”²⁰³ (14)

875 “我們所問的，你都作了回答，我們還要問個問題，請你回答:世上一些智者告訴我們說最高的是心靈純潔，是否還有另外的說法?”

875. Do some wise men here say that at this point this is
the foremost purity of the spirit, or do they speak of it as
different from this?:
1935 He asks: “Is it at this point that wise
ascetics and brahmins here speak of foremost purity, or do they
speak of it as different from this, as superior to the formless
meditative attainments?”

& Nidd I 205–6. Do some wise men here say that at this
point this is the foremost purity of the spirit?: Some ascetics
and brahmins say that these formless meditative attainments
are foremost, the best, distinguished, the most eminent, the
highest, the most excellent. Of the spirit: of a being, of a per-
son, of a human, of an individual, of a soul, of a living entity, of
a human being.1936 Purity: purity, purification, full purification,
freedom, liberation, release. Wise men: Those who claim to be
wise, who claim to be steadfast, who speak of methods, causes,
characteristics, reasons, possibilities according to their own
belief. Or do they speak of it as different from this?: Or do
some ascetics and brahmins say that there is a purity, purifica-
tion, full purification, freedom, liberation, release of the spirit
that is different from this, superior to the formless meditative
attainments, reached by surpassing, overcoming, transcending
these formless meditative attainments? •

876. "Ettāvat'; aggam6 pi vadanti h'; eke7
yakkhassa suddhiṃ4 idha paṇḍitāse,
[F._164] tesaṃ pun'8 eke samayaṃ9 vadanti10
anupādisese kusalā vadānā. || Sn_IV,11.15 ||

876. 'Some wise men here do say that the supreme purity of the yakkha
is to this extent [only], but some of them, who say that they are
experts, preach that there is a time for [quenching] with no grasping
remaining.

876. “Some wise men here say that at this point
this is the foremost purity of the spirit.
But²⁰⁴ some among them, claiming to be skilled,
speak of an attainment without residue remaining.
(15)

876 “世上一引起智者說最高的是心靈純潔，他們之中還有些智者說是滅寂，同時有些智者說是毫 無執著。

876. Some wise men here say that at this point this is the
foremost purity of the spirit: Some ascetics and brahmins
who are eternalists, who consider themselves wise, say that
the foremost purity is attained at this point. But some among
them speak of an attainment: Some annihilationists among
them speak of annihilation as an attainment.1937 Claiming to be
skilled in that without residue remaining: asserting they are
skilled in that without residue remaining.1938

& Nidd I 206–7. Some wise men here say that at this point
this is the foremost purity of the spirit: There are some
ascetics and brahmins who are eternalists who say that these
formless meditative attainments are foremost . . . most excel-
lent. But some among them claiming to be skilled speak
of an attainment without residue remaining: Some among
these ascetics and brahmins who are annihilationists, fearful
of existence, delight in nonexistence. They assert the calming
down, the stilling, the allaying, the cessation, the subsiding of a
being,1939 saying: “With the breakup of the body, when this self
is annihilated, destroyed, and does not exist after death, at that
point there is no residue remaining.”1940 Claiming to be skilled:
Those who claim to be skilled, claim to be wise . . . according
to their own belief. •

877. Ete ca ñatvā ‘upanissitā'; ti
ñatvā munī4 nissaye11 so vimaṃsī,12
ñatvā vimutto na vivādam13 eti
bhavābhavāya na sameti dhīro" ti || Sn_IV,11.16 ||
KALAHAVIVĀDASUTTAṂ NIṬṬHITAṂ.

877. And knowing these to be "dependent", the investigating sage,
knowing their dependencies, knowing [the true doctrine], is released
[and] does not enter into dispute. The wise man does not go to various
[renewed] existences.

877. “Having known these to be ‘dependent,’
and having known the dependencies, the muni, the
investigator,
having known, liberated, does not enter disputes;
the wise one does not come upon various states of
existence.” (16)

877 “懂得了這些，懂得了什麼是依賴，牟尼擺脫依賴，不參與爭論，不陷入各種存在。”

877. Having known these to be “dependent”: having known
these theorists [554] to be “dependent on the views of eternal-
ism and annihilation”; having known the dependencies, the
muni, the investigator: having known their dependencies, the
investigator, the wise man, the Buddha-muni; having known,
liberated: having known phenomena as suffering, imperma-
nent, and so forth. The wise one does not come upon various
states of existence:
1941 He does not approach repeated rebirth.

Thus he concludes the teaching with its culmination in ara-
hantship. At the conclusion of the teaching, a breakthrough
occurred similar to that described in connection with the Dis-
course on the Breakup.

& Nidd I 207–8. Having known these to be “dependent”:
having known these to be dependent on the eternalist view,
having known these [others] to be dependent on the annihi-
lationist view, having known these to be dependent on both
the eternalist and annihilationist view. Having known, liber-
ated: freed, liberated, released, well liberated by the ultimate
emancipation without clinging. Having known, “All condi-
tioned things are impermanent” . . . “All conditioned things are
suffering” . . . “All phenomena are non-self” . . . “Whatever is
subject to origination is all subject to cessation,” he is freed . . .
well liberated by the ultimate emancipation without clinging.
The wise one does not come upon various states of existence:
He does not approach desire-realm existence in kamma exis-
tence and in renewed existence . . . [as at p. 1032, Nidd I 34]
. . . ever-repeated conception, the ever-repeated production of
personal being. •