Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 43 Ý Abyakata Samyutta
Chapter 1 Ý Abyakata Vagga
43. 1. 1.
(1) Khema Theri Ý Theri Khema
1. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. At that time bhikkhuni Khema was touring the country of Kosala and arriving in the region of Torana between Sàvatthi and Saketa, observed the rains in Torana.
3. King Pasenadi of Kosala too going from Saketa to Sàvatthi, arrived in Torana and wanted to spend one night in Torana
4. King Pasenadi of Kosala addressed a certain man and said ßGood one do you know of a suitable recluse or Brahmin in Torana whom I could associate today?û
That man offering to find a recluse or Brahmin for the king to associate for one day, wandered all over Torana and did not find one.
5. He came across bhikkhuni Khema who had observed the rains in Torana .and approaching king Pasenadia of Kosala informed the king: ßLord, I could not find a suitable recluse or Brahmin with whom your majesty could associate. Yet there is a bhikkhuni called Khema. She is a disciple of the Blessed One, worthy and rightfully enlightened. Lord, of this lady a good name has spread. She is learned and wise, is a good teacher who could explain the Teaching well. Lord you may associate her.û
6. Then king Pasenadi of Kosala approached bhikkhuni Khema, worshipped and sat on aside.
7. Sitting on a side, king pasenadi of Kosala said: ßLady, the Thus Gone One is, after death?û
ßGreat king, it is not declared by the Blessed One, `the Thus Gone One is, after death'.û
8. ßLady, the Thus Gone One is not after death?û
ßGreat king, it is also not declared by the Blessed One,`the Thus Gone One is not after death'.û
9. ßLady, `the Thus Gone One is and is not after death'?û
ßGreat king, it is also not declared by the Blessed One, `the Thus Gone One is and is not after death'.û
10. ßLady, the Thus Gone One is not after death and neither not after death û
ßGreat king, it is also not declared by the Blessed One `the Thus Gone One is not and is neither not, after death.û
11. ßLady, when it was asked, is the Thus Gone One after death, it was said, Great king, it is not declared by the Blessed One, the Thus Gone One is, after death. When asked, is the Thus Gone One not after death, it was said, Great king, it is also not declared by the Blessed One the Thus Gone One is not after death. When asked is the Thus Gone One is and is not after death, it was said, Great king, it is also not declared by the Blessed One, the Thus Gone One is and is not after death. When asked, is the Thus Gone One not and neither not after death, it was said, great king, it was also not declared by the Blessed One `the Thus Gone One is not and neither not after death. Lady, what is the reason that these, were not declared by the Blessed One?û
12. ßGreat king, I will cross question you on this same and you could explain as it pleases you.û
13. ßGreat king, do you have a mathematician or an accountant who could calculate the sand at the bottom of river Ganges, as it is this much sand, so many hundreds of sand, or so many thousands of sand or so many hundred thousands of sand?û
ßNo, Lady, there isn't one who could.û
14. ßGreat king, do you have a mathematician or an accountant who could calculate the water in the ocean as it is this number of vessels of water, this number of hundreds of vessels of water, or this number of thousands of vessels of water or this number of hundred thousands of vessels of water?û
ßNo, Lady, there isn't one who could.û
ßWhat is the reason?û
ßLady, the great ocean is deep, immeasurable and difficult to measure!û
15. ßGreat king, in the same manner with whatever matter the Thus Gone One is pointed out, that matter, the Thus Gone has dispelled, pulled out with the roots, made a palm stump and made not to grow in the future. Great king, the Thus Gone One, deep, immeasurable and difficult to fathom is released from the enumerations of matter, just as the great ocean is. Therefore, the Thus Gone One is after death does not apply, is not after death does not apply, is and is not after death does not apply and the Thus Gone One neither is nor is not after death does not apply.
16. ßWith whatever feelings the Thus Gone One is pointed out, those feelings the Thus Gone has dispelled, pulled out with the roots, made a palm stump and made not to grow in the future. Great king, the Thus Gone One, deep, immeasurable and difficult to fathom is released from the enumeration of feelings, just as the great ocean is. Therefore, the Thus Gone One is after death does not apply, is not after death does not apply, is and is not after death does not apply and the Thus Gone One neither is nor is not after death does not apply.
17. ßWith whatever perceptions the Thus Gone One is pointed out, those perceptions the Thus Gone has dispelled, pulled out with the roots, made a palm stump and made not to grow in the future. Great king, the Thus Gone One, deep, immeasurable and difficult to fathom is released from the enumeration of perceptions, just as the great ocean is. Therefore, the Thus Gone One is after death does not apply, is not after death, does not apply, is and is not after death does not apply and the Thus Gone One neither is nor is not after death does not apply.
18. ßWith whatever determinants the Thus Gone One is pointed out, those determinants the Thus Gone has dispelled, pulled out with the roots, made a palm stump and made not to grow in the future. Great king, the Thus Gone One, deep, immeasurable and difficult to fathom is released from the enumeration of determinants just as the great ocean is. Therefore, the Thus Gone One is after death does not apply, is not after death does not apply, is and is not after death does not apply and the Thus Gone One neither is nor is not after death does not apply.
19. ßWith whatever consciousness the Thus Gone One is pointed out, that consciousness the Thus Gone has dispelled, pulled out with the roots, made a palm stump and made not to grow in the future. Great king, the Thus Gone One, deep, immeasurable and difficult to fathom is released from the enumeration of consciousness just as the great ocean is. Therefore, the Thus Gone One is after death does not apply, is not after death does not apply, is and is not after death does not apply and the Thus Gone One neither is nor is not after death does not apply.û
20. Then king Pasenadi of Kosala agreeing and delighting in the words of bhikkhuni Khema got up from his seat, worshipped and circumambulated bhikkhuni Khema and wwent away.
21. In the meantime king Pasenadi of Kosala approached the Blessed One worshipped and sat on aside.
22. Sitting on a side, king pasenadi of Kosala said: ßVenerable sir, the Thus Gone One is, after death?û
ßGreat king, it is not declared by me `the Thus Gone One is, after death'.û
23. ßVenerable sir, the Thus Gone One is not after death?û
ßGreat king, it is also not declared by me `the Thus Gone One is not after death'.û
24. ßVenerable sir, `the Thus Gone One is and is not after death'?û
ßGreat king, it is also not declared by me, `the Thus Gone One is and is not after death'.û
25. ßVenerable sir, the Thus Gone One is not and neither not after death û
ßGreat king, it is also not declared by me, `the Thus Gone One is not and neither not, after death'.û
26. ßVenerable sir, when it was asked, is the Thus Gone One after death, it was said, Great king, it is not declared by me, the Thus Gone One is, after death. When asked, is the Thus Gone One not after death, it was said, Great king, it is also not declared by me, `the Thus Gone One is not after death. When asked is the Thus Gone One is and is not after death, it was said, Great king, it is also not declared by me, the Thus Gone One is and is not after death. When asked, is the Thus Gone One not and neither not after death, it was said, great king, it was also not declared by me `the Thus Gone One is not and neither not after death. Venerable sir, what is the reason that these, were not declared by the Blessed One?û
27. ßGreat king, I will cross question you on this same and you could explain as it pleases you.û
28. ßGreat king, do you have a mathematician or an accountant who could calculate the sand at the bottom of river Ganges, as it is this much sand, so many hundreds of sand, or so many thousands of sand or so many hundred thousands of sand?û
ßNo, venerable sir, there isn't one who could.û
29. ßGreat king, do you have a mathematician or an accountant who could calculate the water in the ocean as it is this number of vessels of water, this number of hundreds of vessels of water, or this number of thousands of vessels of water or this number of hundred thousands of vessels of water?û
ßNo, venerable sir, there isn't one who could.û
ßWhat is the reason?û
ßVenerable sir, the great ocean is deep, immeasurable and difficult to measure!û
30. ßGreat king, in the same manner with whatever matter the Thus Gone One is pointed out, that matter, the Thus Gone has dispelled, pulled out with the roots, made a palm stump and made not to grow in the future. Great king, the Thus Gone One, deep, immeasurable and difficult to fathom is released from the enumeration of matter, just as the great ocean is. Therefore, the Thus Gone One is after death does not apply, is not after death does not apply, is and is not after death does not apply and the Thus Gone One neither is nor is not after death does not apply.
31. ßWith whatever feelings the Thus Gone One is pointed out, those feelings the Thus Gone has dispelled, pulled out with the roots, made a palm stump and made not to grow in the future. Great king, the Thus Gone One, deep, immeasurable and difficult to fathom is released from the enumeration of feelings, just as the great ocean is. Therefore, the Thus Gone One is after death does not apply, is not after death does not apply, is and is not after death does not apply and the Thus Gone One neither is nor is not after death does not apply.
32. ßWith whatever perceptions the Thus Gone One is pointed out, those perceptions the Thus Gone has dispelled, pulled out with the roots, made a palm stump and made not to grow in the future. Great king, the Thus Gone One, deep, immeasurable and difficult to fathom is released from the enumeration of perceptions, just as the great ocean is. Therefore, the Thus Gone One is after death does not apply, is not after death, does not apply, is and is not after death does not apply and the Thus Gone One neither is nor is not after death does not apply.
33. ßWith whatever determinants the Thus Gone One is pointed out, those determinants the Thus Gone has dispelled, pulled out with the roots, made a palm stump and made not to grow in the future. Great king, the Thus Gone One, deep, immeasurable and difficult to fathom is released from the enumeration of determinants just as the great ocean is. Therefore, the Thus Gone One is after death does not apply, is not after death does not apply, is and is not after death does not apply and the Thus Gone One neither is nor is not after death does not apply.
34. ßWith whatever consciousness the Thus Gone One is pointed out, that consciousness the Thus Gone has dispelled, pulled out with the roots, made a palm stump and made not to grow in the future. Great king, the Thus Gone One, deep, immeasurable and difficult to fathom is released from the enumeration of consciousness just as the great ocean is. Therefore, the Thus Gone One is after death does not apply, is not after death does not apply, is and is not after death does not apply and the Thus Gone One neither is nor is not after death does not apply.û
35. ßVenerable sir, it is wonderful and surprising, a female disciple of the Teacher has expressed the same meaning with the same words and phrases not deviating from the main theme.
36. ßVenerable sir, at one time I approached bhikkhuni Khema and asked this same question and that lady explained the meaning with these same words and phrases that the Blessed One has explained. Venerable sir, it is wonderful and surprising, a female disciple of the Teacher has expressed the same meaning with the same words and phrases not deviating from the main theme. Venerable sir, now we have to go. There is much to be done.û
ßGreat king, do the fitting thing.û
37. King Pasenadi of Kosala agreeing and delighted in the words of the Blessed One, got up from his seat, worshipped and circumambulated the Blessed One and went away.
43. 1. 2.
(2) Anuràddho Ý Venerable Anuràddha
1. At one time the Blessed One was living in the gabled hall in the Great Forest in Vesali.
2. At that time venerable Anuràddha was living in a forest hut not far away from the Blessed One.
3. Then many wandering ascetics of other sects approached venerable Anuràddha exchanged friendly greetings and sat on a side.
4. Sitting on a side those wandering ascetics said to venerable Anuràddha: ßFriend, Anuràddha, since the Thus Gone One is the foremost man, the most excellent and has attained the highest, the Thus Gone One is pointed out in these four instances `the Thus Gone One is, after death' or `the Thus Gone One is not after death' or the Thus Gone One is and is not after death' or `the Thus Gone One neither is nor is not after death'?û
ßFriends, since the Thus Gone One is the foremost man, the most excellent and has attained the highest, the Thus Gone One is pointed out excluding him from these four instances `the Thus Gone One is, after death' or `the Thus Gone One is not after death' or the Thus Gone One is and is not after death' or `the Thus Gone One neither is nor is not after death'.û
When this was said the wandering ascetics of other sects said: ßThis monk is a novice who has gone forth recently or if he is an elder he is foolish and not learned.û
5. The wandering ascetics of other sects depreciating venerable Anuràddha as a novice and as foolish got up from their seats and went away.
6. Soon after the wandering ascetics of other sects had gone away, it occurred to venerable Anuràddha, if the wandering ascetics had questioned me further, how answering would I reply them according to the Teaching and not blame the Blessed One falsely.
7. Then venerable Anuràddha approached the Blessed One, worshipped and sat on a side.
8. Sitting on a side venerable Anuràddha said to the Blessed One: ßVenerable sir, I was living in a forest hut not far away from the Blessed One. Then many wandering ascetics of other sects approached me exchanged friendly greetings and sat on a side and said to me: ßFriend, Anuràddha, since the Thus Gone One is the foremost man, the most excellent and has attained the highest, the Thus Gone One is pointed out in these four instances `the Thus Gone One is, after death' or `the Thus Gone One is not after death' or the Thus Gone One is and is not after death' or `the Thus Gone One neither is nor is not after death? Venerable sir, then I said to them,
Friends, since the Thus Gone One is the foremost man, the most excellent and has attained the highest, the Thus Gone One is pointed out excluding him from these four instances `the Thus Gone One is after death' or `the Thus Gone One is not after death' or the Thus Gone One is and is not after death' or `the Thus Gone One neither is nor is not after death' Venerable sir, when I said this the wandering ascetics of other sects said, This monk is a novice who has gone forth recently or if he is an elder he is foolish and not learned. The wandering ascetics of other sects depreciating me as a novice and as foolish got up from their seats and went away.
9. Soon after the wandering ascetics of other sects had gone away, it occurred to me, if the wandering ascetics had questioned me further, how answering would I reply them according to the Teaching and not blame the Blessed One falsely.û
10. ßAnuràddha, is matter permanent or impermanent?û
ßIt is impermanent venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasant.û
ßThat impermanent, unpleasant, changing thing is it suitable to consider it's mine, it's me or it's my selfû
ßVenerable sir, it is not suitable.û
ßAnuràddha, are feelings re perceptions re intentions re consciousness permanent or impermanent?û
ßIt is impermanent venerable sir.û
ßThat which is impermanent is it unpleasant or pleasant?û
ßVenerable sir, it is unpleasant.û
ßThat impermanent, unpleasant, changing thing, is it suitable to consider it is mine, it is me or it is my self?û
ßVenerable sir, it is not suitable.û
11. ßTherefore Anuràddha, whatever matter in the past, that will be in the future or at present, seized or not, rough or fine, unexalted or not, far or near is not mine, is not me, is not my self; this should be seen with right wisdom as it really is. Whatever feelings re perceptions intentions re consciousness in the past, that will be in the future or at present, seized or not, rough or fine, unexalted or not, far or near is not mine, is not me, is not my self; this should be seen with right wisdom as it really is.
12. Anuràddha, the learned noble disciple seeing it thus, turns from matter re turns from feelings re turns from perceptions re turns from intentions and turns from consciousness. Turning loses interest and is released. Released he knows I am released, birth is destroyed, the holy life is lived to the end, duties are done, there is nothing more I could wish.
13. Anuràddha, do you reflect, the Thus Gone One is matter?û
ßNo, venerable sir, I do notû.
ßDo you reflect, the Thus Gone One is feelings?û
ßNo, venerable sir, I do notû.
ßDo you reflect, the Thus Gone One is perceptions?û
ßNo, venerable sir, I do notû
ßDo you reflect, the Thus Gone One is intentions?û
ßNo, venerable sir, I do notû
ßDo you reflect, the Thus Gone One is consciousness?û
ßNo, venerable sir, I do notû
14. Anuràddha, do you reflect the Thus Gone One in matter?û
ßNo, venerable sir, I do not.û
ßDo you reflect the Thus Gone One outside matter?û
ßNo, venerable sir, I do not.û
15. Anuràddha, do you reflect the Thus Gone One in feelings?û
ßNo, venerable sir, I do not.û
ßDo you reflect the Thus Gone One outside feelings?û
ßNo, venerable sir, I do not.û
16. Anuràddha, do you reflect the Thus Gone One in perceptions?û
ßNo, venerable sir, I do not.û
ßDo you reflect the Thus Gone One outside perceptions?û
ßNo, venerable sir, I do not.û
17. Anuràddha, do you reflect the Thus Gone One in intentions?û
ßNo, venerable sir, I do not.û
ßDo you reflect the Thus Gone One outside intentions?û
ßNo, venerable sir, I do not.û
18. Anuràddha, do you reflect the Thus Gone One in consciousness?û
ßNo, venerable sir, I do not.û
ßDo you reflect the Thus Gone One outside consciousness?û
ßNo, venerable sir, I do not.û
19. ßAnuràddha, do you reflect a material, feeling, perceptive, intentional and conscious Thus Gone One?.û
ßNo, venerable sir, I do not.û
20. ßAnuràddha, do you reflect an immaterial, non-feeling, non-perceptive, unintentional and non-conscious Thus Gone One?û
ßNo, venerable sir, I do not.û
21. ßAnuràddha, even here and now not gaining the Thus Gone One, in truth and reality is it suitable to explain the Thus Gone One as the foremost man, the most excellent and has attained the highest, excluding him from these four instances `the Thus Gone One is, after death' or `the Thus Gone One is not after death' or the Thus Gone One is and is not after death' or `the Thus Gone One neither is nor is not after death'?û
ßNo, venerable sir, it is not suitable.û
22. ßGood Anuràddha! You have understood it! Even in the past and now too I point out unpleasantness and its cessation.û
43. 1. 3.
(3) Sàriputta & Koññhita Ý Venerables Sàriputta and Kotthita, or A Natural Condition
1. At one time venerable Sàriputta and venerable Mahàkoññhita were living in the deer park in Isipathana in Benares.
2. Venerable Mahàkoññhita getting up from his seclusion in the evening approached venerable Sarilputta, exchanged friendly greetings and sat on a side
3. Sitting on a side, venerable Mahàkoññhita said to venerable Sàriputta: ßFriend, the Thus Gone One is, after death?û
ßFriend, it is not declared by the Blessed One `the Thus Gone One is, after death'.û
4. ßFriend, the Thus Gone One is not after death?û
ßFriend, it is also not declared by the Blessed One `the Thus Gone One is not after death'.û
5. ßFriend, `the Thus Gone One is and is not after death'?û
ßFriend, it is also not declared by the Blessed One, `the Thus Gone One is and is not after death'.û
6. ßFriend, the Thus Gone One is not and neither not after death û
ßFriend, it is also not declared by the Blessed One, `the Thus Gone One is not and neither not, after death'.û
7. ßFriend, when it was asked, is the Thus Gone One after death, it was said, friend, it is not declared by the Blessed One, the Thus Gone One is, after death. When asked, is the Thus Gone One not after death, it was said, friend, it is also not declared by the Blessed One, `the Thus Gone One is not after death. When asked is the Thus Gone One is and is not after death, it was said, friend, it is also not declared by the Blessed One, `the Thus Gone One is and is not after death. When asked, is the Thus Gone One not and neither not after death, it was said, friend, it was also not declared by the Blessed One `the Thus Gone One is not and neither not after death'. Friend, what is the reason that these, were not declared by the Blessed One?û
8. ßFriend, `the Thus Gone One, is after death' relates to matter. `The Thus Gone One is not after death' relates to matter. `The Thus Gone One is and is not after death' relates to matter. `The Thus Gone One neither is nor is not after death' relates to matter.
9. ßFriend, `the Thus Gone One, is after death' relates to feelings. `The Thus Gone One is not after death' relates to feelings. `The Thus Gone One is and is not after death' relates to feelings. `The Thus Gone One neither is nor is not after death' relates to feelings.
10. ßFriend, `the Thus Gone One, is after death' relates to perceptions. `The Thus Gone One is not after death' relates to perceptions. `The Thus Gone One is and is not after death' relates to perceptions. `The Thus Gone One neither is nor is not after death' relates to perceptions
11. ßFriend, `the Thus Gone One, is after death' relates to intentions. `The Thus Gone One is not after death' relates to intentions. `The Thus Gone One is and is not after death' relates to intentions. `The Thus Gone One neither is nor is not after death' relates to intentions.
12. ßFriend, `the Thus Gone One, is after death' relates to consciousness. `The Thus Gone One is not after death' relates to consciousness. `The Thus Gone One is and is not after death' relates to consciousness. `The Thus Gone One neither is nor is not after death' relates to consciousness.
13. ßFriend, for these reasons, they are not declared by the Blessed One.û
43. 1. 4.
(4) Sàriputta & Koññhita 2 Ý Venerables Sàriputta and Kotthita 2, or The Arising
1. At one time venerable Sàriputta and venerable Mahàkoññhita were living in the deer park in Isipathana in Benares.
2. Venerable Mahàkoññhita getting up from his seclusion in the evening approached venerable Sàriputta, exchanged friendly greetings and sat on a side
3. Sitting on a side, venerable Mahàkoññhita said to venerable Sàriputta: ßFriend, the Thus Gone One is, after death?û
ßFriend, it is not declared by the Blessed One, `the Thus Gone One is, after death'.û
4. ßFriend, the Thus Gone One is not after death?û
ßFriend, it is also not declared by the Blessed One, `the Thus Gone One is not after death'.û
5. ßFriend, `the Thus Gone One is and is not after death'?û
ßFriend, it is also not declared by the Blessed One, `the Thus Gone One is and is not after death'.û
6. ßFriend, the Thus Gone One is not and neither not after death û
ßFriend, it is also not declared by the Blessed One, `the Thus Gone One is not and neither not, after death'.û
7. ßFriend, when it was asked, is the Thus Gone One after death, it was said, friend, it is not declared by the Blessed One, the Thus Gone One is, after death. When asked, is the Thus Gone One not after death, it was said, friend, it is also not declared by the Blessed One, `the Thus Gone One is not after death. When asked is the Thus Gone One is and is not after death, it was said, friend, it is also not declared by the Blessed One, `the Thus Gone One is and is not after death. When asked, is the Thus Gone One not and neither not after death, it was said, friend, it was also not declared by the Blessed One `the Thus Gone One is not and neither not after death'. Friend, what is the reason that these, were not declared by the Blessed One?û
8. ßFriend, not knowing and not seeing, matter, its arising, its cessation and the path to its cessation as it really is, to someone it occurs `the Thus Gone One, is after death', `the Thus Gone One is not after death' `the Thus Gone One is and is not after death' or the Thus Gone One is not and neither not after death'.
9Ý11. ßFriend, not knowing and not seeing, feelings,re perceptions re intentions their arising, their cessation and the path to their cessation as it really is, to someone it occurs `the Thus Gone One, is after death', `the Thus Gone One is not after death' `the Thus Gone One is and is not after death' or the Thus Gone One is not and neither not after death'.
12. ßFriend, not knowing and not seeing, consciousness, its arising, its cessation and the path to its cessation as it really is, to someone it occurs `the Thus Gone One, is after death', `the Thus Gone One is not after death' `the Thus Gone One is and is not after death' or the Thus Gone One is not and neither not after death'
13. Friend, knowing and seeing, matter, its arising, its cessation and the path to its cessation as it really is, to someone it does not occur `the Thus Gone One, is after death', `the Thus Gone One is not after death' `the Thus Gone One is and is not after death' or the Thus Gone One is not and neither not after death'.
14Ý16. ßFriend, knowing and seeing, feelings,re perceptions re intentions their arising, their cessation and the path to their cessation as it really is, to someone it does not occur `the Thus Gone One, is after death', `the Thus Gone One is not after death' `the Thus Gone One is and is not after death' or the Thus Gone One is not and neither not after death'.
17. ßFriend, knowing and seeing, consciousness, its arising, its cessation and the path to its cessation as it really is, to someone it does not occur `the Thus Gone One, is after death', `the Thus Gone One is not after death' `the Thus Gone One is and is not after death' or the Thus Gone One is not and neither not after death'
18. ßFriend, for these reasons, they are not declared by the Blessed One.û
43. 1. 5.
(5) Sàriputta & Koññhita 3 Ý Venerables Sàriputta and Kotthita 3, or Love
1. At one time venerable Sàriputta and venerable Mahàkoññhita were living in the deer park in Isipathana in Benares.
2. Venerable Mahàkoññhita getting up from his seclusion in the evening approached venerable Sàriputta, exchanged friendly greetings and sat on a side
3. Sitting on a side, venerable Mahàkoññhita said to venerable Sàriputta: ßFriend, the Thus Gone One is, after death?û
ßFriend, it is not declared by the Blessed One `the Thus Gone One is, after death'.û
4. ßFriend, the Thus Gone One is not after death?û
ßFriend, it is also not declared by the Blessed One `the Thus Gone One is not after death'.û
5. ßFriend, `the Thus Gone One is and is not after death'?û
ßFriend, it is also not declared by the Blessed One, `the Thus Gone One is and is not after death'.û
6. ßFriend, the Thus Gone One is not and neither not after death û
ßFriend, it is also not declared by the Blessed One, `the Thus Gone One is not and neither not, after death'.û
7. ßFriend, when it was asked, is the Thus Gone One after death, it was said, friend, it is not declared by the Blessed One, the Thus Gone One is, after death. When asked, is the Thus Gone One not after death, it was said, friend, it is also not declared by the Blessed One, `the Thus Gone One is not after death. When asked is the Thus Gone One is and is not after death, it was said, friend, it is also not declared by the Blessed One, `the Thus Gone One is and is not after death. When asked, is the Thus Gone One not and neither not after death, it was said, friend, it was also not declared by the Blessed One `the Thus Gone One is not and neither not after death'. Friend, what is the reason that these, were not declared by the Blessed One?û
8. ßFriend, when greed, interest, love, thirst, wailing and craving for matter is not dispelled to someone it occurs, `the Thus Gone One, is after death', `the Thus Gone One is not after death' `the Thus Gone One is and is not after death' or the Thus Gone One is not and neither not after death'.
9Ý11. Friend, when greed, interest, love, thirst, wailing and craving for feelings re perceptions re intentions are not dispelled to someone it occurs, `the Thus Gone One, is after death', `the Thus Gone One is not after death' `the Thus Gone One is and is not after death' or the Thus Gone One is not and neither not after death'
12. Friend, when greed, interest, love, thirst, wailing and craving for consciousness is not dispelled to someone it occurs, `the Thus Gone One, is after death', `the Thus Gone One is not after death' `the Thus Gone One is and is not after death' or the Thus Gone One is not and neither not after death'
13. Friend, when greed, interest, love, thirst, wailing and craving for matter is dispelled to someone it does not occur, `the Thus Gone One, is after death', `the Thus Gone One is not after death' `the Thus Gone One is and is not after death' or the Thus Gone One is not and neither not after death'.
14Ý16. Friend, when greed, interest, love, thirst, wailing and craving for feelings re perceptions re intentions are dispelled to someone it does not occur, `the Thus Gone One, is after death', `the Thus Gone One is not after death' `the Thus Gone One is and is not after death' or the Thus Gone One is not and neither not after death'
17. Friend, when greed, interest, love, thirst, wailing and craving for consciousness is dispelled to someone it does not occur, `the Thus Gone One, is after death', `the Thus Gone One is not after death' `the Thus Gone One is and is not after death' or the Thus Gone One is not and neither not after death.'
18. ßFriend, for this reason, they are not declared by the Blessed One.û
43. 1. 6.
(6) Sàriputta & Koññhita 4 Ý Venerables Sàriputta and Koññhita 4, or Fond of
1. At one time venerable Sàriputta and venerable Mahàkoññhita were living in the deer park in Isipathana in Benares.
2. Venerable Sàriputta getting up from his seclusion in the evening approached venerable Mahàkoññhita, exchanged friendly greetings and sat on a side
3. Sitting on a side, venerable Sàriputta said to venerable Mahakottitha: ßFriend, the Thus Gone One is, after death?û
ßFriend, it is not declared by the Blessed One `the Thus Gone One is, after death'.û
ßFriend, the Thus Gone One is not after death?û
ßFriend, it is also not declared by the Blessed One `the Thus Gone One is not after death'.û
ßFriend, `the Thus Gone One is and is not after death'?û
ßFriend, it is also not declared by the Blessed One, `the Thus Gone One is and is not after death'.û
ßFriend, the Thus Gone One is not and neither not after death û
ßFriend, it is also not declared by the Blessed One, `the Thus Gone One is not and neither not, after death'.û
.ûFriend, when it was asked, is the Thus Gone One after death, it was said, friend, it is not declared by the Blessed One, the Thus Gone One is, after death. When asked, is the Thus Gone One not after death, it was said, friend, it is also not declared by the Blessed One, `the Thus Gone One is not after death. When asked is the Thus Gone One is and is not after death, it was said, friend, it is also not declared by the Blessed One, `the Thus Gone One is and is not after death. When asked, is the Thus Gone One not and neither not after death, it was said, friend, it was also not declared by the Blessed One `the Thus Gone One is not and neither not after death'. Friend, what is the reason that these, were not declared by the Blessed One?û
I
4. ßFriend, to someone fond of, attached to, excited about matter and does not know the cessation of matter as it really is, it occurs, `the Thus Gone One, is after death', `the Thus Gone One is not after death' `the Thus Gone One is and is not after death' or the Thus Gone One is not and neither not after death' Friend, to someone fond of, attached to, excited about feelings re perceptions re intentions and does not know the cessation of intentions as it really is, it occurs, `the Thus Gone One, is after death', `the Thus Gone One is not after death' `the Thus Gone One is and is not after death' or the Thus Gone One is not and neither not after death' Friend, to someone fond of, attached to, excited about consciousness and does not know the cessation of consciousness as it really is, it occurs, `the Thus Gone One, is after death', `the Thus Gone One is not after death' `the Thus Gone One is and is not after death' or the Thus Gone One is not and neither not after death'
5. Friend, to someone not fond of, not attached to, not excited about matter and knows the cessation of matter as it really is, it does not occur, `the Thus Gone One, is after death', `the Thus Gone One is not after death' `the Thus Gone One is and is not after death' or the Thus Gone One is not and neither not after death' Friend, to someone not fond of, not attached to, not excited about feelings re perceptions re intentions and knows the cessation of intentions as it really is, it does not occur `the Thus Gone One, is after death', `the Thus Gone One is not after death' `the Thus Gone One is and is not after death' or the Thus Gone One is not and neither not after death' Friend, to someone not fond of, not attached to, not excited about consciousness and knows the cessation of consciousness as it really is, it does not occur, `the Thus Gone One, is after death', `the Thus Gone One is not after death' `the Thus Gone One is and is not after death' or the Thus Gone One is not and neither not after death'
6. Friend, for this reason, they are not declared by the Blessed One.û
II
7. ßFriend, is there another method to show on account of which they are not declared by the Blessed One?û
ßFriend, there is.û
8. ßFriend, to someone fond of, attached to, excited about being and does not know the cessation of being as it really is, it occurs, `the Thus Gone One, is after death', `the Thus Gone One is not after death' `the Thus Gone One is and is not after death' or the Thus Gone One is not and neither not after death'
9. ßFriend, to someone not fond of, not attached to, not excited about being and knows the cessation of being as it really is, it does not occur `the Thus Gone One, is after death', `the Thus Gone One is not after death' `the Thus Gone One is and is not after death' or the Thus Gone One is not and neither not after death'
10. Friend, for this reason, they are not declared by the Blessed One.û
III
11. ßFriend, is there another method to show on account of which they are not declared by the Blessed One?û
ßFriend, there is.û
12. ßFriend, to someone fond of, attached to, excited about a grip and does not know the cessation of the grip as it really is, it occurs, `the Thus Gone One, is after death', `the Thus Gone One is not after death' `the Thus Gone One is and is not after death' or the Thus Gone One is not and neither not after death'
13. ßFriend, to someone not fond of, not attached to, not excited about a grip and knows the cessation of the grip as it really is, it does not occur `the Thus Gone One, is after death', `the Thus Gone One is not after death' `the Thus Gone One is and is not after death' or the Thus Gone One is not and neither not after death'
14. Friend, for this reason, they are not declared by the Blessed One.û
IV
15. ßFriend, is there another method to show on account of which they are not declared by the Blessed One?û
ßFriend, there is.û
16. ßFriend, to someone fond of, attached to, excited about craving and does not know the cessation of craving as it really is, it occurs, `the Thus Gone One, is after death', `the Thus Gone One is not after death' `the Thus Gone One is and is not after death' or the Thus Gone One is not and neither not after death'
17. ßFriend, to someone not fond of, not attached to, not excited about craving and knows the cessation of craving as it really is, it does not occur `the Thus Gone One, is after death', `the Thus Gone One is not after death' `the Thus Gone One is and is not after death' or the Thus Gone One is not and neither not after death'
18. Friend, for this reason, they are not declared by the Blessed One.û
V
19. ßFriend, is there another method to show on account of which they are not declared by the Blessed One?û
ßFriend Sàriputta, that's all. What more than the release through the destruction of craving could be expected by a monk. There is nothing more to point out.û
43. 1. 7.
(7) Moggallàna Ý Venerable Mahàmoggallàna, or The Mental Faculties
1. At one time venerable Mahàmoggallàna was living in the deer park in Isipathana in Benares.
2. Then the wandering ascetic Vacchagotta approached venerable Mahàmoggallàna, exchanged friendly greetings and sat on a side
3. Sitting on a side the wandering ascetic Vacchagotta said to venerable Mahàmoggallàna: ßGood Moggallàna, is the world eternal?û
ßVaccha, it is not declared by the Blessed One, `the world is eternal'.û
4. ßGood Moggallàna, is the world not eternal?û
ßVaccha, it is not declared by the Blessed One, `the world is not eternal'.û
5. ßGood Moggallàna, is the world limited?û
ßVaccha, it is not declared by the Blessed One, `the world is limited'.û
6. ßGood Moggallàna, is the world not limited?û
ßVaccha, it is not declared by the Blessed One, `the world is not limited'.û
7. ßGood Moggallàna, is the soul and body one?û
ßVaccha, it is not declared by the Blessed One, `the soul and body.is oneû
8. ßGood Moggallàna, is the soul one and the body another?û
ßVaccha, it is not declared by the Blessed One, `the soul is one and the body another'.û
9. ßGood Moggallàna, the Thus Gone One is, after death?û
ßVaccha, it is not declared by the Blessed One `the Thus Gone One is, after death'.û
10. ßGood Moggallàna, the Thus Gone One is not after death?û
ßVaccha, it is also not declared by the Blessed One `the Thus Gone One is not after death'.û
11. ßGood Moggallàna, `the Thus Gone One is and is not after death'?û
ßVaccha, it is also not declared by the Blessed One, `the Thus Gone One is and is not after death'.û
12. ßGood Moggallàna, the Thus Gone One is not and neither not, after death? û
ßVaccha, it is also not declared by the Blessed One, `the Thus Gone One is not and neither not, after death'.û
13. ßGood Moggallàna, for what reason do the wandering ascetics of other sects when questioned declare the world is eternal, the world is not eternal, the world is limited, the world is not limited, the soul and body is one, the soul is one and the body another, the Thus Gone One is after death, the Thus Gone is not after death, the Thus Gone One is and is not after death, the Thus Gone One neither is nor is not after death?
14. ßGood Moggallàna, for what reason does the recluse Gotama when questioned not declare the world is eternal or the world is not eternal, the world is limited or the world is not limited, the soul and the body is one or the soul is one and the body another, the Thus Gone One is after death or the Thus Gone is not after death or the Thus Gone One is and is not after death or the Thus Gone One neither is nor is not, after death?û
15. ßVaccha, the wandering ascetics of other sects reflect the eye is mine, I am the eye it's my self. The ear is mine, I am the ear it's my self. The nose is mine, I am the nose it's my self. The tongue is mine, I am the tongue it's my self. The body is mine, I am the body it's my self and the mind is mine, I am the mind it's my self.
16. ßVaccha, the Thus Gone One, worthy and rightfully enlightened does not reflect the eye is mine, I am the eye it's my self. The ear is mine, I am the ear it's my self. The nose is mine, I am the nose it's my self. The tongue is mine, I am the tongue it's my self. The body is mine, I am the body it's my self and the mind is mine, I am the mind it's my self.û
17. Then the wandering ascetic Vacchagotta got up from his seat approached the Blessed One exchanged friendly greetings and sat on a side.
18. Sitting on a side Vacchagotta said to the Blessed One: ßGood Gotama, is the world eternal?û
ßVaccha, it is not declared by me, `the world is eternal'.û
19. ßGood Gotama, is the world not eternal?û
ßVaccha, it is not declared by me `the world is not eternal'.û
20. ßGood Gotama, is the world limited?û
ßVaccha, it is not declared by me, `the world is limited'.û
21. ßGood Gotama, is the world not limited?û
ßVaccha, it is not declared by me, `the world is not limited'.û
22. ßGood Gotama, is the soul and body one?û
ßVaccha, it is not declared by me, `the soul and body.is oneû
23. ßGood Gotama, is the soul one and the body another?û
ßVaccha, it is not declared by me, `the soul is one and body another'.û
24. ßGood Gotama, the Thus Gone One is, after death?û
ßVaccha, it is not declared by me, `the Thus Gone One is, after death'.û
25. ßGood Gotama, the Thus Gone One is not after death?û
ßVaccha, it is also not declared by me, `the Thus Gone One is not after death'.û
26. ßGood Gotama, `the Thus Gone One is and is not after death'?û
ßVaccha, it is also not declared by me, `the Thus Gone One is and is not after death'.û
27. ßGood Gotama, the Thus Gone One, is not and neither not after death?û
ßVaccha, it is also not declared by me, `the Thus Gone One is not and neither not, after death'.û
28. ßGood Gotama, for what reason do the wandering ascetics of other sects when questioned declare the world is eternal, the world is not eternal, the world is limited, the world is not limited, the soul and the body is one, the soul is one and the body another, the Thus Gone One is after death, the Thus Gone is not after death, the Thus Gone One is and is not after death, the Thus Gone One neither is nor is not after death? Good Gotama, for what reason does the recluse Gotama when questioned not declare the world is eternal or the world is not eternal, the world is limited or the world is not limited, the soul and body is one or the soul is one and the body another, the Thus Gone One is after death or the Thus Gone is not after death or the Thus Gone One is and is not after death or the Thus Gone One neither is nor is not after death?û
29. ßVaccha, the wandering ascetics of other sects reflect the eye is mine, I am the eye it's my self. The ear is mine, I am the ear it's my self. The nose is mine, I am the nose it's my self. The tongue is mine, I am the tongue it's my self. The body is mine, I am the body it's my self and the mind is mine, I am the mind it's my self.
30. Vaccha, the Thus Gone One, worthy and rightfully enlightened does not reflect the eye is mine, I am the eye it's my self. The ear is mine, I am the ear it's my self. The nose is mine, I am the nose it's my self. The tongue is mine, I am the tongue it's my self. The body is mine, I am the body it's my self and the mind is mine, I am the mind it's my self.û
31. ßGood Gotama, it is surprising and wonderful how the essence, the words and even the letters of the Teacher and the disciple agree and express the same idea.
32. ßGood Gotama, here I approached the recluse Mahàmoggallàna and asked this same question and the recluse Mahàmoggallàna explained the meaning with these same words and phrases as good Gotama did. Good Gotama, it is wonderful and surprising how the words phrases and even the letters of the Teacher and disciple agree not disagreeing anywhere.û
43. 1. 8.
(8) Vaccho Ý The Wandering Ascetic Vaccha, or The Bonds
1. At one time the Blessed One was living in the deer park in Isipathana in Benares.
2. Then the wandering ascetic Vacchagotta approached the Blessed One exchanged friendly greetings and sat on a side
3. Sitting on a side the wandering ascetic Vacchagotta said to the Blessed One: ßGood Gotama, is the world eternal?û
ßVaccha, it is not declared by me `the world is eternal'.û
4. ßGood Gotama, is the world not eternal?û
ßVaccha, it is not declared by me, `the world is not eternal'.û
5. ßGood Gotama, is the world limited?û
ßVaccha, it is not declared by me, `the world is limited'.û
6. ßGood Gotama, is the world not limited?û
ßVaccha, it is not declared by me, `the world is not limited'.û
7. ßGood Gotama, is the soul and body one?û
ßVaccha, it is not declared by me, `the soul and body.is oneû
8. ßGood Gotama, is the soul one and the body another?û
ßVaccha, it is not declared by me, `the soul is one and the body another'.û
9. ßGood Gotama, the Thus Gone One is, after death?û
ßVaccha, it is not declared by me, `the Thus Gone One is, after death'.û
10. ßGood Gotama, the Thus Gone One is not after death?û
ßVaccha, it is also not declared by me, `the Thus Gone One is not after death'.û
11. ßGood Gotama, `the Thus Gone One is and is not after death'?û
ßVaccha, it is also not declared by me, `the Thus Gone One is and is not after death'.û
12. ßGood Gotama, the Thus Gone One is not and neither not, after death? û
ßVaccha, it is also not declared by me, `the Thus Gone One is not and neither not, after death'.û
13. ßGood Gotama, for what reason do the wandering ascetics of other sects when questioned declare the world is eternal, the world is not eternal, the world is limited, the world is not limited, the soul and body is one, the soul is one and the body another, the Thus Gone One is after death, the Thus Gone is not after death, the Thus Gone One is and is not after death, the Thus Gone One neither is nor is not after death?
14. ßVaccha, the wandering ascetics of other sects reflect, matter as oneself or a material self, or in self matter or in matter self. Reflect feelings as oneself or a feeling self, or in self feelings or in feelings self. Reflect perceptions as oneself or a perceiving self, or in self perceptions or in perceptions self. Reflect intentions as oneself or an intending self, or in self intentions or in intentions self. Reflect consciousness as oneself or a conscious self, or in self consciousness or in consciousness self. Therefore when the wandering ascetics are thus questioned they reply the world is eternal, not eternal, the world is limited, not limited, the Thus Gone One is, after death, the Thus Gone One is not after death, the Thus Gone One is and is not after death and the thus Gone One neither is, nor is not after death.
15. ßVaccha, the Thus Gone One, worthy and rightfully enlightened does not reflect, matter as oneself or a material self, or in self matter or in matter self. Does not reflect feelings as oneself or a feeling self, or in self feelings or in feelings self. Does not reflect perceptions as oneself or a perceiving self, or in self perceptions or in perceptions self. Does not reflect intentions as oneself or an intending self, or in self intentions or in intentions self. Does not reflect consciousness as oneself or a conscious self, or in self consciousness or in consciousness self. Therefore when the Thus Gone One when questioned does not declare the world is eternal, not eternal, the world is limited, not limited, the Thus Gone One is, after death, the Thus Gone One is not after death, the Thus Gone One is and is not after death, the thus Gone One neither is, nor is not after death.û
16. Then the wandering ascetic Vacchagotta got up from his seat and approached venerable Mahàmoggallàna exchanged friendly greetings and sat on a side.
17. Sitting on a side Vacchagotta said to venerable Mahàmoggallàna: ßGood Moggallàna, is the world eternal?û
ßVaccha, it is not declared by the Blessed One, `the world is eternal'.û
19. ßGood Moggallàna, is the world not eternal?û
ßVaccha, it is not declared by the Blessed One, `the world is not eternal'.û
20. ßGood Moggallàna, is the world limited?û
ßVaccha, it is not declared by the Blessed One, `the world is limited'.û
21. ßGood Moggallà, is the world not limited?û
ßVaccha, it is not declared by the Blessed One, `the world is not limited'.û
22. ßGood Moggallàna, is the soul and body one?û
ßVaccha, it is not declared by the Blessed One, `the soul and body are oneû
23. ßGood Moggallàna, is the soul one and the body another?û
ßVaccha, it is not declared by the Blessed One, `the soul is one and body another'.û
24. ßGood Moggallàna, the Thus Gone One is, after death?û
ßVaccha, it is not declared by the Blessed One, `the Thus Gone One is, after death'.û
25. ßGood Moggallàna, the Thus Gone One is not after death?û
ßVaccha, it is also not declared by the Blessed One, `the Thus Gone One is not after death'.û
26. ßGood Moggallàna, `the Thus Gone One is and is not after death'?û
ßVaccha, it is also not declared by the Blessed One, `the Thus Gone One is and is not after death'.û
27. ßGood Moggàllana, the Thus Gone One, is not and neither not after death?û
ßVaccha, it is also not declared by the Blessed One, `the Thus Gone One is not and neither not, after death'.û
28. ßGood Moggallàna, for what reason do the wandering ascetics of other sects when questioned declare the world is eternal, the world is not eternal, the world is limited, the world is not limited, the soul and the body is one, the soul is one and the body another, the Thus Gone One is after death, the Thus Gone is not after death, the Thus Gone One is and is not after death, the Thus Gone One neither is nor is not after death? Good Moggallànna, for what reason does the recluse Gotama when questioned not declare the world is eternal or the world is not eternal, the world is limited or the world is not limited, the soul and body is one or the soul is one and the body another, the Thus Gone One is after death or the Thus Gone is not after death or the Thus Gone One is and is not after death or the Thus Gone One neither is nor is not after death?û
29. ßVaccha, the wandering ascetics of other sects reflect, matter as oneself or a material self, or in self matter or in matter self. Reflect feelings as oneself or a feeling self, or in self feelings or in feelings self. Reflect perceptions as oneself or a perceiving self, or in self perceptions or in perceptions self. Reflect intentions as oneself or an intending self, or in self intentions or in intentions self. Reflect consciousness as oneself or a conscious self, or in self consciousness or in consciousness self. Therefore when the wandering ascetics are thus questioned they reply the world is eternal, not eternal, the world is limited, not limited, the Thus Gone One is, after death, the Thus Gone One is not after death, the Thus Gone One is and is not after death, the thus Gone One neither is, nor is not after death.
30. ßVaccha, the Thus Gone One, worthy and rightfully enlightened does not reflect, matter as oneself or a material self, or in self matter or in matter self. Does not reflect feelings as oneself or a feeling self, or in self feelings or in feelings self. Does not reflect perceptions as oneself or a perceiving self, or in self perceptions or in perceptions self. Does not reflect intentions as oneself or an intending self, or in self intentions or in intentions self. Does not reflect consciousness as oneself or a conscious self, or in self consciousness or in consciousness self. Therefore when the Thus Gone One is questioned he does not declare the world is eternal, not eternal, the world is limited, not limited, the Thus Gone One is, after death, the Thus Gone One is not after death, the Thus Gone One is and is not after death, the thus Gone One neither is, nor is not after death.û
31. ßGood Moggallàna, it is surprising and wonderful how the essence, the words and even the letters of the Teacher and the disciple agree and express the same idea.
32. ßGood Moggallàna, here I approached the recluse Gotama and asked this same question and the recluse Gotama explained the meaning with these same words and phrases as good Moggallàna did. Good Moggallàna, it is wonderful and surprising how the words phrases and even the letters of the Teacher and disciple agree does not disagree anywhere.û
43. 1. 9
(9) Kutuhalasàlà Ý The Common Room
1. At one time the Blessed One was living in the deer park in Isipathana in Benares.
2. Then the wandering ascetic Vacchagotta approached the Blessed One exchanged friendly greetings and sat on a side
3. Sitting on a side the wandering ascetic Vacchagotta said to the Blessed One: ßGood Gotama, one day a long time ago in the past many recluses and Brahmins and many wandering ascetics of various faiths when sitting in the common room this conversation arose among them.
4. ßThis Purana Kassapa, who has a large gathering and many followers, the teacher of the gathering, considered by many as a famous and good ford maker, when his disciples passed away, he declared their births, this one is born there and this one is born here. About his disciples the great men, who had attained excellence and the highest ideal, when they passed away too, he declared their births, this one is born there and this one is born here.
5. ßThis Makkhali Gosala too who has a large gathering and many followers, the teacher of the gathering, considered by many as a famous and good ford maker, when his disciples passed away, he declared their births, this one is born there and this one is born here. About his disciples the great men, who had attained excellence and the highest ideal, when they passed away too, he declared their births, this one is born there and this one is born here.
6. ßThis Nigaõña Nàthaputta too, who has a large gathering and many followers, the teacher of the gathering, considered by many as a famous and good ford maker, when his disciples passed away, he declared their births, this one is born there and this one is born here. About his disciples the great men, who had attained excellence and the highest ideal, when they passed away too, he declared their births, this one is born there and this one is born here.
7. ßThis Sa¤jaya Belaññhiputta too, who has a large gathering and many followers, the teacher of the gathering, considered by many as a famous and good ford maker, when his disciples passed away, he declared their births, this one is born there and this one is born here. About his disciples the great men, who had attained excellence and the highest ideal, when they passed away too, he declared their births, this one is born there and this one is born here.
8. ßThis Pakuddha Kaccayàna too, who has a large gathering and many followers, the teacher of the gathering, considered by many as a famous and good ford maker, when his disciples passed away, he declared their births, this one is born there and this one is born here. About his disciples the great men, who had attained excellence and the highest ideal, when they passed away too, he declared their births, this one is born there and this one is born here.
9. ßThis Ajitha Kesakambala too, who has a large gathering and many followers, the teacher of the gathering, considered by many as a famous and good ford maker, when his disciples passed away, he declared their births, this one is born there and this one is born here. About his disciples the great men, who had attained excellence and the highest ideal, when they passed away too, he declared their births, this one is born there and this one is born here.
10. ßThis recluse Gotama too, who has a large gathering and many followers, the teacher of the gathering, considered by many as a famous and good ford maker, when his disciples passed away, he declared their births, this one is born there and this one is born here. About his disciples the great men, who had attained excellence and the highest ideal, when they passed away he did not declare their births, this one is born there or this one is born here. Yet he declared they destroyed craving, turned from the bonds and rightfully understanding measuring made an end of unpleasantness.
11. ßGood Gotama, doubts and logical reasoning arose in me as to how I could know and experience the Teaching of the recluse Gotama?û
12. ßVaccha, it is suitable that you should doubt and reason logically. When you doubt, you reason out logically. Vaccha, with holding I point out birth, no birth without holding.
13. ßVaccha, just as fire burns supported by fuel, with holding there is birth, no birth without holding.û
14. ßGood Gotama, when fire is thrown by the wind, it goes even further, here good Gotama what could be pointed as the supportive condition?û
ßVaccha, when fire is thrown by the wind, it goes further, there I say the wind is the supportive condition.û
15. ßGood Gotama, at the time this body is laid down and the being is not born in another body, what is the supportive condition that good Gotama points to?û
ßVaccha, at the time this body is laid down and the being is not born in another body, I say the supportive condition is craving.û
43. 1. 10.
(10) ânando Ý Venerable ânanda, or There is Self
1. At one time the Blessed One was living in the deer park in Isipathana in Benares.
2. Then the wandering ascetic Vacchagotta approached the Blessed One exchanged friendly greetings and sat on a side
3. Sitting on a side the wandering ascetic Vacchagotta said to the Blessed One: ßGood Gotama, is there a soul?û
When this was asked the Blessed One became silent
ßGood Gotama, is there no soul?û
Again the Blessed One became silent
Then the wandering ascetic Vacchagotta got up from his seat and went away.
4. Soon after the wandering ascetic Vacchagotta had gone away, venerable ânanda said to the Blessed One: ßVenerable sir, why did the Blessed One not reply when the wandering ascetic Vacchagotta asked a question?û
5. ßânanda, if I replied `there is a soul' to the wandering ascetic Vacchagotta's question `is there a soul' I would be with the recluses and Brahmins who hold the view of eternity
6. ânanda, if I replied `there is no soul' to the wandering ascetic Vacchagotta's question `is there no soul' I would be with the recluses and Brahmins who hold the view of annihilation.
7. ânanda, if I replied `there is a soul' to the wandering ascetic Vacchagotta's question `is there a soul' wouldn't it be straightforwardly supporting knowledge `all thoughts lack soul.û
ßThat is not so, venerable sir.û
8. ânanda, if I replied `there is no soul' to the wandering ascetic Vacchagotta's question `is there no soul' Vacchagotta would be more deluded, `didn't I have a soul earlier, now it isn't!û
43. 1. 11.
(11) Sabhiyo Ý Venerable Sabhiya Kaccàna
1. At one time venerable Sabhiya Kaccàna lived in a house of bricks with his relations.
2. Then the wandering ascetic Vacchagotta approached venerable Sabhiya Kaccàna, exchanged friendly greetings and sat on a side.
3. Sitting on a side the wandering ascetic Vacchagotta said to venerable Sabhiya Kaccàna: ßGood Kaccàna, the Thus Gone One is, after death?û
ßVaccha, it is not declared by the Blessed One, `the Thus Gone One is, after death'.û
4. ßGood Kaccàna, the Thus Gone One is not after death?û
ßVaccha, it is also not declared by the Blessed One, `the Thus Gone One is not after death'.û
5. ßGood Kaccàna, `the Thus Gone One is and is not after death'?û
ßVaccha, it is also not declared by the Blessed One, `the Thus Gone One is and is not after death'.û
6. ßGood Kaccàna, the Thus Gone One, is not and neither not after death?û
ßVaccha, it is also not declared by the Blessed One, `the Thus Gone One is not and neither not, after death'.û
7. ßGood Kaccàna, when asked `the Thus Gone One is, after death, why was it said, it is not declared by the Blessed One, `the Thus Gone One is, after death'.û
8. ßGood Kaccàna, when asked `the Thus Gone One is not after death, why was it said, it is not declared by the Blessed One, `the Thus Gone One is not after death'.
9. ßGood Kaccàna, when asked, `the Thus Gone One is and is not after death, why was it said, it is also not declared by the Blessed One, `the Thus Gone One is and is not after death'
10. ßGood Kaccàna, when asked, the Thus Gone One, is not and neither not after death, why was it said it is also not declared by the Blessed One, `the Thus Gone One is not and neither not, after death'
11. ßGood Kaccana, why were these things not declared by the recluse Gotama?û
12. ßVaccha, the causes and reasons with which to point out, is material, immaterial, perceptive, non perceptive, neither perceptive nor non-perceptive have altogether and completely ceased without anything remaining so with what is he to be pointed material, immaterial or perceptive, non-perceptive or neither perceptive nor non-perceptive?û
13. ßKaccàna, how long have you gone forth?û
ßFriend, not long, three rains.û
14. ßFriend, he that has seen so much in such a short time, he must have seen a lot. There are no doubts, he must have gone beyond!û
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