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Numbered Discourses 3.61 – Aṅguttara Nikāya 3.61
7. The Great Chapter – 7. Mahāvagga
AN 3.61 Sectarian Tenets – Titthāyatanasutta
1.1
“Bhikkhū, these three sectarian tenets—as pursued, pressed, and grilled by the astute—when taken to their conclusion, end with inaction.
“Tīṇimāni, bhikkhave, titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti.
1.2
What three?
Katamāni tīṇi?
1.3
There are some ascetics and brahmins who have this doctrine and view:
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
1.4
‘Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds.’
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti.
1.5
There are some ascetics and brahmins who have this doctrine and view:
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
1.6
‘Everything this individual experiences—pleasurable, painful, or neutral—is because of the Lord God’s creation.’
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti.
1.7
There are some ascetics and brahmins who have this doctrine and view:
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
1.8
‘Everything this individual experiences—pleasurable, painful, or neutral—has no cause or reason.’
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti.
2.1
Regarding this, I went up to the ascetics and brahmins whose view is that
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
2.2
everything that is experienced is because of past deeds, and I said to them:
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
2.3
‘Is it really true that this is the venerables’ view?’
‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino:
2.4
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū”’ti?
2.5
And they answered, ‘Yes’.
Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.
2.6
I said to them:
Tyāhaṁ evaṁ vadāmi:
2.7
‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of past deeds.’
‘tenahāyasmanto pāṇātipātino bhavissanti pubbekatahetu, adinnādāyino bhavissanti pubbekatahetu, abrahmacārino bhavissanti pubbekatahetu, musāvādino bhavissanti pubbekatahetu, pisuṇavācā bhavissanti pubbekatahetu, pharusavācā bhavissanti pubbekatahetu, samphappalāpino bhavissanti pubbekatahetu, abhijjhāluno bhavissanti pubbekatahetu, byāpannacittā bhavissanti pubbekatahetu, micchādiṭṭhikā bhavissanti pubbekatahetu’.
3.1
Those who believe that past deeds are the most important thing have no enthusiasm or effort, no idea that there are things that should and should not be done.
Pubbekataṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti.
3.2
Since they don’t acknowledge as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics.
Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo.
3.3
This is my first legitimate refutation of the ascetics and brahmins who have this doctrine and view.
Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu paṭhamo sahadhammiko niggaho hoti.
4.1
Regarding this, I went up to the ascetics and brahmins whose view is that
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
4.2
everything that is experienced is because of the Lord God’s creation, and I said to them:
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
4.3
‘Is it really true that this is the venerables’ view?’
‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino—
4.4
yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti?
4.5
And they answered, ‘Yes’.
Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.
4.6
I said to them:
Tyāhaṁ evaṁ vadāmi:
4.7
‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of the Lord God’s creation.’
‘tenahāyasmanto pāṇātipātino bhavissanti issaranimmānahetu, adinnādāyino bhavissanti issaranimmānahetu, abrahmacārino bhavissanti issaranimmānahetu, musāvādino bhavissanti issaranimmānahetu, pisuṇavācā bhavissanti issaranimmānahetu, pharusavācā bhavissanti issaranimmānahetu, samphappalāpino bhavissanti issaranimmānahetu, abhijjhāluno bhavissanti issaranimmānahetu, byāpannacittā bhavissanti issaranimmānahetu, micchādiṭṭhikā bhavissanti issaranimmānahetu’.
5.1
Those who believe that the Lord God’s creative power is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done.
Issaranimmānaṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti.
5.2
Since they don’t acknowledge as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics.
Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo.
5.3
This is my second legitimate refutation of the ascetics and brahmins who have this doctrine and view.
Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu dutiyo sahadhammiko niggaho hoti.
6.1
Regarding this, I went up to the ascetics and brahmins whose view is that
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
6.2
everything that is experienced has no cause or reason, and I said to them:
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
6.3
‘Is it really true that this is the venerables’ view?’
‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino—
6.4
yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti?
6.5
And they answered, ‘Yes’.
Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.
6.6
I said to them:
Tyāhaṁ evaṁ vadāmi:
6.7
‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all without cause or reason.’
‘tenahāyasmanto pāṇātipātino bhavissanti ahetuappaccayā …pe… micchādiṭṭhikā bhavissanti ahetuappaccayā’”.
7.1
Those who believe that the absence of cause or reason is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done.
Ahetuappaccayaṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti.
7.2
Since they don’t acknowledge as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics.
Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo.
7.3
This is my third legitimate refutation of the ascetics and brahmins who have this doctrine and view.
Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu tatiyo sahadhammiko niggaho hoti.
8.1
These are the three sectarian tenets—as pursued, pressed, and grilled by the astute—which, when taken to their conclusion, end with inaction.
Imāni kho, bhikkhave, tīṇi titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti.
9.1
But the Dhamma that I’ve taught is irrefutable, uncorrupted, beyond reproach, and not scorned by sensible ascetics and brahmins.
Ayaṁ kho pana, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
9.2
What is the Dhamma that I’ve taught?
Katamo ca, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi?
9.3
‘These are the six elements’: this is the Dhamma I’ve taught …
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
9.4
‘These are the six fields of contact’: this is the Dhamma I’ve taught …
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
9.5
‘These are the eighteen mental preoccupations’: this is the Dhamma I’ve taught …
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
9.6
‘These are the four noble truths’: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.
Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
10.1
‘“These are the six elements”: this is the Dhamma I’ve taught …’
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.
10.2
That’s what I said,
Iti kho panetaṁ vuttaṁ.
10.3
but why did I say it?
Kiñcetaṁ paṭicca vuttaṁ?
10.4
There are these six elements:
Chayimā, bhikkhave, dhātuyo—
10.5
the elements of earth, water, fire, air, space, and consciousness.
pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.
10.6
‘“These are the six elements”: this is the Dhamma I’ve taught …’
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.
10.7
That’s what I said, and this is why I said it.
Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
11.1
‘“These are the six fields of contact”: this is the Dhamma I’ve taught …’
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.
11.2
That’s what I said,
Iti kho panetaṁ vuttaṁ.
11.3
but why did I say it?
Kiñcetaṁ paṭicca vuttaṁ?
11.4
There are these six fields of contact:
Chayimāni, bhikkhave, phassāyatanāni—
11.5
eye, ear, nose, tongue, body, and mind contact.
cakkhu phassāyatanaṁ, sotaṁ phassāyatanaṁ, ghānaṁ phassāyatanaṁ, jivhā phassāyatanaṁ, kāyo phassāyatanaṁ, mano phassāyatanaṁ.
11.6
‘“These are the six fields of contact”: this is the Dhamma I’ve taught …’
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.
11.7
That’s what I said, and this is why I said it.
Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
12.1
‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.
12.2
This is what I said,
Iti kho panetaṁ vuttaṁ.
12.3
but why did I say it?
Kiñcetaṁ paṭicca vuttaṁ?
12.4
Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity.
Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati domanassaṭṭhāniyaṁ rūpaṁ upavicarati upekkhāṭṭhāniyaṁ rūpaṁ upavicarati,
12.5
Hearing a sound with the ear …
sotena saddaṁ sutvā …
12.6
Smelling an odor with the nose …
ghānena gandhaṁ ghāyitvā …
12.7
Tasting a flavor with the tongue …
jivhāya rasaṁ sāyitvā …
12.8
Feeling a touch with the body …
kāyena phoṭṭhabbaṁ phusitvā …
12.9
Becoming conscious of a thought with the mind, one is preoccupied with a thought that’s a basis for happiness or sadness or equanimity.
manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati domanassaṭṭhāniyaṁ dhammaṁ upavicarati upekkhāṭṭhāniyaṁ dhammaṁ upavicarati.
12.10
‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.
12.11
That’s what I said, and this is why I said it.
Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
13.1
‘“These are the four noble truths”: this is the Dhamma I’ve taught …’
Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.
13.2
That’s what I said,
Iti kho panetaṁ vuttaṁ.
13.3
but why did I say it?
Kiñcetaṁ paṭicca vuttaṁ?
13.4
Supported by the six elements, an embryo is conceived.
Channaṁ, bhikkhave, dhātūnaṁ upādāya gabbhassāvakkanti hoti;
13.5
When it is conceived, there are name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling.
okkantiyā sati nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā.
13.6
It’s for one who feels that I declare: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Vediyamānassa kho panāhaṁ, bhikkhave, idaṁ dukkhanti paññapemi, ayaṁ dukkhasamudayoti paññapemi, ayaṁ dukkhanirodhoti paññapemi, ayaṁ dukkhanirodhagāminī paṭipadāti paññapemi.
14.1
And what is the noble truth of suffering?
Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ?
14.2
Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
Jātipi dukkhā, jarāpi dukkhā, (…) maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ. Saṅkhittena pañcupādānakkhandhā dukkhā.
14.3
This is called the noble truth of suffering.
Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.
15.1
And what is the noble truth of the origin of suffering?
Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ?
15.2
Ignorance is a condition for saṅkhāra.
Avijjāpaccayā saṅkhārā,
15.3
Saṅkhāra are a condition for consciousness.
saṅkhārapaccayā viññāṇaṁ,
15.4
Consciousness is a condition for name and form.
viññāṇapaccayā nāmarūpaṁ,
15.5
Name and form are conditions for the six sense fields.
nāmarūpapaccayā saḷāyatanaṁ,
15.6
The six sense fields are conditions for contact.
saḷāyatanapaccayā phasso,
15.7
Contact is a condition for feeling.
phassapaccayā vedanā,
15.8
Feeling is a condition for craving.
vedanāpaccayā taṇhā,
15.9
Craving is a condition for grasping.
taṇhāpaccayā upādānaṁ,
15.10
Grasping is a condition for continued existence.
upādānapaccayā bhavo,
15.11
Continued existence is a condition for rebirth.
bhavapaccayā jāti,
15.12
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
15.13
That is how this entire mass of suffering originates.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
15.14
This is called the noble truth of the origin of suffering.
Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ.
16.1
And what is the noble truth of the cessation of suffering?
Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ?
16.2
When ignorance fades away and ceases with nothing left over, saṅkhāra cease.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,
16.3
When saṅkhāra cease, consciousness ceases.
saṅkhāranirodhā viññāṇanirodho,
16.4
When consciousness ceases, name and form cease.
viññāṇanirodhā nāmarūpanirodho,
16.5
When name and form cease, the six sense fields cease.
nāmarūpanirodhā saḷāyatananirodho,
16.6
When the six sense fields cease, contact ceases.
saḷāyatananirodhā phassanirodho,
16.7
When contact ceases, feeling ceases.
phassanirodhā vedanānirodho,
16.8
When feeling ceases, craving ceases.
vedanānirodhā taṇhānirodho,
16.9
When craving ceases, grasping ceases.
taṇhānirodhā upādānanirodho,
16.10
When grasping ceases, continued existence ceases.
upādānanirodhā bhavanirodho,
16.11
When continued existence ceases, rebirth ceases.
bhavanirodhā jātinirodho,
16.12
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
16.13
That is how this entire mass of suffering ceases.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
16.14
This is called the noble truth of the cessation of suffering.
Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ.
17.1
And what is the noble truth of the practice that leads to the cessation of suffering?
Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?
17.2
It is simply this noble eightfold path, that is:
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—
17.3
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi.
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
17.4
This is called the noble truth of the practice that leads to the cessation of suffering.
Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.
17.5
‘“These are the four noble truths”: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.’
‘Imāni cattāri ariyasaccānī’ti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.
17.6
That’s what I said, and this is why I said it.”
Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.
17.7
Paṭhamaṁ.