Dighanikaya 28.156

28.156

Amutrāsiṃ evaṃnāmoti eko pubbenivāsaṃ anussaranto nāmagottaṃ pariyādiyamāno gacchati. Eko suddhakhandheyeva anussarati, eko hi sakkoti, eko na sakkoti. Tattha yo sakkoti, tassa vasena aggahetvā asakkontassa vasena gahitaṃ. Asakkonto pana kiṃ karoti? Suddhakhandheyeva anussaranto gantvā anekajātisatasahassamatthake ṭhatvā nāmagottaṃ pariyādiyamāno otarati. Taṃ dassento evaṃnāmotiādimāha. So evamāhāti so diṭṭhigatiko evamāha. Tattha kiñcāpi sassatoti vatvā ‘‘te ca sattā saṃsarantī’’ti vadantassa vacanaṃ pubbāparaviruddhaṃ hoti. Diṭṭhigatikattā panesa etaṃ na sallakkhesi. Diṭṭhigatikassa hi ṭhānaṃ vā niyamo vā natthi. Imaṃ gahetvā imaṃ vissajjeti, imaṃ vissajjetvā imaṃ gaṇhātīti brahmajāle vitthāritamevetaṃ. Ayaṃ tatiyo sassatavādoti thero lābhisseva vasena tayo sassatavāde āha. Bhagavatā pana takkīvādampi gahetvā brahmajāle cattāro vuttā. Etesaṃ pana tiṇṇaṃ vādānaṃ vitthārakathā brahmajāle (dī. ni. aṭṭha. 1.30) vuttanayeneva veditabbā. Sesamidhāpi purimanayeneva vitthāretabbaṃ.

"There I was of such a name": one person, recollecting past lives, proceeds exhausting [all the details of] name and clan. Another recollects only pure aggregates, for one is able, while another is not able. There, it is not taken according to the one who is able, but is taken according to the one who is unable. But what does the one who is unable do? Recollecting only pure aggregates, he proceeds, and having stood at the head of many hundreds of thousands of births, he descends, taking up name and clan. Showing that, he said "of such a name", and so forth. "He says thus": that holder of wrong view speaks in this way. There, although having said "it is eternal", the speech of one saying "and those beings transmigrate" is mutually contradictory from beginning to end. However, because of being a holder of wrong view, he does not notice this. For a holder of wrong view has no fixed stand or consistency. He grasps this and lets go of that, lets go of that and grasps this; this has already been explained in detail in the Brahmajāla. "This is the third eternalist doctrine": the elder stated the three eternalist doctrines based solely on one who attains [this through meditation]. But the Blessed One, including also the theorist's doctrine, stated four in the Brahmajāla. The detailed explanation of these three doctrines, however, should be understood in the manner stated in the Brahmajāla. The rest here also should be expanded in the manner previously stated.