Mahanidanasutta 32.1-11
Mahānidānasutta 32.1-11
- Language
- Pāli
32.1
Yato kho, ānanda, bhikkhu neva vedanaṃ attānaṃ samanupassati, nopi appaṭisaṃvedanaṃ attānaṃ samanupassati, nopi ‘attā me vediyati, vedanādhammo hi me attā’ti samanupassati.
When a mendicant does not regard feeling as self; does not regard self as not experiencing feeling; and does not regard it thus: ‘my self feels, for my self is liable to feel’—
32.2
So evaṃ na samanupassanto na ca kiñci loke upādiyati,
not regarding in this way, they don’t grasp at anything in the world.
32.3
anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati,
Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.
32.4
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’
32.5
Evaṃ vimuttacittaṃ kho, ānanda, bhikkhuṃ yo evaṃ vadeyya:
It wouldn’t be appropriate to say that a mendicant whose mind is freed like this holds the following views:
32.6
‘hoti tathāgato paraṃ maraṇā itissa diṭṭhī’ti, tadakallaṃ.
‘A realized one still exists after death’;
32.7
‘Na hoti tathāgato paraṃ maraṇā itissa diṭṭhī’ti, tadakallaṃ.
‘A realized one no longer exists after death’;
32.8
‘Hoti ca na ca hoti tathāgato paraṃ maraṇā itissa diṭṭhī’ti, tadakallaṃ.
‘A realized one both still exists and no longer exists after death’;
32.9
‘Neva hoti na na hoti tathāgato paraṃ maraṇā itissa diṭṭhī’ti, tadakallaṃ.
‘A realized one neither still exists nor no longer exists after death’.
32.10
Taṃ kissa hetu?
Why is that?
32.11
Yāvatā, ānanda, adhivacanaṃ yāvatā adhivacanapatho, yāvatā nirutti yāvatā niruttipatho, yāvatā paññatti yāvatā paññattipatho, yāvatā paññā yāvatā paññāvacaraṃ, yāvatā vaṭṭaṃ, yāvatā vaṭṭati, tadabhiññāvimutto bhikkhu, tadabhiññāvimuttaṃ bhikkhuṃ ‘na jānāti na passati itissa diṭṭhī’ti, tadakallaṃ.
A mendicant is freed by directly knowing this: how far labeling and the scope of labeling extend; how far definition and the scope of definition extend; how far description and the scope of description extend; how far wisdom and the sphere of wisdom extend; how far the cycle of rebirths and its continuation extend. It wouldn’t be appropriate to say that a mendicant freed by directly knowing this holds the view: ‘There is no such thing as knowing and seeing.’
Translations (4)
- Большое наставление об обусловленности — Russian
- Dugi govor o uzročnosti — sr
- The Great Discourse on Causation — English
- Die große Lehrrede über das Kausalprinzip — German
Commentaries (1)
- Sumaṅgalavilāsinī — Buddhaghosa, Pāli