Pathikasutta 2.20.1-22

2.20.1

Santi, bhaggava, eke samaṇabrāhmaṇā adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapenti.

There are some ascetics and brahmins who describe the origin of the world in their denomination as having arisen as an anomaly.

2.20.2

Tyāhaṃ upasaṅkamitvā evaṃ vadāmi:

I go up to them and say,

2.20.3

‘saccaṃ kira tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti?

‘Is it really true that this is the venerables’ view?’

2.20.4

Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti.

And they answer, ‘Yes’.

2.20.5

Tyāhaṃ evaṃ vadāmi:

I say to them,

2.20.6

‘kathaṃvihitakaṃ pana tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti?

‘But how do you describe in your denomination that the origin of the world came about anomalously?’

2.20.7

Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti.

But they are stumped by my question, and they even question me in return.

2.20.8

Tesāhaṃ puṭṭho byākaromi:

So I answer them,

2.20.9

‘Santāvuso, asaññasattā nāma devā.

‘Reverends, there are gods named “non-percipient beings”.

2.20.10

Saññuppādā ca pana te devā tamhā kāyā cavanti.

When perception arises they pass away from that host of gods.

2.20.11

Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati.

It’s possible that one of those beings passes away from that host and is reborn in this place.

2.20.12

Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati.

Having done so, they go forth from the lay life to homelessness.

2.20.13

Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ saññuppādaṃ anussarati, tato paraṃ nānussarati’.

By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect the arising of perception, but no further.

2.20.14

So evamāha:

They say,

2.20.15

‘adhiccasamuppanno attā ca loko ca.

“The self and the cosmos arose anomalously.

2.20.16

Taṃ kissa hetu?

Why is that?

2.20.17

Ahañhi pubbe nāhosiṃ, somhi etarahi ahutvā santatāya pariṇato’ti.

Because formerly I didn’t exist, whereas now, having not existed, I’ve transformed into the state of existing.”

2.20.18

‘Evaṃvihitakaṃ no tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti?

Is this how you describe in your denomination that the origin of the world came about anomalously?’

2.20.19

Te evamāhaṃsu:

They say,

2.20.20

‘evaṃ kho no, āvuso gotama, sutaṃ yathevāyasmā gotamo āhā’ti.

‘That is what we have heard, Reverend Gotama, just as you say.’

2.20.21

Aggaññañcāhaṃ, bhaggava, pajānāmi tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā.

I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized quenching within myself. Directly knowing this, the Realized One does not come to ruin.

2.20.22

Yadabhijānaṃ tathāgato no anayaṃ āpajjati.