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The Divine Net (DN1)

Dịch giả: sujato
Thông tin: Mã SuttaCentral: DN1

3.1.3. The Cosmos is Finite or Infinite

There are some ascetics and brahmins who speculate and theorize about size, and assert that the cosmos is finite or infinite on four grounds.⁸⁹

And what are the four grounds on which they rely?

It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as finite.⁹⁰

They say:

‘The cosmos is finite and restricted.

Why is that?

Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as finite.⁹¹

Because of this I know:

“The cosmos is finite and restricted.”’

This is the first ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.

And what is the second ground on which they rely?

They say:

‘The cosmos is infinite and unbounded.

The ascetics and brahmins who say that

the cosmos is finite are wrong.⁹³

The cosmos is infinite and unbounded.

Why is that?

Because of this I know:

“The cosmos is infinite and unbounded.”’

This is the second ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.

And what is the third ground on which they rely?

They say:

‘The cosmos is both finite and infinite.

The ascetics and brahmins who say that

the cosmos is finite are wrong,

and so are those who say that

the cosmos is infinite.

The cosmos is both finite and infinite.

Why is that?

Because of this I know:

“The cosmos is both finite and infinite.”’

This is the third ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.

And what is the fourth ground on which they rely?

It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective:

‘The cosmos is neither finite nor infinite.⁹⁵

The ascetics and brahmins who say that

the cosmos is finite are wrong,

as are those who say that

the cosmos is infinite,

and also those who say that

the cosmos is both finite and infinite.

The cosmos is neither finite nor infinite.’

This is the fourth ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.

These are the four grounds on which those ascetics and brahmins assert that the cosmos is finite or infinite.

Any ascetics and brahmins who assert that the cosmos is finite or infinite do so on one or other of these four grounds. Outside of this there is none.

The Realized One understands this:

‘If you hold on to and attach to these grounds for views it leads to such a destiny in the next life.’

He understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself.

Having truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed by not grasping.

These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.

3.1.4. Endless Flip-floppers

There are some ascetics and brahmins who are endless flip-floppers. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops on four grounds.⁹⁶

And what are the four grounds on which they rely?

It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful.⁹⁷

They think:

‘I don’t truly understand what is skillful and what is unskillful.

If I were to declare that something was skillful or unskillful I might be wrong.

That would be stressful for me,

and that stress would be an obstacle.’

So from fear and disgust with false speech they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:⁹⁸

‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’⁹⁹

This is the first ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops.

And what is the second ground on which they rely?

It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful.

They think:

‘I don’t truly understand what is skillful and what is unskillful.

If I were to declare that something was skillful or unskillful I might feel desire or greed or hate or aversion.¹⁰⁰

That would be grasping on my part.

That would be stressful for me,

and that stress would be an obstacle.’

So from fear and disgust with grasping they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:

‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’

This is the second ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops.

And what is the third ground on which they rely?

It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful.

They think:

‘I don’t truly understand what is skillful and what is unskillful.

Suppose I were to declare that something was skillful or unskillful.

There are astute ascetics and brahmins who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect.¹⁰¹

They might pursue, press, and grill me about that.

I’d be stumped by such a grilling.

That would be stressful for me,

and that stress would be an obstacle.’

So from fear and disgust with examination they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:

‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’

This is the third ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops.

And what is the fourth ground on which they rely?

It’s when some ascetic or brahmin is dull and stupid.¹⁰²

Because of that, whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:

‘Suppose you were to ask me whether there is another world. If I believed that to be the case, I would say so.¹⁰³

But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.

Suppose you were to ask me whether there is no other world …¹⁰⁴

whether there both is and is not another world …¹⁰⁵

whether there neither is nor is not another world …¹⁰⁶

whether there are beings who are reborn spontaneously …¹⁰⁷

whether there are not beings who are reborn spontaneously …¹⁰⁸

whether there both are and are not beings who are reborn spontaneously …¹⁰⁹

whether there neither are nor are not beings who are reborn spontaneously …¹¹⁰

whether there is fruit and result of good and bad deeds …¹¹¹

whether there is no fruit and result of good and bad deeds …¹¹²

whether there both is and is not fruit and result of good and bad deeds …¹¹³

whether there neither is nor is not fruit and result of good and bad deeds …¹¹⁴

whether a realized one still exists after death …¹¹⁵

whether a realized one no longer exists after death …¹¹⁶

whether a realized one both still exists and no longer exists after death …¹¹⁷

whether a realized one neither still exists nor no longer exists after death. If I believed that to be the case, I would say so.¹¹⁸

But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’

This is the fourth ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops.

These are the four grounds on which those ascetics and brahmins who are flip-floppers resort to verbal flip-flops and endless flip-flops whenever they’re asked a question.

Any ascetics and brahmins who resort to verbal flip-flops and endless flip-flops do so on one or other of these four grounds. Outside of this there is none.

The Realized One understands this …

And those who genuinely praise the Realized One would rightly speak of these things.

3.1.5. Doctrines of Anomalous Origination

There are some ascetics and brahmins who speculate and theorize about anomalous origination. They assert that the self and the cosmos arose anomalously on two grounds.¹¹⁹

And what are the two grounds on which they rely?

There are gods named ‘non-percipient beings’.¹²⁰

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

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

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

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.

They say:

‘The self and the cosmos arose anomalously.

Why is that?

Because formerly I didn’t exist, whereas now, having not existed, I’ve transformed into the state of existing.’¹²¹

This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose anomalously.

And what is the second ground on which they rely?

It’s when some ascetic or brahmin relies on logic and inquiry.

They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective:

‘The self and the cosmos arose anomalously.’

This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose anomalously.

These are the two grounds on which those ascetics and brahmins who speculate and theorize about anomalous origination assert that the self and the cosmos arose anomalously.

Any ascetics and brahmins who speculate and theorize about anomalous origination do so on one or other of these two grounds. Outside of this there is none.

The Realized One understands this …

And those who genuinely praise the Realized One would rightly speak of these things.

These are the eighteen grounds on which those ascetics and brahmins who speculate and theorize about the first beginning propose various hypotheses concerning the first beginning.¹²²

Any ascetics and brahmins who speculate and theorize about the first beginning do so on one or other of these eighteen grounds. Outside of this there is none.

The Realized One understands this:

‘If you hold on to and attach to these grounds for views it leads to such a destiny in the next life.’

He understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself.

Having truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed by not grasping.

The second recitation section.

3.2. Theories About the Final End

There are some ascetics and brahmins who speculate and theorize about the final end, and propose various hypotheses concerning the final end on forty-four grounds.¹²³

And what are the forty-four grounds on which they rely?

3.2.1. Percipient Life After Death

There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a percipient form on sixteen grounds.¹²⁴

And what are the sixteen grounds on which they rely?

They assert: ‘The self is healthy and percipient after death, and it is formed …¹²⁵

formless …

both formed and formless …

neither formed nor formless …

finite …

infinite …

both finite and infinite …

neither finite nor infinite …

of unified perception …

of diverse perception …

of limited perception …

of limitless perception …

experiences nothing but happiness …

experiences absolute suffering …

experiences both happiness and suffering …

experiences neither happiness nor suffering.’

These are the sixteen grounds on which those ascetics and brahmins assert that the self lives on after death in a percipient form.

Any ascetics and brahmins who assert that the self lives on after death in a percipient form do so on one or other of these sixteen grounds. Outside of this there is none.

The Realized One understands this …

And those who genuinely praise the Realized One would rightly speak of these things.

3.2.2. Non-Percipient Life After Death

There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a non-percipient form on eight grounds.

And what are the eight grounds on which they rely?

They assert: ‘The self is healthy and non-percipient after death, and it is formed …¹²⁶

formless …

both formed and formless …

neither formed nor formless …

finite …

infinite …

both finite and infinite …

neither finite nor infinite.’

These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a non-percipient form.

Any ascetics and brahmins who assert that the self lives on after death in a non-percipient form do so on one or other of these eight grounds. Outside of this there is none.

The Realized One understands this …

And those who genuinely praise the Realized One would rightly speak of these things.

3.2.3. Neither Percipient Nor Non-Percipient Life After Death

There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a neither percipient nor non-percipient form on eight grounds.¹²⁷

And what are the eight grounds on which they rely?

They assert: ‘The self is healthy and neither percipient nor non-percipient after death, and it is formed …

formless …

both formed and formless …

neither formed nor formless …

finite …

infinite …

both finite and infinite …

neither finite nor infinite.’

These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a neither percipient nor non-percipient form.

Any ascetics and brahmins who assert that the self lives on after death in a neither percipient nor non-percipient form do so on one or other of these eight grounds. Outside of this there is none.

The Realized One understands this …

And those who genuinely praise the Realized One would rightly speak of these things.

3.2.4. Annihilationism

There are some ascetics and brahmins who are annihilationists. They assert the annihilation, eradication, and nonexistence of an existing being on seven grounds.¹²⁸

And what are the seven grounds on which they rely?

There are some ascetics and brahmins who have this doctrine and view:

‘This self is formed, made up of the four principal states, and produced by mother and father. Since it’s annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’¹²⁹

That is how some assert the annihilation of an existing being.

But someone else says to them:

‘That self of which you speak does exist, I don’t deny it.¹³⁰

But that’s not how this self becomes rightly annihilated.

There is another self that is heavenly, formed, sensual, consuming edible food.¹³¹

You don’t know or see that.

But I know it and see it.

Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’¹³²

That is how some assert the annihilation of an existing being.

But someone else says to them:

‘That self of which you speak does exist, I don’t deny it.

But that’s not how this self becomes rightly annihilated.

There is another self that is heavenly, formed, mind-made, whole in its major and minor limbs, not deficient in any faculty.¹³³

You don’t know or see that.

But I know it and see it.

Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’

That is how some assert the annihilation of an existing being.

But someone else says to them:

‘That self of which you speak does exist, I don’t deny it.

But that’s not how this self becomes rightly annihilated.

There is another self which has gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, it’s reborn in the dimension of infinite space.¹³⁴

You don’t know or see that.

But I know it and see it.

Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’¹³⁵

That is how some assert the annihilation of an existing being.

But someone else says to them:

‘That self of which you speak does exist, I don’t deny it.

But that’s not how this self becomes rightly annihilated.

There is another self which has gone totally beyond the dimension of infinite space. Aware that “consciousness is infinite”, it’s reborn in the dimension of infinite consciousness.

You don’t know or see that.

But I know it and see it.

Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’

That is how some assert the annihilation of an existing being.

But someone else says to them:

‘That self of which you speak does exist, I don’t deny it.

But that’s not how this self becomes rightly annihilated.

There is another self that has gone totally beyond the dimension of infinite consciousness. Aware that “there is nothing at all”, it’s been reborn in the dimension of nothingness.

You don’t know or see that.

But I know it and see it.

Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’

That is how some assert the annihilation of an existing being.

But someone else says to them:

‘That self of which you speak does exist, I don’t deny it.

But that’s not how this self becomes rightly annihilated.

There is another self that has gone totally beyond the dimension of nothingness. Aware that “this is peaceful, this is sublime”, it passes on to the dimension of neither perception nor non-perception.¹³⁶

You don’t know or see that.

But I know it and see it.

Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’

That is how some assert the annihilation of an existing being.

These are the seven grounds on which those ascetics and brahmins assert the annihilation, eradication, and nonexistence of an existing being.

Any ascetics and brahmins who assert the annihilation, eradication, and nonexistence of an existing being do so on one or other of these seven grounds. Outside of this there is none.

The Realized One understands this …

And those who genuinely praise the Realized One would rightly speak of these things.

3.2.5. Extinguishment of Suffering in This Life

There are some ascetics and brahmins who speak of extinguishment in this life. They assert ultimate extinguishment for an existing being in this life on five grounds.¹³⁷

And what are the five grounds on which they rely?

There are some ascetics and brahmins who have this doctrine and view:

‘When this self amuses itself, supplied and provided with the five kinds of sensual stimulation, that’s how this self attains ultimate extinguishment in this life.’¹³⁸

That is how some assert ultimate extinguishment for an existing being in this life.

But someone else says to them:

‘That self of which you speak does exist, I don’t deny it.

But that’s not how this self attains ultimate extinguishment in this life.

Why is that?

Because sensual pleasures are impermanent, suffering, and perishable. Their decay and perishing give rise to sorrow, lamentation, pain, sadness, and distress.¹³⁹

Quite secluded from sensual pleasures, secluded from unskillful qualities, this self enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. That’s how this self attains ultimate extinguishment in this life.’¹⁴⁰

That is how some assert ultimate extinguishment for an existing being in this life.

But someone else says to them:

‘That self of which you speak does exist, I don’t deny it.

But that’s not how this self attains ultimate extinguishment in this life.¹⁴¹

Why is that?

Because the placing of the mind and the keeping it connected there are coarse.¹⁴²

But when the placing of the mind and keeping it connected are stilled, this self enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. That’s how this self attains ultimate extinguishment in this life.’

That is how some assert ultimate extinguishment for an existing being in this life.

But someone else says to them:

‘That self of which you speak does exist, I don’t deny it.

But that’s not how this self attains ultimate extinguishment in this life.

Why is that?

Because the rapture and emotional elation there are coarse.

But with the fading away of rapture, this self enters and remains in the third absorption, where it meditates with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”. That’s how this self attains ultimate extinguishment in this life.’

That is how some assert ultimate extinguishment for an existing being in this life.

But someone else says to them:

‘That self of which you speak does exist, I don’t deny it.

But that’s not how this self attains ultimate extinguishment in this life.

Why is that?

Because mentally partaking in that as ‘blissful’ is said to be coarse.¹⁴³

But with the giving up of pleasure and pain and the disappearance of former happiness and sadness, this self enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how this self attains ultimate extinguishment in this life.’

That is how some assert ultimate extinguishment for an existing being in this life.

These are the five grounds on which those ascetics and brahmins assert ultimate extinguishment for an existing being in this life.

Any ascetics and brahmins who assert ultimate extinguishment for an existing being in this life do so on one or other of these five grounds. Outside of this there is none.¹⁴⁴

The Realized One understands this …

And those who genuinely praise the Realized One would rightly speak of these things.

These are the forty-four grounds on which those ascetics and brahmins who speculate and theorize about the final end propose various hypotheses concerning the final end.

Any ascetics and brahmins who speculate and theorize about the final end do so on one or other of these forty-four grounds. Outside of this there is none.

The Realized One understands this …

And those who genuinely praise the Realized One would rightly speak of these things.

These are the sixty-two grounds on which those ascetics and brahmins who speculate and theorize about the first beginning and the final end propose various hypotheses concerning the first beginning and the final end.

Any ascetics and brahmins who speculate and theorize about the first beginning or the final end do so on one or other of these sixty-two grounds. Outside of this there is none.

The Realized One understands this:

‘If you hold on to and attach to these grounds for views it leads to such a destiny in the next life.’¹⁴⁵

He understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself.

Having truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed by not grasping.

4. The Grounds For Assertions About the Self and the Cosmos

4.1. Anxiety and Evasiveness

Now, these things are only the feeling of those who do not know or see, the anxiety and evasiveness of those under the sway of craving. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds …¹⁴⁶

partially eternal on four grounds …

finite or infinite on four grounds …

or they resort to flip-flops on four grounds …

or they assert that the self and the cosmos arose anomalously on two grounds …

they speculate and theorize about the first beginning on these eighteen grounds …

or they assert that the self lives on after death in a percipient form on sixteen grounds …

or that the self lives on after death in a non-percipient form on eight grounds …

or that the self lives on after death in a neither percipient nor non-percipient form on eight grounds …

or they assert the annihilation of an existing being on seven grounds …

or they assert ultimate extinguishment for an existing being in this life on five grounds …

they speculate and theorize about the final end on these forty-four grounds …

When those ascetics and brahmins speculate and theorize about the first beginning and the final end on these sixty-two grounds, these things are only the feeling of those who do not know or see, the anxiety and evasiveness of those under the sway of craving.

4.2. Dependent On contact

Now, these things are dependent on contact. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds …¹⁴⁷