English
‘The self and the world are neither eternal nor not eternal, this alone is truth, anything else is delusion.’ ‘The self and the world are self-made, this alone is truth, anything else is delusion.’ ‘The self and the world are made by another, this alone is truth, anything else is delusion.’ ‘The self and the world are both self-made and made by another, this alone is truth, anything else is delusion.’ ‘The self and the world are neither self-made nor made by another, but arisen by chance, this alone is truth, anything else is delusion.’ ‘Pleasure and pain are eternal, this alone is truth, anything else is delusion.’ ‘Pleasure and pain are not eternal, this alone is truth, anything else is delusion.’ ‘Pleasure and pain are both eternal and not eternal, this alone is truth, anything else is delusion.’ ‘Pleasure and pain are neither eternal nor not eternal, this alone is truth, anything else is delusion.’ ‘Pleasure and pain are self-made, this alone is truth, anything else is delusion.’ ‘Pleasure and pain are made by another, this alone is truth, anything else is delusion.’ ‘Pleasure and pain are both self-made and made by another, this alone is truth, anything else is delusion.’ ‘Pleasure and pain are neither self-made nor made by another, but arisen by chance, this alone is truth, anything else is delusion.’ 192. Among these, Cunda, those ascetics and brahmins who speak thus, who hold such views: ‘The self and the world are eternal... and the world, 'This alone is true, anything else is false.' I then, approaching them, say thus: 'Is this indeed, friends, what is said: "The self and the world are eternal"?' And what they said thus: 'This alone is true, anything else is false,' that I do not agree with them. For what reason? Even those with other perceptions, Cunda, there are some beings. Even with this designation, Cunda, I do not see myself as equal, much less superior. But I am indeed superior in that which is higher designation. 193. There, Cunda, those ascetics and brahmins who speak thus, who hold such views: 'The self and the world are not eternal... The self and the world are both eternal and not eternal... The self and the world are neither eternal nor not eternal... The self and the world are self-made... The self and the world are made by another... The self and the world are both self-made and made by another... The self and the world are neither self-made nor made by another, but arisen by chance... Pleasure and pain are eternal... Pleasure and pain are not eternal... Pleasure and pain are both eternal and not eternal... Pleasure and pain are neither eternal nor not eternal... Pleasure and pain are self-made... Pleasure and pain are made by another... Pleasure and pain are both self-made and made by another... Pleasure and pain are neither self-made nor made by another, but arisen by chance, this alone is true, anything else is false.' I then, approaching them, say thus: 'Is this indeed, friends, what is said: "Pleasure and pain are neither self-made nor made by another, but arisen by chance"?' And what they said thus: 'This alone is true, anything else is false,' that I do not agree with them. For what reason? Even those with other perceptions, Cunda, there are some beings. Even with this designation, Cunda, I do not see myself as equal, much less superior. But I am indeed superior in that which is higher designation. These indeed, Cunda, are the views based on the past, which have been declared by me to you, as they should be declared. And how they should not be declared, what for you I will declare them to you thus? Views connected with the future. 194. And what are those, Cunda, views connected with the future, which have been declared by me to you, as they should be declared? (And as they should not be declared, why should I declare them to you thus?) There are, Cunda, some ascetics and brahmins who speak thus, who hold such views: 'The self is material, healthy after death, this alone is true, any other is foolish.' But there are, Cunda, some ascetics and brahmins who speak thus, who hold such views: 'The self is immaterial... the self is material and immaterial... the self is neither material nor immaterial... the self is percipient... the self is non-percipient... the self is neither percipient nor non-percipient... the self is annihilated, destroyed, does not exist after death, this alone is true, any other is foolish.' Therein, Cunda, those ascetics and brahmins who speak thus, who hold such views: 'The self is material, healthy after death, this alone is true, any other is foolish.' I approach them and say thus: 'Is it indeed said, friends, that "the self is material, healthy after death"?' And what they said thus: 'this alone is true, any other is foolish.' That I do not approve of for them. For what reason? Because here, Cunda, there are some beings with other perceptions. Even with this designation, Cunda, I do not see myself as equal (to them), much less superior. But rather, I am superior there, in terms of higher designation. 195. Therein, Cunda, those ascetics and brahmins who speak thus, who hold such views: 'The self is immaterial... the self is material and immaterial... the self is neither material nor immaterial... the self is percipient... the self is non-percipient... the self is neither percipient nor non-percipient... the self is annihilated, destroyed, does not exist after death, this alone is true, any other is foolish.' I approach them and say thus: 'Is it indeed said, friends, that "the se... they are cut off, destroyed, they do not exist after death? And what they, Cunda, said thus: 'This alone is truth, all else is folly.' That I do not approve of for them. For what reason? For there are, Cunda, some beings here who perceive otherwise. And by this designation, Cunda, I do not see myself as equal, much less superior. But rather, I am superior there, in terms of higher designation. These, Cunda, are the views connected with the future, which have been declared by me to you, as they should be declared. And as they should not be declared, why should I declare them to you in that way? 196. And for the abandoning and transcending of these views connected with the past, Cunda, and these views connected with the future, thus have the four foundations of mindfulness been taught and designated by me. Which four? Here, Cunda, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having put away covetousness and displeasure concerning the world. He dwells contemplating feelings in feelings... contemplating mind in mind... contemplating mental phenomena in mental phenomena, ardent, clearly comprehending, mindful, having put away covetousness and displeasure concerning the world. And for the abandoning and transcending of these views connected with the past, Cunda, and these views connected with the future, thus have these four foundations of mindfulness been taught and designated by me. 197. Now at that time, the Venerable Upavāṇa was standing behind the Blessed One, fanning him. Then the Venerable Upavāṇa said to the Blessed One: "Wonderful, Venerable Sir! Amazing, Venerable Sir! How delightful is this discourse on the Dhamma, Venerable Sir! How very delightful is this discourse on the Dhamma! What is the name of this discourse on the Dhamma, Venerable Sir?" "Therefore, Upavāṇa, you should remember this discourse on the Dhamma simply as 'Delightful'." This is what the Blessed One said. The Venerable Upavāṇa, delighted, rejoiced in the Blessed One's words. Thus. The Pāsādika Sutta, the sixth, is finished.