7. Acelakassapasutta½ 

  17. eva½ me suta½– eka½ samaya½ bhagav± r±jagahe viharati ve¼uvane  kalandakaniv±pe. atha kho bhagav± pubbaºhasamaya½ niv±setv± pattac²varam±d±ya  r±jagaha½ piº¹±ya p±visi. addas± kho acelo kassapo bhagavanta½ d³ratova  ±gacchanta½. disv±na yena bhagav± tenupasaªkami; upasaªkamitv± bhagavat± saddhi½ sammodi.  sammodan²ya½ katha½ s±raº²ya½ v²tis±retv± ekamanta½ aµµh±si. ekamanta½ µhito kho acelo  kassapo bhagavanta½ etadavoca– “puccheyy±ma maya½ bhavanta½ gotama½ kañcideva desa½, sace no bhava½  gotamo ok±sa½ karoti pañhassa veyy±karaº±y±”ti.  
 “Ak±lo kho t±va, kassapa, pañhassa; antaraghara½ paviµµhamh±”ti. Dutiyampi kho  acelo kassapo bhagavanta½ etadavoca “puccheyy±ma maya½ bhavanta½ gotama½ kañcideva desa½, sace no  bhava½ gotamo ok±sa½ karoti pañhassa veyy±karaº±y±”ti. “Ak±lo kho t±va, kassapa,  pañhassa; antaraghara½ paviµµhamh±”ti. Tatiyampi kho acelo kassapo …pe… antaraghara½  paviµµhamh±ti. Eva½ vutte, acelo kassapo bhagavanta½ etadavoca– “na kho pana maya½ bhavanta½  gotama½ bahudeva pucchituk±m±”ti. “Puccha, kassapa, yad±kaªkhas²”ti.  
 “Ki½ nu kho, bho gotama, ‘saya½kata½ dukkhan’ti? ‘M± heva½, kassap±’ti bhagav± avoca.  ‘Ki½ pana, bho gotama, para½kata½ dukkhan’ti? ‘M± heva½, kassap±’ti bhagav± avoca. ‘Ki½ nu  kho, bho gotama, saya½katañca para½katañca dukkhan’ti? ‘M± heva½, kassap±’ti bhagav± avoca.  ‘Ki½ pana bho gotama, asaya½k±ra½ apara½k±ra½ adhiccasamuppanna½ dukkhan’ti? ‘M±  heva½, kassap±’ti bhagav± avoca. ‘Ki½ nu kho, bho gotama, natthi dukkhan’ti? ‘Na kho,  kassapa, natthi dukkha½. Atthi kho, kassapa, dukkhan’ti. ‘Tena hi bhava½ gotamo dukkha½ na  j±n±ti, na passat²’ti. ‘Na khv±ha½, kassapa, dukkha½ na j±n±mi, na pass±mi. J±n±mi  khv±ha½, kassapa, dukkha½; pass±mi khv±ha½, kassapa, dukkhan’”ti.  
 “Ki nu kho, bho gotama, ‘saya½kata½ dukkhan’ti iti puµµho sam±no ‘m± heva½,  kassap±’ti vadesi. ‘Ki½ pana, bho gotama, para½kata½ dukkhan’ti iti puµµho sam±no  ‘m± heva½, kassap±’ti vadesi. ‘Ki½ nu kho, bho gotama, saya½katañca para½katañca dukkhan’ti  iti puµµho sam±no ‘m± heva½, kassap±’ti vadesi. ‘Ki½ pana, bho gotama, asaya½k±ra½ apara½k±ra½  adhiccasamuppanna½ dukkhan’ti iti puµµho sam±no ‘m± heva½, kassap±’ti vadesi. ‘Ki½ nu kho, bho  gotama, natthi dukkhan’ti iti puµµho sam±no ‘na kho, kassapa, natthi dukkha½   atthi kho, kassapa, dukkhan’ti vadesi. ‘Tena hi bhava½ gotamo dukkha½ na j±n±ti na  passat²’ti iti puµµho sam±no ‘na khv±ha½, kassapa, dukkha½ na j±n±mi na pass±mi. J±n±mi  khv±ha½, kassapa, dukkha½; pass±mi khv±ha½, kassapa, dukkhan’ti vadesi. ¾cikkhatu ca me, bhante, bhagav± dukkha½. Desetu ca me, bhante, bhagav± dukkhan”ti.  
 “‘So karoti so paµisa½vedayat²’ti kho, kassapa, ±dito sato ‘saya½kata½ dukkhan’ti  iti vada½ sassata½ eta½ pareti. ‘Añño karoti añño paµisa½vedayat²’ti kho, kassapa,  vedan±bhitunnassa sato ‘para½kata½ dukkhan’ti iti vada½ uccheda½ eta½ pareti. Ete te, kassapa, ubho  ante anupagamma majjhena tath±gato dhamma½ deseti– ‘avijj±paccay± saªkh±r±; saªkh±rapaccay± viññ±ºa½; viññ±ºapaccay± n±mar³pa½; n±mar³papaccay± sa¼±yatana½;  sa¼±yatanapaccay± phasso; phassapaccay± vedan±; vedan±paccay± taºh±; taºh±paccay± up±d±na½;  up±d±napaccay± bhavo; bhavapaccay± j±ti  j±tipaccay± jar±maraºa½ sokaparidevadukkhadomanassup±y±s±  sambhavanti. evametassa kevalassa dukkhakkhandhassa samudayo hoti.  
  “Avijj±ya tveva asesavir±ganirodh± saªkh±ranirodho; saªkh±ranirodh± viññ±ºanirodho; viññ±ºanirodh± n±mar³panirodho; n±mar³panirodh± sa¼±yatananirodho; sa¼±yatananirodh± phassanirodho; phassanirodh±  vedan±nirodho; vedan±nirodh± taºh±nirodho; taºh±nirodh± up±d±nanirodho; up±d±nanirodh±  bhavanirodho; bhavanirodh± j±tinirodho; j±tinirodh± jar±maraºa½  sokaparidevadukkhadomanassup±y±s± nirujjhanti. evametassa kevalassa dukkhakkhandhassa nirodho  hot²’”ti.

'How is it, Master Gotama: is suffering created by oneself?' 'Not so, Kassapa.' the Blessed One said. 'Then is suffering created by another?'  'Not so'  'How is it then, is suffering created both by oneself and by another?'  'Not so'  'Then has suffering arisen fortuitously, being created neither by oneself nor by another?'  'Not so'  'How is it then, is there no suffering?'  'It is not that there is no suffering; there is suffering.'���
	Kassapa, [if one thinks] 'The one who acts is the same as the one who experiences [the result],' [then one asserts] with reference to one existing from the beginning: "Suffering is created by oneself." When one asserts thus, this amounts to eternalism. But, Kassapa, [if one thinks] 'The one who acts is one, the one who experiences [the result] is another,' [then one asserts] with reference to one stricken by feeling: 'Suffering is created by another.' When one asserts thus, this amounts to annihilationism. Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle: 'With ignorance as condition, volitional formations [come to be];����.

 Eva½ vutte, acelo kassapo bhagavanta½ etadavoca– “abhikkanta½, bhante, abhikkanta½, bhante!  Seyyath±pi, bhante, nikkujjita½ v± ukkujjeyya …pe… cakkhumanto r³p±ni dakkhant²ti; evameva½  bhagavat± anekapariy±yena dhammo pak±sito. Es±ha½, bhante, bhagavanta½ saraºa½ gacch±mi dhammañca  bhikkhusaªghañca. Labheyy±ha½, bhante, bhagavato santike pabbajja½, labheyya½ upasampadan”ti.  
 “Yo kho, kassapa, aññatitthiyapubbo imasmi½ dhammavinaye ±kaªkhati pabbajja½,  ±kaªkhati upasampada½, so catt±ro m±se parivasati. Catunna½ m±s±na½ accayena  (parivutthapariv±sa½) ±raddhacitt± bhikkh³   pabb±jenti upasamp±denti bhikkhubh±v±ya. Api ca may±  puggalavemattat± vidit±”ti.  
 “Sace bhante, aññatitthiyapubbo imasmi½ dhammavinaye ±kaªkhati pabbajja½,  ±kaªkhati upasampada½, catt±ro m±se parivasati. Catunna½ m±s±na½ accayena (parivutthapariv±sa½)  ±raddhacitt± bhikkh³ pabb±jenti   upasamp±denti bhikkhubh±v±ya. Aha½ catt±ri vass±ni  parivasiss±mi  catunna½ vass±na½ accayena  (parivutthapariv±sa½) ±raddhacitt± bhikkh³  pabb±jentu upasamp±dentu bhikkhubh±v±y±”ti.  
 Alattha kho acelo kassapo bhagavato santike pabbajja½, alattha upasampada½.  Acir³pasampanno ca pan±yasm± kassapo eko v³pakaµµho appamatto ±t±p² pahitatto viharanto  nacirasseva– yassatth±ya kulaputt± sammadeva ag±rasm± anag±riya½ pabbajanti  tadanuttara½– brahmacariyapariyos±na½ diµµheva dhamme saya½ abhiññ± sacchikatv± upasampajja vih±si.  “Kh²º± j±ti vusita½ brahmacariya½, kata½ karaº²ya½, n±para½ itthatt±y±”ti abbhaññ±si. Aññataro  ca pan±yasm± kassapo arahata½ ahos²ti. Sattama½.  

  8. Timbarukasutta½ 

“‘Ki½ nu kho, bho gotama, saya½kata½ sukhadukkhan’ti? ‘M± heva½, timbaruk±’ti bhagav±  avoca. ‘Ki½ pana, bho gotama, para½kata½ sukhadukkhan’ti? ‘M± heva½, timbaruk±’ti bhagav±  avoca. ‘Ki½ nu kho, bho gotama, saya½katañca para½katañca sukhadukkhan’ti? ‘M± heva½,  timbaruk±’ti bhagav± avoca. ‘Ki½ pana, bho gotama, asaya½k±ra½ apara½k±ra½ adhiccasamuppanna½  sukhadukkhan’ti? ‘M± heva½, timbaruk±’ti bhagav± avoca  ‘Ki½ nu kho, bho gotama, natthi  sukhadukkhan’ti? ‘Na kho, timbaruka, natthi sukhadukkha½; atthi kho, timbaruka, sukhadukkhan’ti.  ‘Tena hi bhava½ gotamo sukhadukkha½ na j±n±ti, na passat²’ti? ‘Na khv±ha½, timbaruka,  sukhadukkha½ na j±n±mi, na pass±mi. J±n±mi khv±ha½, timbaruka, sukhadukkha½; pass±mi khv±ha½,  timbaruka, sukhadukkhan’”ti.  
…….¾cikkhatu ca me bhava½ gotamo sukhadukkha½.  Desetu ca me bhava½ gotamo sukhadukkhan”ti.  
 “‘S± vedan±, so vedayat²’ti kho, timbaruka, ±dito sato ‘saya½kata½ sukhadukkhan’ti  evamp±ha½ na vad±mi. ‘Aññ± vedan±, añño vedayat²’ti kho, timbaruka, vedan±bhitunnassa sato  ‘para½kata½ sukhadukkhan’ti evamp±ha½ na vad±mi. Ete te, timbaruka, ubho ante anupagamma majjhena  tath±gato dhamma½ deseti– ‘avijj±paccay± saªkh±r±; saªkh±rapaccay± viññ±ºa½ …pe…  evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijj±ya tveva asesavir±ganirodh±  saªkh±ranirodho; saªkh±ranirodh± viññ±ºanirodho …pe… evametassa kevalassa  dukkhakkhandhassa nirodho hot²’”ti.  

��'How is it, Master Gotama, are pleasure and pain created by oneself' 'Not so, Timbaruka' the blessed one said.  Then are pleasure and pain created by another?' 'Not so' 'Then have pleasure and pain arisen fortuitously, being created neither by oneself nor by another?' 'Not so.' 'How is it then, is there no pleasure and pain?' 'It is not so; there is pleasure and pain.'
	�Timbaruka, [if one thinks] 'The feeling and the one who feels it are the same' [then one asserts] with reference to one existing from the beginning: 'Pleasure and pain are created by oneself.' I do not speak thus. But Timbaruka, [if one thinks]'The feeling is one, the one who feels it is another' [then one asserts] with reference to one stricken by feeling: 'Pleasure and pain are created by another.' Neither do I speak thus. Without veering towards either of these extremes, the tathagata teaches the Dhamma by the middle: 'With ignorance as condition, volitional formations [comes to be];�.

R³pa½,  bhikkhave, na tumh±ka½, ta½ pajahatha. 
Vedan± na  tumh±ka½, ta½ pajahatha
Saññ± na tumh±ka½ ta½ pajahatha
Saªkh±r± na tumh±ka½, te pajahatha. 
Viññ±ºa½ na tumh±ka½, ta½ pajahatha. 

Cakkhu, bhikkhave, na tumh±ka½  Ta½ pajahatha.
R³p± na tumh±ka½. Te  pajahatha. 
Cakkhuviññ±ºa½ na tumh±ka½. Ta½ pajahatha.  
Cakkhusamphasso na tumh±ka½. Ta½ pajahatha. 
Yampida½ cakkhusamphassapaccay± uppajjati vedayita½ sukha½  v± dukkha½ v± adukkhamasukha½ v± tampi na tumh±ka½. Ta½ pajahatha. 
Sota½ na tumh±ka½. Ta½ pajahatha. 
Sadd±  na tumh±ka½. Te pajahatha. 
Sotaviññ±ºa½ na  tumh±ka½. 
Sotasamphasso na tumh±ka½.  Ta½ pajahatha. 
Yampida½ sotasamphassapaccay± uppajjati  vedayita½ sukha½ v± dukkha½ v± adukkhamasukha½ v± tampi na tumh±ka½. Ta½ pajahatha. 
Gh±na½ na tumh±ka½. Ta½ pajahatha. 
Gandh± na tumh±ka½. Te pajahatha. 
Gh±naviññ±ºa½ na tumh±ka½. Ta½ pajahatha. 
Gh±nasamphasso na tumh±ka½. Ta½ pajahatha. 
Yampida½  gh±nasamphassapaccay± uppajjati vedayita½ sukha½ v± dukkha½ v± adukkhamasukha½ v± tampi na tumh±ka½.  Ta½ pajahatha.
Jivh± na tumh±ka½. Ta½ pajahatha. 
Ras± na  tumh±ka½. Te pajahatha. 
Jivh±viññ±ºa½ na tumh±ka½.  Ta½ pajahatha. 
Jivh±samphasso na tumh±ka½. Ta½  pajahatha. 
Yampida½ jivh±samphassapaccay± uppajjati  vedayita½ sukha½ v± dukkha½ v± adukkhamasukha½ v± tampi na tumh±ka½. Ta½ pajahatha.  
K±yo na tumh±ka½. Ta½ pajahatha. 
Phoµµhabb± na  tumh±ka½. Te pajahatha. 
K±yoviññ±ºa½ na tumh±ka½.  Ta½ pajahatha. 
K±yosamphasso na tumh±ka½. Ta½  pajahatha.
Yampida½ K±yosamphassapaccay± uppajjati  vedayita½ sukha½ v± dukkha½ v± adukkhamasukha½ v± tampi na tumh±ka½. Ta½ pajahatha.
Mano na tumh±ka½. Ta½ pajahatha. 
Dhamm± na  tumh±ka½. Te pajahatha. 
Manoviññ±ºa½ na tumh±ka½.  Ta½ pajahatha. 
Manosamphasso na tumh±ka½. Ta½  pajahatha.
Yampida½ manosamphassapaccay± uppajjati  vedayita½ sukha½ v± dukkha½ v± adukkhamasukha½ v± tampi na tumh±ka½. Ta½ pajahatha. 

    “Idha, dev±naminda, bhikkhuno suta½ hoti– ‘sabbe dhamm± n±la½ abhinives±y±’ti. Evañceta½, dev±naminda,   bhikkhuno   suta½   hoti–   ‘sabbe   dhamm±   n±la½   abhinives±y±’ti.   So  sabba½ dhamma½   abhij±n±ti;   sabba½   dhamma½   abhiññ±ya  sabba½  dhamma½  parij±n±ti;  sabba½ dhamma½  pariññ±ya  ya½ kiñci vedana½ vedeti– sukha½ v± dukkha½ v± adukkhamasukha½ v±, so  t±su  vedan±su  anicc±nupass²  viharati, vir±g±nupass² viharati, nirodh±nupass² viharati, paµinissagg±nupass²   viharati.  So  t±su  vedan±su  anicc±nupass²  viharanto,  vir±g±nupass²  viharanto, nirodh±nupass²  viharanto,  paµinissagg±nupass²  viharanto  na  kiñci  loke  up±diyati. Anup±diya½ na   paritassati,   aparitassa½   paccattaññeva  parinibb±yati–  ‘kh²º±  j±ti,  vusita½  brahmacariya½, kata½   karaº²ya½,   n±para½  itthatt±y±’ti  paj±n±ti.  Ett±vat±  kho,  dev±naminda,  bhikkhu  sa½khittena  taºh±saªkhayavimutto  hoti  accantaniµµho  accantayogakkhem² accantabrahmac±r² accantapariyos±no seµµho devamanuss±nan”ti. 
    Atha   kho  sakko  dev±namindo  bhagavato  bh±sita½  abhinanditv±  anumoditv±  bhagavanta½ abhiv±detv± padakkhiºa½ katv± tatthevantaradh±yi.

          Buddha½ saraºa½ gacch±mi; 
          Dhamma½ saraºa½ gacch±mi; 
          Sa½gha½ saraºa½ gacch±mi. 
          DutiyampiBuddha½ saraºa½ gacch±mi; 
          DutiyampiDhamma½ saraºa½ gacch±mi; 
          Dutiyampi Sa½gha½ saraºa½ gacch±mi. 
          Tatiyampi Buddha½ saraºa½ gacch±mi; 
          Tatiyampi Dhamma½ saraºa½ gacch±mi; 
          Tatiyampi Sa½gha½ saraºa½ gacch±mi.

±µº½²