dn1:2.1.0 3.1.2. Partial Eternalism
BAGIAN 2
dn1:2.1.1 There are some ascetics and brahmins who are partial eternalists, who assert that the self and the cosmos are partially eternal and partially not eternal on four grounds.
dn1:2.1.2 And what are the four grounds on which they rely?
dn1:2.2.1 There comes a time when, after a very long period has passed, this cosmos contracts.
dn1:2.2.2 As the cosmos contracts, sentient beings are mostly headed for the realm of sublime luminosity.
dn1:2.2.3 There they are mind-made, feeding on rapture, self-radiant, wandering in midair, steadily glorious, and they remain like that for a very long time.
dn1:2.3.1 There comes a time when, after a very long period has passed, this cosmos expands.
dn1:2.3.2 As it expands an empty mansion of divinity appears.
dn1:2.3.3 Then a certain sentient being—due to the running out of their life-span or merit—passes away from that host of luminous deities and is reborn in that empty mansion of divinity.
dn1:2.3.4 There they are mind-made, feeding on rapture, self-radiant, wandering in midair, steadily glorious, and they remain like that for a very long time.
dn1:2.4.1 But after staying there all alone for a long time, they become dissatisfied and anxious:
dn1:2.4.2 ‘Oh, if only other beings would come to this place.’
dn1:2.4.3 Then other sentient beings—due to the running out of their life-span or merit—pass away from that host of luminous deities and are reborn in that mansion of divinity in company with that being.
dn1:2.4.4 There they too are mind-made, feeding on rapture, self-radiant, wandering in midair, steadily glorious, and they remain like that for a very long time.
dn1:2.5.1 Now, the being who was reborn there first thinks:
dn1:2.5.2 ‘I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.
dn1:2.5.3 These beings were created by me!
dn1:2.5.4 Why is that?
dn1:2.5.5 Because first I thought:
dn1:2.5.6 “Oh, if only other beings would come to this place.”
dn1:2.5.7 Such was my heart’s wish, and then these creatures came to this place.’
dn1:2.5.8 And the beings who were reborn there later also think:
dn1:2.5.9 ‘This must be the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.
dn1:2.5.10 And we were created by him.
dn1:2.5.11 Why is that?
dn1:2.5.12 Because we see that he was reborn here first, and we arrived later.’
dn1:2.6.1 And the being who was reborn first is more long-lived, beautiful, and illustrious than those who arrived later.
dn1:2.6.3 It’s possible that one of those beings passes away from that host and is reborn in this place.
dn1:2.6.4 Having done so, they go forth from the lay life to homelessness.
dn1:2.6.5 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 that past life, but no further.
dn1:2.6.6 They say:
dn1:2.6.7 ‘He who is the Divinity—the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born—by he we were created. He is permanent, everlasting, eternal, imperishable, remaining the same for all eternity.
dn1:2.6.8 We who were created by that divinity are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.’
dn1:2.6.9 This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.
dn1:2.7.1 And what is the second ground on which they rely?
dn1:2.7.2 There are gods named ‘depraved by play.’ They spend too much time laughing, playing, and making merry. And in doing so, they lose their mindfulness, and they pass away from that host of gods.
dn1:2.8.1 It’s possible that one of those beings passes away from that host and is reborn in this place.
dn1:2.8.2 Having done so, they go forth from the lay life to homelessness.
dn1:2.8.3 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 that past life, but no further.
dn1:2.9.1 They say:
dn1:2.9.2 ‘The gods not depraved by play don’t spend too much time laughing, playing, and making merry. So they don’t lose their mindfulness, and don’t pass away from that host of gods.
dn1:2.9.3 They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity.
dn1:2.9.4 But we who were depraved by play spent too much time laughing, playing, and making merry. In doing so, we lost our mindfulness, and passed away from that host of gods.
dn1:2.9.5 We are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.’
dn1:2.9.6 This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.
dn1:2.10.1 And what is the third ground on which they rely?
dn1:2.10.2 There are gods named ‘malevolent’. They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. They pass away from that host of gods.
dn1:2.11.1 It’s possible that one of those beings passes away from that host and is reborn in this place.
dn1:2.11.2 Having done so, they go forth from the lay life to homelessness.
dn1:2.11.3 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 that past life, but no further.
dn1:2.12.1 They say:
dn1:2.12.2 ‘The gods who are not malevolent don’t spend too much time gazing at each other, so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t pass away from that host of gods.
dn1:2.12.3 They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity.
dn1:2.12.4 But we who were malevolent spent too much time gazing at each other, we grew angry with each other, our bodies and minds got tired, and we passed away from that host of gods.
dn1:2.12.5 We are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.’
dn1:2.12.6 This is the third ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.
dn1:2.13.1 And what is the fourth ground on which they rely?
dn1:2.13.2 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:
dn1:2.13.3 ‘That which is called “the eye”, “the ear”, “the nose”, “the tongue”, and also “the body”: that self is impermanent, not lasting, transient, perishable.
dn1:2.13.4 That which is called “mind” or “sentience” or “consciousness”: that self is permanent, everlasting, eternal, imperishable, remaining the same for all eternity.’
dn1:2.13.5 This is the fourth ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.
dn1:2.14.1 These are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are partially eternal and partially not eternal.
dn1:2.14.2 Any ascetics and brahmins who assert that the self and the cosmos are partially eternal and partially not eternal do so on one or other of these four grounds. Outside of this there is none.
dn1:2.15.1 The Realized One understands this:
dn1:2.15.2 ‘If you hold on to and attach to these grounds for views it leads to such a destiny in the next life.’
dn1:2.15.3 He understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself.
dn1:2.15.4 Having truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed by not grasping.
dn1:2.15.5 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.
dn1:2.16.0 3.1.3. The Cosmos is Finite or Infinite
dn1:2.16.1 There are some ascetics and brahmins who speculate and theorize about size, and assert that the cosmos is finite or infinite on four grounds.
dn1:2.16.2 And what are the four grounds on which they rely?
dn1:2.17.1 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.
dn1:2.17.2 They say:
dn1:2.17.3 ‘The cosmos is finite and restricted.
dn1:2.17.4 Why is that?
dn1:2.17.5 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.
dn1:2.17.6 Because of this I know:
dn1:2.17.7 “The cosmos is finite and restricted.”’
dn1:2.17.8 This is the first ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.
dn1:2.18.1 And what is the second ground on which they rely?
dn1:2.18.2 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 infinite.
dn1:2.18.3 They say:
dn1:2.18.4 ‘The cosmos is infinite and unbounded.
dn1:2.18.5 The ascetics and brahmins who say that
dn1:2.18.6 the cosmos is finite are wrong.
dn1:2.18.7 The cosmos is infinite and unbounded.
dn1:2.18.8 Why is that?
dn1:2.18.9 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 infinite.
dn1:2.18.10 Because of this I know:
dn1:2.18.11 “The cosmos is infinite and unbounded.”’
dn1:2.18.12 This is the second ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.
dn1:2.19.1 And what is the third ground on which they rely?
dn1:2.19.2 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 vertically but infinite horizontally.
dn1:2.19.3 They say:
dn1:2.19.4 ‘The cosmos is both finite and infinite.
dn1:2.19.5 The ascetics and brahmins who say that
dn1:2.19.6 the cosmos is finite are wrong,
dn1:2.19.7 and so are those who say that
dn1:2.19.8 the cosmos is infinite.
dn1:2.19.9 The cosmos is both finite and infinite.
dn1:2.19.10 Why is that?
dn1:2.19.11 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 vertically but infinite horizontally.
dn1:2.19.12 Because of this I know:
dn1:2.19.13 “The cosmos is both finite and infinite.”’
dn1:2.19.14 This is the third ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.
dn1:2.20.1 And what is the fourth ground on which they rely?
dn1:2.20.2 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:
dn1:2.20.3 ‘The cosmos is neither finite nor infinite.
dn1:2.20.4 The ascetics and brahmins who say that
dn1:2.20.5 the cosmos is finite are wrong,
dn1:2.20.6 as are those who say that
dn1:2.20.7 the cosmos is infinite,
dn1:2.20.8 and also those who say that
dn1:2.20.9 the cosmos is both finite and infinite.
dn1:2.20.10 The cosmos is neither finite nor infinite.’
dn1:2.20.11 This is the fourth ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.
dn1:2.21.1 These are the four grounds on which those ascetics and brahmins assert that the cosmos is finite or infinite.
dn1:2.21.2 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.
dn1:2.22.1 The Realized One understands this:
dn1:2.22.2 ‘If you hold on to and attach to these grounds for views it leads to such a destiny in the next life.’
dn1:2.22.3 He understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself.
dn1:2.22.4 Having truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed by not grasping.
dn1:2.22.5 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.
dn1:2.23.0 3.1.4. Endless Flip-floppers
dn1:2.23.1 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.
dn1:2.23.2 And what are the four grounds on which they rely?
dn1:2.24.1 It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful.
dn1:2.24.2 They think:
dn1:2.24.3 ‘I don’t truly understand what is skillful and what is unskillful.
dn1:2.24.4 If I were to declare that something was skillful or unskillful I might be wrong.
dn1:2.24.5 That would be stressful for me,
dn1:2.24.6 and that stress would be an obstacle.’
dn1:2.24.7 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:
dn1:2.24.8 ‘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.’
dn1:2.24.9 This is the first ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops.
dn1:2.25.1 And what is the second ground on which they rely?
dn1:2.25.2 It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful.
dn1:2.25.3 They think:
dn1:2.25.4 ‘I don’t truly understand what is skillful and what is unskillful.
dn1:2.25.5 If I were to declare that something was skillful or unskillful I might feel desire or greed or hate or aversion.
dn1:2.25.6 That would be grasping on my part.
dn1:2.25.7 That would be stressful for me,
dn1:2.25.8 and that stress would be an obstacle.’
dn1:2.25.9 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:
dn1:2.25.10 ‘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.’
dn1:2.25.11 This is the second ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops.
dn1:2.26.1 And what is the third ground on which they rely?
dn1:2.26.2 It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful.
dn1:2.26.3 They think:
dn1:2.26.4 ‘I don’t truly understand what is skillful and what is unskillful.
dn1:2.26.5 Suppose I were to declare that something was skillful or unskillful.
dn1:2.26.6 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.
dn1:2.26.7 They might pursue, press, and grill me about that.
dn1:2.26.8 I’d be stumped by such a grilling.
dn1:2.26.9 That would be stressful for me,
dn1:2.26.10 and that stress would be an obstacle.’
dn1:2.26.11 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:
dn1:2.26.12 ‘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.’
dn1:2.26.13 This is the third ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops.
dn1:2.27.1 And what is the fourth ground on which they rely?
dn1:2.27.2 It’s when some ascetic or brahmin is dull and stupid.
dn1:2.27.3 Because of that, whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:
dn1:2.27.4 ‘Suppose you were to ask me whether there is another world. If I believed that to be the case, I would say so.
dn1:2.27.5 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.
dn1:2.27.6 Suppose you were to ask me whether there is no other world …
dn1:2.27.7 whether there both is and is not another world …
dn1:2.27.8 whether there neither is nor is not another world …
dn1:2.27.9 whether there are beings who are reborn spontaneously …
dn1:2.27.10 whether there are not beings who are reborn spontaneously …
dn1:2.27.11 whether there both are and are not beings who are reborn spontaneously …
dn1:2.27.12 whether there neither are nor are not beings who are reborn spontaneously …
dn1:2.27.13 whether there is fruit and result of good and bad deeds …
dn1:2.27.14 whether there is no fruit and result of good and bad deeds …
dn1:2.27.15 whether there both is and is not fruit and result of good and bad deeds …
dn1:2.27.16 whether there neither is nor is not fruit and result of good and bad deeds …
dn1:2.27.17 whether a realized one still exists after death …
dn1:2.27.18 whether a realized one no longer exists after death …
dn1:2.27.19 whether a realized one both still exists and no longer exists after death …
dn1:2.27.20 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.
dn1:2.27.21 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.’
dn1:2.27.22 This is the fourth ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops.
dn1:2.28.1 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.
dn1:2.28.2 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.
dn1:2.29.1 The Realized One understands this …
dn1:2.29.2 And those who genuinely praise the Realized One would rightly speak of these things.
dn1:2.30.0 3.1.5. Doctrines of Anomalous Origination
dn1:2.30.1 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.
dn1:2.30.2 And what are the two grounds on which they rely?
dn1:2.31.1 There are gods named ‘non-percipient beings’.
dn1:2.31.2 When perception arises they pass away from that host of gods.
dn1:2.31.3 It’s possible that one of those beings passes away from that host and is reborn in this place.
dn1:2.31.4 Having done so, they go forth from the lay life to homelessness.
dn1:2.31.5 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.
dn1:2.31.6 They say:
dn1:2.31.7 ‘The self and the cosmos arose anomalously.
dn1:2.31.8 Why is that?
dn1:2.31.9 Because formerly I didn’t exist, whereas now, having not existed, I’ve transformed into the state of existing.’
dn1:2.31.10 This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose anomalously.
dn1:2.32.1 And what is the second ground on which they rely?
dn1:2.32.2 It’s when some ascetic or brahmin relies on logic and inquiry.
dn1:2.32.3 They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective:
dn1:2.32.4 ‘The self and the cosmos arose anomalously.’
dn1:2.32.5 This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose anomalously.
dn1:2.33.1 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.
dn1:2.33.2 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.
dn1:2.34.1 The Realized One understands this …
dn1:2.34.2 And those who genuinely praise the Realized One would rightly speak of these things.
dn1:2.35.1 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.
dn1:2.35.2 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.
dn1:2.36.1 The Realized One understands this:
dn1:2.36.2 ‘If you hold on to and attach to these grounds for views it leads to such a destiny in the next life.’
dn1:2.36.3 He understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself.
dn1:2.36.4 Having truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed by not grasping.
dn1:2.36.5 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.
dn1:2.36.6 The second recitation section.
dn1:2.37.0 3.2. Theories About the Final End
dn1:2.37.1 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.
dn1:2.37.2 And what are the forty-four grounds on which they rely?
dn1:2.38.0 3.2.1. Percipient Life After Death
dn1:2.38.1 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.
dn1:2.38.2 And what are the sixteen grounds on which they rely?
dn1:2.38.3 They assert: ‘The self is healthy and percipient after death, and it is formed …
dn1:2.38.4 formless …
dn1:2.38.5 both formed and formless …
dn1:2.38.6 neither formed nor formless …
dn1:2.38.7 finite …
dn1:2.38.8 infinite …
dn1:2.38.9 both finite and infinite …
dn1:2.38.10 neither finite nor infinite …
dn1:2.38.11 of unified perception …
dn1:2.38.12 of diverse perception …
dn1:2.38.13 of limited perception …
dn1:2.38.14 of limitless perception …
dn1:2.38.15 experiences nothing but happiness …
dn1:2.38.16 experiences absolute suffering …
dn1:2.38.17 experiences both happiness and suffering …
dn1:2.38.18 experiences neither happiness nor suffering.’
dn1:2.39.1 These are the sixteen grounds on which those ascetics and brahmins assert that the self lives on after death in a percipient form.
dn1:2.39.2 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.
dn1:2.40.1 The Realized One understands this …
dn1:2.40.2 And those who genuinely praise the Realized One would rightly speak of these things.