Saṃyutta Nikāya
II. Nidāna Vagga
12. Nidāna Saṃyutta
3. Dasa-Balā Vagga
Sutta 25
Bhūmija Suttaṃ
Bhūmija
Translated from the Pāḷi
by
Michael M. Olds
[1][pts][than][bodh] I HEAR TELL:
Once upon a time in Sāvatthi-town:
There then Old Man Bhūmija
arising from his solitary abiding towards evening
went to where Old Man Sāriputta was located,
and approached.
Having approached Old Man Sāriputta,
he gave courteous salutation.
Having exchanged courteous greetings,
he took a seat to one side.
Seated to one side, then
Old Man Bhūmija said this to Old Man Sāriputta:
"There are, friend Sāriputta,
some shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain[1] is
made by the self.
There are also, friend Sāriputta,
some shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is
made by another.
There are also, friend Sāriputta,
some shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is both
made by the self and
made by another.
There are also, friend Sāriputta,
some shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is neither
made by the self nor
made by another but
is spontaneously self-arisen.
Here, friend Sāriputta,
what does the Shaman Gotama say,
what does he teach?
How relating and
speaking accurately,
in such a way as to be blameless,
do we explain his
Dhamma within the Dhamma and
not falsely misrepresent
the Shaman Gotama
by contesting his Dhamma
with what is not-Dhamma?"
"Well then, friend,
The Lucky Man speaks of pleasure and pain[1] as
reboundingly-self-arisen.
Off what rebounding?
Off touch rebounding.
In this way one would be
relating and
speaking accurately,
in such a way as to be blameless,
explaining his
Dhamma within the Dhamma and
not falsely misrepresent
The Lucky Man
by contesting his Dhamma
with what is not-Dhamma.
As to those shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is
made by the self,
that is actually a rebound off touch.
As to those shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is
made by another,
that is actually a rebound off touch.
As to those shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is both
made by the self and
made by another,
that is actually a rebound off touch.
As to those shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is neither
made by the self nor
made by another but
is spontaneously self-arisen,
that is actually a rebound off touch.
As to those shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is
made by the self,
that they could thus experience
another way than through touch —
such a thing is not to be seen.
As to those shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is
made by another,
that they could thus experience
another way than through touch —
such a thing is not to be seen.
As to those shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is both
made by the self and
made by another,
that they could thus experience
another way than through touch —
such a thing is not to be seen.
As to those shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is neither
made by the self nor
made by another but
is spontaneously self-arisen,
that they could thus experience
another way than through touch —
such a thing is not to be seen."
§
Now Old Man Ānanda, had overheard
Old Man Sāriputta's conversational-talk
with Old Man Bhūmija.
There then, Old Man Ānanda
went to where The Lucky Man was located,
where he drew near and
having drawn near The Lucky Man,
having given salutation,
took a seat to one side.
Having taken a seat to one side then,
Old Man Ānanda related to The Lucky Man
what he had heard
of Old Man Sāriputta's conversational-talk
with Old Man Bhūmija:[2]
"Old Man Bhūmija
arising from his solitary abiding towards evening
went to where Old Man Sāriputta was located,
and approached.
Having approached Old Man Sāriputta,
he gave courteous salutation.
Having exchanged courteous greetings,
he took a seat to one side.
Seated to one side, then
Old Man Bhūmija said this to Old Man Sāriputta:
'There are, friend Sāriputta,
some shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is
made by the self.
There are also, friend Sāriputta,
some shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is
made by another.
There are also, friend Sāriputta,
some shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is both
made by the self and
made by another.
There are also, friend Sāriputta,
some shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is neither
made by the self nor
made by another but
is spontaneously self-arisen.
Here, friend Sāriputta,
what does the Shaman Gotama say,
what does he teach?
How relating and
speaking accurately,
in such a way as to be blameless,
do we explain his
Dhamma within the Dhamma and
not falsely misrepresent
the Shaman Gotama
by contesting his Dhamma
with what is not-Dhamma?'
'Well then, friend,
The Lucky Man speaks of pleasure and pain as
reboundingly-self-arisen.
Off what rebounding?
Off touch rebounding.
In this way one would be
relating and
speaking accurately,
in such a way as to be blameless,
explaining his
Dhamma within the Dhamma and
not falsely misrepresent
The Lucky Man
by contesting his Dhamma
with what is not-Dhamma.
As to those shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is
made by the self,
that is actually a rebound off touch.
As to those shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is
made by another,
that is actually a rebound off touch.
As to those shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is both
made by the self and
made by another,
that is actually a rebound off touch.
As to those shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is neither
made by the self nor
made by another but
is spontaneously self-arisen,
that is actually a rebound off touch.
As to those shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is
made by the self,
that they could thus experience
another way than through touch —
such a thing is not to be seen.
As to those shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is
made by another,
that they could thus experience
another way than through touch —
such a thing is not to be seen.
As to those shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is both
made by the self and
made by another,
that they could thus experience
another way than through touch —
such a thing is not to be seen.
As to those shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is neither
made by the self nor
made by another but
is spontaneously self-arisen,
that they could thus experience
another way than through touch —
such a thing is not to be seen.'"
■
"Well done, well done Ānanda!
And as Sāriputta answered
this was consummately answered.
I have said, Ānanda,
that pleasure and pain is reboundingly self-arisen.
Rebounding off what?
Rebounding off touch.
In this way one would be
relating and
speaking accurately,
in such a way as to be blameless,
explaining this
Dhamma within the Dhamma and
not falsely misrepresenting me
by contesting this Dhamma
with what is not-Dhamma.
As to those shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is
made by the self,
that is actually a rebound off touch.
As to those shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is
made by another,
that is actually a rebound off touch.
As to those shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is both
made by the self and
made by another,
that is actually a rebound off touch.
As to those shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is neither
made by the self nor
made by another but
is spontaneously self-arisen,
that is actually a rebound off touch.
As to those shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is
made by the self,
that they could thus experience
another way than through touch —
such a thing is not to be seen.
As to those shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is
made by another,
that they could thus experience
another way than through touch —
such a thing is not to be seen.
As to those shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is both
made by the self and
made by another,
that they could thus experience
another way than through touch —
such a thing is not to be seen.
As to those shamans and Brahmins,
speakers on kamma
who lay down the view
that pleasure and pain is neither
made by the self nor
made by another but
is spontaneously self-arisen,
that they could thus experience
another way than through touch —
such a thing is not to be seen.
§
There being body, Ānanda, or
the driving force of intents
relating to body,
there arises
internal pleasure and pain;
There being speech, Ānanda, or
the driving force of intents
relating to speech,
there arises
internal pleasure and pain;
There being mind, Ānanda, or
the driving force of intents
relating to mind,
there arises
internal pleasure and pain.
-◦-
It is, Ānanda,
by rebounding off blindness
that through own-making,
body becomes one's own
rebounding off that own-making,
internal pleasure or pain arises; or
it is through another, Ānanda,
rebounding off own-making
internal pleasure or pain arises.
Thus, knowingly, Ānanda,
rebounding off own-making,
internal pleasure or pain arises; or
unknowingly, Ānanda,
rebounding off own-making,
internal pleasure or pain arises.
-◦-
It is, Ānanda,
by rebounding off blindness
that through own-making,
speech becomes one's own
rebounding off that own-making,
internal pleasure or pain arises, or
it is through another, Ānanda,
rebounding off own-making
internal pleasure or pain arises.
Thus, knowingly, Ānanda,
rebounding off own-making,
internal pleasure or pain arises; or
unknowingly, Ānanda,
rebounding off own-making,
internal pleasure or pain arises.
-◦-
It is, Ānanda,
by rebounding off blindness
that through own-making,
mind becomes one's own
rebounding off that own-making,
internal pleasure or pain arises, or
it is through another, Ānanda,
rebounding off own-making
internal pleasure or pain arises.
Thus, knowingly, Ānanda,
rebounding off own-making,
internal pleasure or pain arises, or
unknowingly, Ānanda,
rebounding off own-making,
internal pleasure or pain arises.
Such things, Ānanda,
are inflicted by blindness.
-◦-
But with the
utter dispassionate ending
that body is not
whereby there could arise
internal pleasure or pain;
that speech is not
whereby there could arise
internal pleasure or pain;
that mind is not
whereby there could arise
internal pleasure or pain.
That site is not,
that object is not,
that realm is not,
that reason is not,
whereby there could arise
internal pleasure or pain."
[1] Mrs. Rhys Davids here overlooks the addition of "pleasure" to the statement, saying: "In this Sutta the wording at first follows the preceding Sutta verbatim."
[2] The text abridges.
