Saṃyutta Nikāya
II. Nidāna Vagga
12. Nidāna Saṃyutta
III. Dasabalā Vagga
Sutta 30
Dutiya Samaṇa-Brāhmaṇa Suttaṃ
Shamans and Brahmins (2)
Translated from the Pāḷi
by
Michael M. Olds
Once upon a time, The Lucky man,
Sāvatthi-town revisiting,
Jeta Grove,
Anathapiṇḍika's Sporting Grounds.
There then The Lucky Man addressed the beggars, saying:
"Beggars!"
And the beggars responding "Bhante!"
The Lucky Man said this to them:
Here, beggars, any shaman or brahman, that
not understanding aging and death,
not understanding the self-arising of aging and death,
not understanding the ending of aging and death,
not understanding the walk to walk
to the understanding of aging and death;
that they will become established
beyond aging and death —
this is not to be seen.
That not understanding birth,
not understanding the self-arising of birth,
not understanding the ending of birth,
not understanding the walk to walk
to the understanding of birth;
that they will become established
beyond birth —
this is not to be seen.
That not understanding existence,
not understanding the self-arising of existence,
not understanding the ending of existence,
not understanding the walk to walk
to the understanding of existence;
that they will become established
beyond existence —
this is not to be seen.
That not understanding bind-ups,
not understanding the self-arising of bind-ups,
not understanding the ending of bind-ups,
not understanding the walk to walk
to the understanding of bind-ups;
that they will become established
beyond bind-ups —
this is not to be seen.
That not understanding thirst,
not understanding the self-arising of thirst,
not understanding the ending of thirst,
not understanding the walk to walk
to the understanding of thirst;
that they will become established
beyond thirst —
this is not to be seen.
That not understanding sensation,
not understanding the self-arising of sensation,
not understanding the ending of sensation,
not understanding the walk to walk
to the understanding of sensation;
that they will become established
beyond sensation —
this is not to be seen.
That not understanding touch,
not understanding the self-arising of touch,
not understanding the ending of touch,
not understanding the walk to walk
to the understanding of touch;
that they will become established
beyond touch —
this is not to be seen.
That not understanding the six-realms,
not understanding the self-arising of the six-realms,
not understanding the ending of the six-realms,
not understanding the walk to walk
to the understanding of the six-realms;
that they will become established
beyond the six-realms —
this is not to be seen.
That not understanding named-form,
not understanding the self-arising of named-form,
not understanding the ending of named-form,
not understanding the walk to walk
to the understanding of named-form;
that they will become established
beyond named-form —
this is not to be seen.
That not understanding consciousness,
not understanding the self-arising of consciousness,
not understanding the ending of consciousness,
not understanding the walk to walk
to the understanding of consciousness;
that they will become established
beyond consciousness —
this is not to be seen.
That not understanding own-making,
not understanding the self-arising of own-making,
not understanding the ending of own-making,
not understanding the walk to walk
to the understanding of own-making;
that they will become established
beyond own-making —
this is not to be seen.
§
But, beggars, whatever shaman and brahmin
do understand aging and death,
do understand the self-arising of aging and death,
do understand the ending of aging and death,
do understand the walk to walk
to the understanding of aging and death;
that they can become established
beyond aging and death —
such an outcome is seen.
that do understand birth,
do understand the self-arising of birth,
do understand the ending of birth,
do understand the walk to walk
to the understanding of birth;
that they can become established
beyond birth —
such an outcome is seen.
that do understand existence,
do understand the self-arising of existence,
do understand the ending of existence,
do understand the walk to walk
to the understanding of existence;
that they can become established
beyond existence —
such an outcome is seen.
that do understand bind-ups,
do understand the self-arising of bind-ups,
do understand the ending of bind-ups,
do understand the walk to walk
to the understanding of bind-ups;
that they can become established
beyond bind-ups —
such an outcome is seen.
that do understand thirst,
do understand the self-arising of thirst,
do understand the ending of thirst,
do understand the walk to walk
to the understanding of thirst;
that they can become established
beyond thirst —
such an outcome is seen.
that do understand sensation,
do understand the self-arising of sensation,
do understand the ending of sensation,
do understand the walk to walk
to the understanding of sensation;
that they can become established
beyond sensation —
such an outcome is seen.
that do understand touch,
do understand the self-arising of touch,
do understand the ending of touch,
do understand the walk to walk
to the understanding of touch;
that they can become established
beyond touch —
such an outcome is seen.
that do understand the six-realms,
do understand the self-arising of the six-realms,
do understand the ending of the six-realms,
do understand the walk to walk
to the understanding of the six-realms;
that they can become established
beyond the six-realms —
such an outcome is seen.
that do understand named-form,
do understand the self-arising of named-form,
do understand the ending of named-form,
do understand the walk to walk
to the understanding of named-form;
that they can become established
beyond named-form —
such an outcome is seen.
that do understand consciousness,
do understand the self-arising of consciousness,
do understand the ending of consciousness,
do understand the walk to walk
to the understanding of consciousness;
that they can become established
beyond consciousness —
such an outcome is seen.
that do understand own-making,
do understand the self-arising of own-making,
do understand the ending of own-making,
do understand the walk to walk
to the understanding of own-making;
that they can become established
beyond own-making —
such an outcome is seen.
