Titthāyatanasutta

Aṅguttara Nikāya 3.61

Numbered Discourses 3.61

7. Mahāvagga

7. The Great Chapter

Titthāyatanasutta

Sectarian Tenets

“Tīṇimāni, bhikkhave, titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti.

“Mendicants, these three sectarian tenets—as pursued, pressed, and grilled by the astute—when taken to their conclusion, end with inaction.

Katamāni tīṇi?

What three?

Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

There are some ascetics and brahmins who have this doctrine and view:

‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti.

‘Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds.’

Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

There are some ascetics and brahmins who have this doctrine and view:

‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti.

‘Everything this individual person experiences—pleasurable, painful, or neutral—is because of God Almighty’s creation.’

Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

There are some ascetics and brahmins who have this doctrine and view:

‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti.

‘Everything this individual person experiences—pleasurable, painful, or neutral—has no cause or reason.’

Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

Regarding this, I went up to the ascetics and brahmins whose view is that

‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi:

everything an individual person experiences is because of past deeds, and I said to them:

‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino:

‘Is it really true that this is the venerables’ view?’

“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū”’ti?

Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.

And they answered, ‘Yes’.

Tyāhaṁ evaṁ vadāmi:

I said to them:

‘tenahāyasmanto pāṇātipātino bhavissanti pubbekatahetu, adinnādāyino bhavissanti pubbekatahetu, abrahmacārino bhavissanti pubbekatahetu, musāvādino bhavissanti pubbekatahetu, pisuṇavācā bhavissanti pubbekatahetu, pharusavācā bhavissanti pubbekatahetu, samphappalāpino bhavissanti pubbekatahetu, abhijjhāluno bhavissanti pubbekatahetu, byāpannacittā bhavissanti pubbekatahetu, micchādiṭṭhikā bhavissanti pubbekatahetu’.

‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, backbiting, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of past deeds.’

Pubbekataṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti.

Those who believe that past deeds are the most important thing have no enthusiasm or effort, no idea that there are things that should and should not be done.

Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo.

Not finding as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics.

Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu paṭhamo sahadhammiko niggaho hoti.

This is my first legitimate refutation of the ascetics and brahmins who have this doctrine and view.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

Regarding this, I went up to the ascetics and brahmins whose view is that

‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi:

everything that an individual person experiences is because of God Almighty’s creation, and I said to them:

‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino—

‘Is it really true that this is the venerables’ view?’

yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti?

Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.

And they answered, ‘Yes’.

Tyāhaṁ evaṁ vadāmi:

I said to them:

‘tenahāyasmanto pāṇātipātino bhavissanti issaranimmānahetu, adinnādāyino bhavissanti issaranimmānahetu, abrahmacārino bhavissanti issaranimmānahetu, musāvādino bhavissanti issaranimmānahetu, pisuṇavācā bhavissanti issaranimmānahetu, pharusavācā bhavissanti issaranimmānahetu, samphappalāpino bhavissanti issaranimmānahetu, abhijjhāluno bhavissanti issaranimmānahetu, byāpannacittā bhavissanti issaranimmānahetu, micchādiṭṭhikā bhavissanti issaranimmānahetu’.

‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, backbiting, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of God Almighty’s creation.’

Issaranimmānaṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti.

Those who believe that God Almighty’s creative power is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done.

Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo.

Not finding as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics.

Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu dutiyo sahadhammiko niggaho hoti.

This is my second legitimate refutation of the ascetics and brahmins who have this doctrine and view.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

Regarding this, I went up to the ascetics and brahmins whose view is that

‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi:

everything that an individual person experiences has no cause or reason, and I said to them:

‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino—

‘Is it really true that this is the venerables’ view?’

yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti?

Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.

And they answered, ‘Yes’.

Tyāhaṁ evaṁ vadāmi:

I said to them:

‘tenahāyasmanto pāṇātipātino bhavissanti ahetuappaccayā …pe… micchādiṭṭhikā bhavissanti ahetuappaccayā’”.

‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, backbiting, harsh, or nonsensical; be covetous, malicious, or have wrong view, all without cause or reason.’

Ahetuappaccayaṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti.

Those who believe that the absence of cause or reason is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done.

Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo.

Not finding as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics.

Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu tatiyo sahadhammiko niggaho hoti.

This is my third legitimate refutation of the ascetics and brahmins who have this doctrine and view.

Imāni kho, bhikkhave, tīṇi titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti.

These are the three sectarian tenets—as pursued, pressed, and grilled by the astute—which, when taken to their conclusion, end with inaction.

Ayaṁ kho pana, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.

But the Dhamma that I’ve taught is irrefutable, uncorrupted, beyond reproach, and not scorned by sensible ascetics and brahmins.

Katamo ca, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi?

What is the Dhamma that I’ve taught?

Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.

‘These are the six elements’: this is the Dhamma I’ve taught …

Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.

‘These are the six fields of contact’: this is the Dhamma I’ve taught …

Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.

‘These are the eighteen mental preoccupations’: this is the Dhamma I’ve taught …

Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.

‘These are the four noble truths’: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.

Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.

‘“These are the six elements”: this is the Dhamma I’ve taught …’

Iti kho panetaṁ vuttaṁ.

That’s what I said,

Kiñcetaṁ paṭicca vuttaṁ?

but why did I say it?

Chayimā, bhikkhave, dhātuyo—

There are these six elements:

pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.

the elements of earth, water, fire, air, space, and consciousness.

Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.

‘“These are the six elements”: this is the Dhamma I’ve taught …’

Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.

Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.

‘“These are the six fields of contact”: this is the Dhamma I’ve taught …’

Iti kho panetaṁ vuttaṁ.

That’s what I said,

Kiñcetaṁ paṭicca vuttaṁ?

but why did I say it?

Chayimāni, bhikkhave, phassāyatanāni—

There are these six fields of contact:

cakkhu phassāyatanaṁ, sotaṁ phassāyatanaṁ, ghānaṁ phassāyatanaṁ, jivhā phassāyatanaṁ, kāyo phassāyatanaṁ, mano phassāyatanaṁ.

eye, ear, nose, tongue, body, and mind contact.

Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.

‘“These are the six fields of contact”: this is the Dhamma I’ve taught …’

Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.

Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.

‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’

Iti kho panetaṁ vuttaṁ.

This is what I said,

Kiñcetaṁ paṭicca vuttaṁ?

but why did I say it?

Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati domanassaṭṭhāniyaṁ rūpaṁ upavicarati upekkhāṭṭhāniyaṁ rūpaṁ upavicarati,

Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity.

sotena saddaṁ sutvā …

Hearing a sound with their ears …

ghānena gandhaṁ ghāyitvā …

Smelling an odor with their nose …

jivhāya rasaṁ sāyitvā …

Tasting a flavor with their tongue …

kāyena phoṭṭhabbaṁ phusitvā …

Encountering a touch with their body …

manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati domanassaṭṭhāniyaṁ dhammaṁ upavicarati upekkhāṭṭhāniyaṁ dhammaṁ upavicarati.

Becoming conscious of an idea with their mind, one is preoccupied with an idea that’s a basis for happiness or sadness or equanimity.

Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.

‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’

Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.

Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.

‘“These are the four noble truths”: this is the Dhamma I’ve taught …’

Iti kho panetaṁ vuttaṁ.

That’s what I said,

Kiñcetaṁ paṭicca vuttaṁ?

but why did I say it?

Channaṁ, bhikkhave, dhātūnaṁ upādāya gabbhassāvakkanti hoti;

Supported by the six elements, an embryo is conceived.

okkantiyā sati nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā.

When it is conceived, there are name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling.

Vediyamānassa kho panāhaṁ, bhikkhave, idaṁ dukkhanti paññapemi, ayaṁ dukkhasamudayoti paññapemi, ayaṁ dukkhanirodhoti paññapemi, ayaṁ dukkhanirodhagāminī paṭipadāti paññapemi.

It’s for one who feels that I declare: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ?

And what is the noble truth of suffering?

Jātipi dukkhā, jarāpi dukkhā, (…) maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ. Saṅkhittena pañcupādānakkhandhā dukkhā.

Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; being coupled with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.

Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.

This is called the noble truth of suffering.

Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ?

And what is the noble truth of the origin of suffering?

Avijjāpaccayā saṅkhārā,

Ignorance is a requirement for choices.

saṅkhārapaccayā viññāṇaṁ,

Choices are a requirement for consciousness.

viññāṇapaccayā nāmarūpaṁ,

Consciousness is a requirement for name and form.

nāmarūpapaccayā saḷāyatanaṁ,

Name and form are requirements for the six sense fields.

saḷāyatanapaccayā phasso,

The six sense fields are requirements for contact.

phassapaccayā vedanā,

Contact is a requirement for feeling.

vedanāpaccayā taṇhā,

Feeling is a requirement for craving.

taṇhāpaccayā upādānaṁ,

Craving is a requirement for grasping.

upādānapaccayā bhavo,

Grasping is a requirement for continued existence.

bhavapaccayā jāti,

Continued existence is a requirement for rebirth.

jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.

Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.

Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

That is how this entire mass of suffering originates.

Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ.

This is called the noble truth of the origin of suffering.

Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ?

And what is the noble truth of the cessation of suffering?

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,

When ignorance fades away and ceases no residue left behind, choices cease.

saṅkhāranirodhā viññāṇanirodho,

When choices cease, consciousness ceases.

viññāṇanirodhā nāmarūpanirodho,

When consciousness ceases, name and form cease.

nāmarūpanirodhā saḷāyatananirodho,

When name and form cease, the six sense fields cease.

saḷāyatananirodhā phassanirodho,

When the six sense fields cease, contact ceases.

phassanirodhā vedanānirodho,

When contact ceases, feeling ceases.

vedanānirodhā taṇhānirodho,

When feeling ceases, craving ceases.

taṇhānirodhā upādānanirodho,

When craving ceases, grasping ceases.

upādānanirodhā bhavanirodho,

When grasping ceases, continued existence ceases.

bhavanirodhā jātinirodho,

When continued existence ceases, rebirth ceases.

jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.

When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.

Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

That is how this entire mass of suffering ceases.

Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ.

This is called the noble truth of the cessation of suffering.

Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?

And what is the noble truth of the practice that leads to the cessation of suffering?

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—

It is simply this noble eightfold path, that is:

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.

This is called the noble truth of the practice that leads to the cessation of suffering.

‘Imāni cattāri ariyasaccānī’ti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.

‘“These are the four noble truths”: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.’

Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.

That’s what I said, and this is why I said it.”

Paṭhamaṁ.