Aṇguttara-Nikāya
III. Tika Nipāta
VII. Mahā Vagga
The Book of the Threes
Sutta 61
Titth-ā-yatanādi Suttaṃ
Three Philosophical Propositions
Translated from the Pāḷi
by
Michael M. Olds
Translator's Introduction
This is an extremely interesting sutta for anyone attempting to break into the just-above-the-beginner level of understanding this Dhamma. In several places throughout the suttas it is hinted that 'seeing the Four Truths, one sees the paṭicca samuppāda. seeing the samuppada one sees the Four Truths'. Here in this sutta the two are combined in one. I think this only happens in one other sutta. It is very important for understanding the fact that each of the major segments of the Dhamma are in fact just ways of re-stating the Four Truths in other terms. Understanding this will go a long way to eliminate conflicts between various practices that emphasize one or another of the multiplicity of methods put forward in the Suttas and will greatly simplify comprehension of the system as a whole.
[1][pts][than][bodh] I Hear Tell:
Once upon a time The Lucky Man, Sāvatthī-town residing, Jeta-Woods, Anāthapiṇḍika's Park.
There he said words to this effect:
"There are, beggars, three philosophical propositions
which, examined, questioned, debated by the wise,
at best just lead to remaining inactive.[1]
What are these three?
There are certain shamans and brahmans that speak thus,
are of this view:
'Anything whatever a person experiences,
pleasant or
unpleasant or
not-unpleasant-but-not-pleasant,
all that is driven by the antecedently.'
There are certain shamans and brahmans that speak thus,
are of this view:
'Anything whatever a person experiences,
pleasant or
unpleasant or
not-unpleasant-but-not-pleasant,
all that is driven by the Master-Builder.'[2]
There are certain shamans and brahmans that speak thus,
are of this view:
'Anything whatever a person experiences,
pleasant or
unpleasant or
not-unpleasant-but-not-pleasant,
all that is undriven, without precursor.'[3]
[2][pts][than] In this case, beggars, as to the shaman or brahmin that speaks thus, are of this view:
'Anything whatever a person experiences,
pleasant or
unpleasant or
not-unpleasant-but-not-pleasant,
all that is driven by the antecedently-done.'
I approach them and speak thus:
'Is it true, ancients, that you speak thus, are of this view:
"Anything whatever a person experiences,
pleasant or
unpleasant or
not-unpleasant-but-not-pleasant,
all that is driven by the antecedently-done?"
And, indeed, asked thus by me, it is so acknowledged.
To them I say this:
'Then venerables, life-destroyers are predestined to become such,
driven by the antecedently done,
takers of the ungiven are predestined to become such,
driven by the antecedently done,
livers of ungodly lives are predestined to become such,
driven by the antecedently done,
false-speakers are predestined to become such,
driven by the antecedently done,
malicious speakers are predestined to become such,
driven by the antecedently done,
unkind speakers are predestined to become such,
driven by the antecedently done,
lip-flappers are predestined to become such,
driven by the antecedently done,
the covetous are predestined to become such,
driven by the antecedently done,
the corrupt in heart are predestined to become such,
driven by the antecedently done,
holders of misguided views are predestined to become such,
driven by the antecedently done.
It follows then, beggars,
that strong reliance on the "antecedently-done"
results in getting no desire
or effort at self-control
over what is to be done
or what is not to be done.[4]
Thus without taking on what is true and reliable
concerning what is to be done and what is not to be done
it follows that there is no distinction
according to Dhamma
between a shaman and one who lives forgetful-minded and unguarded.'[5]
This then, beggars,
is my refutation according to Dhamma
of the first of these sayings,
these views,
of those shamans and brahmans.
■
[3][pts][than] In this case, beggars, as to the shaman or brahmin that speaks thus, are of this view:
'Anything whatever a person experiences,
pleasant or
unpleasant or
not-unpleasant-but-not-pleasant,
all that is driven by the Master-Builder.'
I approach them and speak thus:
'Is it true, ancients, that you speak thus, are of this view:
"Anything whatever a person experiences,
pleasant or
unpleasant or
not-unpleasant-but-not-pleasant,
all that is driven by the Master-Builder?"
And, indeed, asked thus by me, it is so acknowledged.
To them I say this:
'Then venerables, life-destroyers are predestined to become such,
driven by the Master-Builder,
takers of the ungiven are predestined to become such,
driven by the Master-Builder,
livers of ungodly lives are predestined to become such,
driven by the Master-Builder,
false-speakers are predestined to become such,
driven by the Master-Builder,
malicious speakers are predestined to become such,
driven by the Master-Builder,
unkind speakers are predestined to become such,
driven by the Master-Builder,
lip-flappers are predestined to become such,
driven by the Master-Builder,
the covetous are predestined to become such,
driven by the Master-Builder,
the corrupt in heart are predestined to become such,
driven by the Master-Builder,
holders of misguided views are predestined to become such,
driven by the Master-Builder.
It follows then, beggars,
that strong reliance on the 'the Master-Builder'
results in getting no desire
or effort at self-control over
what is to be done
or what is not to be done.
Thus without taking on what is true and reliable
concerning what is to be done and what is not to be done
it follows that there is no distinction
according to Dhamma
between a shaman and one who lives forgetful-minded and unguarded.'
This then, beggars,
is my refutation according to Dhamma
of the second of these sayings,
these views,
of those shamans and brahmans.
■
[4][pts][than] In this case, beggars, as to the shaman or brahmin that speaks thus, are of this view:
'Anything whatever a person experiences,
pleasant or
unpleasant or
not-unpleasant-but-not-pleasant,
all that is undriven, without precursor.'
I approach them and speak thus:
'Is it true, ancients, that you speak thus, are of this view:
"Anything whatever a person experiences,
pleasant or
unpleasant or
not-unpleasant-but-not-pleasant,
all that is undriven, without precursor?"
And, indeed, asked thus by me, it is so acknowledged.
To them I say this:
'Then venerables, life-destroyers are predestined to become such,
undriven, without precursor,
takers of the ungiven are predestined to become such,
undriven, without precursor,
livers of ungodly lives are predestined to become such,
undriven, without precursor,
false-speakers are predestined to become such,
undriven, without precursor,
malicious speakers are predestined to become such,
undriven, without precursor,
unkind speakers are predestined to become such,
undriven, without precursor,
lip-flappers are predestined to become such,
undriven, without precursor,
the covetous are predestined to become such,
undriven, without precursor,
the corrupt in heart are predestined to become such,
undriven, without precursor,
holders of misguided views are predestined to become such,
undriven, without precursor.
It follows then, beggars,
that strong reliance on the 'undriven, without precursor'
results in getting no desire
or effort at self-control over
what is to be done
or what is not to be done.
Thus without taking on what is true and reliable
concerning what is to be done and what is not to be done
it follows that there is no distinction
according to Dhamma
between a shaman and one who lives forgetful-minded and unguarded.'
This then, beggars,
is my refutation according to Dhamma
of the third of these sayings,
these views,
of those shamans and brahmans.
These, beggars, are the three philosophical propositions
which examined, questioned, debated by the wise,
at best just lead to remaining inactive.
[5][pts][than] This beggars, is the
Dhamma I teach those shamans and brahmans —
unrefuted,
uncondemned,
not contradicted,
not besmirched
by the intelligent.
And what, beggars, is the
Dhamma I teach those shamans and brahmans —
unrefuted,
uncondemned,
not contradicted,
not besmirched
by the intelligent?
There are six data, beggars, in the
unrefuted,
uncondemned,
not contradicted,
not besmirched
by the intelligent
Dhamma I teach those shamans and brahmans.
There are six spheres of contact, beggars, in the
unrefuted,
uncondemned,
not contradicted,
not besmirched
by the intelligent
Dhamma I teach those shamans and brahmans.
There are eighteen mental ranges, beggars, in the
unrefuted,
uncondemned,
not contradicted,
not besmirched
by the intelligent
Dhamma I teach those shamans and brahmans.
There are four Aristocratic Truths, beggars, in the
unrefuted,
uncondemned,
not contradicted,
not besmirched
by the intelligent
Dhamma I teach those shamans and brahmans.
[6][pts][than] 'There are six data, beggars, in the
unrefuted,
uncondemned,
not contradicted,
not besmirched
by the intelligent
Dhamma I teach those shamans and brahmans.'
This then is what was said.
And depending on what was it said?
There are, beggars, these six data:
Earth data,
water data,
firelight data,
wind data,
space data,
consciousness data.
'These are the six data, beggars, in the
unrefuted,
uncondemned,
not contradicted,
not besmirched
by the intelligent
Dhamma I teach those shamans and brahmans.'
This is that which was said;
on this that which was said depended.
[7][pts][than] 'There are six spheres of contact, beggars, in the
unrefuted,
uncondemned,
not contradicted,
not besmirched
by the intelligent
Dhamma I teach those shamans and brahmans.'
This then is what was said.
And depending on what was it said?
There are, beggars, these six spheres of contact:
Eye contact-sphere,
ear contact-sphere,
nose contact-sphere,
tongue contact-sphere,
body contact-sphere,
mind contact-sphere.
'There are six spheres of contact, beggars, in the
unrefuted,
uncondemned,
not contradicted,
not besmirched
by the intelligent
Dhamma I teach those shamans and brahmans.'
This is that which was said;
on this that which was said depended.
[8][pts][than] 'There are eighteen mental ranges, beggars, in the
unrefuted,
uncondemned,
not contradicted,
not besmirched
by the intelligent
Dhamma I teach those shamans and brahmans.'
This then is what was said.
And depending on what was it said?
Eye seeing forms ranges over the stand for mental-ease in forms,
ranges over the stand for misery in forms,
ranges over the stand for mental-detachment in forms.
Ear hearing sounds ranges over the stand for mental-ease in sounds,
ranges over the stand for misery in sounds,
ranges over the stand for mental-detachment in sounds.
Nose smelling scents ranges over the stand for mental-ease in scents,
ranges over the stand for misery in scents,
ranges over the stand for mental-detachment in scents.
Tongue tasting flavors ranges over the stand for mental-ease in flavors,
ranges over the stand for misery in flavors,
ranges over the stand for mental-detachment in flavors.
Body touching touchables ranges over the stand for mental-ease in touchables,
ranges over the stand for misery in touchables,
ranges over the stand for mental-detachment in touchables.
Mind conscious of things ranges over the stand for mental-ease in things,
ranges over the stand for misery in things,
ranges over the stand for mental-detachment in things.
'There are eighteen mental ranges, beggars, in the
unrefuted,
uncondemned,
not contradicted,
not besmirched
by the intelligent
Dhamma I teach those shamans and brahmans.'
This is that which was said;
on this that which was said depended.
[9][pts][than] 'There are four Aristocratic Truths, beggars, in the
unrefuted,
uncondemned,
not contradicted,
not besmirched
by the intelligent
Dhamma I teach those shamans and brahmans.'
This then is what was said.
And depending on what was it said?
Supported by the six data, beggars
a child's conception occurs,
on appearance there is named-form,
named-form rebounds as the six-realms,
the six realms rebound as contact,
contact rebounds as sense-experience.
I have then, for what is sensate
revealed 'This is dukkha,'
revealed 'This is the origin of dukkha,'
revealed 'This is the end of dukkha,'
revealed 'This is the walk to walk to go to the end of dukkha.'
[10][pts][than] And what, beggars, is the Aristocratic Truth about dukkha?
Birth is dukkha,
aging is dukkha,
sickness is dukkha,
death is dukkha,
grief and lamentation,
pain and misery,
and despair
are dukkha.
In a word, the five stockpiled heaps are dukkha.
This, beggars, is what is called the Aristocratic Truth about dukkha.
[11][pts][than] And what, beggars, is the Aristocratic Truth about the origin of dukkha?
Rebounding off blindness is own-making,
rebounding off own-making is consciousness,
rebounding off consciousness is named-form,
rebounding off named-form are the realms of sense,
rebounding off the realms of sense is contact,
rebounding off contact is sense experience,
rebounding off sense experience is thirst,
rebounding off thirst is support,
rebounding off support is existence,
rebounding off existence is birth,
rebounding off birth
aging,
sickness,
and death,
grief and lamentation,
pain and misery,
and despair becomes one's own.
Even thus does this whole stockpiled heap of dukkha originate.
This, beggars, is what is called the Aristocratic Truth about the origin of dukkha.
[12][pts][than] And what, beggars, is the Aristocratic Truth about the ending of dukkha?
With the remainderless-dispassionate ending of blindness,
own-making ends,
own-making ending,
consciousness ends,
consciousness ending,
named-forms end,
named-forms ending,
the six-realm ends,
the six-realm ending,
contact ends,
contact ending,
sense-experience ends,
sense-experience ending,
thirst ends,
thirst ending,
support ends,
support ending,
existence ends,
existence ending,
birth ends,
birth ending,
aging,
sickness,
and death,
grief and lamentation,
pain and misery,
and despair come to an end.
Even thus does this whole stockpiled heap of dukkha come to an end.
This, beggars, is what is called the Aristocratic Truth about the ending of dukkha.
[13][pts][than] And what, beggars, is the Aristocratic Truth about the walk to walk to go to the end of dukkha?
It is even this Aristocratic Eight-dimensional Way, that is to say:
High View,
High Principles,
High Talk,
High Works,
High Lifestyle,
High Self-control,
High Mind,
High Serenity.
This, beggars, is what is called the Aristocratic Truth about the walk to walk to go to the end of dukkha.
'There are four Aristocratic Truths, beggars, in the
unrefuted,
uncondemned,
not contradicted,
not besmirched
by the intelligent
Dhamma I teach those shamans and brahmans.'
This is that which was said;
on this that which was said depended.
[1] Akiriyāya saṇṭhahantī. Please not to be confused with the instruction here to practice 'intentional not-doing' which advocates strenuous conscientious effort to abstain from deeds based in lust, anger and blindness.
[2] Issara-nimmāṇa-hetu.
[3] A-hetu-appaccayā. Bhks. Bodhi and Thanissaro: 'without a cause or condition,' Woodward: 'uncaused and unconditioned.' My preference for 'hetu' is 'driver' over 'cause' because of the implied certainty of outcome in the term 'cause' whereas the idea is really 'driving force' where the outcome is not always certain. 'Paccaya' is 'antecedent condition' or as with Bhk. Thanissaro often: 'requisite condition,' Sometimes also called 'economic condition'. Sometimes also called 'result' and sometimes 'condition.'
[4] Pubbe kataṃ kho pana bhikkhave sārato paccāgacchataṃ na hoti chando... 'previously done then again strong attachment result-getting no having desire...' It looks as though Bhks. Bodhi and Thanissaro have given up trying to make sense of this and have just followed Woodward's: "Those who fall back on the former deed, past deeds, what was done in the past as the essential reason, essential truth, being essential ..." all of which pretty well convey the idea. Freely translated this might be best understood as: 'It follows then that those who strongly adhere to the doctrine of predestination formed by previous acts will generate no desire ...' My translation attempts to adhere to the literal Pāḷi.
[5] I think that this is to be heard:
Thus without taking on what is true and reliable
according to Dhamma
concerning what is to be done and what is not to be done
it follows that there is no distinction
according to Dhamma
between a shaman and one who lives forgetful-minded and unguarded.
