The next two suttas that I am posting today are remarkably similar and
there is a great deal of repetition of what I have already analyzed as
well. Therefore, you will seem some sections that have no analysis.
These two suttas are both translated by Ven. Yuttadhammo and analyzed by
me using the Buddha Jayanti Tipitaka.
“ye hi keci, bhikkhave, sama.naa vaa braahma.naa vaa ime dhamme
nappajaananti,
ye [rel pro/nom/m/pl] which
hi [indec] indeed
ke[inter pro/nom/m/pl] what
ci, [indec] ever
bhikkhave,[m-u/voc/pl] bhikkhus
sama.naa [m-a/nom/pl] recluses
vaa [indec] or/either
braahma.naa [m-a/nom/pl] brahmins
vaa [indec.] or/either
ime [dem pro/m/nom/pl] these
dhamme [m-a/nom/pl] things
nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
understand/have insight
ye hi keci, bhikkhave, sama.naa vaa braahma.naa vaa ime dhamme nappajaananti
/which /indeed /ever /o Bhikkhus /recluses /or /brahmins /or /these
/things /do not clearly understand /
Indeed, o Bhikkhus, whatever recluses or brahmins do not clearly
understand these things,
imesa.m dhammaana.m samudaya.m nappajaananti,
imesa.m [dem pro/m/gen/pl] of these
dhammaana.m [m-a/gen/pl]things
samudaya.m [m-a/acc/sg] origination
nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
understand/have insight
imesa.m dhammaana.m samudaya.m nappajaananti,
/of these /things /origination /do not clearly understand /
do not clearly understand the origination of these things,
imesa.m dhammaana.m nirodha.m nappajaananti,
imesa.m [dem pro/m/gen/pl] of these
dhammaana.m [m-a/gen/pl]things
nirodha.m [m-a/acc/sg] cessation
nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
understand/have insight
imesa.m dhammaana.m nirodha.m nappajaananti
/of these /things /cessation /do not clearly understand /
do not clearly understand the cessation of these things,
nirodhagammini.m[tappurissa compound] leading to cessation
pa.tipada.m [f-aa/acc/sg] path
nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
understand/have insight
imesa.m dhammaana.m nirodhagaamini.m pa.tipada.m nappajaananti,
/of these /things /path leading to cessation /do not clearly understand /
do not clearly understand the path leading to the cessation of these things,
katame dhamme nappajaananti,
katame [adj/m/nom/pl] what
dhamme [m-a/nom/pl] things
nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
understand/have insight
katame dhamme nappajaananti
/which /things /do not clearly understand /
which things do they not clearly understand,
katamesa.m dhammaana.m samudaya.m nappajaananti,
katamesa.m [adj/m/gen/pl] of which
dhammaana.m [m-a/gen/pl] things
samudaya.m [m-a/acc/sg] origination
nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
understand/have insight
katamesa.m dhammaana.m samudaya.m nappajaananti
/of which /things /origination /do not clearly understand /
the origination of what things do they not clearly understand,
katamesa.m dhammaana.m nirodha.m nappajaananti,
katamesa.m [adj/m/gen/pl] of which
dhammaana.m [m-a/gen/pl] things
nirodha.m [m-a/acc/sg] cessation
nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
understand/have insight
katamesa.m dhammaana.m nirodha.m nappajaananti
/of which /things /cessation /do not clearly understand /
the cessation of what things do they not clearly understand,
nirodhagammini.m[tappurissa compound] leading to cessation
pa.tipada.m [f-aa/acc/sg] path
nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
understand/have insight
katamesa.m dhammaana.m nirodhagaamini.m pa.tipada.m nappajaananti”?
/of which /things /path leading to the cessation /do not clearly
understand /
the path leading to the cessation of what things do they not clearly
understand?
jaraamara.na.m [dvanda compound] old age and dying
nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
understand/have insight
jaraamara.na[dvanda compound] old age and death
samudaya.m [m-a/acc/sg] origination
jaraamara.nasamudaya.m [tappurisa compound] origination of old age and death
nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
understand/have insight
jaraamara.na.m [dvanda compound] old age and dying
nirodha.m [m-a/acc/sg] cessation
jaraamara.nanirodha.m [tappurisa compound] cessation of old age and dying
nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
understand/have insight
Jaraamara.nanirodha[Tappurisa compound] cessation of old age and death
gaamini.m [adj/acc/f/sg] leading to
Jaraamara.nanirodhagaamini.m [Tappurisa compound] leading to the
cessation of old age and death
pa.tipada.m [f-aa/acc/sg] path
nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
understand/have insight
Jaraamara.na.m nappajaananti, jaraamara.nasamudaya.m nappajaananti,
jaraamara.nanirodha.m nappajaananti, jaraamara.nanirodhagaamini.m
pa.tipada.m nappajaananti
They do not clearly understand old-age and death, they do not clearly
understand the cause of old-age and death, they do not clearly
understand the cessation of old-age and death.
[the same pattern continues as above for the rest of dependent
origination, i.e., birth, becoming, etc.]
jaati.m ...pe... bhava.m... upaadaana.m... ta.nha.m... vedana.m...
phassa.m... sa.laayatana.m... naamaruupa.m... vi~n~naa.na.m...
sa"nkhaare nappajaananti, sa"nkhaarasamudaya.m nappajaananti,
sa"nkhaaranirodha.m nappajaananti, sa"nkhaaranirodhagaamini.m
pa.tipada.m nappajaananti.
Birth, becoming, clinging, craving, feeling, contact, six-sense base,
body and mind, consciousness, formations they do not clearly understand;
they do not clearly understand the cause of formations, they do not
clearly understand the cessation of formations, they do not clearly
understand the path of practice going to the cessation
of formations.
Ime dhamme nappajaananti, imesa.m dhammaana.m samudaya.m nappajaananti,
imesa.m dhammaana.m nirodha.m nappajaananti, imesa.m dhammaana.m
nirodhagaamini.m pa.tipada.m nappajaananti.
these are the things they do not clearly understand, and the origination
of these things they do not clearly understand, and the cessation of
these things they do not clearly understand, and the path leading to the
cessation of these things they do not clearly understand.
Na me te, bhikkhave, sama.naa vaa braahma.naa vaa sama.nesu vaa
sama.nasammataa braahma.nesu vaa braahma.nasammataa, na ca pana te
aayasmanto saama~n~nattha.m vaa brahma~n~nattha.m vaa di.t.theva dhamme
saya.m abhi~n~naa sacchikatvaa upasampajja viharanti.
Not by me, o Bhikkhus, are those recluses or Brahmins accepted, in terms
of recluses, as recluses or, in terms of Brahmins, as Brahmins.
And those venerable ones do not indeed, having known it well for
themselves with their own eyes in present reality, enter upon and dwell
in the goal of a recluse or the goal of a Brahmin.
“Ye ca kho keci, bhikkhave, sama.naa vaa braahma.naa vaa ime dhamme
pajaananti, imesa.m dhammaana.m samudaya.m pajaananti, imesa.m
dhammaana.m nirodha.m pajaananti, imesa.m dhammaana.m nirodhagaamini.m
pa.tipada.m pajaananti,
And indeed, o Bhikkhus, whatever recluses or brahmins clearly understand
these things, clearly understand the origination of these things,
clearly understand the cessation of these things, and clearly understand
the path leading to the cessation of these things,
katame dhamme pajaananti, katamesa.m dhammaana.m samudaya.m pajaananti,
katamesa.m dhammaana.m nirodha.m pajaananti, katamesa.m dhammaana.m
nirodhagaamini.m pa.tipada.m pajaananti?
which things do they clearly understand, the origination of what things
do clearly understand, the cessation of what things do they clearly
understand, the path leading to the cessation of what things do they
clearly understand?
“Jaraamara.na.m pajaananti, jaraamara.nasamudaya.m pajaananti,
jaraamara.nanirodha.m pajaananti, jaraamara.nanirodhagaamini.m
pa.tipada.m pajaananti; jaati.m ...pe...
bhava.m... upaadaana.m... ta.nha.m... vedana.m... phassa.m...
sa.laayatana.m... naamaruupa.m... vi~n~naa.na.m... sa"nkhaare
pajaananti, sa"nkhaarasamudaya.m pajaananti, sa"nkhaaranirodha.m
pajaananti, sa"nkhaaranirodhagaamini.m pa.tipada.m pajaananti.
They clearly understand old-age and death, they clearly understand the
cause of old-age and death, they clearly understand the cessation of
old-age and death. Birth, becoming, clinging, craving, feeling,
contact, six-sense base, body and mind, consciousness, formations do
they clearly understand; they clearly understand the cause of
formations, they clearly understand the cessation of formations, they
clearly understand the path of practice leading to the cessation of
formations.
Ime dhamme pajaananti, imesa.m dhammaana.m samudaya.m pajaananti,
imesa.m dhammaana.m nirodha.m pajaananti, imesa.m dhammaana.m
nirodhagaamini.m pa.tipada.m pajaananti.
These are the things they clearly understand, and the origination of
these things they clearly understand, and the cessation of these things
they clearly understand, and
the path leading to the cessation of these things they clearly understand.
Te kho me, bhikkhave, sama.naa vaa braahma.naa vaa sama.nesu ceva
sama.nasammataa, braahma.nesu ca braahma.nasammataa. Te ca panaayasmanto
saama~n~nattha~nca brahma~n~nattha~nca di.t.theva dhamme saya.m
abhi~n~naa sacchikatvaa upasampajja viharantii”ti.
Indeed by me, o Bhikkhus, are those recluses or Brahmins accepted, in
terms of recluses, as recluses and indeed, in terms of Brahmins, as
Brahmins.
And, indeed, those venerable ones, having known it well for themselves
with their own eyes in present reality, enter upon and dwell in the goal
of a recluse and the goal of a Brahmin.
Catuttha.m.
[The Fourth]
*ENGLISH ONLY:*
* *
The Second Discourse on Recluses and Brahmins
Dwelling in Savatthi…
Indeed, o Bhikkhus, whatever recluses or brahmins do not clearly
understand these things, do not clearly understand the origination of
these things, do not clearly understand the cessation of these things,
do not clearly understand the path leading to the cessation of these
things, which things do they not clearly understand, the origination of
what things do they not clearly understand, the cessation of what things
do they not clearly understand, the path leading to the cessation of
what things do they not clearly understand?
They do not clearly understand old-age and death, they do not clearly
understand the cause of old-age and death, they do not clearly
understand the cessation of old-age and death.
Birth, becoming, clinging, craving, feeling, contact, six-sense base,
body and mind, consciousness, formations they do not clearly understand;
they do not clearly understand the cause of formations, they do not
clearly understand the cessation of formations, they do not clearly
understand the path of practice going to the cessation of formations.
These are the things they do not clearly understand, and the origination
of these things they do not clearly understand, and the cessation of
these things they do not clearly understand, and the path leading to the
cessation of these things they do not clearly understand.
Not by me, o Bhikkhus, are those recluses or Brahmins accepted, in terms
of recluses, as recluses or, in terms of Brahmins, as Brahmins.
And those venerable ones do not indeed, having known it well for
themselves with their own eyes in present reality, enter upon and dwell
in the goal of a recluse or the goal of a Brahmin.
And indeed, o Bhikkhus, whatever recluses or brahmins clearly understand
these things, clearly understand the origination of these things,
clearly understand the cessation of these things, and clearly understand
the path leading to the cessation of these things, which things do they
clearly understand, the origination of what things do clearly
understand, the cessation of what things do they clearly understand,
the path leading to the cessation of what things do they clearly understand?
They clearly understand old-age and death, they clearly understand the
cause of old-age and death, they clearly understand the cessation of
old-age and death. Birth, becoming, clinging, craving, feeling,
contact, six-sense base, body and mind, consciousness, formations do
they clearly understand; they clearly understand the cause of
formations, they clearly understand the cessation of formations, they
clearly understand the path of practice leading to the cessation of
formations.
These are the things they clearly understand, and the origination of
these things they clearly understand, and the cessation of these things
they clearly understand, and
the path leading to the cessation of these things they clearly understand.
Indeed by me, o Bhikkhus, are those recluses or Brahmins accepted, in
terms of recluses, as recluses and indeed, in terms of Brahmins, as
Brahmins.
And, indeed, those venerable ones, having known it well for themselves
with their own eyes in present reality, enter upon and dwell in the goal
of a recluse and the goal of a Brahmin.