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.
Te kho me bhikkhave, sama.naa vaa brahaama.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.
TRANSLATION AND GRAMMAR
Sama.nabraahma.nasutta.m
/the discourse on Samanas and Brahmins /
The Discourse on Samanas and Brahmins
13. Saavatthiya.m-
/in saavatthi /
In Savatthi -
Ye hi keci bhikkhave, sama.naa vaa braahma.naa vaa jaraamara.na.m
nappajaananti,
Ye [rel pro/nom/m/pl] what
hi [indec] indeed
ke[inter pro/nom/m/pl]what/who
ci [indec] ever
bhikkhave, [m-a/voc/pl] bhikkhus
sama.naa [m-a/nom/pl] ascetics
vaa [indec] or/either
braahma.naa [m-a/nom/pl] brahmins
vaa [indec.] or/either
jaraa [f-aa] old age/aging
mara.na.m [n-a/nom/sg] dying, death
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
Ye hi keci bhikkhave, sama.naa vaa braahma.naa vaa jaraamara.na.m
nappajaananti
/what /indeed /ever /o Bhikkhus /samanas /or /brahmins /or /old-age and
death /do not clearly understand /
Any samanas or brahmins whatsoever, o Bhikkhus, who do not clearly
understand old-age and death,
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.nasamudaya.m nappajaananti, jaraamara.nanirodha.m nappajaananti
/the origination of old-age and death /they do not clearly understand
/the cessation of old-age and death /they do not clearly understand /
do not clearly understand the origination of old-age and death, do not
clearly understand the cessation of old-age and death.
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.nanirodhagaamini.m pa.tipada.m nappajaananti
/going to the cessation of old-age and death /the path of practice /they
do not clearly understand /
do not clearly understand the path of practice going to the cessation of
old-age and death,
nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
understand/have insight
jaatisamudaya.m [Tappurisa compound/ acc] origination of birth
nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
understand/have insight jaatinirodha.m [tappurisa compound/acc]
cessation of birth
nappajaananti[na+(p)pa+~n~naa V/ind act/3^rd pl] they do not
understand/have insight
jaatinirodhagaamini.m [tappurisa compound] leading to the cessation of birth
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 Jaati.m nappajaananti, jaatisamudaya.m
nappajaananti, jaatinirodha.m nappajaananti, jaatinirodhagaamini.m
pa.tipada.m nappajaananti.
do not clearly understand birth, do not clearly understand the
origination of birth, do not clearly understand the cessation of birth,
do not clearly understand the path of practice going to the cessation of
birth,
[The same pattern continues below with becoming, clinging, craving etc.
all the way back to kammic formations]
Bhava.m nappajaananti, bhavasamudaya.m nappajaananti, bhavanirodha.m
nappajaananti, bhavanirodhagaamini.m pa.tipada.m nappajaananti.
do not clearly understand becoming, do not clearly understand the
origination of becoming, do not clearly understand the cessation of
becoming, do not clearly understand the path of practice going to the
cessation of becoming,
Upaadaana.m nappajaananti, upaadaanasamudaya.m nappajaananti,
upaadaananirodha.m nappajaananti, upaadaananirodhagaamini.m pa.tipada.m
nappajaananti.
do not clearly understand clinging, do not clearly understand the
origination of clinging, do not clearly understand the cessation of
clinging, do not clearly understand the path of practice going to the
cessation of clinging,
Ta.nha.m nappajaananti, ta.nhaasamudaya.m nappajaananti,
ta.nhaanirodha.m nappajaananti, ta.nhaanirodhagaamini.m pa.tipada.m
nappajaananti.
do not clearly understand craving, do not clearly understand the
origination of craving, do not clearly understand the cessation of
craving, do not clearly understand the path of practice going to the
cessation of craving,
Vedana.m nappajaananti, vedanaasamudaya.m nappajaananti,
vedanaanirodha.m nappajaananti, vedanaanirodhagaamini.m pa.tipada.m
nappajaananti.
do not clearly understand feeling, do not clearly understand the
origination of feeling, do not clearly understand the cessation of
feeling, do not clearly understand the path of practice going to the
cessation of feeling,
Phassa.m nappajaananti, phassasamudaya.m nappajaananti, phassanirodha.m
nappajaananti, phassanirodhagaamini.m pa.tipada.m nappajaananti.
do not clearly understand contact, do not clearly understand the
origination of contact, do not clearly understand the cessation of
contact, do not clearly understand the path of practice going to the
cessation of contact,
Sa.laayatana.m nappajaananti, sa.laayatanasamudaya.m nappajaananti,
sa.laayatananirodha.m nappajaananti, sa.laayatananirodhagaamini.m
pa.tipada.m nappajaananti.
do not clearly understand the six-sense base, do not clearly understand
the origination of the six-sense base, do not clearly understand the
cessation of the six-sense base, do not clearly understand the path of
practice going to the cessation of the six-sense base,
Naamaruupa.m nappajaananti, naamaruupasamudaya.m nappajaananti,
naamaruupanirodha.m nappajaananti, naamaruupanirodhagaamini.m
pa.tipada.m nappajaananti.
do not clearly understand body and mind, do not clearly understand the
origination of body and mind, do not clearly understand the cessation of
body and mind, do not clearly understand the path of practice going to
the cessation of body and mind,
Vi~n~naa.na.m nappajaananti, vi~n~naa.nasamudaya.m nappajaananti,
vi~n~naa.nanirodha.m nappajaananti, vi~n~naa.nanirodhagaamini.m
pa.tipada.m nappajaananti.
do not clearly understand consciousness, do not clearly understand the
origination of consciousness, do not clearly understand the cessation of
consciousness, do not clearly understand the path of practice going to
the cessation of consciousness,
Sa”nkhaare nappajaananti, sa”nkhaarasamudaya.m nappajaananti,
sa”nkhaaranirodha.m nappajaananti, sa”nkhaaranirodhagaamini.m
pa.tipada.m nappajaananti.
do not clearly understand formations, do not clearly understand the
origination of formations, do not clearly understand the cessation of
formations, do not clearly understand the path of practice going to the
cessation of formations,
*[The pattern changes now]*
na me te bhikkhave, sama.naa vaa braahma.naa vaa
na [neg/indec] not
me [per pro/ins/sg] me
te [dem pro/nom/m/ pl] those
bhikkhave, [m-u/voc/pl] bhikkhus
sama.naa [m-a/nom/pl] ascetics
vaa [indec] or/either
braahma.naa [m-a/nom/pl] brahmins
vaa [indec.] or/either
na me te bhikkhave, sama.naa vaa braahma.naa vaa
/not /by me /those /o Bhikkhus /samanas /or /brahmins /or /
Not by me, o Bhikkhus, are those samanas or brahmins
Sama.nasammataa[Tappurisa compound] considered as ascetics
braahma.nesu [m-a/loc/pl] in reference to brahmins
vaa [indec] or/either
braahma.na[m-a] brahmin
sammataa, [samman I/pp/nom/pl] considered as
Braahma.nasammataa [Tappurisa compound] considered as brahmins
sama.nesu vaa sama.nasammataa, braahma.nesu vaa braahma.nasammataa
/in terms of samanas /or / accepted as samanas /in terms of brahmins /or
/accepted as brahmins /
accepted, in terms of samanas, as samanas or, in terms of brahmins, as
brahmins.
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.
Na [neg/indec] not
ca [indec/enc] and
pana [indec/enc] however
te [dem pro/nom/m/3^rd sg] those
aayasmanto [adj/nom/pl] venerables
saama~n~na[n-a] sama.naship
attha.m[n-a/acc/sg] aim
saama~n~nattha.m [tappurisa compound] the aim/goal of being a sama.na
vaa [indec/enc] or/either
brahma~n~nattha.m [tappurisa compound] the aim/goal of being a Brahmin
vaa [indec/enc]or/either
di.t.the[(d)dis I/pp/loc/sg] seen
eva [indec/enc] surely
dhamme [m-a/loc/sg] in phenomena/reality
di.t.theva dhamme: seen even in the present existence
saya.m [indec/adv] by oneself
abhi~n~naa [abhi+(~n)~naa V/ger] having recognized
sacchikatvaa [sacchi+kar VI/ger] having seen with one’s own eyes
upasampajja [upa+sa.m+pad III/ger] having entered upon
viharanti[vi+har I/ind act/3^rd sg] they dwell
Yet those Venerable ones do not, by having recognized and seen with
their own eyes in this present existence, enter upon and dwell in the
goal of the Samana or the goal of the Brahmin.
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 /and /indeed /those /venerable ones/the purpose of a Samana / or
/the purpose of a Brahmin /or /truly in present /in reality /self /known
well /having with one’s own eyes /entering /dwell there in /
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 Samana or the goal of a Brahmin.
Ye ca kho keci bhikkhave, sama.naa vaa brahma.naa vaa jaraamara.na.m
pajaananti,
Ye [rel pro/nom/m/pl] those which
ca [indec/enc] and
kho [indec/enc] indeed
ke[inter pro/nom/m/pl]what/who
ci [indec] ever
bhikkhave, [m-u/voc/pl] bhikkhus
sama.naa [m-a/nom/sg] samanas
vaa [indec/enc] or/either
brahma.naa [m-a/nom/sg]
vaa [indec/enc] or/either
jaraa[f-aa]aging
mara.na.m [n-a/acc/sg] dying
jaraamara.na.m [dvanda compound] aging and dying
pajaananti[(p)pa+~n~naa V/ind act/3^rd pl] they understand/have insight
Ye ca kho keci bhikkhave, sama.naa vaa brahma.naa vaa jaraamara.na.m
pajaananti, jaraamara.nasamudaya.m pajaananti.
And any Samanas or Brahmins whatsoever, o Bhikkhus, who clearly
understand old-age and death,
jaraamara.nasamudaya.m [tappurisa compound] origination of aging and dying
pajaananti[(p)pa+~n~naa V/ind act/3^rd pl] they understand/have insight
jaraamara.nanirodha.m [tappurisa compound] cessation of aging and dying
pajaananti[(p)pa+~n~naa V/ind act/3^rd pl] they understand/have insight
jaraamara.nasamudaya.m pajaananti, jaraamara.nanirodha.m pajaananti
/the cause of old-age and death /they clearly understand /the cessation
of old-age and death /they clearly understand /
clearly understand the cause of old-age and death, clearly understand
the cessation of old-age and death.
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
pajaananti[(p)pa+~n~naa V/ind act/3^rd pl] they understand/have insight
/going to the cessation of old-age and death /the path of practice /they
clearly understand /
clearly understand the path of practice going to the cessation of
old-age and death,
[Same pattern continues in reverse down to sa”nkhara]
Jaati.m pajaananti, jaatisamudaya.m pajaananti, jaatinirodha.m
pajaananti, jaatinirodhagaamini.m pa.tipada.m pajaananti.
clearly understand birth, clearly understand the cause of birth, clearly
understand the cessation of birth, clearly understand the path of
practice going to the cessation of birth,
Bhava.m pajaananti, bhavasamudaya.m pajaananti, bhavanirodha.m
pajaananti, bhavanirodhagaamini.m pa.tipada.m pajaananti.
clearly understand becoming, clearly understand the cause of becoming,
clearly understand the cessation of becoming, clearly understand the
path of practice going to the cessation of becoming,
Upaadaana.m pajaananti, upaadaanasamudaya.m pajaananti,
upaadaananirodha.m pajaananti, upaadaananirodhagaamini.m pa.tipada.m
pajaananti.
clearly understand clinging, clearly understand the cause of clinging,
clearly understand the cessation of clinging, clearly understand the
path of practice going to the cessation of clinging,
Ta.nha.m pajaananti, ta.nhaasamudaya.m pajaananti, ta.nhaanirodha.m
pajaananti, ta.nhaanirodhagaamini.m pa.tipada.m pajaananti.
clearly understand craving, clearly understand the cause of craving,
clearly understand the cessation of craving, clearly understand the path
of practice going to the cessation of craving,
Vedana.m pajaananti, vedanaasamudaya.m pajaananti, vedanaanirodha.m
pajaananti, vedanaanirodhagaamini.m pa.tipada.m pajaananti.
clearly understand feeling, clearly understand the cause of feeling,
clearly understand the cessation of feeling, clearly understand the path
of practice going to the cessation of feeling,
Phassa.m pajaananti, phassasamudaya.m pajaananti, phassanirodha.m
pajaananti, phassanirodhagaamini.m pa.tipada.m pajaananti.
clearly understand contact, clearly understand the cause of contact,
clearly understand the cessation of contact, clearly understand the path
of practice going to the cessation of contact,
Sa.laayatana.m pajaananti, sa.laayatanasamudaya.m pajaananti,
sa.laayatananirodha.m pajaananti, sa.laayatananirodhagaamini.m
pa.tipada.m pajaananti.
clearly understand the six-sense base, clearly understand the cause of
the six-sense base, clearly understand the cessation of the six-sense
base, clearly understand the path of practice going to the cessation of
the six-sense base,
Naamaruupa.m pajaananti, naamaruupasamudaya.m pajaananti,
naamaruupanirodha.m pajaananti, naamaruupanirodhagaamini.m pa.tipada.m
pajaananti.
clearly understand body and mind, clearly understand the cause of body
and mind, clearly understand the cessation of body and mind, clearly
understand the path of practice going to the cessation of body and mind,
Vi~n~naa.na.m pajaananti, vi~n~naa.nasamudaya.m pajaananti,
vi~n~naa.nanirodha.m pajaananti, vi~n~naa.nanirodhagaamini.m pa.tipada.m
pajaananti.
clearly understand consciousness, clearly understand the cause of
consciousness, clearly understand the cessation of consciousness,
clearly understand the path of practice going to the cessation of
consciousness,
Sa”nkhaare pajaananti, sa”nkhaarasamudaya.m pajaananti,
sa”nkhaaranirodha.m pajaananti, sa”nkhaaranirodhagaamini.m pa.tipada.m
pajaananti.
clearly understand formations, clearly understand the cause of
formations, clearly understand the cessation of formations, clearly
understand the path of practice going to the cessation of formations,
[Pattern changes]
Te kho me bhikkhave, sama.naa vaa brahaama.naa vaa sama.nesu ceva
sama.nasammataa braahma.nesu ca braahma.nasammataa.
Te [dem pro/nom/m/ pl] those
Kho[indec/enc] indeed
bhikkhave, [m-u/voc/pl] bhikkhus
sama.naa [m-a/nom/pl] ascetics
vaa [indec] or/either
braahma.naa [m-a/nom/pl] brahmins
vaa [indec.] or/either
sama.nesu [m-a/loc/pl] in reference to samanas
ca [indec/enc] and
eva [indec] surely
sama.na[m-a] ascetic
sammataa, [sa.m+man VI/pp/nom/pl] considered as
Sama.nasammataa[Tappurisa compound] considered as ascetics
braahma.nesu [m-a/loc/pl] in reference to brahmins
vaa [indec] or/either
braahma.na[m-a] brahmin
sammataa, [samman I/pp/nom/pl] considered as
Braahma.nasammataa [Tappurisa compound] considered as brahmins
Te kho me bhikkhave, sama.naa vaa brahaama.naa vaa sama.nesu ceva
sama.nasammataa braahma.nesu ca braahma.nasammataa.
Indeed by me, o Bhikkhus, are those Samanas or Brahmins accepted, in
terms of Samanas, as Samanas and indeed, in terms of Brahmins, as Brahmins.
Te ca panaayasmanto saama~n~nattha~nca brahma~n~nattha~nca di.t.theva
dhamme saya.m abhi~n~naa sacchikatvaa upasampajja viharantii'ti.
Te [dem pro/nom/m/ pl] those
ca [ind/enc] and
pana [indec/enc] however
aayasmanto [adj/nom/pl] venerables
saama~n~na[n-a] sama.naship
attha~n[n-a/acc/sg] aim
saama~n~nattha~n [tappurisa compound] the aim/goal of being a sama.na
ca [indec/enc] and
brahma~n~nattha~n [tappurisa compound] the aim/goal of being a Brahmin
ca [indec/enc]and
di.t.the[(d)dis I/pp/loc/sg] seen
eva [indec/enc] surely
dhamme [m-a/loc/sg] in phenomena/reality
di.t.theva dhamme: seen even in the present existence
saya.m [indec/adv] by oneself
abhi~n~naa [abhi+(~n)~naa V/ger] having recognized
sacchikatvaa [sacchi+kar VI/ger] having seen with one’s own eyes
upasampajja [upa+sa.m+pad III/ger] having entered upon
viharantii'[vi+har I/ind act/3^rd sg] they dwell
ti.[indec/enc] end quote
Te ca panaayasmanto saama~n~nattha~nca brahma~n~nattha~nca di.t.theva
dhamme saya.m abhi~n~naa sacchikatvaa upasampajja viharantii'ti.
And, indeed, those venerable ones, having recognized it well for
themselves and having seen with their own eyes in present reality, enter
upon and dwell in the goal of a Samana and the goal of a Brahmin.
ENGLISH ONLY
*The Discourse on Recluses and Brahmins*
In Savatthi -
Any recluses or Brahmins whatsoever, o Bhikkhus, who:
do not clearly understand old-age and death, do not clearly understand
the origination of old-age and death, do not clearly understand the
cessation of old-age and death, do not clearly understand the path of
practice going to the cessation of old-age and death,
do not clearly understand birth, do not clearly understand the
origination of birth, do not clearly understand the cessation of birth,
do not clearly understand the path of practice going to the cessation of
birth,
do not clearly understand becoming, do not clearly understand the
origination of becoming, do not clearly understand the cessation of
becoming, do not clearly understand the path of practice going to the
cessation of becoming,
do not clearly understand clinging, do not clearly understand the
origination of clinging, do not clearly understand the cessation of
clinging, do not clearly understand the path of practice going to the
cessation of clinging,
do not clearly understand craving, do not clearly understand the
origination of craving, do not clearly understand the cessation of
craving, do not clearly understand the path of practice going to the
cessation of craving,
do not clearly understand feeling, do not clearly understand the
origination of feeling, do not clearly understand the cessation of
feeling, do not clearly understand the path of practice going to the
cessation of feeling,
do not clearly understand contact, do not clearly understand the
origination of contact, do not clearly understand the cessation of
contact, do not clearly understand the path of practice going to the
cessation of contact,
do not clearly understand the six-sense base, do not clearly understand
the origination of the six-sense base, do not clearly understand the
cessation of the six-sense base, do not clearly understand the path of
practice going to the cessation of the six-sense base,
do not clearly understand body and mind, do not clearly understand the
origination of body and mind, do not clearly understand the cessation of
body and mind, do not clearly understand the path of practice going to
the cessation of body and mind,
do not clearly understand consciousness, do not clearly understand the
origination of consciousness, do not clearly understand the cessation of
consciousness, do not clearly understand the path of practice going to
the cessation of consciousness,
do not clearly understand formations, do not clearly understand the
origination of formations, do not clearly understand the cessation of
formations, do not clearly understand the path of practice going to the
cessation of formations.
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, not having known [the above] well for
themselves with their own eyes in present reality, do not enter upon and
dwell in the goal of a recluse or the goal of a Brahmin.
And any recluses or Brahmins whatsoever, o Bhikkhus, who:
clearly understand old-age and death, clearly understand the cause of
old-age and death, clearly understand the cessation of old-age and
death. Clearly understand the path of practice going to the cessation of
old-age and death,
clearly understand birth, clearly understand the cause of birth, clearly
understand the cessation of birth, clearly understand the path of
practice going to the cessation of birth,
clearly understand becoming, clearly understand the cause of becoming,
clearly understand the cessation of becoming, clearly understand the
path of practice going to the cessation of becoming,
clearly understand clinging, clearly understand the cause of clinging,
clearly understand the cessation of clinging, clearly understand the
path of practice going to the cessation of clinging,
clearly understand craving, clearly understand the cause of craving,
clearly understand the cessation of craving, clearly understand the path
of practice going to the cessation of craving,
clearly understand feeling, clearly understand the cause of feeling,
clearly understand the cessation of feeling, clearly understand the path
of practice going to the cessation of feeling,
clearly understand contact, clearly understand the cause of contact,
clearly understand the cessation of contact, clearly understand the path
of practice going to the cessation of contact,
clearly understand the six-sense base, clearly understand the cause of
the six-sense base, clearly understand the cessation of the six-sense
base, clearly understand the path of practice going to the cessation of
the six-sense base,
clearly understand body and mind, clearly understand the cause of body
and mind, clearly understand the cessation of body and mind, clearly
understand the path of practice going to the cessation of body and mind,
clearly understand consciousness, clearly understand the cause of
consciousness, clearly understand the cessation of consciousness,
clearly understand the path of practice going to the cessation of
consciousness,
clearly understand formations, clearly understand the cause of
formations, clearly understand the cessation of formations, clearly
understand the path of practice going to the cessation of formations,
indeed by me, o Bhikkhus, are those recluses or Brahmins accepted, in
terms of recluses as recluses and in terms of Brahmins, as Brahmins.
And, indeed, those venerable ones, having known [the above] 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.