103. Recluses and Brahmins

Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti; ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānanti; ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānanti; ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti—

na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti; ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānanti; ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānanti; ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti—

te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

Etamatthaṁ bhagavā avoca.

Tatthetaṁ iti vuccati:

“Ye dukkhaṁ nappajānanti,

atho dukkhassa sambhavaṁ;

Yattha ca sabbaso dukkhaṁ,

asesaṁ uparujjhati;

Tañca maggaṁ na jānanti,

dukkhūpasamagāminaṁ.

Cetovimuttihīnā te,

Atho paññāvimuttiyā;

Abhabbā te antakiriyāya,

Te ve jātijarūpagā.

Ye ca dukkhaṁ pajānanti,

atho dukkhassa sambhavaṁ;

Yattha ca sabbaso dukkhaṁ,

asesaṁ uparujjhati;

Tañca maggaṁ pajānanti,

dukkhūpasamagāminaṁ.

Cetovimuttisampannā,

atho paññāvimuttiyā;

Bhabbā te antakiriyāya,

na te jātijarūpagā”ti.

Ayampi attho vutto bhagavatā, iti me sutanti.

Catutthaṁ.

This was said by the Lord…

“Bhikkhus, whatever recluses and brahmins do not understand as it actually is: ‘This is suffering’; ‘This is the origin of suffering’; ‘This is the cessation of suffering’; ‘This is the course leading to the cessation of suffering’—these recluses and brahmins are not considered by me to be true recluses among recluses, to be true brahmins among brahmins. These venerable ones live without having realized and achieved here and now by their own direct knowledge the aim of being a recluse, the aim of being a brahmin.

“But, bhikkhus, whatever recluses and brahmins understand as it actually is: ‘This is suffering’; ‘This is the origin of suffering’; ‘This is the cessation of suffering’; ‘This is the course leading to the cessation of suffering’—these recluses and brahmins are considered by me to be true recluses among recluses, to be true brahmins among brahmins. These venerable ones indeed live having achieved and realized here and now by their own direct knowledge the aim of being a recluse, the aim of being a brahmin.”

Those who do not understand suffering,
Or how suffering is produced,
Or where suffering finally stops
Altogether without remainder,
And who do not know that path
Leading to relief from suffering—
They are destitute of mind-release
And lack release by wisdom too;
Unable to make an end of it,
They fare on in birth and decay.

But those who understand suffering,
And how suffering is produced,
And where suffering finally stops
Altogether without remainder,
And who also know that path
Leading to relief from suffering—
They possess that mind-release
And the release by wisdom too;
Able to make an end of it
They never come back to birth and decay.