6.38. Tự Làm

Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca:

“ahañhi, bho gotama, evaṁvādī evaṁdiṭṭhi:

‘natthi attakāro, natthi parakāro’”ti.

“Māhaṁ, brāhmaṇa, evaṁvādiṁ evaṁdiṭṭhiṁ addasaṁ vā assosiṁ vā.

Kathañhi nāma sayaṁ abhikkamanto, sayaṁ paṭikkamanto evaṁ vakkhati:

‘natthi attakāro, natthi parakāro’ti.

Taṁ kiṁ maññasi, brāhmaṇa, atthi ārabbhadhātū”ti?

“Evaṁ, bho”.

“Ārabbhadhātuyā sati ārabbhavanto sattā paññāyantī”ti?

“Evaṁ, bho”.

“Yaṁ kho, brāhmaṇa, ārabbhadhātuyā sati ārabbhavanto sattā paññāyanti, ayaṁ sattānaṁ attakāro ayaṁ parakāro.

Taṁ kiṁ maññasi, brāhmaṇa, atthi nikkamadhātu …pe…

atthi parakkamadhātu …

atthi thāmadhātu …

atthi ṭhitidhātu …

atthi upakkamadhātū”ti?

“Evaṁ, bho”.

“Upakkamadhātuyā sati upakkamavanto sattā paññāyantī”ti?

“Evaṁ, bho”.

“Yaṁ kho, brāhmaṇa, upakkamadhātuyā sati upakkamavanto sattā paññāyanti, ayaṁ sattānaṁ attakāro ayaṁ parakāro.

Māhaṁ, brāhmaṇa, evaṁvādiṁ evaṁdiṭṭhiṁ addasaṁ vā assosiṁ vā.

Kathañhi nāma sayaṁ abhikkamanto sayaṁ paṭikkamanto evaṁ vakkhati:

‘natthi attakāro natthi parakāro’”ti.

“Abhikkantaṁ, bho gotama …pe…

ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

Aṭṭhamaṁ.

Then a certain brahman approached the Blessed One; having approached the Blessed One, he exchanged friendly greetings. After pleasant conversation had passed between them, he sat to one side. Having sat to one side, the brahman spoke to the Blessed One thus:

“Venerable Gotama, I am one of such a doctrine, of such a view: ‘There is no self-doer, there is no other-doer.’”

“I have not, brahman, seen or heard such a doctrine, such a view. How, indeed, could one—moving forward by himself, moving back by himself —say: ‘There is no self-doer, there is no other-doer’? What do you think, brahmin, is there an element or principle of initiating or beginning an action?”

“Just so, Venerable Sir.”

“When there is an element of initiating, are initiating beings clearly discerned?”

“Just so, Venerable Sir.”

“So, brahmin, when there is the element of initiating, initiating beings are clearly discerned; of such beings, this is the self-doer, this, the other-doer.

“What do you think, brahmin, is there an element of exertion … is there an element of effort … is there an element of steadfastness … is there an element of persistence … is there an element of endeavoring?”

“Just so, Venerable Sir.”

“When there is an element of endeavoring, are endeavoring beings clearly discerned?”

“Just so, Venerable Sir.”

“So, brahmin, when there is the element of endeavoring, endeavoring beings are clearly discerned; of such beings, this is the self-doer, this, the other-doer. I have not, brahmin, seen or heard such a doctrine, such a view as yours. How, indeed, could one—moving forward by himself, moving back by himself—say ‘There is no self-doer, there is no other-doer’?”

“Superb, Venerable Gotama! Superb, Venerable Gotama! Venerable Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been turned upside down, revealing what had been concealed, showing the way to one who was lost, or holding up a lamp in the dark: ‘Those who have eyes see forms!’ Just so, the Venerable Gotama has illuminated the Dhamma in various ways. I go to Venerable Gotama as refuge, and to the Dhamma, and to the assembly of monks. From this day, for as long as I am endowed with breath, let Venerable Gotama remember me as a lay follower who has gone to him for refuge.”