‹ Library

Itivuttaka 49

Diṭṭhigatasutta

Misconceptions · Translation: Bhikkhu Sujato, SuttaCentral

Parallels & more translations on SuttaCentral

Glosses: Fluent · Literal · Off
Translation: Hide · Show

Tap any word for its dictionary entry.

this was saidVuttañhetaṁ by the Blessed Onebhagavatā this was said by the Perfected One:vuttamarahatāti by meme heardsutaṁ:

This was said by the Buddha, the Perfected One: that is what I heard.

by two“Dvīhi, mendicantsbhikkhave, by misconceptionsdiṭṭhigatehi overcomepariyuṭṭhitā gods and humansdevamanussā get stuckolīyanti someeke, overreachatidhāvanti someeke; those with visioncakkhumanto whileca seepassanti.

“Overcome by two misconceptions, mendicants, some gods and humans get stuck, some overreach, while those with vision see.

and howKathañca, monksbhikkhave, get stuckolīyanti someeke?
delighting in existenceBhavārāmā, monksbhikkhave, gods and humansdevamanussā loving existencebhavaratā enjoying existencebhavasammuditā for themtesaṁ for the cessation of existencebhavanirodhāya Dhammadhamme being taughtdesiyamāne mindcittaṁ notna leaps forthpakkhandati notna gains confidencepasīdati notna settles downsantiṭṭhati does not become decidednādhimuccati.
thusEvaṁ indeedkho, monksbhikkhave, get stuckolīyanti someeke.

And how do some get stuck? Gods and humans like clinging, they love it and enjoy it. When the Dhamma is being taught to them for the cessation of existence, their minds do not leap forth, gain confidence, settle down, and become decided. That is how some get stuck.

and howKathañca, monksbhikkhave, they overreachatidhāvanti someeke?
indeed with existenceBhaveneva indeedkho but somepaneke becoming horrifiedaṭṭīyamānā becoming repelledharāyamānā becoming disgustedjigucchamānā in nonexistencevibhavaṁ they delightabhinandanti—
whenyato supposedlykira, sirbho, thisayaṁ selfattā of the bodykāyassa from the breaking upbhedā afterparaṁ deathmaraṇā is annihilateducchijjati is destroyedvinassati notna existshoti afterparaṁ deathmaraṇā;
thatetaṁ is peacefulsantaṁ thatetaṁ is sublimepaṇītaṁ thatetaṁ is how it isyāthāvanti.
thusEvaṁ indeedkho, monksbhikkhave, they overreachatidhāvanti someeke.

And how do some overreach? Some, becoming horrified, repelled, and disgusted with existence, delight in nonexistence: ‘When this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death: that is peaceful, that is sublime, that is how it is.’ That is how some overreach.

and how?Kathañca, monksbhikkhave, those with visioncakkhumanto do they see?passanti?
hereIdha a monkbhikkhu what has come to bebhūtaṁ as having come to bebhūtato sees;passati;
what has come to bebhūtaṁ as having come to bebhūtato having seendisvā regarding what has come to bebhūtassa for disillusionmentnibbidāya for dispassionvirāgāya for cessationnirodhāya practicingpaṭipanno they are.hoti.
thusEvaṁ indeedkho, monksbhikkhave, those with visioncakkhumanto do they see.”passantī”ti.
this matterEtamatthaṁ the Blessed Onebhagavā spoke.avoca.
on thisTatthetaṁ thusiti it is said:vuccati:

And how do those with vision see? It’s when a mendicant sees what has come to be as having come to be. Seeing this, they are practicing for disillusionment, dispassion, and cessation regarding what has come to be. That is how those with vision see.” The Buddha spoke this matter. On this it is said:

those who“Ye what has come to bebhūtaṁ as having come to bebhūtato having seendisvā,
of what has come to bebhūtassa andca transcendenceatikkamaṁ;
in accord with the truthYathābhūte are freedvimuccanti,
craving for continued existencebhavataṇhā with the endingparikkhayā.

“Those who see what has come to be as having come to be, and see the transcendence of what has come to be, are freed in accord with the truth, with the ending of craving for continued existence.

heSa indeedve one who fully understands what has come to bebhūtapariñño heso,
rid of cravingvītataṇho for rebirth in this or that statebhavābhave;
of what has come to beBhūtassa ceasing to bevibhavā a mendicantbhikkhu,
does not come backnāgacchati to future livespunabbhavan”ti.

They completely understand what has come to be, rid of craving for rebirth in this or that state. When what has come to be ceases to be, a mendicant does not come back to future lives.”

this tooAyampi matterattho spokenvutto by the Blessed Onebhagavatā, indeediti by meme heardsutanti.
The TwelfthDvādasamaṁ.
secondDutiyo sectionvaggo.

This too is a matter that was spoken by the Blessed One: that is what I heard.

this is its summaryTassuddānaṁ
twoDve facultiesindriyā twodve tormentingtapanīyā,
by virtuesīlena furtherapare twoduve;
without moral dreadAnottāpī deceitfulkuhanā twodve andca,
with a sense of urgencysaṁvejanīyena thesete tendasa.

This is its summary: Two faculties, two torments, and by virtue a further two; two without moral dread, two deceitful, and with a sense of urgency these are ten.

thoughtsVitakkā teachingsdesanā knowledge,vijjā,
wisdompaññā by dhammadhammena fifth;pañcamaṁ;
unbornAjātaṁ the piercing of elementsdhātusallānaṁ,
trainingsikkhā by wakefulnessjāgariyena and;ca;
by wrong view of ruinApāyadiṭṭhiyā and indeed,ceva,
twenty-twobāvīsati are proclaimed.pakāsitāti.
the Book of TwosDukanipāto is finished.niṭṭhito.

Thoughts, teachings, knowledge, wisdom, by dhamma the fifth; the unborn, the piercing of elements, training and by wakefulness; and by wrong view of ruin, indeed, twenty-two are proclaimed. The Book of Twos is finished.

Lite mode — plain HTML for e-readers and old browsers. Full version