5. Doctrines of Fortuitous Origination (Adhiccasamuppannavāda): Views 17–18
“There are, bhikkhus, some recluses and brahmins, who are fortuitous originationists, and who on two grounds proclaim the self and the world to originate fortuitously. And owing to what, with reference to what, do these honourable recluses and brahmins proclaim their views?
“There are, bhikkhus, certain gods called ‘non-percipient beings.’ When perception arises in them, those gods pass away from that plane. Now, bhikkhus, this comes to pass, that a certain being, after passing away from that plane, takes rebirth in this world. Having come to this world, he goes forth from home to homelessness. When he has gone forth, by means of ardour, endeavour, application, diligence, and right reflection, he attains to such a degree of mental concentration that with his mind thus concentrated he recollects the arising of perception, but nothing previous to that. He speaks thus: ‘The self and the world originate fortuitously. What is the reason? Because previously I did not exist, but now I am. Not having been, I sprang into being.’
“This, bhikkhus, the Tathāgata understands. And he understands: ‘These standpoints, thus assumed and thus misapprehended, lead to such a future destination, to such a state in the world beyond.’ He understands as well what transcends this, yet even that understanding he does not misapprehend. And because he is free from misapprehension, he has realized within himself the state of perfect peace. Having understood as they really are the origin and the passing away of feelings, their satisfaction, their unsatisfactoriness, and the escape from them, the Tathāgata, bhikkhus, is emancipated through non-clinging.
“These are those dhammas, bhikkhus, that are deep, difficult to see, difficult to understand, peaceful and sublime, beyond the sphere of reasoning, subtle, comprehensible only to the wise, which the Tathāgata, having realized for himself with direct knowledge, propounds to others; and it is concerning these that those who would rightly praise the Tathāgata in accordance with reality would speak.
බුදු හාමුදුරුවෝ ඇරෙන්න වෙන කෙනෙක් කියන කිසිම දෙයක් බුදු දහම කියන්න බැහැ ,
එක එක අතීතයේ හිටපු ප්රසිද්ධ චරිත ,හාමුදුරුවෝ (රහත් හෝ නැති ) කිව්ව දේවල් බුදු දහම නෙමේ , ඒවා ඒ අයගේ මත හෝ විස්තර කිරීම් .
සාරිපුත්ත රහතන්වහන්සේ (මේකේ මොන රහතන් වහන්සේද කියන එක වෙනස් වෙන්න පුළුවන් මතක විදිහට නම් කිව්වේ ) මැරෙන්න ඉන්න බමුණෙක් හම්බ වෙනවා , ඒ බමුණා බ්රහ්මය අදහන කෙනෙක් , බමුණා රහතන්වහන්සේ ගෙන් අහනවා මහා බ්රහ්මය ලඟට යන්නේ කොහොමද කියල. මාහ බ්රහ්මය කියන තාම ලෝකේ මැව්වා කියන ජීවියා ඉන්න ලෝකේ ඉපදෙන්නේ බ්රහ්ම විහාර පුරුදු කරපු අය නිසා , රහතන්වහන්සේ බමුණට බ්රහ්ම විහාර කියා දෙනවා (මතක විදිහට බමුණා මැරිලා බ්රහ්ම ලෝකේ ඉපදිනවා ) .
බුදු හාමුදුරුවෝ රහතන්වහන්සේ ට කියනවා අයෙත් එහෙම කරන්න එපා කියල , සියලුම දේශනා වල අරමුණ වෙන්න ඕන චතුරාර්ය සත්යය අවබෝද කර ගන්න එක ,ඒ විදිහට චතුරාර්ය දේශනා කරන්න කියනවා .
