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Majjhima Nikāya 60 Middle Discourses 60
Apaṇṇakasutta A Sure Bet
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena sālā nāma kosalānaṁ brāhmaṇagāmo tadavasari. On one occasion the Blessed One was wandering in the Kosalan country with a large Sangha of bhikkhus, and he eventually arrived at a divine-caste Kosalan village called Sālā.At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Sālā.
Assosuṁ kho sāleyyakā brāhmaṇagahapatikā: The divine-caste householders of Sālā heardThe brahmins and householders of Sālā heard:
“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ sālaṁ anuppatto. … (repeat Sutta 41, para. 2) …“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—wandering in the land of the Kosalans has arrived at Sālā, together with a large Saṅgha of mendicants.
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: He has this good reputation:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. to see such Arahants.It’s good to see such perfected ones.”
Atha kho sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Appekacce bhagavatā saddhiṁ sammodiṁsu; sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu. Appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu. Appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho sāleyyake brāhmaṇagahapatike bhagavā etadavoca: Then the divine-caste householders of Sālā went to the Blessed One … (repeat Sutta 41, para. 3)… sat down at one side.Then the brahmins and householders of Sālā went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent. The Buddha said to them:
“atthi pana vo, gahapatayo, koci manāpo satthā yasmiṁ vo ākāravatī saddhā paṭiladdhā”ti? ‘Householders, have you any loved teacher in whom you have found your faith well founded ?’“So, householders, is there any teacher you’re happy with, in whom you have acquired grounded faith?”
“Natthi kho no, bhante, koci manāpo satthā yasmiṁ no ākāravatī saddhā paṭiladdhā”ti. ‘No, venerable sir.’“No, sir.”
“Manāpaṁ vo, gahapatayo, satthāraṁ alabhantehi ayaṁ apaṇṇako dhammo samādāya vattitabbo. ‘Then, householders, while you have no loved teacher this Incontrovertible Dhamma can be practised and maintained,“Since you haven’t found a teacher you’re happy with, you should undertake and implement this sure bet teaching.
Apaṇṇako hi, gahapatayo, dhammo samatto samādinno, so vo bhavissati dīgharattaṁ hitāya sukhāya. for when the Incontrovertible Dhamma has been taken up and maintained, it will be long for your welfare and happiness.For when the sure bet teaching is undertaken, it will be for your lasting welfare and happiness.
Katamo ca, gahapatayo, apaṇṇako dhammo? What is the Incontrovertible Dhamma ?And what is the sure bet teaching?
Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: (I. The Theory That There Is Nothing)There are some ascetics and brahmins who have this doctrine and view:
‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ; natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko; natthi mātā, natthi pitā; natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. “There is nothing given, nothing offered, nothing sacrificed, no fruit or ripening of good and bad kammas, no this world, no other world, no father, no mother, no spontaneously (born) beings, no good and virtuous monks and divines that have themselves realized by direct knowledge and declared this world and the other world.”‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. (B) ‘Now there are some monks and divines directly opposed to those monks and divinesAnd there are some ascetics and brahmins whose doctrine directly contradicts this.
Te evamāhaṁsu: and they say thus:They say:
‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ; atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko; atthi ayaṁ loko, atthi paro loko; atthi mātā, atthi pitā; atthi sattā opapātikā; atthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. “There is what is given and what is offered and what is sacrificed, and there is fruit and ripening of good and bad kammas, and there is this world and the other world, and mother and father, and spontaneously (born) beings, and good and virtuous monks and divines that have themselves realized by direct knowledge and declare this world and the other world.”‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’
Taṁ kiṁ maññatha, gahapatayo: ‘How do you conceive this, householders,What do you think, householders?
‘nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’”ti? do not these monks and divines hold theories directly opposed to each other ?’Don’t these doctrines directly contradict each other?”
“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”
“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Now of those monks and divines whose theory and view is thus:“Since this is so, consider those ascetics and brahmins whose view is that
‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti “There is nothing given … no good and virtuous monks and divines that have themselves realized by direct knowledge and declare this worldthere’s no meaning in giving, etc.
tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti. it is to be expected that they will avoid these three profitable dhammas, namely, bodily good conduct, verbal good conduct, mental good conduct, and that they will take to and maintain these three unprofitable dhammas, namely, bodily bad conduct, verbal bad conduct and mental bad conduct.You can expect that they will shun good conduct by way of body, speech, and mind, and undertake and implement bad conduct by way of body, speech, and mind.
Taṁ kissa hetu? Why is that?Why is that?
Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. Because those worthy monks and divines do not see the danger, the degradation and the defilement in unprofitable dhammas, and they do not see the blessing of renunciation partaking of cleansing in profitable dhammas.Because those ascetics and brahmins don’t see that unskillful qualities are full of drawbacks, sordidness, and corruption, or that skillful qualities have the benefit and cleansing power of renunciation.
Santaṁyeva pana paraṁ lokaṁ ‘natthi paro loko’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. There actually being another world, one whose view is “There is not another world” has a wrong view. Moreover, since there actually is another world, their view that there is no other world is wrong view.
Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti saṅkappeti; svāssa hoti micchāsaṅkappo. There actually being another world, one whose intention is “There is not another world” has a wrong intention. Since there actually is another world, their thought that there is no other world is wrong purpose.
Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti vācaṁ bhāsati; sāssa hoti micchāvācā. There actually being another world, one who speaks the words “There is not another world” has wrong speech. Since there actually is another world, their speech that there is no other world is wrong speech.
Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṁ paccanīkaṁ karoti. There actually being another world, one who says “There is not another world” is directly opposed to those Arahants who know the other world. Since there actually is another world, in saying that there is no other world they contradict those perfected ones who know the other world.
Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti. There actually being another world, one who makes another perceive “There is not another world” makes (him) perceive what is not True Dhamma, Since there actually is another world, in persuading another that there is no other world they are persuading them to accept an untrue teaching.
Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti. and in (order to) make (him) perceive what is not True Dhamma he praises himself and disparages others. And on account of that they glorify themselves and put others down.
Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ—So that any virtuousness that he has is abandoned and unvirtuousness is substituted. So they give up their former ethical conduct and are established in unethical conduct.
ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā. And this wrong view, wrong intention, wrong speech, opposition to Noble Ones, making (another) perceive what is not True Dhamma, and self-praise and disparagement of others—these several evil unprofitable dhammas are thus brought into positive being with wrong view as their condition.And that is how these many bad, unskillful qualities come to be with wrong view as condition—wrong view, wrong purpose, wrong speech, contradicting the noble ones, persuading others to accept untrue teachings, and glorifying oneself and putting others down.
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘About this a wise man considers thus: A sensible person reflects on this matter in this way:
‘sace kho natthi paro loko evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā sotthimattānaṁ karissati; “If there is not another world, then on the dissolution of the body, this worthy person will have made himself safe enough. ‘If there is no other world, when this individual person’s body breaks up they will keep themselves safe.
sace kho atthi paro loko, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. But if there is another world, then on the dissolution of the body, after death, he will reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell. And if there is another world, when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.
Kāmaṁ kho pana māhu paro loko, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; Now by all means let there be no other world, and let these worthy monks’ and divines’ words be true, But let us grant that those who say that there is no other world are correct.
atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi natthikavādo’ti. still this worthy person comes in for wise men’s censure here and now as ‘an unvirtuous person with wrong view and the theory that there is nothing’. Regardless, that individual is still criticized by sensible people in this very life as being an immoral individual of wrong view, a nihilist.’
Sace kho attheva paro loko, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho—But on the other hand, if there is another world, then this worthy person has had an unlucky throw on both counts: But if there really is another world, they hold a losing hand on both counts.
yañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. since he has come in for wise men’s censure here and now, and since on the dissolution of the body, after death, he will reappear in a state of deprivation, in an unhappy destination, in perdition, in hell. For they are criticized by sensible people in this very life, and when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.
Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ. He has wrongly taken up and practised this incontrovertible dhamma in such a way that as it extends only to one side it excludes the profitable aspects’.They have wrongly undertaken this sure bet teaching in such a way that it encompasses the positive outcomes of one side only, leaving out the skillful premise.
Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Now of these monks and divines whose theory and view is Since this is so, consider those ascetics and brahmins whose view is that
‘atthi dinnaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti given ... and good and virtuous monks and divines that have themselves realized by direct knowledge and declare this world and the other world, there is meaning in giving, etc.
tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti. it is to be expected that they will avoid these three unprofitable dhammas, namely, bodily bad conduct, verbal bad conduct, and mental bad conduct, and that they will take to and maintain these three profitable dhammas, namely, bodily good conduct, verbal good conduct, and mental good conduct. You can expect that they will shun bad conduct by way of body, speech, and mind, and undertake and implement good conduct by way of body, speech, and mind.
Taṁ kissa hetu? Why is that? Why is that?
Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. Because those worthy monks and divines see the danger, the degradation, and the defilement in unprofitable dhammas, and they see the blessing of renunciation partaking of cleansing in profitable dhammas.Because those ascetics and brahmins see that unskillful qualities are full of drawbacks, sordidness, and corruption, and that skillful qualities have the benefit and cleansing power of renunciation.
Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. ‘There actually being another world, one whose view is “There is another world” has a right view. Moreover, since there actually is another world, their view that there is another world is right view.
Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti saṅkappeti; svāssa hoti sammāsaṅkappo. There actually being another world, one whose intention is “There is another world” has a right intention. Since there actually is another world, their thought that there is another world is right purpose.
Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti vācaṁ bhāsati; sāssa hoti sammāvācā. There actually being another world, one who speaks the words “There is another world” has right speech. Since there actually is another world, their speech that there is another world is right speech.
Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṁ na paccanīkaṁ karoti. There actually being another world, one who says “There is another world” is not directly opposed to those Arahants who know the other world. Since there actually is another world, in saying that there is another world they don’t contradict those perfected ones who know the other world.
Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti. There actually being another world, one who makes another perceive “There is another world” makes (him) perceive what is True Dhamma Since there actually is another world, in persuading another that there is another world they are persuading them to accept a true teaching.
Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti. and in (order to) make (him) perceive what is True Dhamma he does not praise himself and disparage others. And on account of that they don’t glorify themselves or put others down.
Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ—So that any unvirtuousness that he had is abandoned and virtuousness is substituted. So they give up their former unethical conduct and are established in ethical conduct.
ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā. And this right view, right intention, right speech, non-opposition to Noble Ones, making (another) perceive what is True Dhamma, and non-self-praise and non-disparagement of others—these several profitable dhammas are thus brought into positive being with right view as their condition.And that is how these many skillful qualities come to be with right view as condition—right view, right purpose, right speech, not contradicting the noble ones, persuading others to accept true teachings, and not glorifying oneself or putting others down.
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘About this a wise man considers thus: A sensible person reflects on this matter in this way:
‘sace kho atthi paro loko, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. “If there is another world, then on the dissolution of the body, after death, this person will reappear in a happy destination, even in the heavenly world.‘If there is another world, when this individual’s body breaks up, after death, they will be reborn in a good place, a heavenly realm.
Kāmaṁ kho pana māhu paro loko, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; But by all means let there be no other world, and let these worthy monks’ and divines’ words be true,But let us grant that those who say that there is no other world are correct.
atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi atthikavādo’ti. still this worthy person comes in for wise men’s praise here and now as ‘a virtuous person with right view and the theory that there is’.Regardless, that individual is still praised by sensible people in this very life as being a moral individual of right view, who affirms a positive teaching.’
Sace kho attheva paro loko, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho—And on the other hand, if there is another world, then this worthy person has had a lucky throw on both counts:So if there really is another world, they hold a winning hand on both counts.
yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. since he comes in for wise men’s praise here and now, and since on the dissolution of the body, after death, he will reappear in a happy destination, even in the heavenly world.For they are praised by sensible people in this very life, and when their body breaks up, after death, they will be reborn in a good place, a heavenly realm.
Evamassāyaṁ apaṇṇako dhammo susamatto samādinno ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ. He has rightly taken up and practised this incontrovertible dhamma in such a way that as it extends to both sides, it excludes the unprofitable aspects.”’They have rightly undertaken this sure bet teaching in such a way that it encompasses the positive outcomes of both sides, leaving out the unskillful premise.
Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘There are some monks and divines whose theory and whose view is thus:There are some ascetics and brahmins who have this doctrine and view:
‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato; karoto na karīyati pāpaṁ. “When a man acts or has action done, when he mutilates or has mutilation done, when he tortures or has torturing done, when he inflicts sorrow, when he oppresses, when he threatens or causes threatening, when he slays living beings, takes what is not given, breaks open locks for plunder, commits burglary, ambushes highways, goes with another’s wife, utters falsehood—no evil is done for the doer.‘The one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. They do nothing wrong when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. If a man with a razor-rimmed wheel makes the living beings on this earth into one mash of meat, into one heap of meat, there is no evil sourcing from it and no outcome to evil.If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.
Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. If a man follows the Ganges’ south bank killing and slaughtering, mutilating and having mutilation done, torturing and having torture done, there is no evil sourcing from it and no outcome of evil.If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.
Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento; natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. If a man follows the Ganges’ north bank giving (gifts) and having (them) given, offering (sacrifices) and having them offered, then there is no merit sourcing from it and no outcome of merit.If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.
Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti. By giving, by training, by restraint, by speaking truth, there is no merit and no outcome of merit.”In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā te evamāhaṁsu: ‘Now there are some monks and divines whose theory is directly opposed to those monks and divines, and they say thus:And there are some ascetics and brahmins whose doctrine directly contradicts this. They say:
‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato; karoto karīyati pāpaṁ. “When a man acts or has action done, when he mutilates or has mutilation done, when he tortures or has torturing done, when he inflicts sorrow, when he op-presses, when he threatens or causes threatening, when he slays living beings, takes what is not given, breaks open locks, raids for plunder, commits burglary, ambushes highways, goes with another’s wife, utters falsehood—evil is done for the doer.‘The one who acts does a bad deed when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. They do a bad deed when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. If a man with a razor-rimmed wheel makes the living beings on this earth into one mash of meat, into one heap of meat, there is evil sourcing from it and there is outcome of evil.If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, evil comes of that, and an outcome of evil.
Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. If a man follows the Ganges’ south bank killing and slaughtering, mutilating and having mutilation done, torturing and having torture done, there is evil sourcing from it, and outcome of evil.If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, evil comes of that, and an outcome of evil.
Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento; atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. If a man follows the Ganges’ north bank giving (gifts) and having (them) given, offering (sacrifices) and having (them) offered, there is merit sourcing from it, and outcome of merit.If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, merit comes of that, and an outcome of merit.
Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo’ti. By giving, by training, by restraint, by speaking truth, there is merit, and outcome of merit.”In giving, self-control, restraint, and truthfulness there is merit and outcome of merit.’
Taṁ kiṁ maññatha, gahapatayo, ‘How do you conceive this, householders,What do you think, householders?
nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? do not these monks and divines hold theories directly opposed to each other?’Don’t these doctrines directly contradict each other?”
“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”
“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Now of those monks and divines whose theory and view is thus:“Since this is so, consider those ascetics and brahmins whose view is that
‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato; karoto na karīyati pāpaṁ. “When a man acts or has action done …the one who acts does nothing wrong when they punish, etc.
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.
Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento …pe… dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti no merit and no outcome of merit”,
tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti. it is to be expected that they will avoid these three profitable dhammas … and that they will take to and maintain these three unprofitable dhammas …You can expect that they will shun good conduct by way of body, speech, and mind, and undertake and implement bad conduct by way of body, speech, and mind.
Taṁ kissa hetu? Why is that?Why is that?
Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. Because those worthy monks and divines do not see the danger, the degradation, and the defilement in unprofitable dhammas, and they do not see the blessing of renunciation partaking of cleansing in profitable dhammas.Because those ascetics and brahmins don’t see that unskillful qualities are full of drawbacks, sordidness, and corruption, or that skillful qualities have the benefit and cleansing power of renunciation.
Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. ‘There actually being doing, one whose view is “There is no doing” has wrong view.Moreover, since action actually does have an effect, their view that action is ineffective is wrong view.
Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti saṅkappeti; svāssa hoti micchāsaṅkappo. There actually being doing, one whose intention is “There is no doing” has wrong intention.Since action actually does have an effect, their thought that action is ineffective is wrong purpose.
Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti vācaṁ bhāsati; sāssa hoti micchāvācā. There actually being doing, one who speaks the words “There is no doing” has wrong speech.Since action actually does have an effect, their speech that action is ineffective is wrong speech.
Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti āha, ye te arahanto kiriyavādā tesamayaṁ paccanīkaṁ karoti. There actually being doing, one who says “There is no doing” is directly opposed to those Arahants who hold the theory that there is doing.Since action actually does have an effect, in saying that action is ineffective they contradict those perfected ones who teach that action is effective.
Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti. There actually being doing, one who makes another perceive “There is no doing” makes (him) perceive what is not True Dhamma,Since action actually does have an effect, in persuading another that action is ineffective they are persuading them to accept an untrue teaching.
Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti. and in (order to) make (him) perceive what is not True Dhamma he praises himself and disparages others.And on account of that they glorify themselves and put others down.
Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ—So that any virtuousness that he had is abandoned and unvirtuousness is substituted.So they give up their former ethical conduct and are established in unethical conduct.
ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā. And this wrong view, wrong intention, wrong speech, opposition to Noble Ones, making another perceive what is not True Dhamma and self-praise and disparagement of others—these several evil unprofitable dhammas are thus brought into positive being with wrong view as their condition.And that is how these many bad, unskillful qualities come to be with wrong view as condition—wrong view, wrong purpose, wrong speech, contradicting the noble ones, persuading others to accept untrue teachings, and glorifying oneself and putting others down.
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘About this a wise man considers thus:A sensible person reflects on this matter in this way:
‘sace kho natthi kiriyā, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā sotthimattānaṁ karissati; “If there is no doing, then on the dissolution of the body this worthy person will have made himself safe enough.‘If there is no effective action, when this individual’s body breaks up they will keep themselves safe.
sace kho atthi kiriyā evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. But if there is doing, then on the dissolution of the body, after death, he will reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell.And if there is effective action, when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.
Kāmaṁ kho pana māhu kiriyā, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; Now by all means let there be no doing, and let these worthy monks’ and divines’ words be true,But let us grant that those who say that there is no effective action are correct.
atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi akiriyavādo’ti. still this worthy person comes in for wise men’s censure here and now as ‘an unvirtuous person with wrong view and the theory that there is no doing’.Regardless, that individual is still criticized by sensible people in this very life as being an immoral individual of wrong view, one who denies the efficacy of action.’
Sace kho attheva kiriyā, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho—But on the other hand, if there is doing, then this worthy person has had an unlucky throw on both counts:But if there really is effective action, they hold a losing hand on both counts.
yañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. since he has come in for wise men’s censure here and since on the dissolution of the body, after death, he will reappear in a state of deprivation, in perdition, even in hell.For they are criticized by sensible people in this very life, and when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.
Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ. He has wrongly taken up and practised this incontrovertible dhamma in such a way that it extends only to one side it excludes the profitable aspect.”They have wrongly undertaken this sure bet teaching in such a way that it encompasses the positive outcomes of one side only, leaving out the skillful premise.
Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Now of those monks and divines whose theory and view is thus:Since this is so, consider those ascetics and brahmins whose view is that
‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato; karoto karīyati pāpaṁ. “When a person acts or has action done … evil is done for the doer …the one who acts does a bad deed when they punish, etc.
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo.
Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo.
Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo’ti There is merit and outcome of merit”,
tesametaṁ pāṭikaṅkhaṁ yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti. it is to be expected that they will avoid these three unprofitable dhammas … and that they will take to and maintain these three profitable dhammas …You can expect that they will shun bad conduct by way of body, speech, and mind, and undertake and implement good conduct by way of body, speech, and mind.
Taṁ kissa hetu? Why is that?Why is that?
Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. Because these worthy monks and divines see the danger, the degradation and the defilement in unprofitable dhammas and they see the blessing of renunciation partaking of cleansing in profitable dhammas.Because those ascetics and brahmins see that unskillful qualities are full of drawbacks, sordidness, and corruption, and that skillful qualities have the benefit and cleansing power of renunciation.
Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. ‘There actually being doing, one whose view is “There is doing” has right view.Moreover, since action actually does have an effect, their view that action is effective is right view.
Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti saṅkappeti; svāssa hoti sammāsaṅkappo. There actually being doing, one whose intention is “There is doing” has right intention.Since action actually does have an effect, their thought that action is effective is right purpose.
Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti vācaṁ bhāsati; sāssa hoti sammāvācā. There actually being doing, one who speaks the words “There is doing” has right speech.Since action actually does have an effect, their speech that action is effective is right speech.
Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti āha; ye te arahanto kiriyavādā tesamayaṁ na paccanīkaṁ karoti. There actually being doing, one who says “There is doing” is not opposed to those Arahants who hold the theory that there is doing.Since action actually does have an effect, in saying that action is effective they don’t contradict those perfected ones who teach that action is effective.
Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti. There actually being doing, one who makes another perceive “There is doing” makes him perceive what is True Dhamma,Since action actually does have an effect, in persuading another that action is effective they are persuading them to accept a true teaching.
Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti. and in (order to) make (him) perceive what is True Dhamma he does not praise himself and disparage others.And on account of that they don’t glorify themselves or put others down.
Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ—So that any unvirtuousness that he had is abandoned and virtuousness is substituted.So they give up their former unethical conduct and are established in ethical conduct.
ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā. And this right view, right intention, right speech, non-opposition to Noble Ones, making (another) perceive what is True Dhamma, and non-self-praise and non-disparagement of others--these several profitable dhammas are thus brought into positive being with right view as their condition.And that is how these many skillful qualities come to be with right view as condition—right view, right purpose, right speech, not contradicting the noble ones, persuading others to accept true teachings, and not glorifying oneself or putting others down.
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: About this a wise man considers thus: A sensible person reflects on this matter in this way:
‘sace kho atthi kiriyā, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. “If there is doing, then on the dissolution of the body, after death, this worthy person will reappear in a happy destination, even in the heavenly world. ‘If there is effective action, when this individual’s body breaks up, after death, they will be reborn in a good place, a heavenly realm.
Kāmaṁ kho pana māhu kiriyā, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; But by all means let there be no doing, and let those worthy monks’ and divines’ words be true, But let us grant that those who say that there is no effective action are correct.
atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi kiriyavādo’ti. still this worthy person comes in for wise men’s praise here and now as ‘a virtuous person with right view and the theory that there is doing’. Regardless, that individual is still praised by sensible people in this very life as being a moral individual of right view, who affirms the efficacy of action.’
Sace kho attheva kiriyā, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho—And on the other hand, if there is doing, then this worthy person has had a lucky throw on both counts: So if there really is effective action, they hold a winning hand on both counts.
yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. since he comes in for wise men’s praise here and now, and since on the dissolution of the body, after death, he will reappear in a happy destination, even in the heavenly world. For they are praised by sensible people in this very life, and when their body breaks up, after death, they will be reborn in a good place, a heavenly realm.
Evamassāyaṁ apaṇṇako dhammo susamatto samādinno, ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ. He has rightly taken up and practised this incontrovertible dhamma in such a way that as it extends to both sides it excludes the unprofitable aspect.”’They have rightly undertaken this sure bet teaching in such a way that it encompasses the positive outcomes of both sides, leaving out the unskillful premise.
Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: There are some monks and divines whose theory and whose view is thus: There are some ascetics and brahmins who have this doctrine and view:
‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya; “There is no reason, no condition, for beings’ defilement; ‘There is no cause or reason for the corruption of sentient beings.
ahetū appaccayā sattā saṅkilissanti. beings are defiled without reason or condition. Sentient beings are corrupted without cause or reason.
Natthi hetu, natthi paccayo sattānaṁ visuddhiyā; There is no reason, no condition for beings’ purification; There’s no cause or reason for the purification of sentient beings.
ahetū appaccayā sattā visujjhanti. beings are purified without reason or condition. Sentient beings are purified without cause or reason.
Natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo; There is no power, no energy, no manly courage, no manly endurance; There is no power, no energy, no human strength or vigor.
sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti. all creatures, all breathing things, all beings, all souls, are without mastery, power or energy; moulded by fate, coincidence and essence, they experience pleasure and pain in the six species.”All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.’
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Now there are some monks and divines whose theory is directly opposed to those monks and divines, And there are some ascetics and brahmins whose doctrine directly contradicts this.
Te evamāhaṁsu: and they say thus: They say:
‘atthi hetu, atthi paccayo sattānaṁ saṅkilesāya; “There is a reason, a condition, for beings’ defilement; ‘There is a cause and reason for the corruption of sentient beings.
sahetū sappaccayā sattā saṅkilissanti. beings are defiled owing to a reason, owing to a condition. Sentient beings are corrupted with cause and reason.
Atthi hetu, atthi paccayo sattānaṁ visuddhiyā; There is a reason, a condition, for beings’ purification; There is a cause and reason for the purification of sentient beings.
sahetū sappaccayā sattā visujjhanti. beings are purified owing to a reason, owing to a condition. Sentient beings are purified with cause and reason.
Atthi balaṁ, atthi vīriyaṁ, atthi purisathāmo, atthi purisaparakkamo; There is power, energy, manly courage, manly endurance; There is power, energy, human strength and vigor.
na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti. that all creatures, all breathing things, all beings, all souls, being moulded by fate, coincidence and essence, experience pleasure and pain in the six species is not so.”’It is not the case that all sentient beings, all living creatures, all beings, all souls lack control, power, and energy, or that, molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.’
Taṁ kiṁ maññatha, gahapatayo, ‘How do you conceive this, householders, What do you think, householders?
nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? do not these monks and divines hold theories directly opposed to each other?’Don’t these doctrines directly contradict each other?”
“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”
“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Now of those monks and divines whose theory and view is thus: “Since this is so, consider those ascetics and brahmins whose view is that
‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya; “There is no reason … for beings’ defilement … for beings’ purification … moulded by fate, coincidence and essence, they experience pleasure and pain in the six species”, it is to be expected that they will avoid these three profitable dhammas … and they will take to and maintain these three unprofitable dhammas … Why is that? Because those worthy monks and divines do not see the danger, the degradation and the defilement in unprofitable dhammas, and they do not see the blessing of renunciation partaking of cleansing in profitable dhammas.’there’s no cause or reason for the corruption of sentient beings, etc.
ahetū appaccayā sattā saṅkilissanti. beings are defiled without reason or condition.
Natthi hetu, natthi paccayo sattānaṁ visuddhiyā; There is no reason, no condition for beings’ purification;
ahetū appaccayā sattā visujjhanti. beings are purified without reason or condition.
Natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti There is no power, no energy, no manly courage, no manly endurance; all creatures, all breathing things, all beings, all souls, are without mastery, power or energy; moulded by fate, coincidence and essence, they experience pleasure and pain in the six species.”
tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti. it is to be expected that they will avoid these three profitable dhammas … and they will take to and maintain these three unprofitable dhammas …You can expect that they will shun good conduct by way of body, speech, and mind, and undertake and implement bad conduct by way of body, speech, and mind.
Taṁ kissa hetu? Why is that?Why is that?
Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. Because those worthy monks and divines do not see the danger, the degradation and the defilement in unprofitable dhammas, and they do not see the blessing of renunciation partaking of cleansing in profitable dhammas.’Because those ascetics and brahmins don’t see that unskillful qualities are full of drawbacks, sordidness, and corruption, or that skillful qualities have the benefit and cleansing power of renunciation.
Santaṁyeva kho pana hetuṁ ‘natthi hetū’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. ‘There actually being a reason, one whose view is “There is no reason” has wrong view.Moreover, since there actually is causality, their view that there is no causality is wrong view.
Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti saṅkappeti; svāssa hoti micchāsaṅkappo. There actually being a reason, one whose intention is “There is no reason” has wrong intention.Since there actually is causality, their thought that there is no causality is wrong purpose.
Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti vācaṁ bhāsati; sāssa hoti micchāvācā. There actually being a reason, one who speaks the words “There is no reason” has wrong speech.Since there actually is causality, their speech that there is no causality is wrong speech.
Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti āha; ye te arahanto hetuvādā tesamayaṁ paccanīkaṁ karoti. There actually being a reason, one who says “There is no reason” is directly opposed to those Arahats who hold the theory that there is a reason.Since there actually is causality, in saying that there is no causality they contradict those perfected ones who teach that there is causality.
Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti. There actually being a reason, one who makes another perceive “There is no reason” makes (him) perceive what is not True Dhamma,Since there actually is causality, in persuading another that there is no causality they are persuading them to accept an untrue teaching.
Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti. and in (order to) make (him) perceive what is not True Dhamma he praises himself and disparages others.And on account of that they glorify themselves and put others down.
Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ—So that any virtuousness that he had is abandoned and unvirtuousness is substituted.So they give up their former ethical conduct and are established in unethical conduct.
ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attānukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā. And this wrong view, wrong intention, wrong speech, opposition to Noble Ones, making (another) perceive what is not True Dhamma, and self-praise and disparagement of others—these several evil unprofitable ideas are thus brought into positive being with wrong view as their condition.And that is how these many bad, unskillful qualities come to be with wrong view as condition—wrong view, wrong purpose, wrong speech, contradicting the noble ones, persuading others to accept untrue teachings, and glorifying oneself and putting others down.
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: About this a wise man considers thus:A sensible person reflects on this matter in this way:
‘sace kho natthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sotthimattānaṁ karissati; “If there is no reason, then on the dissolution of the body this person will have made himself safe enough.‘If there is no causality, when this individual’s body breaks up they will keep themselves safe.
sace kho atthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. But if there is a reason, then on the dissolution of the body, after death, he will reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell.And if there is causality, when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.
Kāmaṁ kho pana māhu hetu, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; Now by all means let there be no reason, and let these worthy monks’ and divines’ words be true,But let us grant that those who say that there is no causality are correct.
atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi ahetukavādo’ti. still this worthy person comes in for wise men’s censure here and now as ‘an unvirtuous person with wrong view and the theory that there is no reason’.Regardless, that individual is still criticized by sensible people in this very life as being an immoral individual of wrong view, one who denies causality.’
Sace kho attheva hetu, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho—But on the other hand, if there is a reason, then this worthy person has had an unlucky throw on both counts:But if there really is causality, they hold a losing hand on both counts.
yañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. since he has come in for wise men’s censure here and now, and since on the dissolution of the body, after death, he will reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell.For they are criticized by sensible people in this very life, and when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.
Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ. He has wrongly taken up and practised this incontrovertible dhamma in such a way that as it extends only to one side it excludes the profitable aspect.”’They have wrongly undertaken this sure bet teaching in such a way that it encompasses the positive outcomes of one side only, leaving out the skillful premise.
Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: Now for those monks and divines whose theory and view is thus:Since this is so, consider those ascetics and brahmins whose view is that
‘atthi hetu, atthi paccayo sattānaṁ saṅkilesāya; “There is a reason … for beings’ defilement … for beings’ purification … moulded by fate, coincidence and essence, experience pleasure and pain in the six species is not so”,there is a cause and reason for the corruption of sentient beings, etc.
sahetū sappaccayā sattā saṅkilissanti.
Atthi hetu, atthi paccayo sattānaṁ visuddhiyā; There is a reason, a condition, for the purification of sentient beings, etc.
sahetū sappaccayā sattā visujjhanti.
Atthi balaṁ, atthi vīriyaṁ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti
tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti. it is to be expected that they will avoid these three unprofitable dhammas … and that they will take to and maintain these three profitable dhammas …You can expect that they will shun bad conduct by way of body, speech, and mind, and undertake and implement good conduct by way of body, speech, and mind.
Taṁ kissa hetu? Why is that?Why is that?
Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. Because these worthy monks and divines see the danger, the degradation and the defilement in unprofitable dhammas and they see the blessing of renunciation partaking of cleansing in profitable dhammas.’Because those ascetics and brahmins see that unskillful qualities are full of drawbacks, sordidness, and corruption, and that skillful qualities have the benefit and cleansing power of renunciation.
Santaṁyeva kho pana hetuṁ ‘atthi hetū’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. ‘There actually being a reason, one whose view is “There is a reason” has right view.Moreover, since there actually is causality, their view that there is causality is right view.
Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti saṅkappeti; svāssa hoti sammāsaṅkappo. There actually being a reason, one whose intention is “There is a reason” has right intention. Since there actually is causality, their thought that there is causality is right purpose.
Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti vācaṁ bhāsati; sāssa hoti sammāvācā. There actually being a reason, one who speaks the words “There is a reason” has right speech. Since there actually is causality, their speech that there is causality is right speech.
Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti āha, ye te arahanto hetuvādā tesamayaṁ na paccanīkaṁ karoti. There actually being a reason, one who says “There is a reason” is not directly opposed to those Arahants who hold the theory that “There is a reason”. Since there actually is causality, in saying that there is causality they don’t contradict those perfected ones who teach that there is causality.
Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti. There actually being a reason, one who makes another perceive “There is a reason” makes (him) perceive what is True Dhamma, Since there actually is causality, in persuading another that there is causality they are persuading them to accept a true teaching.
Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti. and in (order to) make (him) perceive what is True Dhamma he does not praise himself and disparage others. And on account of that they don’t glorify themselves or put others down.
Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ—So that any unvirtuousness that he had is abandoned and virtuousness is substituted. So they give up their former unethical conduct and are established in ethical conduct.
ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā. And this right view, right intention, right speech, non-opposition to Noble Ones, making (another) perceive what is True Dhamma, and non-self-praise and non-disparagement of others—these several profitable dhammas are thus brought into positive being with right view as condition. And that is how these many skillful qualities come to be with right view as condition—right view, right purpose, right speech, not contradicting the noble ones, persuading others to accept true teachings, and not glorifying oneself or putting others down.
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘sace kho atthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. About this a wise man considers thus: “If there is a reason, then on the dissolution of the body, after death, this person will reappear in a happy destination, even in the heavenly world. A sensible person reflects on this matter in this way: ‘If there is causality, when this individual’s body breaks up, after death, they will be reborn in a good place, a heavenly realm.
Kāmaṁ kho pana māhu hetu, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; But by all means let there be no reason, and let those worthy monks’ and divines’ words be true, But let us grant that those who say that there is no causality are correct.
atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi hetuvādo’ti. still this worthy person comes in for wise men’s praise here and now as ‘a virtuous person with right view and the theory that there is a reason’. Regardless, that individual is still praised by sensible people in this very life as being a moral individual of right view, who affirms causality.’
Sace kho atthi hetu, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho—And on the other hand, if there is a reason, then this person has had a lucky throw on both counts: So if there really is causality, they hold a winning hand on both counts.
yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. since he comes in for wise men’s praise here and now, and since on the dissolution of the body, after death, he will reappear in a happy destination, even in the heavenly world. For they are praised by sensible people in this very life, and when their body breaks up, after death, they will be reborn in a good place, a heavenly realm.
Evamassāyaṁ apaṇṇako dhammo susamatto samādinno, ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ. He has rightly taken up and practised this incontrovertible dhamma in such a way that as it extends to both sides it excludes the unprofitable aspect.”’ They have rightly undertaken this sure bet teaching in such a way that it encompasses the positive outcomes of both sides, leaving out the unskillful premise.
Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘There are some monks and divines whose theory and whose view is thus: There are some ascetics and brahmins who have this doctrine and view:
‘natthi sabbaso āruppā’ti. “There definitely are no formless states.” ‘There are no totally formless states of meditation.’
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. ‘Now there are some monks and divines whose theory is directly opposed to those monks and divines, And there are some ascetics and brahmins whose doctrine directly contradicts this.
Te evamāhaṁsu: and they say thus: They say:
‘atthi sabbaso āruppā’ti. “There definitely are formless states.” ‘There are totally formless states of meditation.’
Taṁ kiṁ maññatha, gahapatayo, ‘How do you conceive this, householders, What do you think, householders?
nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? do not these monks and divines hold theories directly opposed to each other?’ Don’t these doctrines directly contradict each other?”
“Evaṁ, bhante”. ‘Yes, venerable sir.’ “Yes, sir.”
“Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati—‘About this a wise man considers thus: “A sensible person reflects on this matter in this way:
ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “When these worthy monks and divines hold the theory and the view that ‘Some ascetics and brahmins say that
‘natthi sabbaso āruppā’ti, idaṁ me adiṭṭhaṁ; ‘There definitely are no formless states’, that has not been seen by me; there are no totally formless meditations, but I have not seen that.
yepi te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: and when these (other) worthy monks and divines hold the theory and view that Some ascetics and brahmins say that
‘atthi sabbaso āruppā’ti, idaṁ me aviditaṁ. ‘There definitely are formless states’, that has not been known by me. there are totally formless meditations, but I have not known that.
Ahañceva kho pana ajānanto apassanto ekaṁsena ādāya vohareyyaṁ—If I, not seeing and not knowing, were to take one side entirely (saying) Without knowing or seeing, it would not be appropriate for me to take one side and declare,
idameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ. ‘Only this is true; anything else is wrong’, that would not become me. ‘This is the only truth, anything else is futile.’
Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: Not if the monks’ and divines’ theory and view that If those ascetics and brahmins who say that
‘natthi sabbaso āruppā’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—‘There definitely are no formless states’ is true, then it is still possible incontrovertibly that my reappearance (after death) might take place among the formed gods consisting of mind; there are no totally formless meditations are correct, it is possible
ye te devā rūpino manomayā, apaṇṇakaṁ me tatrūpapatti bhavissati. my reappearance (after death) might take place among the formed gods consisting of mind;that it’s a sure bet I will be reborn among the gods who are formed and made of mind.
Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: but if the monks’ and divines’ theory and view thatIf those ascetics and brahmins who say that
‘atthi sabbaso āruppā’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—‘There definitely are formless states’ is true, then it is also possible incontrovertibly thatthere are totally formless meditations are correct, it is possible
ye te devā arūpino saññāmayā, apaṇṇakaṁ me tatrūpapatti bhavissati. my reappearance (after death) might take place among the formless gods consisting of perception.that it’s a sure bet I will be reborn among the gods who are formless and made of perception.
Dissanti kho pana rūpādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā. (What has to be considered is that) resorting to sticks, resorting to weapons, quarrels, brawls, disputes, recriminations, malice, and false speech is to be seen regarding formNow, owing to form, bad things are seen: taking up the rod and the sword, quarrels, arguments, and disputes, accusations, backbiting, and lies.
‘Natthi kho panetaṁ sabbaso arūpe’ti. but definitely there is not this about formless states.”But those things don’t exist where it is totally formless.’
So iti paṭisaṅkhāya rūpānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. After reflecting thus, he practises the way to dispassion, fading out and cessation, of forms only (but not of being).Reflecting like this, they simply practice for disillusionment, dispassion, and cessation regarding forms.
Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘There are some monks and divines whose theory and whose view is thus:There are some ascetics and brahmins who have this doctrine and view:
‘natthi sabbaso bhavanirodho’ti. “There definitely is no cessation of being.”’‘There is no such thing as the total cessation of continued existence.’
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. ‘Now there are some monks and divines whose theory is directly opposed to those monks and divines,And there are some ascetics and brahmins whose doctrine directly contradicts this.
Te evamāhaṁsu: and they say thus:They say:
‘atthi sabbaso bhavanirodho’ti. “There definitely is a cessation of being.”’‘There is such a thing as the total cessation of continued existence.’
Taṁ kiṁ maññatha, gahapatayo, ‘How do you conceive this, householders,What do you think, householders?
nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? do not these monks and divines hold theories directly opposed to each other?’Don’t these doctrines directly contradict each other?”
“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”
“Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati—‘About this a wise man considers thus: ‘“A sensible person reflects on this matter in this way:
ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: When these worthy monks and divines hold the theory and the view that ‘‘Some ascetics and brahmins say that
‘natthi sabbaso bhavanirodho’ti, idaṁ me adiṭṭhaṁ; There definitely is no cessation of being’, that has not been by me.there is no such thing as the total cessation of continued existence, but I have not seen that.
yepi te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: And when these (other)Some ascetics and brahmins say that
‘atthi sabbaso bhavanirodho’ti, idaṁ me aviditaṁ. worthy monks and divines hold the theory and the view that ‘There definitely is a cessation of being’, that has not been known by me.there is such a thing as the total cessation of continued existence, but I have not known that.
Ahañceva kho pana ajānanto apassanto ekaṁsena ādāya vohareyyaṁ—If I, not seeing and not knowing, were to take one side entirely (saying) ‘Without knowing or seeing, it would not be appropriate for me to take one side and declare,
idameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ. Only this is true; anything else is wrong’, that would not become me.‘This is the only truth, anything else is futile.’
Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: Now if the monks’ and divines’ theory and view that ‘If those ascetics and brahmins who say that
‘natthi sabbaso bhavanirodho’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—There definitely is no cessation of being’ is true, then it is still possible incontrovertibly thatthere is no such thing as the total cessation of continued existence are correct, it is possible
ye te devā arūpino saññāmayā apaṇṇakaṁ me tatrūpapatti bhavissati. my reappearance (after death) might take place among the formless gods consisting of perception.that it’s a sure bet I will be reborn among the gods who are formless and made of perception.
Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: But if the monks’ and divines’ theory and view thatIf those ascetics and brahmins who say that
‘atthi sabbaso bhavanirodho’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—‘There definitely is a cessation of being’ is true, then it is possible thatthere is such a thing as the total cessation of continued existence are correct, it is possible
yaṁ diṭṭheva dhamme parinibbāyissāmi. I might here and now attain Nibbāna.that I will be fully extinguished in this very life.
Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: (What has to be considered is that) the view of those worthy monks and divines whose theory and view is thatThe view of those ascetics and brahmins who say that
‘natthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi sārāgāya santike, saṁyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike. ‘There definitely is no cessation of being’ is close to lust, to bondage, to relishing, to acceptance, to clinging,there is no such thing as the total cessation of continued existence is close to greed, yoking, relishing, attachment, and grasping.
Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: while the view of those worthy monks and divines whose theory and view is thatThe view of those ascetics and brahmins who say that
‘atthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi asārāgāya santike, asaṁyogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santiketi. ‘There definitely is cessation of being’ is close to non-lust, to non-bondage, to non-relishing, to non-acceptance, to non-clinging.”there is such a thing as the total cessation of continued existence is close to non-greed, non-yoking, non-relishing, non-attachment, and non-grasping.’
So iti paṭisaṅkhāya bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. After reflecting thus he practises the way to dispassion, fading out and cessation, of being too (as well as form).Reflecting like this, they simply practice for disillusionment, dispassion, and cessation regarding future lives.
Cattārome, gahapatayo, puggalā santo saṁvijjamānā lokasmiṁ. ‘Householders, there are four kinds of person to be found existing in the world.Householders, these four individuals are found in the world.
Katame cattāro? What four?What four?
Idha, gahapatayo, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. ‘Here a certain kind of person torments himself, being interested in self-torture.One individual mortifies themselves, committed to the practice of mortifying themselves.
Idha, gahapatayo, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Here a certain kind of person torments others, being interested in torturing others.One individual mortifies others, committed to the practice of mortifying others.
Idha, gahapatayo, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. Here a certain kind of person torments himself, being interested in self-torture and he torments others, being interested in torturing others.One individual mortifies themselves and others, committed to the practice of mortifying themselves and others.
Idha, gahapatayo, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; Here a certain kind of person does not torment himself, not being interested in self-torture, and he does not torment others, not being interested in torturing others;One individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.
so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. since he torments neither himself nor others he is here, now unparched, extinguished, cooled, he abides experiencing pleasure as one become divine in himself.They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.
Katamo ca, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto? ‘What kind of person torments himself, being interested in self-torture?And what individual mortifies themselves, committed to the practice of mortifying themselves?
Idha, gahapatayo, ekacco puggalo acelako hoti muttācāro hatthāpalekhano …pe… ‘Here a certain person goes naked, rejecting conventions …It’s when a person goes naked, ignoring conventions. …
iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. in fact he dwells pursuing the practice of torment and torture of the body in its many aspects.And so they live committed to practicing these various ways of mortifying and tormenting the body.
Ayaṁ vuccati, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto. This is called the kind of person who torments himself, being interested in self-torture.This is called an individual who mortifies themselves, being committed to the practice of mortifying themselves.
Katamo ca, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto? ‘What kind of person torments others, being interested in torturing others?And what individual mortifies others, committed to the practice of mortifying others?
Idha, gahapatayo, ekacco puggalo orabbhiko hoti sūkariko …pe… ye vā panaññepi keci kurūrakammantā. ‘Here a certain person is a butcher … such bloody occupation.It’s when an individual is a butcher of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood.
Ayaṁ vuccati, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto. This is called the kind of person who torments others, being interested in torturing others.This is called an individual who mortifies others, being committed to the practice of mortifying others.
Katamo ca, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? What kind of person torments himself, being interested in self-torture, and torments others, being interested in torturing others ?And what individual mortifies themselves and others, being committed to the practice of mortifying themselves and others?
Idha, gahapatayo, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto …pe… ‘Here some person is a head-anointed warrior-noble caste king …It’s when an individual is an anointed aristocratic king or a well-to-do brahmin. He has a new ceremonial hall built to the east of the citadel. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. …
tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. being spurred on by threats of punishment and by fear.His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping, with tearful faces.
Ayaṁ vuccati, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. This is called the kind of person who torments himself, being interested in self-torture, and torments others, being interested in torturing others.This is called an individual who mortifies themselves and others, being committed to the practice of mortifying themselves and others.
Katamo ca, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; ‘What kind of person does not torment himself, not being interested in self-torture, and does not torment others, not being interested in torturing others who,And what individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others,
so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati? since he torments neither himself nor others, is here and now unparched, extinguished, cooled, and abides experiencing pleasure as one become divine in himself?living without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine?
Idha, gahapatayo, tathāgato loke uppajjati arahaṁ sammāsambuddho … 40-57. ‘Here a Tathāgata appears in the world …It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …
pe… A householder hears that teaching, or a householder’s child, or someone reborn in some good family. …
so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe They give up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption …
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe… second absorption …
tatiyaṁ jhānaṁ …pe… third absorption …
catutthaṁ jhānaṁ upasampajja viharati. fourth absorption.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. …
So anekavihitaṁ pubbenivāsaṁ anussarati seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. They recollect their many kinds of past lives, with features and details.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate …pe… yathākammūpage satte pajānāti. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how sentient beings pass on according to their deeds.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’
Ayaṁ vuccati, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; ‘This is called the kind of person … as one become divine in himself.’This is called an individual who neither mortifies themselves or others, being committed to the practice of not mortifying themselves or others.
so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti. not being interested in self-torture, and he does not torment others, not being interested in torturing others; since he torments neither himself nor others he is here, now unparched, extinguished, cooled, he abides experiencing pleasure as one become divine in himself.They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.”
Evaṁ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: When this was said, the divine-caste householders of Sālā said:When he had spoken, the brahmins and householders of Sālā said to the Buddha,
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. ‘Magnificent, Master Gotama, … ’“Excellent, worthy Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.
Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.
Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate”ti. … for refuge for life.”From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”
Apaṇṇakasuttaṁ niṭṭhitaṁ dasamaṁ.
Gahapativaggo niṭṭhito paṭhamo.
Tassuddānaṁ
Kandaranāgarasekhavato ca,
Potaliyo puna jīvakabhacco;
Upālidamatho kukkuraabhayo,
Bahuvedanīyāpaṇṇakato dasamo.