MN 60 Guaranteed – Apaṇṇakasutta

Medium Discourses Collection 60 – Majjhima Nikāya 60

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of bhikkhū when he arrived at a village of the Kosalan brahmins named Sālā.

ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena sālā nāma kosalānaṁ brāhmaṇagāmo tadavasari.

2.1

The brahmins and householders of Sālā heard:

Assosuṁ kho sāleyyakā brāhmaṇagahapatikā:

2.2

“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 bhikkhū.

“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ sālaṁ anuppatto.

2.3

He has this good reputation:

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:

2.4

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

2.5

He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.

2.6

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.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

2.7

It’s good to see such perfected ones.”

Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

3.1

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 joined palms toward the Buddha, some announced their name and clan, while some kept silent. The Buddha said to them:

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:

4.1

“So, householders, is there some other teacher you’re happy with, in whom you have acquired grounded faith?”

“atthi pana vo, gahapatayo, koci manāpo satthā yasmiṁ vo ākāravatī saddhā paṭiladdhā”ti?

4.2

“No, sir.”

“Natthi kho no, bhante, koci manāpo satthā yasmiṁ no ākāravatī saddhā paṭiladdhā”ti.

4.3

“Since you haven’t found a teacher you’re happy with, you should undertake and implement this guaranteed teaching.

“Manāpaṁ vo, gahapatayo, satthāraṁ alabhantehi ayaṁ apaṇṇako dhammo samādāya vattitabbo.

4.4

For when the guaranteed teaching is undertaken, it will be for your lasting welfare and happiness.

Apaṇṇako hi, gahapatayo, dhammo samatto samādinno, so vo bhavissati dīgharattaṁ hitāya sukhāya.

4.5

And what is the guaranteed teaching?

Katamo ca, gahapatayo, apaṇṇako dhammo?

5.1

There are some ascetics and brahmins who have this doctrine and view:

Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

5.2

‘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 obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’

‘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.

6.1

And there are some ascetics and brahmins whose doctrine directly contradicts this.

Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā.

6.2

They say:

Te evamāhaṁsu:

6.3

‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’

‘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.

6.4

What do you think, householders?

Taṁ kiṁ maññatha, gahapatayo:

6.5

Don’t these doctrines directly contradict each other?”

‘nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’”ti?

6.6

“Yes, sir.”

“Evaṁ, bhante”.

7.1

“Since this is so, consider those ascetics and brahmins whose view is that

“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

7.2

there’s no meaning in giving, etc.

‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti

7.3

You can expect that they will reject good conduct by way of body, speech, and mind, and undertake and implement bad conduct by way of body, speech, and mind.

tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti.

7.4

Why is that?

Taṁ kissa hetu?

7.5

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.

Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.

8.1

Moreover, since there actually is another world, their view that there is no other world is wrong view.

Santaṁyeva pana paraṁ lokaṁ ‘natthi paro loko’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi.

8.2

Since there actually is another world, their thought that there is no other world is wrong thought.

Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti saṅkappeti; svāssa hoti micchāsaṅkappo.

8.3

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 vācaṁ bhāsati; sāssa hoti micchāvācā.

8.4

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 āha; ye te arahanto paralokaviduno tesamayaṁ paccanīkaṁ karoti.

8.5

Since there actually is another world, in convincing another that there is no other world they are convincing them to accept an untrue teaching.

Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti.

8.6

And on account of that they glorify themselves and put others down.

Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti.

8.7

So they give up their former ethical conduct and are established in unethical conduct.

Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ—

8.8

And that is how these many bad, unskillful qualities come to be with wrong view as condition—wrong view, wrong thought, wrong speech, contradicting the noble ones, convincing others to accept untrue teachings, and glorifying oneself and putting others down.

ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.

9.1

A sensible person reflects on this matter in this way:

Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:

9.2

‘If there is no other world, when this individual’s body breaks up they will keep themselves safe.

‘sace kho natthi paro loko evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā sotthimattānaṁ karissati;

9.3

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.

sace kho atthi paro loko, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati.

9.4

But let’s assume that those who say that there is no other world are correct.

Kāmaṁ kho pana māhu paro loko, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ;

9.5

Regardless, that individual is still criticized by sensible people in the present life as being an immoral individual of wrong view, a nihilist.’

atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi natthikavādo’ti.

9.6

But if there really is another world, they lose on both counts.

Sace kho attheva paro loko, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho—

9.7

For they are criticized by sensible people in the present life, and when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.

yañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati.

9.8

They have wrongly undertaken this guaranteed teaching in such a way that it encompasses the positive outcomes of one side only, leaving out the skillful premise.

Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ.

10.1

Since this is so, consider those ascetics and brahmins whose view is that

Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

10.2

there is meaning in giving, etc.

‘atthi dinnaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti

10.3

You can expect that they will reject bad conduct by way of body, speech, and mind, and undertake and implement good conduct by way of body, speech, and mind.

tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti.

10.4

Why is that?

Taṁ kissa hetu?

10.5

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.

Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.

11.1

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’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi.

11.2

Since there actually is another world, their thought that there is another world is right thought.

Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti saṅkappeti; svāssa hoti sammāsaṅkappo.

11.3

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 vācaṁ bhāsati; sāssa hoti sammāvācā.

11.4

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 āha; ye te arahanto paralokaviduno tesamayaṁ na paccanīkaṁ karoti.

11.5

Since there actually is another world, in convincing another that there is another world they are convincing them to accept a true teaching.

Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti.

11.6

And on account of that they don’t glorify themselves or put others down.

Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti.

11.7

So they give up their former unethical conduct and are established in ethical conduct.

Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ—

11.8

And that is how these many skillful qualities come to be with right view as condition—right view, right thought, right speech, not contradicting the noble ones, convincing others to accept true teachings, and not glorifying oneself or putting others down.

ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.

12.1

A sensible person reflects on this matter in this way:

Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:

12.2

‘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.

‘sace kho atthi paro loko, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati.

12.3

But let’s assume that those who say that there is no other world are correct.

Kāmaṁ kho pana māhu paro loko, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ;

12.4

Regardless, that individual is still praised by sensible people in the present life as being a moral individual of right view, who affirms a positive teaching.’

atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi atthikavādo’ti.

12.5

So if there really is another world, they win on both counts.

Sace kho attheva paro loko, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho—

12.6

For they are praised by sensible people in the present life, and when their body breaks up, after death, they will be reborn in a good place, a heavenly realm.

yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati.

12.7

They have rightly undertaken this guaranteed teaching in such a way that it encompasses the positive outcomes of both sides, leaving out the unskillful premise.

Evamassāyaṁ apaṇṇako dhammo susamatto samādinno ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ.

13.1

There are some ascetics and brahmins who have this doctrine and view:

Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

13.2

‘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.

‘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.

13.3

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.

Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.

13.4

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.

Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.

13.5

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.

Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento; natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo.

13.6

In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’

Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.

14.1

And there are some ascetics and brahmins whose doctrine directly contradicts this. They say:

Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā te evamāhaṁsu:

14.2

‘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.

14.3

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.

Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo.

14.4

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.

Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo.

14.5

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.

Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento; atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo.

14.6

In giving, self-control, restraint, and truthfulness there is merit and outcome of merit.’

Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo’ti.

14.7

What do you think, householders?

Taṁ kiṁ maññatha, gahapatayo,

14.8

Don’t these doctrines directly contradict each other?”

nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?

14.9

“Yes, sir.”

“Evaṁ, bhante”.

15.1

“Since this is so, consider those ascetics and brahmins whose view is that

“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

15.2

the one who acts does nothing wrong when they punish, etc.

15.3

Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.

15.4

Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento …pe… dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti

15.5

You can expect that they will reject good conduct by way of body, speech, and mind, and undertake and implement bad conduct by way of body, speech, and mind.

15.6

Why is that?

Taṁ kissa hetu?

15.7

Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.

16.1

Moreover, since action actually does have an effect, their view that action is ineffective is wrong view.

Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi.

16.2

Since action actually does have an effect, their thought that action is ineffective is wrong thought.

Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti saṅkappeti; svāssa hoti micchāsaṅkappo.

16.3

Since action actually does have an effect, their speech that action is ineffective is wrong speech.

Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti vācaṁ bhāsati; sāssa hoti micchāvācā.

16.4

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 āha, ye te arahanto kiriyavādā tesamayaṁ paccanīkaṁ karoti.

16.5

Since action actually does have an effect, in convincing another that action is ineffective they are convincing them to accept an untrue teaching.

Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti.

16.6

And on account of that they glorify themselves and put others down.

Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti.

16.7

So they give up their former ethical conduct and are established in unethical conduct.

Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ—

16.8

17.1

A sensible person reflects on this matter in this way:

Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:

17.2

‘If there is no effective action, when this individual’s body breaks up they will keep themselves safe.

‘sace kho natthi kiriyā, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā sotthimattānaṁ karissati;

17.3

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.

sace kho atthi kiriyā evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati.

17.4

But let’s assume that those who say that there is no effective action are correct.

Kāmaṁ kho pana māhu kiriyā, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ;

17.5

Regardless, that individual is still criticized by sensible people in the present life as being an immoral individual of wrong view, one who denies the efficacy of action.’

atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi akiriyavādo’ti.

17.6

But if there really is effective action, they lose on both counts.

Sace kho attheva kiriyā, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho—

17.7

For they are criticized by sensible people in the present life, and when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.

yañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati.

17.8

They have wrongly undertaken this guaranteed teaching in such a way that it encompasses the positive outcomes of one side only, leaving out the skillful premise.

Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ.

18.1

Since this is so, consider those ascetics and brahmins whose view is that

Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

18.2

the one who acts does a bad deed when they punish, etc.

18.3

Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo.

18.4

Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo.

18.5

Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo’ti

18.6

You can expect that they will reject bad conduct by way of body, speech, and mind, and undertake and implement good conduct by way of body, speech, and mind.

tesametaṁ pāṭikaṅkhaṁ yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti.

18.7

Why is that?

Taṁ kissa hetu?

18.8

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.

Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.

19.1

Moreover, since action actually does have an effect, their view that action is effective is right view.

Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi.

19.2

Since action actually does have an effect, their thought that action is effective is right thought.

Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti saṅkappeti; svāssa hoti sammāsaṅkappo.

19.3

Since action actually does have an effect, their speech that action is effective is right speech.

Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti vācaṁ bhāsati; sāssa hoti sammāvācā.

19.4

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 āha; ye te arahanto kiriyavādā tesamayaṁ na paccanīkaṁ karoti.

19.5

Since action actually does have an effect, in convincing another that action is effective they are convincing them to accept a true teaching.

Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti.

19.6

And on account of that they don’t glorify themselves or put others down.

Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti.

19.7

So they give up their former unethical conduct and are established in ethical conduct.

Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ—

19.8

20.1

A sensible person reflects on this matter in this way:

Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:

20.2

‘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.

‘sace kho atthi kiriyā, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati.

20.3

But let’s assume that those who say that there is no effective action are correct.

Kāmaṁ kho pana māhu kiriyā, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ;

20.4

Regardless, that individual is still praised by sensible people in the present life as being a moral individual of right view, who affirms the efficacy of action.’

atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi kiriyavādo’ti.

20.5

So if there really is effective action, they win on both counts.

Sace kho attheva kiriyā, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho—

20.6

For they are praised by sensible people in the present life, and when their body breaks up, after death, they will be reborn in a good place, a heavenly realm.

yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati.

20.7

They have rightly undertaken this guaranteed teaching in such a way that it encompasses the positive outcomes of both sides, leaving out the unskillful premise.

Evamassāyaṁ apaṇṇako dhammo susamatto samādinno, ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ.

21.1

There are some ascetics and brahmins who have this doctrine and view:

Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

21.2

‘There is no cause or condition for the corruption of sentient beings.

‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya;

21.3

Sentient beings are corrupted without cause or reason.

ahetū appaccayā sattā saṅkilissanti.

21.4

There’s no cause or condition for the purification of sentient beings.

Natthi hetu, natthi paccayo sattānaṁ visuddhiyā;

21.5

Sentient beings are purified without cause or reason.

ahetū appaccayā sattā visujjhanti.

21.6

There is no power, no energy, no human strength or vigor.

Natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo;

21.7

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.’

sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti.

22.1

And there are some ascetics and brahmins whose doctrine directly contradicts this.

Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā.

22.2

They say:

Te evamāhaṁsu:

22.3

‘There is a cause and condition for the corruption of sentient beings.

‘atthi hetu, atthi paccayo sattānaṁ saṅkilesāya;

22.4

Sentient beings are corrupted with cause and reason.

sahetū sappaccayā sattā saṅkilissanti.

22.5

There is a cause and condition for the purification of sentient beings.

Atthi hetu, atthi paccayo sattānaṁ visuddhiyā;

22.6

Sentient beings are purified with cause and reason.

sahetū sappaccayā sattā visujjhanti.

22.7

There is power, energy, human strength and vigor.

Atthi balaṁ, atthi vīriyaṁ, atthi purisathāmo, atthi purisaparakkamo;

22.8

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.’

na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti.

22.9

What do you think, householders?

Taṁ kiṁ maññatha, gahapatayo,

22.10

Don’t these doctrines directly contradict each other?”

nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?

22.11

“Yes, sir.”

“Evaṁ, bhante”.

23.1

“Since this is so, consider those ascetics and brahmins whose view is that

“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

23.2

there’s no cause or condition for the corruption of sentient beings, etc.

‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya;

23.3

ahetū appaccayā sattā saṅkilissanti.

23.4

Natthi hetu, natthi paccayo sattānaṁ visuddhiyā;

23.5

ahetū appaccayā sattā visujjhanti.

23.6

Natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti

23.7

You can expect that they will reject good conduct by way of body, speech, and mind, and undertake and implement bad conduct by way of body, speech, and mind.

23.8

Why is that?

Taṁ kissa hetu?

23.9

Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.

24.1

Moreover, since there actually is causality, their view that there is no causality is wrong view.

Santaṁyeva kho pana hetuṁ ‘natthi hetū’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi.

24.2

Since there actually is causality, their thought that there is no causality is wrong thought.

Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti saṅkappeti; svāssa hoti micchāsaṅkappo.

24.3

Since there actually is causality, their speech that there is no causality is wrong speech.

Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti vācaṁ bhāsati; sāssa hoti micchāvācā.

24.4

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 āha; ye te arahanto hetuvādā tesamayaṁ paccanīkaṁ karoti.

24.5

Since there actually is causality, in convincing another that there is no causality they are convincing them to accept an untrue teaching.

Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti.

24.6

And on account of that they glorify themselves and put others down.

Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti.

24.7

So they give up their former ethical conduct and are established in unethical conduct.

Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ—

24.8

ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attānukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.

25.1

A sensible person reflects on this matter in this way:

Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:

25.2

‘If there is no causality, when this individual’s body breaks up they will keep themselves safe.

‘sace kho natthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sotthimattānaṁ karissati;

25.3

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.

sace kho atthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati.

25.4

But let’s assume that those who say that there is no causality are correct.

Kāmaṁ kho pana māhu hetu, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ;

25.5

Regardless, that individual is still criticized by sensible people in the present life as being an immoral individual of wrong view, one who denies causality.’

atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi ahetukavādo’ti.

25.6

But if there really is causality, they lose on both counts.

Sace kho attheva hetu, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho—

25.7

For they are criticized by sensible people in the present life, and when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.

yañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati.

25.8

They have wrongly undertaken this guaranteed teaching in such a way that it encompasses the positive outcomes of one side only, leaving out the skillful premise.

Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ.

26.1

Since this is so, consider those ascetics and brahmins whose view is that

Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

26.2

there is a cause and condition for the corruption of sentient beings, etc.

‘atthi hetu, atthi paccayo sattānaṁ saṅkilesāya;

26.3

sahetū sappaccayā sattā saṅkilissanti.

26.4

Atthi hetu, atthi paccayo sattānaṁ visuddhiyā;

26.5

sahetū sappaccayā sattā visujjhanti.

26.6

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

26.7

You can expect that they will reject bad conduct by way of body, speech, and mind, and undertake and implement good conduct by way of body, speech, and mind.

26.8

Why is that?

Taṁ kissa hetu?

26.9

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.

Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.

27.1

Moreover, since there actually is causality, their view that there is causality is right view.

Santaṁyeva kho pana hetuṁ ‘atthi hetū’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi.

27.2

Since there actually is causality, their thought that there is causality is right thought.

Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti saṅkappeti; svāssa hoti sammāsaṅkappo.

27.3

Since there actually is causality, their speech that there is causality is right speech.

Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti vācaṁ bhāsati; sāssa hoti sammāvācā.

27.4

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 āha, ye te arahanto hetuvādā tesamayaṁ na paccanīkaṁ karoti.

27.5

Since there actually is causality, in convincing another that there is causality they are convincing them to accept a true teaching.

Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti.

27.6

And on account of that they don’t glorify themselves or put others down.

Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti.

27.7

So they give up their former unethical conduct and are established in ethical conduct.

Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ—

27.8

28.1

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.

Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘sace kho atthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati.

28.2

But let’s assume that those who say that there is no causality are correct.

Kāmaṁ kho pana māhu hetu, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ;

28.3

Regardless, that individual is still praised by sensible people in the present life as being a moral individual of right view, who affirms causality.’

atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi hetuvādo’ti.

28.4

So if there really is causality, they win on both counts.

Sace kho atthi hetu, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho—

28.5

For they are praised by sensible people in the present life, and when their body breaks up, after death, they will be reborn in a good place, a heavenly realm.

yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati.

28.6

They have rightly undertaken this guaranteed teaching in such a way that it encompasses the positive outcomes of both sides, leaving out the unskillful premise.

Evamassāyaṁ apaṇṇako dhammo susamatto samādinno, ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ.

29.1

There are some ascetics and brahmins who have this doctrine and view:

Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

29.2

‘There are no totally formless states of meditation.’

‘natthi sabbaso āruppā’ti.

30.1

And there are some ascetics and brahmins whose doctrine directly contradicts this.

Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā.

30.2

They say:

Te evamāhaṁsu:

30.3

‘There are totally formless states of meditation.’

‘atthi sabbaso āruppā’ti.

30.4

What do you think, householders?

Taṁ kiṁ maññatha, gahapatayo,

30.5

Don’t these doctrines directly contradict each other?”

nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?

30.6

“Yes, sir.”

“Evaṁ, bhante”.

31.1

“A sensible person reflects on this matter in this way:

“Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati—

31.2

‘Some ascetics and brahmins say that

ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

31.3

there are no totally formless meditations, but I have not seen that.

‘natthi sabbaso āruppā’ti, idaṁ me adiṭṭhaṁ;

31.4

Some ascetics and brahmins say that

yepi te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

31.5

there are totally formless meditations, but I have not known that.

‘atthi sabbaso āruppā’ti, idaṁ me aviditaṁ.

31.6

Without knowing or seeing, it would not be appropriate for me to take one side and declare,

Ahañceva kho pana ajānanto apassanto ekaṁsena ādāya vohareyyaṁ—

31.7

‘This is the only truth, other ideas are silly.’

idameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ.

31.8

If those ascetics and brahmins who say that

Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

31.9

there are no totally formless meditations are correct, it is possible

‘natthi sabbaso āruppā’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—

31.10

that I will be guaranteed rebirth among the gods who possess form and made of mind.

ye te devā rūpino manomayā, apaṇṇakaṁ me tatrūpapatti bhavissati.

31.11

If those ascetics and brahmins who say that

Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

31.12

there are totally formless meditations are correct, it is possible

‘atthi sabbaso āruppā’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—

31.13

that I will be guaranteed rebirth among the gods who are formless and made of perception.

ye te devā arūpino saññāmayā, apaṇṇakaṁ me tatrūpapatti bhavissati.

31.14

Now, owing to form, bad things are seen: taking up the rod and the sword, quarrels, arguments, and disputes, accusations, divisive speech, and lies.

Dissanti kho pana rūpādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā.

31.15

But those things don’t exist where it is totally formless.’

‘Natthi kho panetaṁ sabbaso arūpe’ti.

31.16

Reflecting like this, they simply practice for disillusionment, dispassion, and cessation regarding forms.

So iti paṭisaṅkhāya rūpānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

32.1

There are some ascetics and brahmins who have this doctrine and view:

Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

32.2

‘There is no such thing as the total cessation of future lives.’

‘natthi sabbaso bhavanirodho’ti.

33.1

And there are some ascetics and brahmins whose doctrine directly contradicts this.

Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā.

33.2

They say:

Te evamāhaṁsu:

33.3

‘There is such a thing as the total cessation of future lives.’

‘atthi sabbaso bhavanirodho’ti.

33.4

What do you think, householders?

Taṁ kiṁ maññatha, gahapatayo,

33.5

Don’t these doctrines directly contradict each other?”

nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?

33.6

“Yes, sir.”

“Evaṁ, bhante”.

34.1

“A sensible person reflects on this matter in this way:

“Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati—

34.2

‘Some ascetics and brahmins say that

ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

34.3

there is no such thing as the total cessation of future lives, but I have not seen that.

‘natthi sabbaso bhavanirodho’ti, idaṁ me adiṭṭhaṁ;

34.4

Some ascetics and brahmins say that

yepi te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

34.5

there is such a thing as the total cessation of future lives, but I have not known that.

‘atthi sabbaso bhavanirodho’ti, idaṁ me aviditaṁ.

34.6

Without knowing or seeing, it would not be appropriate for me to take one side and declare,

Ahañceva kho pana ajānanto apassanto ekaṁsena ādāya vohareyyaṁ—

34.7

‘This is the only truth, other ideas are silly.’

idameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ.

34.8

If those ascetics and brahmins who say that

Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

34.9

there is no such thing as the total cessation of future lives are correct, it is possible

‘natthi sabbaso bhavanirodho’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—

34.10

that I will be guaranteed rebirth among the gods who are formless and made of perception.

ye te devā arūpino saññāmayā apaṇṇakaṁ me tatrūpapatti bhavissati.

34.11

If those ascetics and brahmins who say that

Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

34.12

there is such a thing as the total cessation of future lives are correct, it is possible

‘atthi sabbaso bhavanirodho’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—

34.13

that I will be fully extinguished in the present life.

yaṁ diṭṭheva dhamme parinibbāyissāmi.

34.14

The view of those ascetics and brahmins who say that

Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

34.15

there is no such thing as the total cessation of future lives is close to greed, approving, attachment, and grasping.

‘natthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi sārāgāya santike, saṁyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike.

34.16

The view of those ascetics and brahmins who say that

Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

34.17

there is such a thing as the total cessation of future lives is close to non-greed, non-approving, non-attachment, and non-grasping.’

‘atthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi asārāgāya santike, asaṁyogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santiketi.

34.18

Reflecting like this, they simply practice for disillusionment, dispassion, and cessation regarding future lives.

So iti paṭisaṅkhāya bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

35.1

Householders, these four people are found in the world.

Cattārome, gahapatayo, puggalā santo saṁvijjamānā lokasmiṁ.

35.2

What four?

Katame cattāro?

35.3

One person mortifies themselves, committed to the practice of mortifying themselves.

Idha, gahapatayo, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.

35.4

One person mortifies others, committed to the practice of mortifying others.

Idha, gahapatayo, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.

35.5

One person mortifies themselves and others, committed to the practice of mortifying themselves and others.

Idha, gahapatayo, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.

35.6

One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.

Idha, gahapatayo, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto;

35.7

They live without wishes in the present life, extinguished, cooled, experiencing bliss, having become holy in themselves.

so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.

36.1

And what person mortifies themselves, committed to the practice of mortifying themselves?

Katamo ca, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto?

36.2

It’s when someone goes naked, ignoring conventions. …

Idha, gahapatayo, ekacco puggalo acelako hoti muttācāro hatthāpalekhano …pe…

36.3

And so they live committed to practicing these various ways of mortifying and tormenting the body.

iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.

36.4

This is called a person who mortifies themselves, being committed to the practice of mortifying themselves.

Ayaṁ vuccati, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto.

37.1

And what person mortifies others, committed to the practice of mortifying others?

Katamo ca, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto?

37.2

It’s when a person 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.

Idha, gahapatayo, ekacco puggalo orabbhiko hoti sūkariko …pe… ye vā panaññepi keci kurūrakammantā.

37.3

This is called a person who mortifies others, being committed to the practice of mortifying others.

Ayaṁ vuccati, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto.

38.1

And what person mortifies themselves and others, being committed to the practice of mortifying themselves and others?

Katamo ca, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto?

38.2

It’s when a person is an anointed aristocratic king or a well-to-do brahmin. …

Idha, gahapatayo, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto …pe…

38.3

His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping, with tearful faces.

tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.

38.4

This is called a person who mortifies themselves and others, being committed to the practice of mortifying themselves and others.

Ayaṁ vuccati, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.

39.1

And what person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others,

Katamo ca, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto;

39.2

living without wishes in the present life, extinguished, cooled, experiencing bliss, having become holy in themselves?

so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati?

40-54.1

It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …

Idha, gahapatayo, tathāgato loke uppajjati arahaṁ sammāsambuddho …

40-54.2

A householder hears that teaching, or a householder’s child, or someone reborn in some good family. …

pe…

40-54.3

They give up these five hindrances, corruptions of the heart that weaken wisdom.

so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe

40-54.4

Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption …

vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

40-54.5

second absorption …

Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe…

40-54.6

third absorption …

tatiyaṁ jhānaṁ …pe…

40-54.7

fourth absorption.

catutthaṁ jhānaṁ upasampajja viharati.

55.1

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 evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.

55.2

They recollect their many kinds of past lives, with features and details.

So anekavihitaṁ pubbenivāsaṁ anussarati seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

55.3

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 evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.

55.4

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 are reborn according to their deeds.

So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate …pe… yathākammūpage satte pajānāti.

55.5

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.

55.6

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’.

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe…

55.7

They truly understand: ‘These are cravings’ … ‘This is the origin of cravings’ … ‘This is the cessation of cravings’ … ‘This is the practice that leads to the cessation of cravings’.

‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

55.8

Knowing and seeing like this, their mind is freed from the cravings of sensuality, desire to be reborn, and ignorance.

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.

55.9

When they’re freed, they know they’re freed.

Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

55.10

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

56.1

This is called a person who neither mortifies themselves or others, being committed to the practice of not mortifying themselves or others.

Ayaṁ vuccati, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto;

56.2

They live without wishes in the present life, extinguished, cooled, experiencing bliss, having become holy in themselves.”

so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti.

57.1

When he had spoken, the brahmins and householders of Sālā said to the Buddha,

Evaṁ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ:

57.2

“Excellent, Master Gotama! Excellent!

“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.

57.3

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 good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.

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.

57.4

We go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha.

Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca.

57.5

From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”

Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate”ti.

57.6

Apaṇṇakasuttaṁ niṭṭhitaṁ dasamaṁ.

57.7

Gahapativaggo niṭṭhito paṭhamo.

58.0

Tassuddānaṁ

58.1

Kandaranāgarasekhavato ca,

58.2

Potaliyo puna jīvakabhacco;

58.3

Upālidamatho kukkuraabhayo,

58.4

Bahuvedanīyāpaṇṇakato dasamo.