Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena sālā nāma kosalānaṁ brāhmaṇagāmo tadavasari. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of bhikkhus when he arrived at a village of the Kosalan brahmins named Sālā.
Assosuṁ kho sāleyyakā brāhmaṇagahapatikā: The brahmins and householders of Sālā heard:
“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ sālaṁ anuppatto. “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 bhikkhus. 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 an Arahant, 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.’ So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. Having for himself comprehended and experienced this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—he makes it known to others. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. He teaches a Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a renunciate life that’s entirely complete and pure. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. It’s good to see such Arahants.”
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 brahmins and householders of Sālā went up to the Buddha. Before sitting down to one side, some bowed, some exchanged pleasantries, some held up their joined 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? “So, householders, is there any teacher you’re pleased with, in whom you have acquired grounded faith?”
“Natthi kho no, bhante, koci manāpo satthā yasmiṁ no ākāravatī saddhā paṭiladdhā”ti. “No, Bhante.”
“Manāpaṁ vo, gahapatayo, satthāraṁ alabhantehi ayaṁ apaṇṇako dhammo samādāya vattitabbo. “Since you haven’t found a teacher you’re pleased with, you should undertake and implement this unfailing teaching. Apaṇṇako hi, gahapatayo, dhammo samatto samādinno, so vo bhavissati dīgharattaṁ hitāya sukhāya. For when the unfailing teaching is undertaken, it will be for your lasting welfare and happiness. Katamo ca, gahapatayo, apaṇṇako dhammo? And what is the unfailing teaching?
Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 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’s no giving, sacrifice, or offerings. There’s no fruit or result of good and bad actions. This world doesn’t exist, nor the other world. There is no mother or father, nor beings that reappear spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who, having comprehended and experienced it for himself, makes known this world and the other.’
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. And there are some ascetics and brahmins whose doctrine directly contradicts this. Te evamāhaṁsu: 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 giving, sacrifice, and offerings. There are fruits and results of good and bad actions. There is this world, and there is the other world. There is mother and father, and beings that reappear spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who, having for themselves comprehended and experienced it, make known this world and the other.’ *[“What is Right View?”](https://www.youtube.com/watch?v=9LLOSZsOIt0)
Taṁ kiṁ maññatha, gahapatayo: What do you think, householders? ‘nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’”ti? Don’t these doctrines directly contradict each other?”
“Evaṁ, bhante”. “Yes, Bhante.”
“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “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’s no giving, etc. tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti. You can expect that they will reject good conduct by way of body, speech, and thought, and undertake and implement bad conduct by way of body, speech, and thought. Taṁ kissa hetu? Why is that? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. Because those ascetics and brahmins don’t see the woe, inferiority, and defilement of detrimental qualities, nor the value and cleansing aspect of renunciation.
Santaṁyeva pana paraṁ lokaṁ ‘natthi paro loko’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. There actually being another world, someone’s view is that there isn’t; that is their wrong view. Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti saṅkappeti; svāssa hoti micchāsaṅkappo. There actually being another world, they intend as if there isn’t; that is their wrong intention. Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti vācaṁ bhāsati; sāssa hoti micchāvācā. There actually being another world, they speak words as if there isn’t; that is their wrong speech. Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṁ paccanīkaṁ karoti. There actually being another world, they state “there is no other world”, thereby contradicting those Arahants who know the other world. Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti. There actually being another world, they convince another that there isn’t, thereby convincing them of an untrue teaching. Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti. And on account of that convincing, they exalt themselves and puts others down. Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ—In this way, they gave up their former virtue and became established in unvirtue. ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā. And that is how these many bad, detrimental qualities exist supported by wrong view—wrong view, wrong intention, wrong speech, contradicting the noble ones, convincing others to accept untrue teachings, and exalting oneself and putting others down.
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: A sensible man reflects on this matter in this way: ‘sace kho natthi paro loko evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā sotthimattānaṁ karissati; ‘If there is no other world, when this individual’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. And if there is another world, when their body breaks up, after death, they will reappear in a place of loss, a bad place, the underworld, hell. Kāmaṁ kho pana māhu paro loko, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; 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. Regardless, that individual is still criticized by sensible people in the present life as being an unvirtuous individual of wrong view, a nihilist.’ Sace kho attheva paro loko, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho—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. For they are criticized by sensible people in the present life, and when their body breaks up, after death, they will reappear in a place of loss, a bad place, the underworld, hell. Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ. They have wrongly undertaken this unfailing teaching in such a way that it encompasses the outcomes of one side only, leaving out the beneficial premise.
Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 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 there is giving, etc. tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti. You can expect that they will reject bad conduct by way of body, speech, and thought, and undertake and implement good conduct by way of body, speech, and thought. Taṁ kissa hetu? Why is that? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. Because those ascetics and brahmins see the woe, inferiority, and defilement of detrimental qualities, and the value and cleansing aspect of renunciation.
Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. There actually being another world, someone’s view is that there is; that is their right view. Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti saṅkappeti; svāssa hoti sammāsaṅkappo. There actually being another world, they intend as if there is; that is their right intention. Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti vācaṁ bhāsati; sāssa hoti sammāvācā. There actually being another world, they speak words as if there is; that is their 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, they state “there is another world”, thereby not contradicting those Arahants who know the other world. Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti. There actually being another world, they convince another that there is, thereby convincing them of an true teaching. Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti. And on account of that convincing, they don’t exalt themselves or put others down. Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ—In this way, they gave up their former unvirtue and became established in virtue. ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā. And that is how these many beneficial qualities exist supported by right view—right view, right intention, right speech, not contradicting the noble ones, convincing others to accept true teachings, and not exalting oneself and putting others down.
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: A sensible man 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, when this individual’s body breaks up, after death, they will reappear in a good place, a heavenly realm. Kāmaṁ kho pana māhu paro loko, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; 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. Regardless, that individual is still praised by sensible people in the present life as being a virtuous individual of right view, who holds a doctrine of affirmation.’ Sace kho attheva paro loko, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho—So if there really is another world, they hold a perfect hand on both counts. yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. For they are praised by sensible people in the present life, and when their body breaks up, after death, they will reappear in a good place, a heavenly realm. Evamassāyaṁ apaṇṇako dhammo susamatto samādinno ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ. They have rightly undertaken this unfailing teaching in such a way that it encompasses the outcomes of both sides, leaving out the detrimental premise.
Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 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. ‘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 someone 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 someone 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 someone 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. In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā te evamāhaṁsu: 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. ‘The one who acts does evil when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. They do evil 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 someone 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 someone 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 someone 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. In giving, self-control, restraint, and truthfulness there is merit and outcome of merit.’
Taṁ kiṁ maññatha, gahapatayo, What do you think, householders? nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? Don’t these doctrines directly contradict each other?”
“Evaṁ, bhante”. “Yes, Bhante.”
“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “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. 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 tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti. You can expect that they will reject good conduct by way of body, speech, and thought, and undertake and implement bad conduct by way of body, speech, and thought. Taṁ kissa hetu? Why is that? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. Because those ascetics and brahmins don’t see the woe, inferiority, and defilement of detrimental qualities, nor the value and cleansing aspect of renunciation.
Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. There actually being action, someone’s view is that there isn’t; that is their wrong view. Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti saṅkappeti; svāssa hoti micchāsaṅkappo. There actually being action, they intend as if there isn’t; that is their wrong intention. Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti vācaṁ bhāsati; sāssa hoti micchāvācā. There actually being action, they speak words as if there isn’t; that is their wrong speech. Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti āha, ye te arahanto kiriyavādā tesamayaṁ paccanīkaṁ karoti. There actually being action, they state “there is no action”, thereby contradicting those Arahants who affirm action. Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti. There actually being action, they convince another that there isn’t, thereby convincing them of an untrue teaching. Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti. And on account of that convincing, they exalt themselves and puts others down. Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ—In this way, they gave up their former virtue and became established in unvirtue. ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā. And that is how these many bad, detrimental qualities exist supported by wrong view—wrong view, wrong intention, wrong speech, contradicting the noble ones, convincing others to accept untrue teachings, and exalting oneself and putting others down.
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: A sensible man reflects on this matter in this way: ‘sace kho natthi kiriyā, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā sotthimattānaṁ karissati; ‘If there is no 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. And if there is action, when their body breaks up, after death, they will reappear in a place of loss, a bad place, the underworld, hell. Kāmaṁ kho pana māhu kiriyā, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; But let us grant that those who say that there is no action are correct. atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi akiriyavādo’ti. Regardless, that individual is still criticized by sensible people in the present life as being an unvirtuous individual of wrong view, one who denies action.’ Sace kho attheva kiriyā, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho—But if there really is action, they hold a losing hand on both counts. yañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. For they are criticized by sensible people in the present life, and when their body breaks up, after death, they will reappear in a place of loss, a bad place, the underworld, hell. Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ. They have wrongly undertaken this unfailing teaching in such a way that it encompasses the outcomes of one side only, leaving out the beneficial premise.
Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 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. the one who acts does evil 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 tesametaṁ pāṭikaṅkhaṁ yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti. You can expect that they will reject bad conduct by way of body, speech, and thought, and undertake and implement good conduct by way of body, speech, and thought. Taṁ kissa hetu? Why is that? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. Because those ascetics and brahmins see the woe, inferiority, and defilement of detrimental qualities, and the value and cleansing aspect of renunciation.
Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. There actually being action, someone’s view is that there is; that is their right view. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti saṅkappeti; svāssa hoti sammāsaṅkappo. There actually being action, they intend as if there is; that is their right intention. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti vācaṁ bhāsati; sāssa hoti sammāvācā. There actually being action, they speak words as if there is; that is their right speech. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti āha; ye te arahanto kiriyavādā tesamayaṁ na paccanīkaṁ karoti. There actually being action, they state “there is action”, thereby not contradicting those Arahants who affirm action. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti. There actually being action, they convince another that there is, thereby convincing them of a true teaching. Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti. And on account of that convincing, they don’t exalt themselves or put others down. Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ—In this way, they gave up their former unvirtue and became established in virtue. ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā. And that is how these many beneficial qualities exist supported by right view—right view, right intention, right speech, not contradicting the noble ones, convincing others to accept true teachings, and not exalting oneself and putting others down.
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: A sensible man 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 action, when this individual’s body breaks up, after death, they will reappear in a good place, a heavenly realm. Kāmaṁ kho pana māhu kiriyā, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; 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. Regardless, that individual is still praised by sensible people in the present life as being a virtuous individual of right view, who affirms the existence of action.’ Sace kho attheva kiriyā, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho—So if there really is action, they hold a perfect hand on both counts. yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. For they are praised by sensible people in the present life, and when their body breaks up, after death, they will reappear in a good place, a heavenly realm. Evamassāyaṁ apaṇṇako dhammo susamatto samādinno, ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ. They have rightly undertaken this unfailing teaching in such a way that it encompasses the outcomes of both sides, leaving out the detrimental premise.
Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: There are some ascetics and brahmins who have this doctrine and view: ‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya; ‘There is no cause or reason for the defilement of beings. ahetū appaccayā sattā saṅkilissanti. Beings are defiled without cause or reason. Natthi hetu, natthi paccayo sattānaṁ visuddhiyā; There’s no cause or reason for the purification of beings. ahetū appaccayā sattā visujjhanti. Beings are purified without cause or reason. Natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo; There is no power, no effort, no manly fortitude or striving. sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti. All beings, all living creatures, all beings, all souls lack control, power, and effort. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of births.’ *While the peculiar formulation may vary, views like this and the previous one still exist in our time in spirit, among self-proclaimed Buddhists to boot.
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. And there are some ascetics and brahmins whose doctrine directly contradicts this. Te evamāhaṁsu: They say: ‘atthi hetu, atthi paccayo sattānaṁ saṅkilesāya; ‘There is a cause and reason for the defilement of beings. sahetū sappaccayā sattā saṅkilissanti. Beings are defiled with cause and reason. Atthi hetu, atthi paccayo sattānaṁ visuddhiyā; There is a cause and reason for the purification of beings. sahetū sappaccayā sattā visujjhanti. Beings are purified with cause and reason. Atthi balaṁ, atthi vīriyaṁ, atthi purisathāmo, atthi purisaparakkamo; There is power, effort, manly fortitude and striving. na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti. It is not the case that all beings, all living creatures, all beings, all souls lack control, power, and effort, or that, molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of births.’
Taṁ kiṁ maññatha, gahapatayo, What do you think, householders? nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? Don’t these doctrines directly contradict each other?”
“Evaṁ, bhante”. “Yes, Bhante.”
“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “Since this is so, consider those ascetics and brahmins whose view is that ‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya; there’s no cause or reason for the defilement of beings, etc. ahetū appaccayā sattā saṅkilissanti. Natthi hetu, natthi paccayo sattānaṁ visuddhiyā; ahetū appaccayā sattā visujjhanti. Natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti. You can expect that they will reject good conduct by way of body, speech, and thought, and undertake and implement bad conduct by way of body, speech, and thought. Taṁ kissa hetu? Why is that? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. Because those ascetics and brahmins don’t see the woe, inferiority, and defilement of detrimental qualities, nor the value and cleansing aspect of renunciation.
Santaṁyeva kho pana hetuṁ ‘natthi hetū’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. There actually being a cause [for the defilement of beings], someone’s view is that there isn’t; that is their wrong view. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti saṅkappeti; svāssa hoti micchāsaṅkappo. There actually being a cause, they intend as if there isn’t; that is their wrong intention. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti vācaṁ bhāsati; sāssa hoti micchāvācā. There actually being a cause, they speak words as if there isn’t; that is their wrong speech. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti āha; ye te arahanto hetuvādā tesamayaṁ paccanīkaṁ karoti. There actually being a cause, they state “there is no cause”, thereby contradicting those Arahants who affirm a cause. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti. There actually being a cause, they convince another that there isn’t, thereby convincing them of an untrue teaching. Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti. And on account of that convincing, they exalt themselves and puts others down. Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ—In this way, they gave up their former virtue and became established in unvirtue. ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attānukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā. And that is how these many bad, detrimental qualities exist supported by wrong view—wrong view, wrong intention, wrong speech, contradicting the noble ones, convincing others to accept untrue teachings, and exalting oneself and putting others down.
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: A sensible man reflects on this matter in this way: ‘sace kho natthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sotthimattānaṁ karissati; ‘If there is no cause [for the defilement of beings], 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. And if there is a cause, when their body breaks up, after death, they will reappear in a place of loss, a bad place, the underworld, hell. Kāmaṁ kho pana māhu hetu, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; But let us grant that those who say that there is no cause are correct. atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi ahetukavādo’ti. Regardless, that individual is still criticized by sensible people in the present life as being an unvirtuous individual of wrong view, one who denies a cause.’ Sace kho attheva hetu, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho—But if there really is a cause [for the defilement of beings], they hold a losing hand on both counts. yañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. For they are criticized by sensible people in the present life, and when their body breaks up, after death, they will reappear in a place of loss, a bad place, the underworld, hell. Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ. They have wrongly undertaken this unfailing teaching in such a way that it encompasses the outcomes of one side only, leaving out the beneficial premise.
Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: Since this is so, consider those ascetics and brahmins whose view is that ‘atthi hetu, atthi paccayo sattānaṁ saṅkilesāya; there is a cause and reason for the defilement of sentient beings, etc. sahetū sappaccayā sattā saṅkilissanti. Atthi hetu, atthi paccayo sattānaṁ visuddhiyā; 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. You can expect that they will reject bad conduct by way of body, speech, and thought, and undertake and implement good conduct by way of body, speech, and thought. Taṁ kissa hetu? Why is that? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. Because those ascetics and brahmins see the woe, inferiority, and defilement of detrimental qualities, and the value and cleansing aspect of renunciation.
Santaṁyeva kho pana hetuṁ ‘atthi hetū’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. There actually being a cause [for the defilement of beings], someone’s view is that there is; that is their right view. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti saṅkappeti; svāssa hoti sammāsaṅkappo. There actually being a cause, they intend as if there is; that is their right intention. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti vācaṁ bhāsati; sāssa hoti sammāvācā. There actually being a cause, they speak words as if there is; that is their right speech. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti āha, ye te arahanto hetuvādā tesamayaṁ na paccanīkaṁ karoti. There actually being a cause, they state “there is a cause”, thereby not contradicting those Arahants who affirm a cause. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti. There actually being a cause, they convince another that there is, thereby convincing them of an true teaching. Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti. And on account of that convincing, they don’t exalt themselves or put others down. Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ—In this way, they gave up their former unvirtue and became established in virtue. ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā. And that is how these many beneficial qualities exist supported by right view—right view, right intention, right speech, not contradicting the noble ones, convincing others to accept true teachings, and not exalting oneself and putting others down.
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘sace kho atthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. A sensible man reflects on this matter in this way: ‘If there is a cause [for the defilement of beings], when this individual’s body breaks up, after death, they will reappear in a good place, a heavenly realm. Kāmaṁ kho pana māhu hetu, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; But let us grant that those who say that there is no cause are correct. atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi hetuvādo’ti. Regardless, that individual is still praised by sensible people in the present life as being a virtuous individual of right view, who affirms causality.’ Sace kho atthi hetu, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho—So if there really is a cause, they hold a perfect hand on both counts. yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. For they are praised by sensible people in the present life, and when their body breaks up, after death, they will reappear in a good place, a heavenly realm. Evamassāyaṁ apaṇṇako dhammo susamatto samādinno, ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ. They have rightly undertaken this unfailing teaching in such a way that it encompasses the outcomes of both sides, leaving out the detrimental premise.
Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: There are some ascetics and brahmins who have this doctrine and view: ‘natthi sabbaso āruppā’ti. ‘There are no totally formless states.’
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. And there are some ascetics and brahmins whose doctrine directly contradicts this. Te evamāhaṁsu: They say: ‘atthi sabbaso āruppā’ti. ‘There are totally formless states.’
Taṁ kiṁ maññatha, gahapatayo, What do you think, householders? nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? Don’t these doctrines directly contradict each other?”
“Evaṁ, bhante”. “Yes, Bhante.”
“Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati—A sensible man reflects on this matter in this way: ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Some ascetics and brahmins say that ‘natthi sabbaso āruppā’ti, idaṁ me adiṭṭhaṁ; there are no totally formless states, but I have not seen that. yepi te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: Some ascetics and brahmins say that ‘atthi sabbaso āruppā’ti, idaṁ me aviditaṁ. there are totally formless states, but I have not known that. Ahañceva kho pana ajānanto apassanto ekaṁsena ādāya vohareyyaṁ—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 the truth, everything else is foolish.’ Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: If those ascetics and brahmins who say that ‘natthi sabbaso āruppā’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—there are no totally formless states are correct, it is still certainly possible ye te devā rūpino manomayā, apaṇṇakaṁ me tatrūpapatti bhavissati. that I will reappear among the gods who possess form and are made of mind. Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: If those ascetics and brahmins who say that ‘atthi sabbaso āruppā’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—there are totally formless states are correct, then it is certainly possible ye te devā arūpino saññāmayā, apaṇṇakaṁ me tatrūpapatti bhavissati. that I will reappear among the gods who are formless and made of perception. Dissanti kho pana rūpādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā. Now, owing to form, things like taking up the rod and the sword, quarrels, arguments, and disputes, accusations, divisive speech, and lies are seen. ‘Natthi kho panetaṁ sabbaso arūpe’ti. But those things don’t exist where it is totally formless.’ So iti paṭisaṅkhāya rūpānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. Reflecting like this, they simply practice for disenchantment, dispassion, and cessation regarding form.
Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: There are some ascetics and brahmins who have this doctrine and view: ‘natthi sabbaso bhavanirodho’ti. ‘There is no such thing as the total cessation of being.’
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. And there are some ascetics and brahmins whose doctrine directly contradicts this. Te evamāhaṁsu: They say: ‘atthi sabbaso bhavanirodho’ti. ‘There is such a thing as the total cessation of being.’
Taṁ kiṁ maññatha, gahapatayo, What do you think, householders? nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? Don’t these doctrines directly contradict each other?”
“Evaṁ, bhante”. “Yes, Bhante.”
“Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati—A sensible man reflects on this matter in this way: ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Some ascetics and brahmins say that ‘natthi sabbaso bhavanirodho’ti, idaṁ me adiṭṭhaṁ; there is no such thing as the total cessation of being, but I have not seen that. yepi te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: Some ascetics and brahmins say that ‘atthi sabbaso bhavanirodho’ti, idaṁ me aviditaṁ. there is such a thing as the total cessation of being, but I have not known that. Ahañceva kho pana ajānanto apassanto ekaṁsena ādāya vohareyyaṁ—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 the truth, everything else is foolish.’ Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: If those ascetics and brahmins who say that ‘natthi sabbaso bhavanirodho’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—there is no such thing as the total cessation of being are correct, it is possible ye te devā arūpino saññāmayā apaṇṇakaṁ me tatrūpapatti bhavissati. that I will reappear among the gods who are formless and made of perception. Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: If those ascetics and brahmins who say that ‘atthi sabbaso bhavanirodho’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—there is such a thing as the total cessation of being are correct, it is possible yaṁ diṭṭheva dhamme parinibbāyissāmi. that I will be fully extinguished right in the present experience. Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: The 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 is no such thing as the total cessation of being is close to passion, yoking, relishing, resting-upon, and grasping. Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: The 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 is such a thing as the total cessation of being is close to non-passion, non-yoking, non-relishing, not resting-upon, and non-grasping.’ So iti paṭisaṅkhāya bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. Reflecting like this, they simply practice for disenchantment, dispassion, and cessation of states of being.
Cattārome, gahapatayo, puggalā santo saṁvijjamānā lokasmiṁ. Householders, these four people are found in the world. *The following analysis occurs unabridged in [MN 51](https://suttas.hillsidehermitage.org/?q=mn51). Katame cattāro? What four?
- Idha, gahapatayo, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. One individual mortifies themselves, committed to the practice of mortifying themselves.
- Idha, gahapatayo, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. One individual mortifies others, committed to the practice of mortifying others.
- Idha, gahapatayo, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. 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; One individual doesn’t mortify neither themselves nor others, committed to the practice of not mortifying themselves nor others. so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. They live desireless right in the present experience, extinguished, cooled, experiencing comfort, having themselves become divine.
Katamo ca, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto? And what individual mortifies themselves, committed to the practice of mortifying themselves? Idha, gahapatayo, ekacco puggalo acelako hoti muttācāro hatthāpalekhano …pe… It’s when someone goes naked, ignoring conventions. … iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. And so they live committed to these various ways of mortifying and tormenting the body. Ayaṁ vuccati, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto. This is called an individual who mortifies themselves and is committed to the practice of mortifying themselves.
Katamo ca, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto? 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. It’s when an individual is a slaughterer of sheep, pigs, or poultry, a hunter or trapper, a fisher, a bandit, an executioner, a butcher, a jailer, or someone with some other kind of cruel livelihood. Ayaṁ vuccati, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto. 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? 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… It’s when an individual is an anointed aristocratic king or a well-to-do brahmin. … tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. 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 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; And what individual doesn’t mortify neither themselvesnor others, committed to the practice of not mortifying neither themselves nor others, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati? living desireless right in the present experience, extinguished, cooled, experiencing comfort, having themselves become divine?
Idha, gahapatayo, tathāgato loke uppajjati arahaṁ sammāsambuddho … It’s when a Realized One arises in the world, an Arahant, a fully awakened Buddha … pe… A householder hears that teaching, or a householder’s son, or someone born in some good family. … so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe He gives up these five hindrances, defilements of the mind that weaken understanding. vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Then, quite disjoined from sensuality, disjoined from detrimental phenomena, with thinking and with pondering, with joy and comfort born of separation, he abides having entered upon the first jhāna. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe… second jhāna … tatiyaṁ jhānaṁ …pe… third jhāna … catutthaṁ jhānaṁ upasampajja viharati. fourth jhāna.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. When his mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he extends it towards the knowledge of recollection of past lives. So anekavihitaṁ pubbenivāsaṁ anussarati seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. He recollects many kinds of past lives, that is, one birth, two births … He recollects his 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 his mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he extends it towards the knowledge of the passing away and reappearance of beings. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate …pe… yathākammūpage satte pajānāti. With the divine eye that is purified and superhuman, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how beings reappear according to their actions.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. When his mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he extends it towards the knowledge of the destruction of the influxes. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… He understands as it is: ‘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. He understands as it is: ‘These are influxes’ … ‘This is the origin of influxes’ … ‘This is the cessation of influxes’ … ‘This is the practice that leads to the cessation of influxes.’ Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Knowing and seeing like this, his mind is liberated from the influxes of sensuality, being, and ignorance. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When it’s liberated, he knows it’s liberated.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. He understands: ‘Birth is destroyed, the renunciate life has been lived, what had to be done has been done, there will be no more of this.’
Ayaṁ vuccati, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; This is called an individual who neither mortifies themselves nor others, being committed to the practice of not mortifying themselves nor others. so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti. They live desireless right in the present experience, extinguished, cooled, experiencing comfort, having themselves become divine.
Evaṁ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: When he had spoken, the brahmins and householders of Sālā said to the Buddha, “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. “Excellent, Master 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, Master Gotama has made the teaching clear in many ways. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. We go for refuge to Master Gotama, to the Dhamma, and to the bhikkhu Saṅgha. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate”ti. From this day forth, may Master 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.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn60