Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena sālā nāma kosalānaṁ brāhmaṇagāmo tadavasari.
Thus have I heard—At one time, the Blessed One was wandering on a walking tour in the Kosalan country with a large Saṅgha of and eventually he arrived at a Kosalan brahmin village 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. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
“The ascetic Gotama, the Sakyan son who went forth from a Sakyan clan, while wandering on a walking tour in the Kosalan country with a large Saṅgha of has arrived at Sālā. Now a good report of sir Gotama has spread to this effect: ‘The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One. He declares this world with its deities, Māras, Brahmas, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with direct knowledge. He teaches the Dhamma that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, meaningful and well-phrased, and he reveals a spiritual life that is entirely perfect and pure.’ It is auspicious 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 approached the Blessed One. Having drawn near, some paid homage to the Blessed One and sat down to one side; some exchanged friendly greetings with the Blessed One, and after exchanging courteous and polite conversation, sat down to one side; some raised their joined palms towards the Blessed One and sat down to one side; some stated their names and clan affiliation in the presence of the Blessed One and sat down to one side; some kept silent and sat down to one side. Once they were seated, the Blessed One said to the brahmins and householders of Sālā:
“atthi pana vo, gahapatayo, koci manāpo satthā yasmiṁ vo ākāravatī saddhā paṭiladdhā”ti?
“Householders, is there any agreeable teacher in whom you have acquired grounded faith?”
“Natthi kho no, bhante, koci manāpo satthā yasmiṁ no ākāravatī saddhā paṭiladdhā”ti.
“No, venerable sir, there is no agreeable teacher in whom we have acquired grounded faith.”
The Incontrovertible Teaching
“Manāpaṁ vo, gahapatayo, satthāraṁ alabhantehi ayaṁ apaṇṇako dhammo samādāya vattitabbo. Apaṇṇako hi, gahapatayo, dhammo samatto samādinno, so vo bhavissati dīgharattaṁ hitāya sukhāya. Katamo ca, gahapatayo, apaṇṇako dhammo?
“Householders, since you have not found an agreeable teacher, you should undertake and practice this incontrovertible teaching. For when the incontrovertible teaching is properly accepted and undertaken, it will lead to your welfare and happiness for a long time. And what, householders, is the incontrovertible teaching?
No Other World
Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘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 are, householders, some ascetics and brahmins who have such a doctrine, such a view: ‘There is nothing given, nothing offered, nothing sacrificed; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no ascetics and brahmins in the world who are rightly practicing or have rightly practiced, and who, having realized for themselves by direct knowledge, declare this world and the other world.’
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṁsu: ‘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.
Now, householders, there are certain ascetics and brahmins whose doctrine is directly opposed to those ascetics and brahmins. They speak thus: ‘There is what is given, what is offered, what is sacrificed; there is fruit and result of good and bad actions; there is this world, there is another world; there is mother, there is father; there are beings who are reborn spontaneously; there are ascetics and brahmins in the world who are rightly practicing and have rightly practiced, and who, having realized for themselves by direct knowledge, declare this world and the other world.’
Taṁ kiṁ maññatha, gahapatayo: ‘nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’”ti?
What do you think, householders: do not these ascetics and brahmins hold doctrines directly opposed to one another?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti. Taṁ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
“Here, householders, regarding those ascetics and brahmins who have such a doctrine, such a view: ‘There is nothing given, nothing offered... who, having realized for themselves by direct knowledge, declare this world and the other world’—this is to be expected of them: that avoiding these three wholesome qualities, namely, good bodily conduct, good verbal conduct, and good mental conduct, they will undertake and engage in these three unwholesome qualities, namely, bodily misconduct, verbal misconduct, and mental misconduct. Why is that? Because those good ascetics and brahmins do not see the drawback, degradation, and defilement in unwholesome qualities, nor do they see the benefit of renunciation and the cleansing power in wholesome qualities.
Santaṁyeva pana paraṁ lokaṁ ‘natthi paro loko’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti vācaṁ bhāsati; sāssa hoti micchāvācā. Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṁ paccanīkaṁ karoti. Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti. Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ— ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.
Since there is indeed another world, one who holds the view ‘there is no other world’ has wrong view. Since there is indeed another world, one who intends ‘there is no other world’ has wrong intention. Since there is indeed another world, one who asserts ‘there is no other world’ has wrong speech. Since there is indeed another world, one who says ‘there is no other world’ is opposed to those arahants who know the other world. Since there is indeed another world, one who convinces another ‘there is no other world’ convinces him to accept an untrue Dhamma. And because he convinces another to accept an untrue Dhamma, he exalts himself and disparages others. Thus any principled behavior he formerly had is abandoned and unprincipled behavior is established—along with wrong view, wrong intention, wrong speech, opposition to the Noble Ones, convincing another to accept an untrue Dhamma, exaltation of oneself, and disparagement of others. Thus many harmful, unwholesome states arise with wrong view as condition.
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘sace kho natthi paro loko evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā sotthimattānaṁ karissati; sace kho atthi paro loko, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. Kāmaṁ kho pana māhu paro loko, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi natthikavādo’ti. Sace kho attheva paro loko, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho— yañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ.
Regarding this, householders, a sensible person reflects thus: ‘If there is no other world, then on the breakup of the body this good individual will make himself safe. But if there is another world, then on the breakup of the body, after death, he will be reborn in a state of loss, in a bad destination, in a realm of downfall, in hell. Even granting that there is no other world, and that the word of those good ascetics and brahmins is true, still here in the present life this good individual is criticized by the wise: “An unprincipled person of wrong view, a nihilist.” But if there is indeed another world, then this good individual loses on both sides: he is criticized by the wise in the present life, and on the breakup of the body, after death, he will be reborn in a state of loss, in a bad destination, in a realm of downfall, in hell. Thus this incontrovertible teaching has been poorly undertaken by him; it extends to only one side and leaves behind the wholesome position.’
Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘atthi dinnaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti. Taṁ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
“Now, householders, regarding those ascetics and brahmins who have such a doctrine, such a view: ‘There is what is given... who, having realized for themselves by direct knowledge, declare this world and the other world’—this is to be expected of them: that avoiding these three unwholesome qualities, namely, bodily misconduct, verbal misconduct, and mental misconduct, they will undertake and engage in these three wholesome qualities, namely, good bodily conduct, good verbal conduct, and good mental conduct. Why is that? Because those good ascetics and brahmins see the drawback, degradation, and defilement in unwholesome qualities, and they see the benefit of renunciation and the cleansing power in wholesome qualities.
Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti vācaṁ bhāsati; sāssa hoti sammāvācā. Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṁ na paccanīkaṁ karoti. Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti. Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ— ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.
Since there is indeed another world, one who holds the view ‘there is another world’ has right view. Since there is indeed another world, one who intends ‘there is another world’ has right intention. Since there is indeed another world, one who asserts ‘there is another world’ has right speech. Since there is indeed another world, one who says ‘there is another world’ is not opposed to those arahants who know the other world. Since there is indeed another world, one who convinces another ‘there is another world’ convinces him to accept the true Dhamma. And because he convinces another to accept the true Dhamma, he neither exalts himself nor disparages others. Thus any unprincipled behavior he formerly had is abandoned and principled behavior is established—along with right view, right intention, right speech, non-opposition to the Noble Ones, convincing another to accept the true Dhamma, not exalting oneself, and not disparaging others. Thus many wholesome states arise with right view as condition.
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘sace kho atthi paro loko, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. Kāmaṁ kho pana māhu paro loko, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi atthikavādo’ti. Sace kho attheva paro loko, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho— yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. Evamassāyaṁ apaṇṇako dhammo susamatto samādinno ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ.
Regarding this, householders, a sensible person reflects thus: ‘If there is another world, then on the breakup of the body, after death, this good individual will be reborn in a good destination, in a heavenly world. Even granting that there is no other world, and that the word of those good ascetics and brahmins is true, still here in the present life this good individual is praised by the wise: “A principled person of right view, one who affirms moral efficacy.” But if there is indeed another world, then this good individual wins on both sides: he is praised by the wise in the present life, and on the breakup of the body, after death, he will be reborn in a good destination, in a heavenly world. Thus this incontrovertible teaching has been well undertaken by him; it extends to both sides and leaves behind the unwholesome position.’
No Efficacy of Action
Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘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. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento; natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.
“There are, householders, some ascetics and brahmins who have such a doctrine, such a view: ‘By one who acts or causes another to act, who cuts or causes another to cut, who burns or causes another to burn, who grieves or causes another to grieve, who tortures or causes another to torture, who inflicts distress or causes another to inflict distress, who kills living beings, who takes what is not given, who breaks into houses, who plunders, who robs isolated houses, who waits in ambush on highways, who commits adultery with another’s wife, who speaks falsehood—by one who acts thus, no evil is done. Even if with a razor-edged disc one were to reduce all the living beings on this earth to a single mass of flesh, a single heap of flesh, there would be no evil from that source, no outcome of evil. Even if one were to go along the south bank of the Ganges killing and slaughtering, cutting and causing to cut, burning and causing to burn, there would be no evil from that source, no outcome of evil. Even if one were to go along the north bank of the Ganges giving and causing to give, sacrificing and causing to sacrifice, there would be no merit from that source, no outcome of merit. Through giving, taming, self-control, and truthful speech, there is no merit, no outcome of merit.’
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā te evamāhaṁsu: ‘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. 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.
Now, householders, there are certain ascetics and brahmins whose doctrine is directly opposed to those ascetics and brahmins. They speak thus: ‘By one who acts or causes another to act, who cuts or causes another to cut, who burns or causes another to burn, who grieves or causes another to grieve, who tortures or causes another to torture, who inflicts distress or causes another to inflict distress, who kills living beings, who takes what is not given, who breaks into houses, who plunders, who robs isolated houses, who waits in ambush on highways, who commits adultery with another’s wife, who speaks falsehood—by one who acts thus, evil is done. Even if with a razor-edged disc one were to reduce all the living beings on this earth to a single mass of flesh, a single heap of flesh, there would be evil from that source, an outcome of evil. Even if one were to go along the south bank of the Ganges killing and slaughtering, cutting and causing to cut, burning and causing to burn, there would be evil from that source, an outcome of evil. Even if one were to go along the north bank of the Ganges giving and causing to give, sacrificing and causing to sacrifice, there would be merit from that source, an outcome of merit. Through giving, taming, self-control, and truthful speech, there is merit, an outcome of merit.’
Taṁ kiṁ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?
What do you think, householders: do not these ascetics and brahmins hold doctrines directly opposed to one another?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘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. 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. Taṁ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
“Here, householders, regarding those ascetics and brahmins who have such a doctrine, such a view: ‘By one who acts or causes another to act, who cuts or causes another to cut, who burns or causes another to burn, who grieves or causes another to grieve, who tortures or causes another to torture, who inflicts distress or causes another to inflict distress, who kills living beings, who takes what is not given, who breaks into houses, who plunders, who robs isolated houses, who waits in ambush on highways, who commits adultery with another’s wife, who speaks falsehood—by one who acts thus, no evil is done. Even if with a razor-edged disc one were to reduce all the living beings on this earth to a single mass of flesh, a single heap of flesh, there would be no evil from that source, no outcome of evil. Even if one were to go along the south bank of the Ganges killing and slaughtering... through giving, taming, self-control, and truthful speech, there is no merit, no outcome of merit’—this is to be expected of them: that avoiding these three wholesome qualities, namely, good bodily conduct, good verbal conduct, and good mental conduct, they will undertake and engage in these three unwholesome qualities, namely, bodily misconduct, verbal misconduct, and mental misconduct. Why is that? Because those good ascetics and brahmins do not see the drawback, degradation, and defilement in unwholesome qualities, nor do they see the benefit of renunciation and the cleansing power in wholesome qualities.
Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti vācaṁ bhāsati; sāssa hoti micchāvācā. Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti āha, ye te arahanto kiriyavādā tesamayaṁ paccanīkaṁ karoti. Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti. Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ— ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.
Since there is indeed consequence of action, one who holds the view ‘there is no consequence of action’ has wrong view. Since there is indeed consequence of action, one who intends ‘there is no consequence of action’ has wrong intention. Since there is indeed consequence of action, one who asserts ‘there is no consequence of action’ has wrong speech. Since there is indeed consequence of action, one who says ‘there is no consequence of action’ is opposed to those arahants who affirm the efficacy of action. Since there is indeed consequence of action, one who convinces another ‘there is no consequence of action’ convinces him to accept an untrue Dhamma. And because he convinces another to accept an untrue Dhamma, he exalts himself and disparages others. Thus any principled behavior he formerly had is abandoned and unprincipled behavior is established—along with wrong view, wrong intention, wrong speech, opposition to the Noble Ones, convincing another to accept an untrue Dhamma, exaltation of oneself, and disparagement of others. Thus many harmful, unwholesome states arise with wrong view as condition.
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘sace kho natthi kiriyā, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā sotthimattānaṁ karissati; sace kho atthi kiriyā evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. Kāmaṁ kho pana māhu kiriyā, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi akiriyavādo’ti. Sace kho attheva kiriyā, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho— yañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ.
Regarding this, householders, a sensible person reflects thus: ‘If there is no consequence of action, then on the breakup of the body this good individual will make himself safe. But if there is consequence of action, then on the breakup of the body, after death, he will be reborn in a state of loss, in a bad destination, in a realm of downfall, in hell. Even granting that there is no consequence of action, and that the word of those good ascetics and brahmins is true, still here in the present life this good individual is criticized by the wise: “An unprincipled person of wrong view, one who denies the efficacy of action.” But if there is indeed consequence of action, then this good individual loses on both sides: he is criticized by the wise in the present life, and on the breakup of the body, after death, he will be reborn in a state of loss, in a bad destination, in a realm of downfall, in hell. Thus this incontrovertible teaching has been poorly undertaken by him; it extends to only one side and leaves behind the wholesome position.’
Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘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. 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. Taṁ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
“Now, householders, regarding those ascetics and brahmins who have such a doctrine, such a view: ‘By one who acts or causes another to act, who cuts or causes another to cut, who burns or causes another to burn, who grieves or causes another to grieve, who tortures or causes another to torture, who inflicts distress or causes another to inflict distress, who kills living beings, who takes what is not given, who breaks into houses, who plunders, who robs isolated houses, who waits in ambush on highways, who commits adultery with another’s wife, who speaks falsehood—by one who acts thus, evil is done. Even if with a razor-edged disc one were to reduce all the living beings on this earth to a single mass of flesh, a single heap of flesh, there would be evil from that source, an outcome of evil. Even if one were to go along the south bank of the Ganges killing and slaughtering, cutting and causing to cut, burning and causing to burn, there would be evil from that source, an outcome of evil. Even if one were to go along the north bank of the Ganges giving and causing to give, sacrificing and causing to sacrifice, there would be merit from that source, an outcome of merit. Through giving, taming, self-control, and truthful speech, there is merit, an outcome of merit’—this is to be expected of them: that avoiding these three unwholesome qualities, namely, bodily misconduct, verbal misconduct, and mental misconduct, they will undertake and engage in these three wholesome qualities, namely, good bodily conduct, good verbal conduct, and good mental conduct. Why is that? Because those good ascetics and brahmins see the drawback, degradation, and defilement in unwholesome qualities, and they see the benefit of renunciation and the cleansing power in wholesome qualities.
Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti vācaṁ bhāsati; sāssa hoti sammāvācā. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti āha; ye te arahanto kiriyavādā tesamayaṁ na paccanīkaṁ karoti. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti. Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ— ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.
Since there is indeed consequence of action, one who holds the view ‘there is consequence of action’ has right view. Since there is indeed consequence of action, one who intends ‘there is consequence of action’ has right intention. Since there is indeed consequence of action, one who asserts ‘there is consequence of action’ has right speech. Since there is indeed consequence of action, one who says ‘there is consequence of action’ is not opposed to those arahants who affirm the efficacy of action. Since there is indeed consequence of action, one who convinces another ‘there is consequence of action’ convinces him to accept the true Dhamma. And because he convinces another to accept the true Dhamma, he neither exalts himself nor disparages others. Thus any unprincipled behavior he formerly had is abandoned and principled behavior is established—along with right view, right intention, right speech, non-opposition to the Noble Ones, convincing another to accept the true Dhamma, not exalting oneself, and not disparaging others. Thus many wholesome states arise with right view as condition.
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘sace kho atthi kiriyā, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. Kāmaṁ kho pana māhu kiriyā, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi kiriyavādo’ti. Sace kho attheva kiriyā, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho— yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. Evamassāyaṁ apaṇṇako dhammo susamatto samādinno, ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ.
Regarding this, householders, a sensible person reflects thus: ‘If there is consequence of action, then on the breakup of the body, after death, this good individual will be reborn in a good destination, in a heavenly world. Even granting that there is no consequence of action, and that the word of those good ascetics and brahmins is true, still here in the present life this good individual is praised by the wise: “A principled person of right view, one who affirms the efficacy of action.” But if there is indeed consequence of action, then this good individual wins on both sides: he is praised by the wise in the present life, and on the breakup of the body, after death, he will be reborn in a good destination, in a heavenly world. Thus this incontrovertible teaching has been well undertaken by him; it extends to both sides and leaves behind the unwholesome position.’
No Cause and No Condition
Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya; 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.
“There are, householders, some ascetics and brahmins who have such a doctrine, such a view: ‘There is no cause, no condition for the defilement of beings; beings are defiled without cause and without condition. There is no cause, no condition for the purification of beings; beings are purified without cause and without condition. There is no power, no energy, no human steadfastness, no human prowess. All beings, all living things, all creatures, all souls are without control, without power, without energy; molded by destiny, chance, and nature, they experience pleasure and pain through the six classes of birth.’
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṁsu: ‘atthi hetu, atthi paccayo sattānaṁ saṅkilesāya; 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.
Now, householders, there are certain ascetics and brahmins whose doctrine is directly opposed to those ascetics and brahmins. They speak thus: ‘There is a cause, there is a condition for the defilement of beings; beings are defiled with cause and with condition. There is a cause, there is a condition for the purification of beings; beings are purified with cause and with condition. There is power, there is energy, there is human steadfastness, there is human prowess. It is not that all beings, all living things, all creatures, all souls are without control, without power, without energy, molded by destiny, chance, and nature, experiencing pleasure and pain through the six classes of birth.’
Taṁ kiṁ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?
What do you think, householders: do not these ascetics and brahmins hold doctrines directly opposed to one another?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya; 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. Taṁ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
“Here, householders, regarding those ascetics and brahmins who have such a doctrine, such a view: ‘There is no cause, no condition for the defilement of beings; beings are defiled without cause and without condition. There is no cause, no condition for the purification of beings; beings are purified without cause and without condition. There is no power, no energy, no human steadfastness, no human prowess. All beings, all living things, all creatures, all souls are without control, without power, without energy; molded by destiny, chance, and nature, they experience pleasure and pain through the six classes of birth’—this is to be expected of them: that avoiding these three wholesome qualities, namely, good bodily conduct, good verbal conduct, and good mental conduct, they will undertake and engage in these three unwholesome qualities, namely, bodily misconduct, verbal misconduct, and mental misconduct. Why is that? Because those good ascetics and brahmins do not see the drawback, degradation, and defilement in unwholesome qualities, nor do they see the benefit of renunciation and the cleansing power in wholesome qualities.
Santaṁyeva kho pana hetuṁ ‘natthi hetū’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti vācaṁ bhāsati; sāssa hoti micchāvācā. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti āha; ye te arahanto hetuvādā tesamayaṁ paccanīkaṁ karoti. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti. Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ— ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attānukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.
Since there is indeed causality, one who holds the view ‘there is no cause’ has wrong view. Since there is indeed causality, one who intends ‘there is no cause’ has wrong intention. Since there is indeed causality, one who asserts ‘there is no cause’ has wrong speech. Since there is indeed causality, one who says ‘there is no cause’ is opposed to those arahants who affirm causality. Since there is indeed causality, one who convinces another ‘there is no cause’ convinces him to accept an untrue Dhamma. And because he convinces another to accept an untrue Dhamma, he exalts himself and disparages others. Thus any principled behavior he formerly had is abandoned and unprincipled behavior is established—along with wrong view, wrong intention, wrong speech, opposition to the Noble Ones, convincing another to accept an untrue Dhamma, exaltation of oneself, and disparagement of others. Thus many harmful, unwholesome states arise with wrong view as condition.
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘sace kho natthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sotthimattānaṁ karissati; sace kho atthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. Kāmaṁ kho pana māhu hetu, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi ahetukavādo’ti. Sace kho attheva hetu, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho— yañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ.
Regarding this, householders, a sensible person reflects thus: ‘If there is no cause, then on the breakup of the body this good individual will make himself safe. But if there is a cause, then on the breakup of the body, after death, he will be reborn in a state of loss, in a bad destination, in a realm of downfall, in hell. Even granting that there is no cause, and that the word of those good ascetics and brahmins is true, still here in the present life this good individual is criticized by the wise: “An unprincipled person of wrong view, one who denies causality.” But if there is indeed a cause, then this good individual loses on both sides: he is criticized by the wise in the present life, and on the breakup of the body, after death, he will be reborn in a state of loss, in a bad destination, in a realm of downfall, in hell. Thus this incontrovertible teaching has been poorly undertaken by him; it extends to only one side and leaves behind the wholesome position.’
Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘atthi hetu, atthi paccayo sattānaṁ saṅkilesāya; 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. Taṁ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
“Now, householders, regarding those ascetics and brahmins who have such a doctrine, such a view: ‘There is a cause, there is a condition for the defilement of beings; beings are defiled with cause and with condition. There is a cause, there is a condition for the purification of beings; beings are purified with cause and with condition. There is power, there is energy, there is human steadfastness, there is human prowess. It is not that all beings, all living things, all creatures, all souls are without control, without power, without energy, molded by destiny, chance, and nature, experiencing pleasure and pain through the six classes of birth’—this is to be expected of them: that avoiding these three unwholesome qualities, namely, bodily misconduct, verbal misconduct, and mental misconduct, they will undertake and engage in these three wholesome qualities, namely, good bodily conduct, good verbal conduct, and good mental conduct. Why is that? Because those good ascetics and brahmins see the drawback, degradation, and defilement in unwholesome qualities, and they see the benefit of renunciation and the cleansing power in wholesome qualities.
Santaṁyeva kho pana hetuṁ ‘atthi hetū’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti vācaṁ bhāsati; sāssa hoti sammāvācā. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti āha, ye te arahanto hetuvādā tesamayaṁ na paccanīkaṁ karoti. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti. Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ— ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.
Since there is indeed causality, one who holds the view ‘there is a cause’ has right view. Since there is indeed causality, one who intends ‘there is a cause’ has right intention. Since there is indeed causality, one who asserts ‘there is a cause’ has right speech. Since there is indeed causality, one who says ‘there is a cause’ is not opposed to those arahants who affirm causality. Since there is indeed causality, one who convinces another ‘there is a cause’ convinces him to accept the true Dhamma. And because he convinces another to accept the true Dhamma, he neither exalts himself nor disparages others. Thus any unprincipled behavior he formerly had is abandoned and principled behavior is established—along with right view, right intention, right speech, non-opposition to the Noble Ones, convincing another to accept the true Dhamma, not exalting oneself, and not disparaging others. Thus many wholesome states arise with right view as condition.
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘sace kho atthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. Kāmaṁ kho pana māhu hetu, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi hetuvādo’ti. Sace kho atthi hetu, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho— yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. Evamassāyaṁ apaṇṇako dhammo susamatto samādinno, ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ.
Regarding this, householders, a sensible person reflects thus: ‘If there is a cause, then on the breakup of the body, after death, this good individual will be reborn in a good destination, in a heavenly world. Even granting that there is no cause, and that the word of those good ascetics and brahmins is true, still here in the present life this good individual is praised by the wise: “A principled person of right view, one who affirms causality.” But if there is indeed a cause, then this good individual wins on both sides: he is praised by the wise in the present life, and on the breakup of the body, after death, he will be reborn in a good destination, in a heavenly world. Thus this incontrovertible teaching has been well undertaken by him; it extends to both sides and leaves behind the unwholesome position.’
No Formless Realms
Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘natthi sabbaso āruppā’ti.
“There are, householders, some ascetics and brahmins who have such a doctrine, such a view: ‘There are no formless realms whatsoever.’
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṁsu: ‘atthi sabbaso āruppā’ti.
Now, householders, there are certain ascetics and brahmins whose doctrine is directly opposed to those ascetics and brahmins. They speak thus: ‘There are indeed formless realms.’
Taṁ kiṁ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?
What do you think, householders: do not these ascetics and brahmins hold doctrines directly opposed to one another?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati— ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘natthi sabbaso āruppā’ti, idaṁ me adiṭṭhaṁ; yepi te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘atthi sabbaso āruppā’ti, idaṁ me aviditaṁ. Ahañceva kho pana ajānanto apassanto ekaṁsena ādāya vohareyyaṁ— idameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ. Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘natthi sabbaso āruppā’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati— ye te devā rūpino manomayā, apaṇṇakaṁ me tatrūpapatti bhavissati. Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘atthi sabbaso āruppā’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati— ye te devā arūpino saññāmayā, apaṇṇakaṁ me tatrūpapatti bhavissati. Dissanti kho pana rūpādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā. ‘Natthi kho panetaṁ sabbaso arūpe’ti. So iti paṭisaṅkhāya rūpānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.
“Here, householders, a sensible person reflects thus: ‘As to those good ascetics and brahmins who say: “There are no formless realms whatsoever,” that is unseen by me. And as to those good ascetics and brahmins who say: “There are indeed formless realms,” that is unknown to me. If, without knowing or seeing, I were to take one side and dogmatically declare: “Only this is true, anything else is wrong,” that would not be proper for me. If the word of those good ascetics and brahmins who say: “There are no formless realms whatsoever” is true, then it is possible that my rebirth will be among those gods who possess form, made of mind. If the word of those good ascetics and brahmins who say: “There are indeed formless realms” is true, then it is possible that my rebirth will be among those formless gods, made of perception. But it is seen that on account of form there occurs the taking up of sticks and weapons, quarrels, disputes, arguments, accusations, slander, and lies. None of this exists in the completely formless.’ Reflecting thus, he practices for disenchantment with forms, for their fading away, and for their cessation.
No Cessation of Existence
Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘natthi sabbaso bhavanirodho’ti.
“There are, householders, some ascetics and brahmins who have such a doctrine, such a view: ‘There is no cessation of existence whatsoever.’
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṁsu: ‘atthi sabbaso bhavanirodho’ti.
Now, householders, there are certain ascetics and brahmins whose doctrine is directly opposed to those ascetics and brahmins. They speak thus: ‘There is indeed the cessation of existence.’
Taṁ kiṁ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?
What do you think, householders: do not these ascetics and brahmins hold doctrines directly opposed to one another?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati— ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘natthi sabbaso bhavanirodho’ti, idaṁ me adiṭṭhaṁ; yepi te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘atthi sabbaso bhavanirodho’ti, idaṁ me aviditaṁ. Ahañceva kho pana ajānanto apassanto ekaṁsena ādāya vohareyyaṁ— idameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ. Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘natthi sabbaso bhavanirodho’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati— ye te devā arūpino saññāmayā apaṇṇakaṁ me tatrūpapatti bhavissati. Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘atthi sabbaso bhavanirodho’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati— yaṁ diṭṭheva dhamme parinibbāyissāmi. Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘natthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi sārāgāya santike, saṁyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike. Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘atthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi asārāgāya santike, asaṁyogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santiketi. So iti paṭisaṅkhāya bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.
“Here, householders, a sensible person reflects thus: ‘As to those good ascetics and brahmins who say: “There is no cessation of existence whatsoever,” that is unseen by me. And as to those good ascetics and brahmins who say: “There is indeed the cessation of existence,” that is unknown to me. If, without knowing or seeing, I were to take one side and dogmatically declare: “Only this is true, anything else is wrong,” that would not be proper for me. If the word of those good ascetics and brahmins who say: “There is no cessation of existence whatsoever” is true, then it is possible that my rebirth will be among those formless gods, made of perception. But if the word of those good ascetics and brahmins who say: “There is indeed the cessation of existence” is true, then it is possible that I will attain final Nibbāna in this very life. The view of those good ascetics and brahmins who say: “There is no cessation of existence whatsoever” is close to passion, close to bondage, close to delight, close to clinging, close to grasping. But the view of those good ascetics and brahmins who say: “There is indeed the cessation of existence” is close to dispassion, close to non-bondage, close to non-delight, close to non-clinging, close to non-grasping.’ Reflecting thus, he practices for disenchantment with states of existence, for their fading away, and for their cessation.
Four Kinds of Persons
Cattārome, gahapatayo, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?
“Householders, there are these four kinds of persons found existing in the world. What four?
Idha, gahapatayo, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.
Here, householders, a certain person torments himself, being devoted to the practice of torturing oneself.
Idha, gahapatayo, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.
Here, householders, a certain person torments others, being devoted to the practice of torturing others.
Idha, gahapatayo, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.
Here, householders, a certain person torments himself and torments others, being devoted to the practice of torturing oneself and others.
Idha, gahapatayo, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto;
Here, householders, a certain person neither torments himself nor torments others, not being devoted to the practice of torturing oneself or others;
so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.
without tormenting oneself or others, in this very life he is satiated, quenched, become cool, experiencing ease, and abides with a purified mind like the Brahmā.
One Who Torments Himself
Katamo ca, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo acelako hoti muttācāro hatthāpalekhano …pe… iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṁ vuccati, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto.
And what, householders, is a person who torments himself, being devoted to the practice of torturing oneself? Here, householders, a certain person becomes a naked ascetic, rejects social norms, licks his hands clean․․․ Thus, in various ways, he dwells devoted to the practice of torturing and mortifying the body. This is called, householders, a person who torments himself, being devoted to the practice of torturing oneself.
One Who Torments Others
Katamo ca, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo orabbhiko hoti sūkariko …pe… ye vā panaññepi keci kurūrakammantā. Ayaṁ vuccati, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto.
And what, householders, is a person who torments others, being devoted to the practice of torturing others? Here, householders, a person is a butcher of sheep, a butcher of pigs․․․, or anyone else who engages in cruel trades. This is called, householders, a person who torments others, being devoted to the practice of torturing others.
One Who Torments Himself and Others
Katamo ca, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto …pe… tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṁ vuccati, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.
And what, householders, is a person who torments himself and torments others, being devoted to the practice of torturing oneself and others? Here, householders, a person is an anointed noble king or a wealthy high-status brahmin. ․․․ weeping with tear-stained faces, driven by the fear of punishment and beatings. This is called, householders, a person who torments himself and torments others, being devoted to the practice of torturing oneself and others.
One Who Neither Torments Himself Nor Others
Katamo ca, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati?
And what, householders, is a person who neither torments himself nor torments others, not being devoted to the practice of torturing oneself or others, who without tormenting oneself or others, in this very life is satiated, quenched, become cool, experiencing ease, and abides with a purified mind like the Brahmā?
Idha, gahapatayo, tathāgato loke uppajjati arahaṁ sammāsambuddho … pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati.
Here, householders, a Tathāgata, an Arahant, a perfectly Awakened One arises in the world... Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, entirely secluded from sensual pleasures, secluded from unwholesome mental states, he enters and dwells in the first jhāna, which is accompanied by thought and examination, born of seclusion, and imbued with uplifting joy and pleasure. Further, with the settling of thought and examination, he enters and dwells in the second jhāna, which is characterized by internal tranquility and unification of mind, free from thought and examination, born of collectedness, and imbued with uplifting joy and pleasure. ․․․ he enters and dwells in the third jhāna․․․ he enters and dwells in the fourth jhāna․․․
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. So anekavihitaṁ pubbenivāsaṁ anussarati seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and attained to imperturbability, he directs the mind toward the knowledge of recollecting past lives. He recollects his manifold past lives, that is, one birth, two births․․․ Thus he recollects his manifold past lives with their aspects and particulars.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate …pe… yathākammūpage satte pajānāti.
Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and attained to imperturbability, he directs the mind toward the knowledge of the passing away and reappearing of beings. With the divine eye, which is purified and surpassing human vision, he sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations․․․ Thus with the divine eye, which is purified and surpassing human vision, he sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and he understands how beings fare according to their kamma.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, malleable, flexible, suitable for use, stable, and attained to imperturbability, he directs the mind toward the knowledge of the ending of the taints. He understands as it actually is, ‘This is suffering,’․․․ he understands as it actually is, ‘This is the way of practice leading to the end of taints.’ Knowing and seeing thus, his mind is liberated from the taint of sensual desire, the taint of becoming, and the taint of ignorance. In liberation, there arises the knowledge: ‘Liberated.’
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
He knows clearly: ‘Birth is exhausted, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’
Ayaṁ vuccati, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti.
This is called, householders, a person who neither torments himself nor torments others, not being devoted to the practice of torturing oneself or others—who, without tormenting oneself or others, in this very life is satiated, quenched, become cool, experiencing ease, and abides with a purified mind like the Brahmā.”
Evaṁ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 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. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate”ti.
When this was said, the brahmins and householders of Sālā said to the Blessed One: “Excellent, sir Gotama! Excellent, sir Gotama! Just as if one were to set upright what had been overturned, or reveal what was hidden, or point the way to one who was lost, or hold up a lamp in the darkness so that those with eyesight could see forms—even so has the Dhamma been made clear in many ways by sir Gotama. We go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha. May sir Gotama remember us as lay followers who have gone for refuge from this day forth for life.”