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Middle Discourses 60 मज्झिमनिकाय 60

Chapter: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150151152

Apaṇṇakasutta

Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.

Verse: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150151152153154155156157158159160161162163164165166167168169170171172173174175176177178179180181182183184185186187188189190191192193194195196197198199200201202203204205206207208209210211212213214215216217218219220221222223224225226227228229230231232233234235236237238239240241242243244245246247248249250251252253254255256257258259260261262263264265266267268269270271272273274275276277278279280281282283284285286287288289290291292293294 · Hide pronunciation

1. 1

   मज्झिमmaj·jhi·ma निकायni·kā·ya 60

   Majjhima Nikāya 60

   Middle Discourses 60

2. 2

   अपण्णकसुत्तa·paṇ·ṇa·ka·sut·ta

   Apaṇṇakasutta

   A Sure Bet

3. 3

   एवंe·vaṃ मेme सुतं—su·taṃ

   Evaṁ me sutaṁ—

   So I have heard.

4. 4

   एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā कोसलेसुko·sa·le·su चारिकंcā·ri·kaṃ चरमानोca·ra·mā·no महताma·ha·tā भिक्खुसङ्घेनbhik·khu·saṅ·ghe·na सद्धिंsad·dhiṃ येनye·na सालाsā·lā नामnā·ma कोसलानंko·sa·lā·naṃ ब्राह्मणगामोbrāh·ma·ṇa·gā·mo तदवसरि।ta·da·va·sa·ri

   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 mendicants when he arrived at a village of the Kosalan brahmins named Sālā.

5. 5

   अस्सोसुंas·so·suṃ खोkho सालेय्यकाsā·ley·ya·kā ब्राह्मणगहपतिका:brāh·ma·ṇa·ga·ha·pa·ti·kā

   Assosuṁ kho sāleyyakā brāhmaṇagahapatikā:

   The brahmins and householders of Sālā heard:

6. 6

   “समणोsa·ma·ṇo खलुkha·lu भोbho गोतमोgo·ta·mo सक्यपुत्तोsak·ya·put·to सक्यकुलाsak·ya·ku·lā पब्बजितोpab·ba·ji·to कोसलेसुko·sa·le·su चारिकंcā·ri·kaṃ चरमानोca·ra·mā·no महताma·ha·tā भिक्खुसङ्घेनbhik·khu·saṅ·ghe·na सद्धिंsad·dhiṃ सालंsā·laṃ अनुप्पत्तो।a·nup·pat·to

   “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 mendicants.

7. 7

   तंtaṃ खोkho पनpa·na भवन्तंbha·van·taṃ गोतमंgo·ta·maṃ एवंe·vaṃ कल्याणोkal·yā·ṇo कित्तिसद्दोkit·ti·sad·do अब्भुग्गतो:ab·bhug·ga·to

   Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:

   He has this good reputation:

8. 8

   ‘इतिपिi·ti·pi सोso भगवाbha·ga·vā अरहंa·ra·haṃ सम्मासम्बुद्धोsam·mā·sam·bud·dho विज्जाचरणसम्पन्नोvij·jā·ca·ra·ṇa·sam·pan·no सुगतोsu·ga·to लोकविदूlo·ka·vi·dū अनुत्तरोa·nut·ta·ro पुरिसदम्मसारथिpu·ri·sa·dam·ma·sā·ra·thi सत्थाsat·thā देवमनुस्सानंde·va·ma·nus·sā·naṃ बुद्धोbud·dho भगवा’ति।bha·ga·vā

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

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

9. 9

   सोso इमंi·maṃ लोकंlo·kaṃ सदेवकंsa·de·va·kaṃ समारकंsa·mā·ra·kaṃ सब्रह्मकंsab·rah·ma·kaṃ सस्समणब्राह्मणिंsas·sa·ma·ṇab·rāh·ma·ṇiṃ पजंpa·jaṃ सदेवमनुस्संsa·de·va·ma·nus·saṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā पवेदेति।pa·ve·de·ti

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

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

10. 10

    सोso धम्मंdham·maṃ देसेतिde·se·ti आदिकल्याणंā·di·kal·yā·ṇaṃ मज्झेकल्याणंmaj·jhe·kal·yā·ṇaṃ परियोसानकल्याणंpa·ri·yo·sā·na·kal·yā·ṇaṃ सात्थंsāt·thaṃ सब्यञ्जनं,sab·yañ·ja·naṃ केवलपरिपुण्णंke·va·la·pa·ri·puṇ·ṇaṃ परिसुद्धंpa·ri·sud·dhaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ पकासेति।pa·kā·se·ti

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

    He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.

11. 11

    साधुsā·dhu खोkho पनpa·na तथारूपानंta·thā·rū·pā·naṃ अरहतंa·ra·ha·taṃ दस्सनंdas·sa·naṃ होती”ति।ho·tī

    Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

    It’s good to see such perfected ones.”

12. 12

    अथa·tha खोkho सालेय्यकाsā·ley·ya·kā ब्राह्मणगहपतिकाbrāh·ma·ṇa·ga·ha·pa·ti·kā येनye·na भगवाbha·ga·vā तेनुपसङ्कमिंसु;te·nu·pa·saṅ·ka·miṃ·su उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā अप्पेकच्चेap·pe·kac·ce भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदिंसु।ni·sī·diṃ·su अप्पेकच्चेap·pe·kac·ce भगवताbha·ga·va·tā सद्धिंsad·dhiṃ सम्मोदिंसु;sam·mo·diṃ·su सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ निसीदिंसु।ni·sī·diṃ·su अप्पेकच्चेap·pe·kac·ce येनye·na भगवाbha·ga·vā तेनञ्जलिंte·nañ·ja·liṃ पणामेत्वाpa·ṇā·met·vā एकमन्तंe·ka·man·taṃ निसीदिंसु।ni·sī·diṃ·su अप्पेकच्चेap·pe·kac·ce भगवतोbha·ga·va·to सन्तिकेsan·ti·ke नामगोत्तंnā·ma·got·taṃ सावेत्वाsā·vet·vā एकमन्तंe·ka·man·taṃ निसीदिंसु।ni·sī·diṃ·su अप्पेकच्चेap·pe·kac·ce तुण्हीभूताtuṇ·hī·bhū·tā एकमन्तंe·ka·man·taṃ निसीदिंसु।ni·sī·diṃ·su एकमन्तंe·ka·man·taṃ निसिन्नेni·sin·ne खोkho सालेय्यकेsā·ley·ya·ke ब्राह्मणगहपतिकेbrāh·ma·ṇa·ga·ha·pa·ti·ke भगवाbha·ga·vā एतदवोच:e·ta·da·vo·ca

    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 greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent. The Buddha said to them:

13. 13

    “अत्थिat·thi पनpa·na वो,vo गहपतयो,ga·ha·pa·ta·yo कोचिko·ci मनापोma·nā·po सत्थाsat·thā यस्मिंyas·miṃ वोvo आकारवतीā·kā·ra·va·tī सद्धाsad·dhā पटिलद्धा”ति?pa·ṭi·lad·dhā

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

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

14. 14

    “नत्थिnat·thi खोkho नो,no भन्ते,bhan·te कोचिko·ci मनापोma·nā·po सत्थाsat·thā यस्मिंyas·miṃ नोno आकारवतीā·kā·ra·va·tī सद्धाsad·dhā पटिलद्धा”ति।pa·ṭi·lad·dhā

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

    “No, sir.”

15. 15

    “मनापंma·nā·paṃ वो,vo गहपतयो,ga·ha·pa·ta·yo सत्थारंsat·thā·raṃ अलभन्तेहिa·la·bhan·te·hi अयंa·yaṃ अपण्णकोa·paṇ·ṇa·ko धम्मोdham·mo समादायsa·mā·dā·ya वत्तितब्बो।vat·ti·tab·bo

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

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

16. 16

    अपण्णकोa·paṇ·ṇa·ko हि,hi गहपतयो,ga·ha·pa·ta·yo धम्मोdham·mo समत्तोsa·mat·to समादिन्नो,sa·mā·din·no सोso वोvo भविस्सतिbha·vis·sa·ti दीघरत्तंdī·gha·rat·taṃ हितायhi·tā·ya सुखाय।su·khā·ya

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

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

17. 17

    कतमोka·ta·mo च,ca गहपतयो,ga·ha·pa·ta·yo अपण्णकोa·paṇ·ṇa·ko धम्मो?dham·mo

    Katamo ca, gahapatayo, apaṇṇako dhammo?

    And what is the sure bet teaching?

18. 18

    सन्ति,san·ti गहपतयो,ga·ha·pa·ta·yo एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no

    Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

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

19. 19

    ‘नत्थिnat·thi दिन्नं,din·naṃ नत्थिnat·thi यिट्ठं,yiṭ·ṭhaṃ नत्थिnat·thi हुतं;hu·taṃ नत्थिnat·thi सुकतदुक्कटानंsu·ka·ta·duk·ka·ṭā·naṃ कम्मानंkam·mā·naṃ फलंpha·laṃ विपाको,vi·pā·ko नत्थिnat·thi अयंa·yaṃ लोको,lo·ko नत्थिnat·thi परोpa·ro लोको;lo·ko नत्थिnat·thi माता,mā·tā नत्थिnat·thi पिता;pi·tā नत्थिnat·thi सत्ताsat·tā ओपपातिका;o·pa·pā·ti·kā नत्थिnat·thi लोकेlo·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सम्मग्गताsam·mag·ga·tā सम्माsam·mā पटिपन्नाpa·ṭi·pan·nā येye इमञ्चi·mañ·ca लोकंlo·kaṃ परञ्चpa·rañ·ca लोकंlo·kaṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā पवेदेन्ती’ति।pa·ve·den·tī

    ‘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 meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’

20. 20

    तेसंयेवte·saṃ·ye·va खो,kho गहपतयो,ga·ha·pa·ta·yo समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उजुविपच्चनीकवादा।u·ju·vi·pac·ca·nī·ka·vā·dā

    Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā.

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

21. 21

    तेte एवमाहंसु:e·va·mā·haṃ·su

    Te evamāhaṁsu:

    They say:

22. 22

    ‘अत्थिat·thi दिन्नं,din·naṃ अत्थिat·thi यिट्ठं,yiṭ·ṭhaṃ अत्थिat·thi हुतं;hu·taṃ अत्थिat·thi सुकतदुक्कटानंsu·ka·ta·duk·ka·ṭā·naṃ कम्मानंkam·mā·naṃ फलंpha·laṃ विपाको;vi·pā·ko अत्थिat·thi अयंa·yaṃ लोको,lo·ko अत्थिat·thi परोpa·ro लोको;lo·ko अत्थिat·thi माता,mā·tā अत्थिat·thi पिता;pi·tā अत्थिat·thi सत्ताsat·tā ओपपातिका;o·pa·pā·ti·kā अत्थिat·thi लोकेlo·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सम्मग्गताsam·mag·ga·tā सम्माsam·mā पटिपन्नाpa·ṭi·pan·nā येye इमञ्चi·mañ·ca लोकंlo·kaṃ परञ्चpa·rañ·ca लोकंlo·kaṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā पवेदेन्ती’ति।pa·ve·den·tī

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

23. 23

    तंtaṃ किंkiṃ मञ्ञथ,mañ·ña·tha गहपतयो:ga·ha·pa·ta·yo

    Taṁ kiṁ maññatha, gahapatayo:

    What do you think, householders?

24. 24

    ‘ननुमेna·nu·me समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अञ्ञमञ्ञस्सañ·ña·mañ·ñas·sa उजुविपच्चनीकवादा’”ति?u·ju·vi·pac·ca·nī·ka·vā·dā

    ‘nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’”ti?

    Don’t these doctrines directly contradict each other?”

25. 25

    “एवं,e·vaṃ भन्ते”।bhan·te

    “Evaṁ, bhante”.

    “Yes, sir.”

26. 26

    “तत्र,tat·ra गहपतयो,ga·ha·pa·ta·yo येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no

    “Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

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

27. 27

    ‘नत्थिnat·thi दिन्नं,din·naṃ नत्थिnat·thi यिट्ठंyiṭ·ṭhaṃ …पे…pe येye इमञ्चi·mañ·ca लोकंlo·kaṃ परञ्चpa·rañ·ca लोकंlo·kaṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā पवेदेन्ती’तिpa·ve·den·tī

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

    there’s no meaning in giving, etc.

28. 28

    तेसमेतंte·sa·me·taṃ पाटिकङ्खं—यमिदंpā·ṭi·kaṅ·khaṃ कायसुचरितं,kā·ya·su·ca·ri·taṃ वचीसुचरितं,va·cī·su·ca·ri·taṃ मनोसुचरितं—इमेma·no·su·ca·ri·taṃ तयोta·yo कुसलेku·sa·le धम्मेdham·me अभिनिवज्जेत्वाa·bhi·ni·vaj·jet·vā यमिदंya·mi·daṃ कायदुच्चरितं,kā·ya·duc·ca·ri·taṃ वचीदुच्चरितं,va·cī·duc·ca·ri·taṃ मनोदुच्चरितं—इमेma·no·duc·ca·ri·taṃ तयोta·yo अकुसलेa·ku·sa·le धम्मेdham·me समादायsa·mā·dā·ya वत्तिस्सन्ति।vat·tis·san·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 shun good conduct by way of body, speech, and mind, and undertake and implement bad conduct by way of body, speech, and mind.

29. 29

    तंtaṃ किस्सkis·sa हेतु?he·tu

    Taṁ kissa hetu?

    Why is that?

30. 30

    नna हिhi तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā पस्सन्तिpas·san·ti अकुसलानंa·ku·sa·lā·naṃ धम्मानंdham·mā·naṃ आदीनवंā·dī·na·vaṃ ओकारंo·kā·raṃ सङ्किलेसं,saṅ·ki·le·saṃ कुसलानंku·sa·lā·naṃ धम्मानंdham·mā·naṃ नेक्खम्मेnek·kham·me आनिसंसंā·ni·saṃ·saṃ वोदानपक्खं।vo·dā·na·pak·khaṃ

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

    Because those ascetics and brahmins don’t see that unskillful qualities are full of drawbacks, sordidness, and corruption, or that skillful qualities have the benefit and cleansing power of renunciation.

31. 31

    सन्तंयेवsan·taṃ·ye·va पनpa·na परंpa·raṃ लोकंlo·kaṃ ‘नत्थिnat·thi परोpa·ro लोको’lo·ko तिस्सtis·sa दिट्ठिdiṭ·ṭhi होति;ho·ti सास्सsās·sa होतिho·ti मिच्छादिट्ठि।mic·chā·diṭ·ṭhi

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

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

32. 32

    सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na परंpa·raṃ लोकंlo·kaṃ ‘नत्थिnat·thi परोpa·ro लोको’तिlo·ko सङ्कप्पेति;saṅ·kap·pe·ti स्वास्सsvās·sa होतिho·ti मिच्छासङ्कप्पो।mic·chā·saṅ·kap·po

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

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

33. 33

    सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na परंpa·raṃ लोकंlo·kaṃ ‘नत्थिnat·thi परोpa·ro लोको’तिlo·ko वाचंvā·caṃ भासति;bhā·sa·ti सास्सsās·sa होतिho·ti मिच्छावाचा।mic·chā·vā·cā

    Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti vācaṁ bhāsati; sāssa hoti micchāvācā.

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

34. 34

    सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na परंpa·raṃ लोकंlo·kaṃ ‘नत्थिnat·thi परोpa·ro लोको’तिlo·ko आह;ā·ha येye तेte अरहन्तोa·ra·han·to परलोकविदुनोpa·ra·lo·ka·vi·du·no तेसमयंte·sa·ma·yaṃ पच्चनीकंpac·ca·nī·kaṃ करोति।ka·ro·ti

    Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṁ paccanīkaṁ karoti.

    Since there actually is another world, in saying that there is no other world they contradict those perfected ones who know the other world.

35. 35

    सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na परंpa·raṃ लोकंlo·kaṃ ‘नत्थिnat·thi परोpa·ro लोको’तिlo·ko परंpa·raṃ सञ्ञापेति;sañ·ñā·pe·ti सास्सsās·sa होतिho·ti असद्धम्मसञ्ञत्ति।a·sad·dham·ma·sañ·ñat·ti

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

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

36. 36

    तायtā·ya चca पनpa·na असद्धम्मसञ्ञत्तियाa·sad·dham·ma·sañ·ñat·ti·yā अत्तानुक्कंसेति,at·tā·nuk·kaṃ·se·ti परंpa·raṃ वम्भेति।vam·bhe·ti

    Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti.

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

37. 37

    इतिi·ti पुब्बेवpub·be·va खोkho पनस्सpa·nas·sa सुसील्यंsu·sīl·yaṃ पहीनंpa·hī·naṃ होति,ho·ti दुस्सील्यंdus·sīl·yaṃ पच्चुपट्ठितं—pac·cu·paṭ·ṭhi·taṃ

    Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ—

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

38. 38

    अयञ्चa·yañ·ca मिच्छादिट्ठिmic·chā·diṭ·ṭhi मिच्छासङ्कप्पोmic·chā·saṅ·kap·po मिच्छावाचाmic·chā·vā·cā अरियानंa·ri·yā·naṃ पच्चनीकताpac·ca·nī·ka·tā असद्धम्मसञ्ञत्तिa·sad·dham·ma·sañ·ñat·ti अत्तुक्कंसनाat·tuk·kaṃ·sa·nā परवम्भना।pa·ra·vam·bha·nā एवमस्सिमेe·va·mas·si·me अनेकेa·ne·ke पापकाpā·pa·kā अकुसलाa·ku·sa·lā धम्माdham·mā सम्भवन्तिsam·bha·van·ti मिच्छादिट्ठिपच्चया।mic·chā·diṭ·ṭhi·pac·ca·yā

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

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

39. 39

    तत्र,tat·ra गहपतयो,ga·ha·pa·ta·yo विञ्ञूviñ·ñū पुरिसोpu·ri·so इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti

    Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:

    A sensible person reflects on this matter in this way:

40. 40

    ‘सचेsa·ce खोkho नत्थिnat·thi परोpa·ro लोकोlo·ko एवमयंe·va·ma·yaṃ भवंbha·vaṃ पुरिसपुग्गलोpu·ri·sa·pug·ga·lo कायस्सkā·yas·sa भेदाbhe·dā सोत्थिमत्तानंsot·thi·mat·tā·naṃ करिस्सति;ka·ris·sa·ti

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

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

41. 41

    सचेsa·ce खोkho अत्थिat·thi परोpa·ro लोको,lo·ko एवमयंe·va·ma·yaṃ भवंbha·vaṃ पुरिसपुग्गलोpu·ri·sa·pug·ga·lo कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā अपायंa·pā·yaṃ दुग्गतिंdug·ga·tiṃ विनिपातंvi·ni·pā·taṃ निरयंni·ra·yaṃ उपपज्जिस्सति।u·pa·paj·jis·sa·ti

    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 be reborn in a place of loss, a bad place, the underworld, hell.

42. 42

    कामंkā·maṃ खोkho पनpa·na माहुmā·hu परोpa·ro लोको,lo·ko होतुho·tu नेसंne·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ सच्चंsac·caṃ वचनं;va·ca·naṃ

    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.

43. 43

    अथa·tha चca पनायंpa·nā·yaṃ भवंbha·vaṃ पुरिसपुग्गलोpu·ri·sa·pug·ga·lo दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me विञ्ञूनंviñ·ñū·naṃ गारय्हो—दुस्सीलोgā·ray·ho पुरिसपुग्गलोpu·ri·sa·pug·ga·lo मिच्छादिट्ठिmic·chā·diṭ·ṭhi नत्थिकवादो’ति।nat·thi·ka·vā·do

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

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

44. 44

    सचेsa·ce खोkho अत्थेवat·the·va परोpa·ro लोको,lo·ko एवंe·vaṃ इमस्सi·mas·sa भोतोbho·to पुरिसपुग्गलस्सpu·ri·sa·pug·ga·las·sa उभयत्थu·bha·yat·tha कलिग्गहो—ka·lig·ga·ho

    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.

45. 45

    यञ्चyañ·ca दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me विञ्ञूनंviñ·ñū·naṃ गारय्हो,gā·ray·ho यञ्चyañ·ca कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā अपायंa·pā·yaṃ दुग्गतिंdug·ga·tiṃ विनिपातंvi·ni·pā·taṃ निरयंni·ra·yaṃ उपपज्जिस्सति।u·pa·paj·jis·sa·ti

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

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

46. 46

    एवमस्सायंe·va·mas·sā·yaṃ अपण्णकोa·paṇ·ṇa·ko धम्मोdham·mo दुस्समत्तोdus·sa·mat·to समादिन्नो,sa·mā·din·no एकंसंe·kaṃ·saṃ फरित्वाpha·rit·vā तिट्ठति,tiṭ·ṭha·ti रिञ्चतिriñ·ca·ti कुसलंku·sa·laṃ ठानं।ṭhā·naṃ

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

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

47. 47

    तत्र,tat·ra गहपतयो,ga·ha·pa·ta·yo येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no

    Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

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

48. 48

    ‘अत्थिat·thi दिन्नंdin·naṃ …पे…pe येye इमञ्चi·mañ·ca लोकंlo·kaṃ परञ्चpa·rañ·ca लोकंlo·kaṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā पवेदेन्ती’तिpa·ve·den·tī

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

    there is meaning in giving, etc.

49. 49

    तेसमेतंte·sa·me·taṃ पाटिकङ्खं—यमिदंpā·ṭi·kaṅ·khaṃ कायदुच्चरितं,kā·ya·duc·ca·ri·taṃ वचीदुच्चरितं,va·cī·duc·ca·ri·taṃ मनोदुच्चरितं—इमेma·no·duc·ca·ri·taṃ तयोta·yo अकुसलेa·ku·sa·le धम्मेdham·me अभिनिवज्जेत्वाa·bhi·ni·vaj·jet·vā यमिदंya·mi·daṃ कायसुचरितं,kā·ya·su·ca·ri·taṃ वचीसुचरितं,va·cī·su·ca·ri·taṃ मनोसुचरितं—इमेma·no·su·ca·ri·taṃ तयोta·yo कुसलेku·sa·le धम्मेdham·me समादायsa·mā·dā·ya वत्तिस्सन्ति।vat·tis·san·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 shun bad conduct by way of body, speech, and mind, and undertake and implement good conduct by way of body, speech, and mind.

50. 50

    तंtaṃ किस्सkis·sa हेतु?he·tu

    Taṁ kissa hetu?

    Why is that?

51. 51

    पस्सन्तिpas·san·ti हिhi तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अकुसलानंa·ku·sa·lā·naṃ धम्मानंdham·mā·naṃ आदीनवंā·dī·na·vaṃ ओकारंo·kā·raṃ सङ्किलेसं,saṅ·ki·le·saṃ कुसलानंku·sa·lā·naṃ धम्मानंdham·mā·naṃ नेक्खम्मेnek·kham·me आनिसंसंā·ni·saṃ·saṃ वोदानपक्खं।vo·dā·na·pak·khaṃ

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

    Because those ascetics and brahmins see that unskillful qualities are full of drawbacks, sordidness, and corruption, and that skillful qualities have the benefit and cleansing power of renunciation.

52. 52

    सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na परंpa·raṃ लोकंlo·kaṃ ‘अत्थिat·thi परोpa·ro लोको’lo·ko तिस्सtis·sa दिट्ठिdiṭ·ṭhi होति;ho·ti सास्सsās·sa होतिho·ti सम्मादिट्ठि।sam·mā·diṭ·ṭhi

    Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi.

    Moreover, since there actually is another world, their view that there is another world is right view.

53. 53

    सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na परंpa·raṃ लोकंlo·kaṃ ‘अत्थिat·thi परोpa·ro लोको’तिlo·ko सङ्कप्पेति;saṅ·kap·pe·ti स्वास्सsvās·sa होतिho·ti सम्मासङ्कप्पो।sam·mā·saṅ·kap·po

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

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

54. 54

    सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na परंpa·raṃ लोकंlo·kaṃ ‘अत्थिat·thi परोpa·ro लोको’तिlo·ko वाचंvā·caṃ भासति;bhā·sa·ti सास्सsās·sa होतिho·ti सम्मावाचा।sam·mā·vā·cā

    Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti vācaṁ bhāsati; sāssa hoti sammāvācā.

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

55. 55

    सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na परंpa·raṃ लोकंlo·kaṃ ‘अत्थिat·thi परोpa·ro लोको’तिlo·ko आह;ā·ha येye तेte अरहन्तोa·ra·han·to परलोकविदुनोpa·ra·lo·ka·vi·du·no तेसमयंte·sa·ma·yaṃ नna पच्चनीकंpac·ca·nī·kaṃ करोति।ka·ro·ti

    Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṁ na paccanīkaṁ karoti.

    Since there actually is another world, in saying that there is another world they don’t contradict those perfected ones who know the other world.

56. 56

    सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na परंpa·raṃ लोकंlo·kaṃ ‘अत्थिat·thi परोpa·ro लोको’तिlo·ko परंpa·raṃ सञ्ञापेति;sañ·ñā·pe·ti सास्सsās·sa होतिho·ti सद्धम्मसञ्ञत्ति।sad·dham·ma·sañ·ñat·ti

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

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

57. 57

    तायtā·ya चca पनpa·na सद्धम्मसञ्ञत्तियाsad·dham·ma·sañ·ñat·ti·yā नेवत्तानुक्कंसेति,ne·vat·tā·nuk·kaṃ·se·ti नna परंpa·raṃ वम्भेति।vam·bhe·ti

    Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti.

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

58. 58

    इतिi·ti पुब्बेवpub·be·va खोkho पनस्सpa·nas·sa दुस्सील्यंdus·sīl·yaṃ पहीनंpa·hī·naṃ होति,ho·ti सुसील्यंsu·sīl·yaṃ पच्चुपट्ठितं—pac·cu·paṭ·ṭhi·taṃ

    Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ—

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

59. 59

    अयञ्चa·yañ·ca सम्मादिट्ठिsam·mā·diṭ·ṭhi सम्मासङ्कप्पोsam·mā·saṅ·kap·po सम्मावाचाsam·mā·vā·cā अरियानंa·ri·yā·naṃ अपच्चनीकताa·pac·ca·nī·ka·tā सद्धम्मसञ्ञत्तिsad·dham·ma·sañ·ñat·ti अनत्तुक्कंसनाa·nat·tuk·kaṃ·sa·nā अपरवम्भना।a·pa·ra·vam·bha·nā एवमस्सिमेe·va·mas·si·me अनेकेa·ne·ke कुसलाku·sa·lā धम्माdham·mā सम्भवन्तिsam·bha·van·ti सम्मादिट्ठिपच्चया।sam·mā·diṭ·ṭhi·pac·ca·yā

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

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

60. 60

    तत्र,tat·ra गहपतयो,ga·ha·pa·ta·yo विञ्ञूviñ·ñū पुरिसोpu·ri·so इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti

    Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:

    A sensible person reflects on this matter in this way:

61. 61

    ‘सचेsa·ce खोkho अत्थिat·thi परोpa·ro लोको,lo·ko एवमयंe·va·ma·yaṃ भवंbha·vaṃ पुरिसपुग्गलोpu·ri·sa·pug·ga·lo कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā सुगतिंsu·ga·tiṃ सग्गंsag·gaṃ लोकंlo·kaṃ उपपज्जिस्सति।u·pa·paj·jis·sa·ti

    ‘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 be reborn in a good place, a heavenly realm.

62. 62

    कामंkā·maṃ खोkho पनpa·na माहुmā·hu परोpa·ro लोको,lo·ko होतुho·tu नेसंne·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ सच्चंsac·caṃ वचनं;va·ca·naṃ

    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.

63. 63

    अथa·tha चca पनायंpa·nā·yaṃ भवंbha·vaṃ पुरिसपुग्गलोpu·ri·sa·pug·ga·lo दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me विञ्ञूनंviñ·ñū·naṃ पासंसो—सीलवाpā·saṃ·so पुरिसपुग्गलोpu·ri·sa·pug·ga·lo सम्मादिट्ठिsam·mā·diṭ·ṭhi अत्थिकवादो’ति।at·thi·ka·vā·do

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

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

64. 64

    सचेsa·ce खोkho अत्थेवat·the·va परोpa·ro लोको,lo·ko एवंe·vaṃ इमस्सi·mas·sa भोतोbho·to पुरिसपुग्गलस्सpu·ri·sa·pug·ga·las·sa उभयत्थu·bha·yat·tha कटग्गहो—ka·ṭag·ga·ho

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

    So if there really is another world, they hold a winning hand on both counts.

65. 65

    यञ्चyañ·ca दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me विञ्ञूनंviñ·ñū·naṃ पासंसो,pā·saṃ·so यञ्चyañ·ca कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā सुगतिंsu·ga·tiṃ सग्गंsag·gaṃ लोकंlo·kaṃ उपपज्जिस्सति।u·pa·paj·jis·sa·ti

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

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

66. 66

    एवमस्सायंe·va·mas·sā·yaṃ अपण्णकोa·paṇ·ṇa·ko धम्मोdham·mo सुसमत्तोsu·sa·mat·to समादिन्नोsa·mā·din·no उभयंसंu·bha·yaṃ·saṃ फरित्वाpha·rit·vā तिट्ठति,tiṭ·ṭha·ti रिञ्चतिriñ·ca·ti अकुसलंa·ku·sa·laṃ ठानं।ṭhā·naṃ

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

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

67. 67

    सन्ति,san·ti गहपतयो,ga·ha·pa·ta·yo एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no

    Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

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

68. 68

    ‘करोतोka·ro·to कारयतो,kā·ra·ya·to छिन्दतोchin·da·to छेदापयतो,che·dā·pa·ya·to पचतोpa·ca·to पाचापयतो,pā·cā·pa·ya·to सोचयतोso·ca·ya·to सोचापयतो,so·cā·pa·ya·to किलमतोki·la·ma·to किलमापयतो,ki·la·mā·pa·ya·to फन्दतोphan·da·to फन्दापयतो,phan·dā·pa·ya·to पाणमतिपातयतो,pā·ṇa·ma·ti·pā·ta·ya·to अदिन्नंa·din·naṃ आदियतो,ā·di·ya·to सन्धिंsan·dhiṃ छिन्दतो,chin·da·to निल्लोपंnil·lo·paṃ हरतो,ha·ra·to एकागारिकंe·kā·gā·ri·kaṃ करोतो,ka·ro·to परिपन्थेpa·ri·pan·the तिट्ठतो,tiṭ·ṭha·to परदारंpa·ra·dā·raṃ गच्छतो,gac·cha·to मुसाmu·sā भणतो;bha·ṇa·to करोतोka·ro·to नna करीयतिka·rī·ya·ti पापं।pā·paṃ

    ‘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.

69. 69

    खुरपरियन्तेनkhu·ra·pa·ri·yan·te·na चेपिce·pi चक्केनcak·ke·na योyo इमिस्साi·mis·sā पथवियाpa·tha·vi·yā पाणेpā·ṇe एकंe·kaṃ मंसखलंmaṃ·sa·kha·laṃ एकंe·kaṃ मंसपुञ्जंmaṃ·sa·puñ·jaṃ करेय्य,ka·rey·ya नत्थिnat·thi ततोनिदानंta·to·ni·dā·naṃ पापं,pā·paṃ नत्थिnat·thi पापस्सpā·pas·sa आगमो।ā·ga·mo

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

    If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.

70. 70

    दक्खिणञ्चेपिdak·khi·ṇañ·ce·pi गङ्गायgaṅ·gā·ya तीरंtī·raṃ गच्छेय्यgac·chey·ya हनन्तोha·nan·to घातेन्तो,ghā·ten·to छिन्दन्तोchin·dan·to छेदापेन्तो,che·dā·pen·to पचन्तोpa·can·to पाचेन्तो;pā·cen·to नत्थिnat·thi ततोनिदानंta·to·ni·dā·naṃ पापं,pā·paṃ नत्थिnat·thi पापस्सpā·pas·sa आगमो।ā·ga·mo

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

    If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.

71. 71

    उत्तरञ्चेपिut·ta·rañ·ce·pi गङ्गायgaṅ·gā·ya तीरंtī·raṃ गच्छेय्यgac·chey·ya ददन्तोda·dan·to दापेन्तो,dā·pen·to यजन्तोya·jan·to यजापेन्तो;ya·jā·pen·to नत्थिnat·thi ततोनिदानंta·to·ni·dā·naṃ पुञ्ञं,puñ·ñaṃ नत्थिnat·thi पुञ्ञस्सpuñ·ñas·sa आगमो।ā·ga·mo

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

    If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.

72. 72

    दानेनdā·ne·na दमेनda·me·na संयमेनsaṃ·ya·me·na सच्चवज्जेनsac·ca·vaj·je·na नत्थिnat·thi पुञ्ञं,puñ·ñaṃ नत्थिnat·thi पुञ्ञस्सpuñ·ñas·sa आगमो’ति।ā·ga·mo

    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.’

73. 73

    तेसंयेवte·saṃ·ye·va खो,kho गहपतयो,ga·ha·pa·ta·yo समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उजुविपच्चनीकवादाu·ju·vi·pac·ca·nī·ka·vā·dā तेte एवमाहंसु:e·va·mā·haṃ·su

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

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

74. 74

    ‘करोतोka·ro·to कारयतो,kā·ra·ya·to छिन्दतोchin·da·to छेदापयतो,che·dā·pa·ya·to पचतोpa·ca·to पाचापयतो,pā·cā·pa·ya·to सोचयतोso·ca·ya·to सोचापयतो,so·cā·pa·ya·to किलमतोki·la·ma·to किलमापयतो,ki·la·mā·pa·ya·to फन्दतोphan·da·to फन्दापयतो,phan·dā·pa·ya·to पाणमतिपातयतो,pā·ṇa·ma·ti·pā·ta·ya·to अदिन्नंa·din·naṃ आदियतो,ā·di·ya·to सन्धिंsan·dhiṃ छिन्दतो,chin·da·to निल्लोपंnil·lo·paṃ हरतो,ha·ra·to एकागारिकंe·kā·gā·ri·kaṃ करोतो,ka·ro·to परिपन्थेpa·ri·pan·the तिट्ठतो,tiṭ·ṭha·to परदारंpa·ra·dā·raṃ गच्छतो,gac·cha·to मुसाmu·sā भणतो;bha·ṇa·to करोतोka·ro·to करीयतिka·rī·ya·ti पापं।pā·paṃ

    ‘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 a bad deed when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. They do a bad deed when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.

75. 75

    खुरपरियन्तेनkhu·ra·pa·ri·yan·te·na चेपिce·pi चक्केनcak·ke·na योyo इमिस्साi·mis·sā पथवियाpa·tha·vi·yā पाणेpā·ṇe एकंe·kaṃ मंसखलंmaṃ·sa·kha·laṃ एकंe·kaṃ मंसपुञ्जंmaṃ·sa·puñ·jaṃ करेय्य,ka·rey·ya अत्थिat·thi ततोनिदानंta·to·ni·dā·naṃ पापं,pā·paṃ अत्थिat·thi पापस्सpā·pas·sa आगमो।ā·ga·mo

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

    If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, evil comes of that, and an outcome of evil.

76. 76

    दक्खिणञ्चेपिdak·khi·ṇañ·ce·pi गङ्गायgaṅ·gā·ya तीरंtī·raṃ गच्छेय्यgac·chey·ya हनन्तोha·nan·to घातेन्तो,ghā·ten·to छिन्दन्तोchin·dan·to छेदापेन्तो,che·dā·pen·to पचन्तोpa·can·to पाचेन्तो;pā·cen·to अत्थिat·thi ततोनिदानंta·to·ni·dā·naṃ पापं,pā·paṃ अत्थिat·thi पापस्सpā·pas·sa आगमो।ā·ga·mo

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

    If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, evil comes of that, and an outcome of evil.

77. 77

    उत्तरञ्चेपिut·ta·rañ·ce·pi गङ्गायgaṅ·gā·ya तीरंtī·raṃ गच्छेय्यgac·chey·ya ददन्तोda·dan·to दापेन्तो,dā·pen·to यजन्तोya·jan·to यजापेन्तो;ya·jā·pen·to अत्थिat·thi ततोनिदानंta·to·ni·dā·naṃ पुञ्ञं,puñ·ñaṃ अत्थिat·thi पुञ्ञस्सpuñ·ñas·sa आगमो।ā·ga·mo

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

    If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, merit comes of that, and an outcome of merit.

78. 78

    दानेनdā·ne·na दमेनda·me·na संयमेनsaṃ·ya·me·na सच्चवज्जेनsac·ca·vaj·je·na अत्थिat·thi पुञ्ञं,puñ·ñaṃ अत्थिat·thi पुञ्ञस्सpuñ·ñas·sa आगमो’ति।ā·ga·mo

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

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

79. 79

    तंtaṃ किंkiṃ मञ्ञथ,mañ·ña·tha गहपतयो,ga·ha·pa·ta·yo

    Taṁ kiṁ maññatha, gahapatayo,

    What do you think, householders?

80. 80

    ननुमेna·nu·me समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अञ्ञमञ्ञस्सañ·ña·mañ·ñas·sa उजुविपच्चनीकवादा”ति?u·ju·vi·pac·ca·nī·ka·vā·dā

    nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?

    Don’t these doctrines directly contradict each other?”

81. 81

    “एवं,e·vaṃ भन्ते”।bhan·te

    “Evaṁ, bhante”.

    “Yes, sir.”

82. 82

    “तत्र,tat·ra गहपतयो,ga·ha·pa·ta·yo येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no

    “Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

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

83. 83

    ‘करोतोka·ro·to कारयतो,kā·ra·ya·to छिन्दतोchin·da·to छेदापयतो,che·dā·pa·ya·to पचतोpa·ca·to पाचापयतो,pā·cā·pa·ya·to सोचयतोso·ca·ya·to सोचापयतो,so·cā·pa·ya·to किलमतोki·la·ma·to किलमापयतो,ki·la·mā·pa·ya·to फन्दतोphan·da·to फन्दापयतो,phan·dā·pa·ya·to पाणमतिपातयतो,pā·ṇa·ma·ti·pā·ta·ya·to अदिन्नंa·din·naṃ आदियतो,ā·di·ya·to सन्धिंsan·dhiṃ छिन्दतो,chin·da·to निल्लोपंnil·lo·paṃ हरतो,ha·ra·to एकागारिकंe·kā·gā·ri·kaṃ करोतो,ka·ro·to परिपन्थेpa·ri·pan·the तिट्ठतो,tiṭ·ṭha·to परदारंpa·ra·dā·raṃ गच्छतो,gac·cha·to मुसाmu·sā भणतो;bha·ṇa·to करोतोka·ro·to नna करीयतिka·rī·ya·ti पापं।pā·paṃ

    ‘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.

84. 84

    खुरपरियन्तेनkhu·ra·pa·ri·yan·te·na चेपिce·pi चक्केनcak·ke·na योyo इमिस्साi·mis·sā पथवियाpa·tha·vi·yā पाणेpā·ṇe एकंe·kaṃ मंसखलंmaṃ·sa·kha·laṃ एकंe·kaṃ मंसपुञ्जंmaṃ·sa·puñ·jaṃ करेय्य,ka·rey·ya नत्थिnat·thi ततोनिदानंta·to·ni·dā·naṃ पापं,pā·paṃ नत्थिnat·thi पापस्सpā·pas·sa आगमो।ā·ga·mo

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

    (Pāli only)

85. 85

    दक्खिणञ्चेपिdak·khi·ṇañ·ce·pi गङ्गायgaṅ·gā·ya तीरंtī·raṃ गच्छेय्यgac·chey·ya हनन्तोha·nan·to घातेन्तोghā·ten·to …पे…pe दानेनdā·ne·na दमेनda·me·na संयमेनsaṃ·ya·me·na सच्चवज्जेनsac·ca·vaj·je·na नत्थिnat·thi पुञ्ञं,puñ·ñaṃ नत्थिnat·thi पुञ्ञस्सpuñ·ñas·sa आगमो’तिā·ga·mo

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

    (Pāli only)

86. 86

    तेसमेतंte·sa·me·taṃ पाटिकङ्खं—यमिदंpā·ṭi·kaṅ·khaṃ कायसुचरितं,kā·ya·su·ca·ri·taṃ वचीसुचरितं,va·cī·su·ca·ri·taṃ मनोसुचरितं—इमेma·no·su·ca·ri·taṃ तयोta·yo कुसलेku·sa·le धम्मेdham·me अभिनिवज्जेत्वाa·bhi·ni·vaj·jet·vā यमिदंya·mi·daṃ कायदुच्चरितं,kā·ya·duc·ca·ri·taṃ वचीदुच्चरितं,va·cī·duc·ca·ri·taṃ मनोदुच्चरितं—इमेma·no·duc·ca·ri·taṃ तयोta·yo अकुसलेa·ku·sa·le धम्मेdham·me समादायsa·mā·dā·ya वत्तिस्सन्ति।vat·tis·san·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 shun good conduct by way of body, speech, and mind, and undertake and implement bad conduct by way of body, speech, and mind.

87. 87

    तंtaṃ किस्सkis·sa हेतु?he·tu

    Taṁ kissa hetu?

    Why is that?

88. 88

    नna हिhi तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā पस्सन्तिpas·san·ti अकुसलानंa·ku·sa·lā·naṃ धम्मानंdham·mā·naṃ आदीनवंā·dī·na·vaṃ ओकारंo·kā·raṃ सङ्किलेसं,saṅ·ki·le·saṃ कुसलानंku·sa·lā·naṃ धम्मानंdham·mā·naṃ नेक्खम्मेnek·kham·me आनिसंसंā·ni·saṃ·saṃ वोदानपक्खं।vo·dā·na·pak·khaṃ

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

    Because those ascetics and brahmins don’t see that unskillful qualities are full of drawbacks, sordidness, and corruption, or that skillful qualities have the benefit and cleansing power of renunciation.

89. 89

    सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na किरियंki·ri·yaṃ ‘नत्थिnat·thi किरिया’ki·ri·yā तिस्सtis·sa दिट्ठिdiṭ·ṭhi होति;ho·ti सास्सsās·sa होतिho·ti मिच्छादिट्ठि।mic·chā·diṭ·ṭhi

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

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

90. 90

    सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na किरियंki·ri·yaṃ ‘नत्थिnat·thi किरिया’तिki·ri·yā सङ्कप्पेति;saṅ·kap·pe·ti स्वास्सsvās·sa होतिho·ti मिच्छासङ्कप्पो।mic·chā·saṅ·kap·po

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

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

91. 91

    सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na किरियंki·ri·yaṃ ‘नत्थिnat·thi किरिया’तिki·ri·yā वाचंvā·caṃ भासति;bhā·sa·ti सास्सsās·sa होतिho·ti मिच्छावाचा।mic·chā·vā·cā

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

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

92. 92

    सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na किरियंki·ri·yaṃ ‘नत्थिnat·thi किरिया’तिki·ri·yā आह,ā·ha येye तेte अरहन्तोa·ra·han·to किरियवादाki·ri·ya·vā·dā तेसमयंte·sa·ma·yaṃ पच्चनीकंpac·ca·nī·kaṃ करोति।ka·ro·ti

    Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti āha, ye te arahanto kiriyavādā tesamayaṁ paccanīkaṁ karoti.

    Since action actually does have an effect, in saying that action is ineffective they contradict those perfected ones who teach that action is effective.

93. 93

    सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na किरियंki·ri·yaṃ ‘नत्थिnat·thi किरिया’तिki·ri·yā परंpa·raṃ सञ्ञापेति;sañ·ñā·pe·ti सास्सsās·sa होतिho·ti असद्धम्मसञ्ञत्ति।a·sad·dham·ma·sañ·ñat·ti

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

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

94. 94

    तायtā·ya चca पनpa·na असद्धम्मसञ्ञत्तियाa·sad·dham·ma·sañ·ñat·ti·yā अत्तानुक्कंसेति,at·tā·nuk·kaṃ·se·ti परंpa·raṃ वम्भेति।vam·bhe·ti

    Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti.

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

95. 95

    इतिi·ti पुब्बेवpub·be·va खोkho पनस्सpa·nas·sa सुसील्यंsu·sīl·yaṃ पहीनंpa·hī·naṃ होति,ho·ti दुस्सील्यंdus·sīl·yaṃ पच्चुपट्ठितं—pac·cu·paṭ·ṭhi·taṃ

    Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ—

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

96. 96

    अयञ्चa·yañ·ca मिच्छादिट्ठिmic·chā·diṭ·ṭhi मिच्छासङ्कप्पोmic·chā·saṅ·kap·po मिच्छावाचाmic·chā·vā·cā अरियानंa·ri·yā·naṃ पच्चनीकताpac·ca·nī·ka·tā असद्धम्मसञ्ञत्तिa·sad·dham·ma·sañ·ñat·ti अत्तुक्कंसनाat·tuk·kaṃ·sa·nā परवम्भना।pa·ra·vam·bha·nā एवमस्सिमेe·va·mas·si·me अनेकेa·ne·ke पापकाpā·pa·kā अकुसलाa·ku·sa·lā धम्माdham·mā सम्भवन्तिsam·bha·van·ti मिच्छादिट्ठिपच्चया।mic·chā·diṭ·ṭhi·pac·ca·yā

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

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

97. 97

    तत्र,tat·ra गहपतयो,ga·ha·pa·ta·yo विञ्ञूviñ·ñū पुरिसोpu·ri·so इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti

    Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:

    A sensible person reflects on this matter in this way:

98. 98

    ‘सचेsa·ce खोkho नत्थिnat·thi किरिया,ki·ri·yā एवमयंe·va·ma·yaṃ भवंbha·vaṃ पुरिसपुग्गलोpu·ri·sa·pug·ga·lo कायस्सkā·yas·sa भेदाbhe·dā सोत्थिमत्तानंsot·thi·mat·tā·naṃ करिस्सति;ka·ris·sa·ti

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

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

99. 99

    सचेsa·ce खोkho अत्थिat·thi किरियाki·ri·yā एवमयंe·va·ma·yaṃ भवंbha·vaṃ पुरिसपुग्गलोpu·ri·sa·pug·ga·lo कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā अपायंa·pā·yaṃ दुग्गतिंdug·ga·tiṃ विनिपातंvi·ni·pā·taṃ निरयंni·ra·yaṃ उपपज्जिस्सति।u·pa·paj·jis·sa·ti

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

    And if there is effective action, when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.

100. 100

     कामंkā·maṃ खोkho पनpa·na माहुmā·hu किरिया,ki·ri·yā होतुho·tu नेसंne·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ सच्चंsac·caṃ वचनं;va·ca·naṃ

     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.

101. 101

     अथa·tha चca पनायंpa·nā·yaṃ भवंbha·vaṃ पुरिसपुग्गलोpu·ri·sa·pug·ga·lo दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me विञ्ञूनंviñ·ñū·naṃ गारय्हो—दुस्सीलोgā·ray·ho पुरिसपुग्गलोpu·ri·sa·pug·ga·lo मिच्छादिट्ठिmic·chā·diṭ·ṭhi अकिरियवादो’ति।a·ki·ri·ya·vā·do

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

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

102. 102

     सचेsa·ce खोkho अत्थेवat·the·va किरिया,ki·ri·yā एवंe·vaṃ इमस्सi·mas·sa भोतोbho·to पुरिसपुग्गलस्सpu·ri·sa·pug·ga·las·sa उभयत्थu·bha·yat·tha कलिग्गहो—ka·lig·ga·ho

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

     But if there really is effective action, they hold a losing hand on both counts.

103. 103

     यञ्चyañ·ca दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me विञ्ञूनंviñ·ñū·naṃ गारय्हो,gā·ray·ho यञ्चyañ·ca कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā अपायंa·pā·yaṃ दुग्गतिंdug·ga·tiṃ विनिपातंvi·ni·pā·taṃ निरयंni·ra·yaṃ उपपज्जिस्सति।u·pa·paj·jis·sa·ti

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

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

104. 104

     एवमस्सायंe·va·mas·sā·yaṃ अपण्णकोa·paṇ·ṇa·ko धम्मोdham·mo दुस्समत्तोdus·sa·mat·to समादिन्नो,sa·mā·din·no एकंसंe·kaṃ·saṃ फरित्वाpha·rit·vā तिट्ठति,tiṭ·ṭha·ti रिञ्चतिriñ·ca·ti कुसलंku·sa·laṃ ठानं।ṭhā·naṃ

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

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

105. 105

     तत्र,tat·ra गहपतयो,ga·ha·pa·ta·yo येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no

     Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

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

106. 106

     ‘करोतोka·ro·to कारयतो,kā·ra·ya·to छिन्दतोchin·da·to छेदापयतो,che·dā·pa·ya·to पचतोpa·ca·to पाचापयतो,pā·cā·pa·ya·to सोचयतोso·ca·ya·to सोचापयतो,so·cā·pa·ya·to किलमतोki·la·ma·to किलमापयतो,ki·la·mā·pa·ya·to फन्दतोphan·da·to फन्दापयतो,phan·dā·pa·ya·to पाणमतिपातयतो,pā·ṇa·ma·ti·pā·ta·ya·to अदिन्नंa·din·naṃ आदियतो,ā·di·ya·to सन्धिंsan·dhiṃ छिन्दतो,chin·da·to निल्लोपंnil·lo·paṃ हरतो,ha·ra·to एकागारिकंe·kā·gā·ri·kaṃ करोतो,ka·ro·to परिपन्थेpa·ri·pan·the तिट्ठतो,tiṭ·ṭha·to परदारंpa·ra·dā·raṃ गच्छतो,gac·cha·to मुसाmu·sā भणतो;bha·ṇa·to करोतोka·ro·to करीयतिka·rī·ya·ti पापं।pā·paṃ

     ‘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 a bad deed when they punish, etc.

107. 107

     खुरपरियन्तेनkhu·ra·pa·ri·yan·te·na चेपिce·pi चक्केनcak·ke·na योyo इमिस्साi·mis·sā पथवियाpa·tha·vi·yā पाणेpā·ṇe एकंe·kaṃ मंसखलंmaṃ·sa·kha·laṃ एकंe·kaṃ मंसपुञ्जंmaṃ·sa·puñ·jaṃ करेय्य,ka·rey·ya अत्थिat·thi ततोनिदानंta·to·ni·dā·naṃ पापं,pā·paṃ अत्थिat·thi पापस्सpā·pas·sa आगमो।ā·ga·mo

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

     (Pāli only)

108. 108

     दक्खिणञ्चेपिdak·khi·ṇañ·ce·pi गङ्गायgaṅ·gā·ya तीरंtī·raṃ गच्छेय्यgac·chey·ya हनन्तोha·nan·to घातेन्तो,ghā·ten·to छिन्दन्तोchin·dan·to छेदापेन्तो,che·dā·pen·to पचन्तोpa·can·to पाचेन्तो,pā·cen·to अत्थिat·thi ततोनिदानंta·to·ni·dā·naṃ पापं,pā·paṃ अत्थिat·thi पापस्सpā·pas·sa आगमो।ā·ga·mo

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

     (Pāli only)

109. 109

     उत्तरञ्चेपिut·ta·rañ·ce·pi गङ्गायgaṅ·gā·ya तीरंtī·raṃ गच्छेय्यgac·chey·ya ददन्तोda·dan·to दापेन्तो,dā·pen·to यजन्तोya·jan·to यजापेन्तो,ya·jā·pen·to अत्थिat·thi ततोनिदानंta·to·ni·dā·naṃ पुञ्ञं,puñ·ñaṃ अत्थिat·thi पुञ्ञस्सpuñ·ñas·sa आगमो।ā·ga·mo दानेनdā·ne·na दमेनda·me·na संयमेनsaṃ·ya·me·na सच्चवज्जेनsac·ca·vaj·je·na अत्थिat·thi पुञ्ञं,puñ·ñaṃ अत्थिat·thi पुञ्ञस्सpuñ·ñas·sa आगमो’तिā·ga·mo

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

     (Pāli only)

110. 110

     तेसमेतंte·sa·me·taṃ पाटिकङ्खंpā·ṭi·kaṅ·khaṃ यमिदंya·mi·daṃ कायदुच्चरितं,kā·ya·duc·ca·ri·taṃ वचीदुच्चरितं,va·cī·duc·ca·ri·taṃ मनोदुच्चरितं—इमेma·no·duc·ca·ri·taṃ तयोta·yo अकुसलेa·ku·sa·le धम्मेdham·me अभिनिवज्जेत्वाa·bhi·ni·vaj·jet·vā यमिदंya·mi·daṃ कायसुचरितं,kā·ya·su·ca·ri·taṃ वचीसुचरितं,va·cī·su·ca·ri·taṃ मनोसुचरितं—इमेma·no·su·ca·ri·taṃ तयोta·yo कुसलेku·sa·le धम्मेdham·me समादायsa·mā·dā·ya वत्तिस्सन्ति।vat·tis·san·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 shun bad conduct by way of body, speech, and mind, and undertake and implement good conduct by way of body, speech, and mind.

111. 111

     तंtaṃ किस्सkis·sa हेतु?he·tu

     Taṁ kissa hetu?

     Why is that?

112. 112

     पस्सन्तिpas·san·ti हिhi तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अकुसलानंa·ku·sa·lā·naṃ धम्मानंdham·mā·naṃ आदीनवंā·dī·na·vaṃ ओकारंo·kā·raṃ सङ्किलेसं,saṅ·ki·le·saṃ कुसलानंku·sa·lā·naṃ धम्मानंdham·mā·naṃ नेक्खम्मेnek·kham·me आनिसंसंā·ni·saṃ·saṃ वोदानपक्खं।vo·dā·na·pak·khaṃ

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

     Because those ascetics and brahmins see that unskillful qualities are full of drawbacks, sordidness, and corruption, and that skillful qualities have the benefit and cleansing power of renunciation.

113. 113

     सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na किरियंki·ri·yaṃ ‘अत्थिat·thi किरिया’ki·ri·yā तिस्सtis·sa दिट्ठिdiṭ·ṭhi होति;ho·ti सास्सsās·sa होतिho·ti सम्मादिट्ठि।sam·mā·diṭ·ṭhi

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

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

114. 114

     सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na किरियंki·ri·yaṃ ‘अत्थिat·thi किरिया’तिki·ri·yā सङ्कप्पेति;saṅ·kap·pe·ti स्वास्सsvās·sa होतिho·ti सम्मासङ्कप्पो।sam·mā·saṅ·kap·po

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

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

115. 115

     सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na किरियंki·ri·yaṃ ‘अत्थिat·thi किरिया’तिki·ri·yā वाचंvā·caṃ भासति;bhā·sa·ti सास्सsās·sa होतिho·ti सम्मावाचा।sam·mā·vā·cā

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

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

116. 116

     सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na किरियंki·ri·yaṃ ‘अत्थिat·thi किरिया’तिki·ri·yā आह;ā·ha येye तेte अरहन्तोa·ra·han·to किरियवादाki·ri·ya·vā·dā तेसमयंte·sa·ma·yaṃ नna पच्चनीकंpac·ca·nī·kaṃ करोति।ka·ro·ti

     Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti āha; ye te arahanto kiriyavādā tesamayaṁ na paccanīkaṁ karoti.

     Since action actually does have an effect, in saying that action is effective they don’t contradict those perfected ones who teach that action is effective.

117. 117

     सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na किरियंki·ri·yaṃ ‘अत्थिat·thi किरिया’तिki·ri·yā परंpa·raṃ सञ्ञापेति;sañ·ñā·pe·ti सास्सsās·sa होतिho·ti सद्धम्मसञ्ञत्ति।sad·dham·ma·sañ·ñat·ti

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

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

118. 118

     तायtā·ya चca पनpa·na सद्धम्मसञ्ञत्तियाsad·dham·ma·sañ·ñat·ti·yā नेवत्तानुक्कंसेति,ne·vat·tā·nuk·kaṃ·se·ti नna परंpa·raṃ वम्भेति।vam·bhe·ti

     Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti.

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

119. 119

     इतिi·ti पुब्बेवpub·be·va खोkho पनस्सpa·nas·sa दुस्सील्यंdus·sīl·yaṃ पहीनंpa·hī·naṃ होति,ho·ti सुसील्यंsu·sīl·yaṃ पच्चुपट्ठितं—pac·cu·paṭ·ṭhi·taṃ

     Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ—

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

120. 120

     अयञ्चa·yañ·ca सम्मादिट्ठिsam·mā·diṭ·ṭhi सम्मासङ्कप्पोsam·mā·saṅ·kap·po सम्मावाचाsam·mā·vā·cā अरियानंa·ri·yā·naṃ अपच्चनीकताa·pac·ca·nī·ka·tā सद्धम्मसञ्ञत्तिsad·dham·ma·sañ·ñat·ti अनत्तुक्कंसनाa·nat·tuk·kaṃ·sa·nā अपरवम्भना।a·pa·ra·vam·bha·nā एवमस्सिमेe·va·mas·si·me अनेकेa·ne·ke कुसलाku·sa·lā धम्माdham·mā सम्भवन्तिsam·bha·van·ti सम्मादिट्ठिपच्चया।sam·mā·diṭ·ṭhi·pac·ca·yā

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

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

121. 121

     तत्र,tat·ra गहपतयो,ga·ha·pa·ta·yo विञ्ञूviñ·ñū पुरिसोpu·ri·so इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti

     Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:

     A sensible person reflects on this matter in this way:

122. 122

     ‘सचेsa·ce खोkho अत्थिat·thi किरिया,ki·ri·yā एवमयंe·va·ma·yaṃ भवंbha·vaṃ पुरिसपुग्गलोpu·ri·sa·pug·ga·lo कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā सुगतिंsu·ga·tiṃ सग्गंsag·gaṃ लोकंlo·kaṃ उपपज्जिस्सति।u·pa·paj·jis·sa·ti

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

     ‘If there is effective action, when this individual’s body breaks up, after death, they will be reborn in a good place, a heavenly realm.

123. 123

     कामंkā·maṃ खोkho पनpa·na माहुmā·hu किरिया,ki·ri·yā होतुho·tu नेसंne·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ सच्चंsac·caṃ वचनं;va·ca·naṃ

     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.

124. 124

     अथa·tha चca पनायंpa·nā·yaṃ भवंbha·vaṃ पुरिसपुग्गलोpu·ri·sa·pug·ga·lo दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me विञ्ञूनंviñ·ñū·naṃ पासंसो—सीलवाpā·saṃ·so पुरिसपुग्गलोpu·ri·sa·pug·ga·lo सम्मादिट्ठिsam·mā·diṭ·ṭhi किरियवादो’ति।ki·ri·ya·vā·do

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

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

125. 125

     सचेsa·ce खोkho अत्थेवat·the·va किरिया,ki·ri·yā एवंe·vaṃ इमस्सi·mas·sa भोतोbho·to पुरिसपुग्गलस्सpu·ri·sa·pug·ga·las·sa उभयत्थu·bha·yat·tha कटग्गहो—ka·ṭag·ga·ho

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

     So if there really is effective action, they hold a winning hand on both counts.

126. 126

     यञ्चyañ·ca दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me विञ्ञूनंviñ·ñū·naṃ पासंसो,pā·saṃ·so यञ्चyañ·ca कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā सुगतिंsu·ga·tiṃ सग्गंsag·gaṃ लोकंlo·kaṃ उपपज्जिस्सति।u·pa·paj·jis·sa·ti

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

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

127. 127

     एवमस्सायंe·va·mas·sā·yaṃ अपण्णकोa·paṇ·ṇa·ko धम्मोdham·mo सुसमत्तोsu·sa·mat·to समादिन्नो,sa·mā·din·no उभयंसंu·bha·yaṃ·saṃ फरित्वाpha·rit·vā तिट्ठति,tiṭ·ṭha·ti रिञ्चतिriñ·ca·ti अकुसलंa·ku·sa·laṃ ठानं।ṭhā·naṃ

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

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

128. 128

     सन्ति,san·ti गहपतयो,ga·ha·pa·ta·yo एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no

     Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

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

129. 129

     ‘नत्थिnat·thi हेतु,he·tu नत्थिnat·thi पच्चयोpac·ca·yo सत्तानंsat·tā·naṃ सङ्किलेसाय;saṅ·ki·le·sā·ya

     ‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya;

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

130. 130

     अहेतूa·he·tū अप्पच्चयाap·pac·ca·yā सत्ताsat·tā सङ्किलिस्सन्ति।saṅ·ki·lis·san·ti

     ahetū appaccayā sattā saṅkilissanti.

     Sentient beings are corrupted without cause or reason.

131. 131

     नत्थिnat·thi हेतु,he·tu नत्थिnat·thi पच्चयोpac·ca·yo सत्तानंsat·tā·naṃ विसुद्धिया;vi·sud·dhi·yā

     Natthi hetu, natthi paccayo sattānaṁ visuddhiyā;

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

132. 132

     अहेतूa·he·tū अप्पच्चयाap·pac·ca·yā सत्ताsat·tā विसुज्झन्ति।vi·suj·jhan·ti

     ahetū appaccayā sattā visujjhanti.

     Sentient beings are purified without cause or reason.

133. 133

     नत्थिnat·thi बलं,ba·laṃ नत्थिnat·thi वीरियं,vī·ri·yaṃ नत्थिnat·thi पुरिसथामो,pu·ri·sa·thā·mo नत्थिnat·thi पुरिसपरक्कमो;pu·ri·sa·pa·rak·ka·mo

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

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

134. 134

     सब्बेsab·be सत्ताsat·tā सब्बेsab·be पाणाpā·ṇā सब्बेsab·be भूताbhū·tā सब्बेsab·be जीवाjī·vā अवसाa·va·sā अबलाa·ba·lā अवीरियाa·vī·ri·yā नियतिसङ्गतिभावपरिणताni·ya·ti·saṅ·ga·ti·bhā·va·pa·ri·ṇa·tā छस्वेवाभिजातीसुchas·ve·vā·bhi·jā·tī·su सुखदुक्खंsu·kha·duk·khaṃ पटिसंवेदेन्ती’ति।pa·ṭi·saṃ·ve·den·tī

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

     All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.’

135. 135

     तेसंयेवte·saṃ·ye·va खो,kho गहपतयो,ga·ha·pa·ta·yo समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उजुविपच्चनीकवादा।u·ju·vi·pac·ca·nī·ka·vā·dā

     Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā.

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

136. 136

     तेte एवमाहंसु:e·va·mā·haṃ·su

     Te evamāhaṁsu:

     They say:

137. 137

     ‘अत्थिat·thi हेतु,he·tu अत्थिat·thi पच्चयोpac·ca·yo सत्तानंsat·tā·naṃ सङ्किलेसाय;saṅ·ki·le·sā·ya

     ‘atthi hetu, atthi paccayo sattānaṁ saṅkilesāya;

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

138. 138

     सहेतूsa·he·tū सप्पच्चयाsap·pac·ca·yā सत्ताsat·tā सङ्किलिस्सन्ति।saṅ·ki·lis·san·ti

     sahetū sappaccayā sattā saṅkilissanti.

     Sentient beings are corrupted with cause and reason.

139. 139

     अत्थिat·thi हेतु,he·tu अत्थिat·thi पच्चयोpac·ca·yo सत्तानंsat·tā·naṃ विसुद्धिया;vi·sud·dhi·yā

     Atthi hetu, atthi paccayo sattānaṁ visuddhiyā;

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

140. 140

     सहेतूsa·he·tū सप्पच्चयाsap·pac·ca·yā सत्ताsat·tā विसुज्झन्ति।vi·suj·jhan·ti

     sahetū sappaccayā sattā visujjhanti.

     Sentient beings are purified with cause and reason.

141. 141

     अत्थिat·thi बलं,ba·laṃ अत्थिat·thi वीरियं,vī·ri·yaṃ अत्थिat·thi पुरिसथामो,pu·ri·sa·thā·mo अत्थिat·thi पुरिसपरक्कमो;pu·ri·sa·pa·rak·ka·mo

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

     There is power, energy, human strength and vigor.

142. 142

     नna सब्बेsab·be सत्ताsat·tā सब्बेsab·be पाणाpā·ṇā सब्बेsab·be भूताbhū·tā सब्बेsab·be जीवाjī·vā अवसाa·va·sā अबलाa·ba·lā अवीरियाa·vī·ri·yā नियतिसङ्गतिभावपरिणताni·ya·ti·saṅ·ga·ti·bhā·va·pa·ri·ṇa·tā छस्वेवाभिजातीसुchas·ve·vā·bhi·jā·tī·su सुखदुक्खंsu·kha·duk·khaṃ पटिसंवेदेन्ती’ति।pa·ṭi·saṃ·ve·den·tī

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

     It is not the case that all sentient beings, all living creatures, all beings, all souls lack control, power, and energy, or that, molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.’

143. 143

     तंtaṃ किंkiṃ मञ्ञथ,mañ·ña·tha गहपतयो,ga·ha·pa·ta·yo

     Taṁ kiṁ maññatha, gahapatayo,

     What do you think, householders?

144. 144

     ननुमेna·nu·me समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अञ्ञमञ्ञस्सañ·ña·mañ·ñas·sa उजुविपच्चनीकवादा”ति?u·ju·vi·pac·ca·nī·ka·vā·dā

     nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?

     Don’t these doctrines directly contradict each other?”

145. 145

     “एवं,e·vaṃ भन्ते”।bhan·te

     “Evaṁ, bhante”.

     “Yes, sir.”

146. 146

     “तत्र,tat·ra गहपतयो,ga·ha·pa·ta·yo येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no

     “Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

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

147. 147

     ‘नत्थिnat·thi हेतु,he·tu नत्थिnat·thi पच्चयोpac·ca·yo सत्तानंsat·tā·naṃ सङ्किलेसाय;saṅ·ki·le·sā·ya

     ‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya;

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

148. 148

     अहेतूa·he·tū अप्पच्चयाap·pac·ca·yā सत्ताsat·tā सङ्किलिस्सन्ति।saṅ·ki·lis·san·ti

     ahetū appaccayā sattā saṅkilissanti.

     (Pāli only)

149. 149

     नत्थिnat·thi हेतु,he·tu नत्थिnat·thi पच्चयोpac·ca·yo सत्तानंsat·tā·naṃ विसुद्धिया;vi·sud·dhi·yā

     Natthi hetu, natthi paccayo sattānaṁ visuddhiyā;

     (Pāli only)

150. 150

     अहेतूa·he·tū अप्पच्चयाap·pac·ca·yā सत्ताsat·tā विसुज्झन्ति।vi·suj·jhan·ti

     ahetū appaccayā sattā visujjhanti.

     (Pāli only)

151. 151

     नत्थिnat·thi बलं,ba·laṃ नत्थिnat·thi वीरियं,vī·ri·yaṃ नत्थिnat·thi पुरिसथामो,pu·ri·sa·thā·mo नत्थिnat·thi पुरिसपरक्कमो;pu·ri·sa·pa·rak·ka·mo सब्बेsab·be सत्ताsat·tā सब्बेsab·be पाणाpā·ṇā सब्बेsab·be भूताbhū·tā सब्बेsab·be जीवाjī·vā अवसाa·va·sā अबलाa·ba·lā अवीरियाa·vī·ri·yā नियतिसङ्गतिभावपरिणताni·ya·ti·saṅ·ga·ti·bhā·va·pa·ri·ṇa·tā छस्वेवाभिजातीसुchas·ve·vā·bhi·jā·tī·su सुखदुक्खंsu·kha·duk·khaṃ पटिसंवेदेन्ती’तिpa·ṭi·saṃ·ve·den·tī

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

     (Pāli only)

152. 152

     तेसमेतंte·sa·me·taṃ पाटिकङ्खं—यमिदंpā·ṭi·kaṅ·khaṃ कायसुचरितं,kā·ya·su·ca·ri·taṃ वचीसुचरितं,va·cī·su·ca·ri·taṃ मनोसुचरितं—इमेma·no·su·ca·ri·taṃ तयोta·yo कुसलेku·sa·le धम्मेdham·me अभिनिवज्जेत्वाa·bhi·ni·vaj·jet·vā यमिदंya·mi·daṃ कायदुच्चरितं,kā·ya·duc·ca·ri·taṃ वचीदुच्चरितं,va·cī·duc·ca·ri·taṃ मनोदुच्चरितं—इमेma·no·duc·ca·ri·taṃ तयोta·yo अकुसलेa·ku·sa·le धम्मेdham·me समादायsa·mā·dā·ya वत्तिस्सन्ति।vat·tis·san·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 shun good conduct by way of body, speech, and mind, and undertake and implement bad conduct by way of body, speech, and mind.

153. 153

     तंtaṃ किस्सkis·sa हेतु?he·tu

     Taṁ kissa hetu?

     Why is that?

154. 154

     नna हिhi तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā पस्सन्तिpas·san·ti अकुसलानंa·ku·sa·lā·naṃ धम्मानंdham·mā·naṃ आदीनवंā·dī·na·vaṃ ओकारंo·kā·raṃ सङ्किलेसं,saṅ·ki·le·saṃ कुसलानंku·sa·lā·naṃ धम्मानंdham·mā·naṃ नेक्खम्मेnek·kham·me आनिसंसंā·ni·saṃ·saṃ वोदानपक्खं।vo·dā·na·pak·khaṃ

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

     Because those ascetics and brahmins don’t see that unskillful qualities are full of drawbacks, sordidness, and corruption, or that skillful qualities have the benefit and cleansing power of renunciation.

155. 155

     सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na हेतुंhe·tuṃ ‘नत्थिnat·thi हेतू’he·tū तिस्सtis·sa दिट्ठिdiṭ·ṭhi होति;ho·ti सास्सsās·sa होतिho·ti मिच्छादिट्ठि।mic·chā·diṭ·ṭhi

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

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

156. 156

     सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na हेतुंhe·tuṃ ‘नत्थिnat·thi हेतू’तिhe·tū सङ्कप्पेति;saṅ·kap·pe·ti स्वास्सsvās·sa होतिho·ti मिच्छासङ्कप्पो।mic·chā·saṅ·kap·po

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

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

157. 157

     सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na हेतुंhe·tuṃ ‘नत्थिnat·thi हेतू’तिhe·tū वाचंvā·caṃ भासति;bhā·sa·ti सास्सsās·sa होतिho·ti मिच्छावाचा।mic·chā·vā·cā

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

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

158. 158

     सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na हेतुंhe·tuṃ ‘नत्थिnat·thi हेतू’तिhe·tū आह;ā·ha येye तेte अरहन्तोa·ra·han·to हेतुवादाhe·tu·vā·dā तेसमयंte·sa·ma·yaṃ पच्चनीकंpac·ca·nī·kaṃ करोति।ka·ro·ti

     Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti āha; ye te arahanto hetuvādā tesamayaṁ paccanīkaṁ karoti.

     Since there actually is causality, in saying that there is no causality they contradict those perfected ones who teach that there is causality.

159. 159

     सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na हेतुंhe·tuṃ ‘नत्थिnat·thi हेतू’तिhe·tū परंpa·raṃ सञ्ञापेति;sañ·ñā·pe·ti सास्सsās·sa होतिho·ti असद्धम्मसञ्ञत्ति।a·sad·dham·ma·sañ·ñat·ti

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

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

160. 160

     तायtā·ya चca पनpa·na असद्धम्मसञ्ञत्तियाa·sad·dham·ma·sañ·ñat·ti·yā अत्तानुक्कंसेति,at·tā·nuk·kaṃ·se·ti परंpa·raṃ वम्भेति।vam·bhe·ti

     Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti.

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

161. 161

     इतिi·ti पुब्बेवpub·be·va खोkho पनस्सpa·nas·sa सुसील्यंsu·sīl·yaṃ पहीनंpa·hī·naṃ होति,ho·ti दुस्सील्यंdus·sīl·yaṃ पच्चुपट्ठितं—pac·cu·paṭ·ṭhi·taṃ

     Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ—

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

162. 162

     अयञ्चa·yañ·ca मिच्छादिट्ठिmic·chā·diṭ·ṭhi मिच्छासङ्कप्पोmic·chā·saṅ·kap·po मिच्छावाचाmic·chā·vā·cā अरियानंa·ri·yā·naṃ पच्चनीकताpac·ca·nī·ka·tā असद्धम्मसञ्ञत्तिa·sad·dham·ma·sañ·ñat·ti अत्तानुक्कंसनाat·tā·nuk·kaṃ·sa·nā परवम्भना।pa·ra·vam·bha·nā एवमस्सिमेe·va·mas·si·me अनेकेa·ne·ke पापकाpā·pa·kā अकुसलाa·ku·sa·lā धम्माdham·mā सम्भवन्तिsam·bha·van·ti मिच्छादिट्ठिपच्चया।mic·chā·diṭ·ṭhi·pac·ca·yā

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

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

163. 163

     तत्र,tat·ra गहपतयो,ga·ha·pa·ta·yo विञ्ञूviñ·ñū पुरिसोpu·ri·so इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti

     Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:

     A sensible person reflects on this matter in this way:

164. 164

     ‘सचेsa·ce खोkho नत्थिnat·thi हेतु,he·tu एवमयंe·va·ma·yaṃ भवंbha·vaṃ पुरिसपुग्गलोpu·ri·sa·pug·ga·lo कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā सोत्थिमत्तानंsot·thi·mat·tā·naṃ करिस्सति;ka·ris·sa·ti

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

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

165. 165

     सचेsa·ce खोkho अत्थिat·thi हेतु,he·tu एवमयंe·va·ma·yaṃ भवंbha·vaṃ पुरिसपुग्गलोpu·ri·sa·pug·ga·lo कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā अपायंa·pā·yaṃ दुग्गतिंdug·ga·tiṃ विनिपातंvi·ni·pā·taṃ निरयंni·ra·yaṃ उपपज्जिस्सति।u·pa·paj·jis·sa·ti

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

     And if there is causality, when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.

166. 166

     कामंkā·maṃ खोkho पनpa·na माहुmā·hu हेतु,he·tu होतुho·tu नेसंne·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ सच्चंsac·caṃ वचनं;va·ca·naṃ

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

     But let us grant that those who say that there is no causality are correct.

167. 167

     अथa·tha चca पनायंpa·nā·yaṃ भवंbha·vaṃ पुरिसपुग्गलोpu·ri·sa·pug·ga·lo दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me विञ्ञूनंviñ·ñū·naṃ गारय्हो—दुस्सीलोgā·ray·ho पुरिसपुग्गलोpu·ri·sa·pug·ga·lo मिच्छादिट्ठिmic·chā·diṭ·ṭhi अहेतुकवादो’ति।a·he·tu·ka·vā·do

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

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

168. 168

     सचेsa·ce खोkho अत्थेवat·the·va हेतु,he·tu एवंe·vaṃ इमस्सi·mas·sa भोतोbho·to पुरिसपुग्गलस्सpu·ri·sa·pug·ga·las·sa उभयत्थu·bha·yat·tha कलिग्गहो—ka·lig·ga·ho

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

     But if there really is causality, they hold a losing hand on both counts.

169. 169

     यञ्चyañ·ca दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me विञ्ञूनंviñ·ñū·naṃ गारय्हो,gā·ray·ho यञ्चyañ·ca कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā अपायंa·pā·yaṃ दुग्गतिंdug·ga·tiṃ विनिपातंvi·ni·pā·taṃ निरयंni·ra·yaṃ उपपज्जिस्सति।u·pa·paj·jis·sa·ti

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

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

170. 170

     एवमस्सायंe·va·mas·sā·yaṃ अपण्णकोa·paṇ·ṇa·ko धम्मोdham·mo दुस्समत्तोdus·sa·mat·to समादिन्नो,sa·mā·din·no एकंसंe·kaṃ·saṃ फरित्वाpha·rit·vā तिट्ठति,tiṭ·ṭha·ti रिञ्चतिriñ·ca·ti कुसलंku·sa·laṃ ठानं।ṭhā·naṃ

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

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

171. 171

     तत्र,tat·ra गहपतयो,ga·ha·pa·ta·yo येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no

     Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

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

172. 172

     ‘अत्थिat·thi हेतु,he·tu अत्थिat·thi पच्चयोpac·ca·yo सत्तानंsat·tā·naṃ सङ्किलेसाय;saṅ·ki·le·sā·ya

     ‘atthi hetu, atthi paccayo sattānaṁ saṅkilesāya;

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

173. 173

     सहेतूsa·he·tū सप्पच्चयाsap·pac·ca·yā सत्ताsat·tā सङ्किलिस्सन्ति।saṅ·ki·lis·san·ti

     sahetū sappaccayā sattā saṅkilissanti.

     (Pāli only)

174. 174

     अत्थिat·thi हेतु,he·tu अत्थिat·thi पच्चयोpac·ca·yo सत्तानंsat·tā·naṃ विसुद्धिया;vi·sud·dhi·yā

     Atthi hetu, atthi paccayo sattānaṁ visuddhiyā;

     (Pāli only)

175. 175

     सहेतूsa·he·tū सप्पच्चयाsap·pac·ca·yā सत्ताsat·tā विसुज्झन्ति।vi·suj·jhan·ti

     sahetū sappaccayā sattā visujjhanti.

     (Pāli only)

176. 176

     अत्थिat·thi बलं,ba·laṃ अत्थिat·thi वीरियं,vī·ri·yaṃ अत्थिat·thi पुरिसथामो,pu·ri·sa·thā·mo अत्थिat·thi पुरिसपरक्कमो;pu·ri·sa·pa·rak·ka·mo नna सब्बेsab·be सत्ताsat·tā सब्बेsab·be पाणाpā·ṇā सब्बेsab·be भूताbhū·tā सब्बेsab·be जीवाjī·vā अवसाa·va·sā अबलाa·ba·lā अवीरियाa·vī·ri·yā नियतिसङ्गतिभावपरिणताni·ya·ti·saṅ·ga·ti·bhā·va·pa·ri·ṇa·tā छस्वेवाभिजातीसुchas·ve·vā·bhi·jā·tī·su सुखदुक्खंsu·kha·duk·khaṃ पटिसंवेदेन्ती’तिpa·ṭi·saṃ·ve·den·tī

     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

     (Pāli only)

177. 177

     तेसमेतंte·sa·me·taṃ पाटिकङ्खं—यमिदंpā·ṭi·kaṅ·khaṃ कायदुच्चरितं,kā·ya·duc·ca·ri·taṃ वचीदुच्चरितं,va·cī·duc·ca·ri·taṃ मनोदुच्चरितं—इमेma·no·duc·ca·ri·taṃ तयोta·yo अकुसलेa·ku·sa·le धम्मेdham·me अभिनिवज्जेत्वाa·bhi·ni·vaj·jet·vā यमिदंya·mi·daṃ कायसुचरितं,kā·ya·su·ca·ri·taṃ वचीसुचरितं,va·cī·su·ca·ri·taṃ मनोसुचरितं—इमेma·no·su·ca·ri·taṃ तयोta·yo कुसलेku·sa·le धम्मेdham·me समादायsa·mā·dā·ya वत्तिस्सन्ति।vat·tis·san·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 shun bad conduct by way of body, speech, and mind, and undertake and implement good conduct by way of body, speech, and mind.

178. 178

     तंtaṃ किस्सkis·sa हेतु?he·tu

     Taṁ kissa hetu?

     Why is that?

179. 179

     पस्सन्तिpas·san·ti हिhi तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अकुसलानंa·ku·sa·lā·naṃ धम्मानंdham·mā·naṃ आदीनवंā·dī·na·vaṃ ओकारंo·kā·raṃ सङ्किलेसं,saṅ·ki·le·saṃ कुसलानंku·sa·lā·naṃ धम्मानंdham·mā·naṃ नेक्खम्मेnek·kham·me आनिसंसंā·ni·saṃ·saṃ वोदानपक्खं।vo·dā·na·pak·khaṃ

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

     Because those ascetics and brahmins see that unskillful qualities are full of drawbacks, sordidness, and corruption, and that skillful qualities have the benefit and cleansing power of renunciation.

180. 180

     सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na हेतुंhe·tuṃ ‘अत्थिat·thi हेतू’he·tū तिस्सtis·sa दिट्ठिdiṭ·ṭhi होति;ho·ti सास्सsās·sa होतिho·ti सम्मादिट्ठि।sam·mā·diṭ·ṭhi

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

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

181. 181

     सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na हेतुंhe·tuṃ ‘अत्थिat·thi हेतू’तिhe·tū सङ्कप्पेति;saṅ·kap·pe·ti स्वास्सsvās·sa होतिho·ti सम्मासङ्कप्पो।sam·mā·saṅ·kap·po

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

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

182. 182

     सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na हेतुंhe·tuṃ ‘अत्थिat·thi हेतू’तिhe·tū वाचंvā·caṃ भासति;bhā·sa·ti सास्सsās·sa होतिho·ti सम्मावाचा।sam·mā·vā·cā

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

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

183. 183

     सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na हेतुंhe·tuṃ ‘अत्थिat·thi हेतू’तिhe·tū आह,ā·ha येye तेte अरहन्तोa·ra·han·to हेतुवादाhe·tu·vā·dā तेसमयंte·sa·ma·yaṃ नna पच्चनीकंpac·ca·nī·kaṃ करोति।ka·ro·ti

     Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti āha, ye te arahanto hetuvādā tesamayaṁ na paccanīkaṁ karoti.

     Since there actually is causality, in saying that there is causality they don’t contradict those perfected ones who teach that there is causality.

184. 184

     सन्तंयेवsan·taṃ·ye·va खोkho पनpa·na हेतुंhe·tuṃ ‘अत्थिat·thi हेतू’तिhe·tū परंpa·raṃ सञ्ञापेति;sañ·ñā·pe·ti सास्सsās·sa होतिho·ti सद्धम्मसञ्ञत्ति।sad·dham·ma·sañ·ñat·ti

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

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

185. 185

     तायtā·ya चca पनpa·na सद्धम्मसञ्ञत्तियाsad·dham·ma·sañ·ñat·ti·yā नेवत्तानुक्कंसेति,ne·vat·tā·nuk·kaṃ·se·ti नna परंpa·raṃ वम्भेति।vam·bhe·ti

     Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti.

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

186. 186

     इतिi·ti पुब्बेवpub·be·va खोkho पनस्सpa·nas·sa दुस्सील्यंdus·sīl·yaṃ पहीनंpa·hī·naṃ होति,ho·ti सुसील्यंsu·sīl·yaṃ पच्चुपट्ठितं—pac·cu·paṭ·ṭhi·taṃ

     Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ—

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

187. 187

     अयञ्चa·yañ·ca सम्मादिट्ठिsam·mā·diṭ·ṭhi सम्मासङ्कप्पोsam·mā·saṅ·kap·po सम्मावाचाsam·mā·vā·cā अरियानंa·ri·yā·naṃ अपच्चनीकताa·pac·ca·nī·ka·tā सद्धम्मसञ्ञत्तिsad·dham·ma·sañ·ñat·ti अनत्तुक्कंसनाa·nat·tuk·kaṃ·sa·nā अपरवम्भना।a·pa·ra·vam·bha·nā एवमस्सिमेe·va·mas·si·me अनेकेa·ne·ke कुसलाku·sa·lā धम्माdham·mā सम्भवन्तिsam·bha·van·ti सम्मादिट्ठिपच्चया।sam·mā·diṭ·ṭhi·pac·ca·yā

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

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

188. 188

     तत्र,tat·ra गहपतयो,ga·ha·pa·ta·yo विञ्ञूviñ·ñū पुरिसोpu·ri·so इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti ‘सचेsa·ce खोkho अत्थिat·thi हेतु,he·tu एवमयंe·va·ma·yaṃ भवंbha·vaṃ पुरिसपुग्गलोpu·ri·sa·pug·ga·lo कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā सुगतिंsu·ga·tiṃ सग्गंsag·gaṃ लोकंlo·kaṃ उपपज्जिस्सति।u·pa·paj·jis·sa·ti

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

     A sensible person reflects on this matter in this way: ‘If there is causality, when this individual’s body breaks up, after death, they will be reborn in a good place, a heavenly realm.

189. 189

     कामंkā·maṃ खोkho पनpa·na माहुmā·hu हेतु,he·tu होतुho·tu नेसंne·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ सच्चंsac·caṃ वचनं;va·ca·naṃ

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

     But let us grant that those who say that there is no causality are correct.

190. 190

     अथa·tha चca पनायंpa·nā·yaṃ भवंbha·vaṃ पुरिसपुग्गलोpu·ri·sa·pug·ga·lo दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me विञ्ञूनंviñ·ñū·naṃ पासंसो—सीलवाpā·saṃ·so पुरिसपुग्गलोpu·ri·sa·pug·ga·lo सम्मादिट्ठिsam·mā·diṭ·ṭhi हेतुवादो’ति।he·tu·vā·do

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

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

191. 191

     सचेsa·ce खोkho अत्थिat·thi हेतु,he·tu एवंe·vaṃ इमस्सi·mas·sa भोतोbho·to पुरिसपुग्गलस्सpu·ri·sa·pug·ga·las·sa उभयत्थu·bha·yat·tha कटग्गहो—ka·ṭag·ga·ho

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

     So if there really is causality, they hold a winning hand on both counts.

192. 192

     यञ्चyañ·ca दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me विञ्ञूनंviñ·ñū·naṃ पासंसो,pā·saṃ·so यञ्चyañ·ca कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā सुगतिंsu·ga·tiṃ सग्गंsag·gaṃ लोकंlo·kaṃ उपपज्जिस्सति।u·pa·paj·jis·sa·ti

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

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

193. 193

     एवमस्सायंe·va·mas·sā·yaṃ अपण्णकोa·paṇ·ṇa·ko धम्मोdham·mo सुसमत्तोsu·sa·mat·to समादिन्नो,sa·mā·din·no उभयंसंu·bha·yaṃ·saṃ फरित्वाpha·rit·vā तिट्ठति,tiṭ·ṭha·ti रिञ्चतिriñ·ca·ti अकुसलंa·ku·sa·laṃ ठानं।ṭhā·naṃ

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

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

194. 194

     सन्ति,san·ti गहपतयो,ga·ha·pa·ta·yo एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no

     Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

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

195. 195

     ‘नत्थिnat·thi सब्बसोsab·ba·so आरुप्पा’ति।ā·rup·pā

     ‘natthi sabbaso āruppā’ti.

     ‘There are no totally formless states of meditation.’

196. 196

     तेसंयेवte·saṃ·ye·va खो,kho गहपतयो,ga·ha·pa·ta·yo समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उजुविपच्चनीकवादा।u·ju·vi·pac·ca·nī·ka·vā·dā

     Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā.

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

197. 197

     तेte एवमाहंसु:e·va·mā·haṃ·su

     Te evamāhaṁsu:

     They say:

198. 198

     ‘अत्थिat·thi सब्बसोsab·ba·so आरुप्पा’ति।ā·rup·pā

     ‘atthi sabbaso āruppā’ti.

     ‘There are totally formless states of meditation.’

199. 199

     तंtaṃ किंkiṃ मञ्ञथ,mañ·ña·tha गहपतयो,ga·ha·pa·ta·yo

     Taṁ kiṁ maññatha, gahapatayo,

     What do you think, householders?

200. 200

     ननुमेna·nu·me समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अञ्ञमञ्ञस्सañ·ña·mañ·ñas·sa उजुविपच्चनीकवादा”ति?u·ju·vi·pac·ca·nī·ka·vā·dā

     nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?

     Don’t these doctrines directly contradict each other?”

201. 201

     “एवं,e·vaṃ भन्ते”।bhan·te

     “Evaṁ, bhante”.

     “Yes, sir.”

202. 202

     “तत्र,tat·ra गहपतयो,ga·ha·pa·ta·yo विञ्ञूviñ·ñū पुरिसोpu·ri·so इतिi·ti पटिसञ्चिक्खति—pa·ṭi·sañ·cik·kha·ti

     “Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati—

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

203. 203

     येye खोkho तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no

     ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

     ‘Some ascetics and brahmins say that

204. 204

     ‘नत्थिnat·thi सब्बसोsab·ba·so आरुप्पा’ति,ā·rup·pā इदंi·daṃ मेme अदिट्ठं;a·diṭ·ṭhaṃ

     ‘natthi sabbaso āruppā’ti, idaṁ me adiṭṭhaṁ;

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

205. 205

     येपिye·pi तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no

     yepi te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

     Some ascetics and brahmins say that

206. 206

     ‘अत्थिat·thi सब्बसोsab·ba·so आरुप्पा’ति,ā·rup·pā इदंi·daṃ मेme अविदितं।a·vi·di·taṃ

     ‘atthi sabbaso āruppā’ti, idaṁ me aviditaṁ.

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

207. 207

     अहञ्चेवa·hañ·ce·va खोkho पनpa·na अजानन्तोa·jā·nan·to अपस्सन्तोa·pas·san·to एकंसेनe·kaṃ·se·na आदायā·dā·ya वोहरेय्यं—vo·ha·rey·yaṃ

     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,

208. 208

     इदमेवi·da·me·va सच्चं,sac·caṃ मोघमञ्ञन्ति,mo·gha·mañ·ñan·ti नna मेतंme·taṃ अस्सas·sa पतिरूपं।pa·ti·rū·paṃ

     idameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ.

     ‘This is the only truth, anything else is futile.’

209. 209

     येye खोkho तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no

     Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

     If those ascetics and brahmins who say that

210. 210

     ‘नत्थिnat·thi सब्बसोsab·ba·so आरुप्पा’ति,ā·rup·pā सचेsa·ce तेसंte·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ सच्चंsac·caṃ वचनं,va·ca·naṃ ठानमेतंṭhā·na·me·taṃ विज्जति—vij·ja·ti

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

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

211. 211

     येye तेte देवाde·vā रूपिनोrū·pi·no मनोमया,ma·no·ma·yā अपण्णकंa·paṇ·ṇa·kaṃ मेme तत्रूपपत्तिtat·rū·pa·pat·ti भविस्सति।bha·vis·sa·ti

     ye te devā rūpino manomayā, apaṇṇakaṁ me tatrūpapatti bhavissati.

     that it’s a sure bet I will be reborn among the gods who are formed and made of mind.

212. 212

     येye पनpa·na तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no

     Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

     If those ascetics and brahmins who say that

213. 213

     ‘अत्थिat·thi सब्बसोsab·ba·so आरुप्पा’ति,ā·rup·pā सचेsa·ce तेसंte·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ सच्चंsac·caṃ वचनं,va·ca·naṃ ठानमेतंṭhā·na·me·taṃ विज्जति—vij·ja·ti

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

     there are totally formless meditations are correct, it is possible

214. 214

     येye तेte देवाde·vā अरूपिनोa·rū·pi·no सञ्ञामया,sañ·ñā·ma·yā अपण्णकंa·paṇ·ṇa·kaṃ मेme तत्रूपपत्तिtat·rū·pa·pat·ti भविस्सति।bha·vis·sa·ti

     ye te devā arūpino saññāmayā, apaṇṇakaṁ me tatrūpapatti bhavissati.

     that it’s a sure bet I will be reborn among the gods who are formless and made of perception.

215. 215

     दिस्सन्तिdis·san·ti खोkho पनpa·na रूपाधिकरणंrū·pā·dhi·ka·ra·ṇaṃ दण्डादानसत्थादानकलहविग्गहविवादतुवंतुवंपेसुञ्ञमुसावादा।daṇ·ḍā·dā·na·sat·thā·dā·na·ka·la·ha·vig·ga·ha·vi·vā·da·tu·vaṃ·tu·vaṃ·pe·suñ·ña·mu·sā·vā·dā

     Dissanti kho pana rūpādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā.

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

216. 216

     ‘नत्थिnat·thi खोkho पनेतंpa·ne·taṃ सब्बसोsab·ba·so अरूपे’ति।a·rū·pe

     ‘Natthi kho panetaṁ sabbaso arūpe’ti.

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

217. 217

     सोso इतिi·ti पटिसङ्खायpa·ṭi·saṅ·khā·ya रूपानंयेवrū·pā·naṃ·ye·va निब्बिदायnib·bi·dā·ya विरागायvi·rā·gā·ya निरोधायni·ro·dhā·ya पटिपन्नोpa·ṭi·pan·no होति।ho·ti

     So iti paṭisaṅkhāya rūpānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

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

218. 218

     सन्ति,san·ti गहपतयो,ga·ha·pa·ta·yo एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no

     Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

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

219. 219

     ‘नत्थिnat·thi सब्बसोsab·ba·so भवनिरोधो’ति।bha·va·ni·ro·dho

     ‘natthi sabbaso bhavanirodho’ti.

     ‘There is no such thing as the total cessation of continued existence.’

220. 220

     तेसंयेवte·saṃ·ye·va खो,kho गहपतयो,ga·ha·pa·ta·yo समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā उजुविपच्चनीकवादा।u·ju·vi·pac·ca·nī·ka·vā·dā

     Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā.

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

221. 221

     तेte एवमाहंसु:e·va·mā·haṃ·su

     Te evamāhaṁsu:

     They say:

222. 222

     ‘अत्थिat·thi सब्बसोsab·ba·so भवनिरोधो’ति।bha·va·ni·ro·dho

     ‘atthi sabbaso bhavanirodho’ti.

     ‘There is such a thing as the total cessation of continued existence.’

223. 223

     तंtaṃ किंkiṃ मञ्ञथ,mañ·ña·tha गहपतयो,ga·ha·pa·ta·yo

     Taṁ kiṁ maññatha, gahapatayo,

     What do you think, householders?

224. 224

     ननुमेna·nu·me समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अञ्ञमञ्ञस्सañ·ña·mañ·ñas·sa उजुविपच्चनीकवादा”ति?u·ju·vi·pac·ca·nī·ka·vā·dā

     nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?

     Don’t these doctrines directly contradict each other?”

225. 225

     “एवं,e·vaṃ भन्ते”।bhan·te

     “Evaṁ, bhante”.

     “Yes, sir.”

226. 226

     “तत्र,tat·ra गहपतयो,ga·ha·pa·ta·yo विञ्ञूviñ·ñū पुरिसोpu·ri·so इतिi·ti पटिसञ्चिक्खति—pa·ṭi·sañ·cik·kha·ti

     “Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati—

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

227. 227

     येye खोkho तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no

     ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

     ‘Some ascetics and brahmins say that

228. 228

     ‘नत्थिnat·thi सब्बसोsab·ba·so भवनिरोधो’ति,bha·va·ni·ro·dho इदंi·daṃ मेme अदिट्ठं;a·diṭ·ṭhaṃ

     ‘natthi sabbaso bhavanirodho’ti, idaṁ me adiṭṭhaṁ;

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

229. 229

     येपिye·pi तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no

     yepi te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

     Some ascetics and brahmins say that

230. 230

     ‘अत्थिat·thi सब्बसोsab·ba·so भवनिरोधो’ति,bha·va·ni·ro·dho इदंi·daṃ मेme अविदितं।a·vi·di·taṃ

     ‘atthi sabbaso bhavanirodho’ti, idaṁ me aviditaṁ.

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

231. 231

     अहञ्चेवa·hañ·ce·va खोkho पनpa·na अजानन्तोa·jā·nan·to अपस्सन्तोa·pas·san·to एकंसेनe·kaṃ·se·na आदायā·dā·ya वोहरेय्यं—vo·ha·rey·yaṃ

     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,

232. 232

     इदमेवi·da·me·va सच्चं,sac·caṃ मोघमञ्ञन्ति,mo·gha·mañ·ñan·ti नna मेतंme·taṃ अस्सas·sa पतिरूपं।pa·ti·rū·paṃ

     idameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ.

     ‘This is the only truth, anything else is futile.’

233. 233

     येye खोkho तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no

     Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

     If those ascetics and brahmins who say that

234. 234

     ‘नत्थिnat·thi सब्बसोsab·ba·so भवनिरोधो’ति,bha·va·ni·ro·dho सचेsa·ce तेसंte·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ सच्चंsac·caṃ वचनं,va·ca·naṃ ठानमेतंṭhā·na·me·taṃ विज्जति—vij·ja·ti

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

     there is no such thing as the total cessation of continued existence are correct, it is possible

235. 235

     येye तेte देवाde·vā अरूपिनोa·rū·pi·no सञ्ञामयाsañ·ñā·ma·yā अपण्णकंa·paṇ·ṇa·kaṃ मेme तत्रूपपत्तिtat·rū·pa·pat·ti भविस्सति।bha·vis·sa·ti

     ye te devā arūpino saññāmayā apaṇṇakaṁ me tatrūpapatti bhavissati.

     that it’s a sure bet I will be reborn among the gods who are formless and made of perception.

236. 236

     येye पनpa·na तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no

     Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

     If those ascetics and brahmins who say that

237. 237

     ‘अत्थिat·thi सब्बसोsab·ba·so भवनिरोधो’ति,bha·va·ni·ro·dho सचेsa·ce तेसंte·saṃ भवतंbha·va·taṃ समणब्राह्मणानंsa·ma·ṇab·rāh·ma·ṇā·naṃ सच्चंsac·caṃ वचनं,va·ca·naṃ ठानमेतंṭhā·na·me·taṃ विज्जति—vij·ja·ti

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

     there is such a thing as the total cessation of continued existence are correct, it is possible

238. 238

     यंyaṃ दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me परिनिब्बायिस्सामि।pa·ri·nib·bā·yis·sā·mi

     yaṁ diṭṭheva dhamme parinibbāyissāmi.

     that I will be fully extinguished in this very life.

239. 239

     येye खोkho तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no

     Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

     The view of those ascetics and brahmins who say that

240. 240

     ‘नत्थिnat·thi सब्बसोsab·ba·so भवनिरोधो’ति,bha·va·ni·ro·dho तेसमयंte·sa·ma·yaṃ दिट्ठिdiṭ·ṭhi सारागायsā·rā·gā·ya सन्तिके,san·ti·ke संयोगायsaṃ·yo·gā·ya सन्तिके,san·ti·ke अभिनन्दनायa·bhi·nan·da·nā·ya सन्तिके,san·ti·ke अज्झोसानायaj·jho·sā·nā·ya सन्तिके,san·ti·ke उपादानायu·pā·dā·nā·ya सन्तिके।san·ti·ke

     ‘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 continued existence is close to greed, yoking, relishing, attachment, and grasping.

241. 241

     येye पनpa·na तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no

     Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

     The view of those ascetics and brahmins who say that

242. 242

     ‘अत्थिat·thi सब्बसोsab·ba·so भवनिरोधो’ति,bha·va·ni·ro·dho तेसमयंte·sa·ma·yaṃ दिट्ठिdiṭ·ṭhi असारागायa·sā·rā·gā·ya सन्तिके,san·ti·ke असंयोगायa·saṃ·yo·gā·ya सन्तिके,san·ti·ke अनभिनन्दनायa·na·bhi·nan·da·nā·ya सन्तिके,san·ti·ke अनज्झोसानायa·naj·jho·sā·nā·ya सन्तिके,san·ti·ke अनुपादानायa·nu·pā·dā·nā·ya सन्तिकेति।san·ti·ke·ti

     ‘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 continued existence is close to non-greed, non-yoking, non-relishing, non-attachment, and non-grasping.’

243. 243

     सोso इतिi·ti पटिसङ्खायpa·ṭi·saṅ·khā·ya भवानंयेवbha·vā·naṃ·ye·va निब्बिदायnib·bi·dā·ya विरागायvi·rā·gā·ya निरोधायni·ro·dhā·ya पटिपन्नोpa·ṭi·pan·no होति।ho·ti

     So iti paṭisaṅkhāya bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

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

244. 244

     चत्तारोमे,cat·tā·ro·me गहपतयो,ga·ha·pa·ta·yo पुग्गलाpug·ga·lā सन्तोsan·to संविज्जमानाsaṃ·vij·ja·mā·nā लोकस्मिं।lo·kas·miṃ

     Cattārome, gahapatayo, puggalā santo saṁvijjamānā lokasmiṁ.

     Householders, these four individuals are found in the world.

245. 245

     कतमेka·ta·me चत्तारो?cat·tā·ro

     Katame cattāro?

     What four?

246. 246

     इध,i·dha गहपतयो,ga·ha·pa·ta·yo एकच्चोe·kac·co पुग्गलोpug·ga·lo अत्तन्तपोat·tan·ta·po होतिho·ti अत्तपरितापनानुयोगमनुयुत्तो।at·ta·pa·ri·tā·pa·nā·nu·yo·ga·ma·nu·yut·to

     Idha, gahapatayo, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.

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

247. 247

     इध,i·dha गहपतयो,ga·ha·pa·ta·yo एकच्चोe·kac·co पुग्गलोpug·ga·lo परन्तपोpa·ran·ta·po होतिho·ti परपरितापनानुयोगमनुयुत्तो।pa·ra·pa·ri·tā·pa·nā·nu·yo·ga·ma·nu·yut·to

     Idha, gahapatayo, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.

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

248. 248

     इध,i·dha गहपतयो,ga·ha·pa·ta·yo एकच्चोe·kac·co पुग्गलोpug·ga·lo अत्तन्तपोat·tan·ta·po चca होतिho·ti अत्तपरितापनानुयोगमनुयुत्तोat·ta·pa·ri·tā·pa·nā·nu·yo·ga·ma·nu·yut·to परन्तपोpa·ran·ta·po चca परपरितापनानुयोगमनुयुत्तो।pa·ra·pa·ri·tā·pa·nā·nu·yo·ga·ma·nu·yut·to

     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.

249. 249

     इध,i·dha गहपतयो,ga·ha·pa·ta·yo एकच्चोe·kac·co पुग्गलोpug·ga·lo नेवत्तन्तपोne·vat·tan·ta·po होतिho·ti नात्तपरितापनानुयोगमनुयुत्तोnāt·ta·pa·ri·tā·pa·nā·nu·yo·ga·ma·nu·yut·to नna परन्तपोpa·ran·ta·po नna परपरितापनानुयोगमनुयुत्तो;pa·ra·pa·ri·tā·pa·nā·nu·yo·ga·ma·nu·yut·to

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

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

250. 250

     सोso अनत्तन्तपोa·nat·tan·ta·po अपरन्तपोa·pa·ran·ta·po दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me निच्छातोnic·chā·to निब्बुतोnib·bu·to सीतीभूतोsī·tī·bhū·to सुखप्पटिसंवेदीsu·khap·pa·ṭi·saṃ·ve·dī ब्रह्मभूतेनbrah·ma·bhū·te·na अत्तनाat·ta·nā विहरति।vi·ha·ra·ti

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

     They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.

251. 251

     कतमोka·ta·mo च,ca गहपतयो,ga·ha·pa·ta·yo पुग्गलोpug·ga·lo अत्तन्तपोat·tan·ta·po अत्तपरितापनानुयोगमनुयुत्तो?at·ta·pa·ri·tā·pa·nā·nu·yo·ga·ma·nu·yut·to

     Katamo ca, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto?

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

252. 252

     इध,i·dha गहपतयो,ga·ha·pa·ta·yo एकच्चोe·kac·co पुग्गलोpug·ga·lo अचेलकोa·ce·la·ko होतिho·ti मुत्ताचारोmut·tā·cā·ro हत्थापलेखनोhat·thā·pa·le·kha·no …पे…pe

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

     It’s when a person goes naked, ignoring conventions. …

253. 253

     इतिi·ti एवरूपंe·va·rū·paṃ अनेकविहितंa·ne·ka·vi·hi·taṃ कायस्सkā·yas·sa आतापनपरितापनानुयोगमनुयुत्तोā·tā·pa·na·pa·ri·tā·pa·nā·nu·yo·ga·ma·nu·yut·to विहरति।vi·ha·ra·ti

     iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.

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

254. 254

     अयंa·yaṃ वुच्चति,vuc·ca·ti गहपतयो,ga·ha·pa·ta·yo पुग्गलोpug·ga·lo अत्तन्तपोat·tan·ta·po अत्तपरितापनानुयोगमनुयुत्तो।at·ta·pa·ri·tā·pa·nā·nu·yo·ga·ma·nu·yut·to

     Ayaṁ vuccati, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto.

     This is called an individual who mortifies themselves, being committed to the practice of mortifying themselves.

255. 255

     कतमोka·ta·mo च,ca गहपतयो,ga·ha·pa·ta·yo पुग्गलोpug·ga·lo परन्तपोpa·ran·ta·po परपरितापनानुयोगमनुयुत्तो?pa·ra·pa·ri·tā·pa·nā·nu·yo·ga·ma·nu·yut·to

     Katamo ca, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto?

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

256. 256

     इध,i·dha गहपतयो,ga·ha·pa·ta·yo एकच्चोe·kac·co पुग्गलोpug·ga·lo ओरब्भिकोo·rab·bhi·ko होतिho·ti सूकरिकोsū·ka·ri·ko …पे…pe येye वाvā पनञ्ञेपिpa·nañ·ñe·pi केचिke·ci कुरूरकम्मन्ता।ku·rū·ra·kam·man·tā

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

     It’s when an individual is a butcher of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood.

257. 257

     अयंa·yaṃ वुच्चति,vuc·ca·ti गहपतयो,ga·ha·pa·ta·yo पुग्गलोpug·ga·lo परन्तपोpa·ran·ta·po परपरितापनानुयोगमनुयुत्तो।pa·ra·pa·ri·tā·pa·nā·nu·yo·ga·ma·nu·yut·to

     Ayaṁ vuccati, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto.

     This is called an individual who mortifies others, being committed to the practice of mortifying others.

258. 258

     कतमोka·ta·mo च,ca गहपतयो,ga·ha·pa·ta·yo पुग्गलोpug·ga·lo अत्तन्तपोat·tan·ta·po चca अत्तपरितापनानुयोगमनुयुत्तोat·ta·pa·ri·tā·pa·nā·nu·yo·ga·ma·nu·yut·to परन्तपोpa·ran·ta·po चca परपरितापनानुयोगमनुयुत्तो?pa·ra·pa·ri·tā·pa·nā·nu·yo·ga·ma·nu·yut·to

     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?

259. 259

     इध,i·dha गहपतयो,ga·ha·pa·ta·yo एकच्चोe·kac·co पुग्गलोpug·ga·lo राजाrā·jā वाvā होतिho·ti खत्तियोkhat·ti·yo मुद्धावसित्तोmud·dhā·va·sit·to …पे…pe

     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. He has a new ceremonial hall built to the east of the citadel. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. …

260. 260

     तेपिte·pi दण्डतज्जिताdaṇ·ḍa·taj·ji·tā भयतज्जिताbha·ya·taj·ji·tā अस्सुमुखाas·su·mu·khā रुदमानाru·da·mā·nā परिकम्मानिpa·ri·kam·mā·ni करोन्ति।ka·ron·ti

     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.

261. 261

     अयंa·yaṃ वुच्चति,vuc·ca·ti गहपतयो,ga·ha·pa·ta·yo पुग्गलोpug·ga·lo अत्तन्तपोat·tan·ta·po चca अत्तपरितापनानुयोगमनुयुत्तोat·ta·pa·ri·tā·pa·nā·nu·yo·ga·ma·nu·yut·to परन्तपोpa·ran·ta·po चca परपरितापनानुयोगमनुयुत्तो।pa·ra·pa·ri·tā·pa·nā·nu·yo·ga·ma·nu·yut·to

     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.

262. 262

     कतमोka·ta·mo च,ca गहपतयो,ga·ha·pa·ta·yo पुग्गलोpug·ga·lo नेवत्तन्तपोne·vat·tan·ta·po नात्तपरितापनानुयोगमनुयुत्तोnāt·ta·pa·ri·tā·pa·nā·nu·yo·ga·ma·nu·yut·to नna परन्तपोpa·ran·ta·po नna परपरितापनानुयोगमनुयुत्तो;pa·ra·pa·ri·tā·pa·nā·nu·yo·ga·ma·nu·yut·to

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

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

263. 263

     सोso अनत्तन्तपोa·nat·tan·ta·po अपरन्तपोa·pa·ran·ta·po दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me निच्छातोnic·chā·to निब्बुतोnib·bu·to सीतीभूतोsī·tī·bhū·to सुखप्पटिसंवेदीsu·khap·pa·ṭi·saṃ·ve·dī ब्रह्मभूतेनbrah·ma·bhū·te·na अत्तनाat·ta·nā विहरति?vi·ha·ra·ti

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

     living without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine?

264. 264

     इध,i·dha गहपतयो,ga·ha·pa·ta·yo तथागतोta·thā·ga·to लोकेlo·ke उप्पज्जतिup·paj·ja·ti अरहंa·ra·haṃ सम्मासम्बुद्धोsam·mā·sam·bud·dho …

     Idha, gahapatayo, tathāgato loke uppajjati arahaṁ sammāsambuddho …

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

265. 265

     पे…pe

     pe…

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

266. 266

     सोso इमेi·me पञ्चpañ·ca नीवरणेnī·va·ra·ṇe पहायpa·hā·ya चेतसोce·ta·so उपक्किलेसेu·pak·ki·le·se पञ्ञायpañ·ñā·ya दुब्बलीकरणेdub·ba·lī·ka·ra·ṇe

     so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe

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

267. 267

     विविच्चेवvi·vic·ce·va कामेहिkā·me·hi विविच्चvi·vic·ca अकुसलेहिa·ku·sa·le·hi धम्मेहिdham·me·hi सवितक्कंsa·vi·tak·kaṃ सविचारंsa·vi·cā·raṃ विवेकजंvi·ve·ka·jaṃ पीतिसुखंpī·ti·su·khaṃ पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti

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

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

268. 268

     वितक्कविचारानंvi·tak·ka·vi·cā·rā·naṃ वूपसमाvū·pa·sa·mā अज्झत्तंaj·jhat·taṃ सम्पसादनंsam·pa·sā·da·naṃ चेतसोce·ta·so एकोदिभावंe·ko·di·bhā·vaṃ अवितक्कंa·vi·tak·kaṃ अविचारंa·vi·cā·raṃ समाधिजंsa·mā·dhi·jaṃ पीतिसुखंpī·ti·su·khaṃ दुतियंdu·ti·yaṃ झानंjhā·naṃ …पे…pe

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

     second absorption …

269. 269

     ततियंta·ti·yaṃ झानंjhā·naṃ …पे…pe

     tatiyaṁ jhānaṁ …pe…

     third absorption …

270. 270

     चतुत्थंca·tut·thaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti

     catutthaṁ jhānaṁ upasampajja viharati.

     fourth absorption.

271. 271

     सोso एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te पुब्बेनिवासानुस्सतिञाणायpub·be·ni·vā·sā·nus·sa·ti·ñā·ṇā·ya चित्तंcit·taṃ अभिनिन्नामेति।a·bhi·nin·nā·me·ti

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

     When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. …

272. 272

     सोso अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरतिa·nus·sa·ra·ti सेय्यथिदं—एकम्पिsey·ya·thi·daṃ जातिंjā·tiṃ द्वेपिdve·pi जातियोjā·ti·yo …पे…pe इतिi·ti साकारंsā·kā·raṃ सउद्देसंsa·ud·de·saṃ अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरति।a·nus·sa·ra·ti

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

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

273. 273

     सोso एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te सत्तानंsat·tā·naṃ चुतूपपातञाणायcu·tū·pa·pā·ta·ñā·ṇā·ya चित्तंcit·taṃ अभिनिन्नामेति।a·bhi·nin·nā·me·ti

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

     When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.

274. 274

     सोso दिब्बेनdib·be·na चक्खुनाcak·khu·nā विसुद्धेनvi·sud·dhe·na अतिक्कन्तमानुसकेनa·tik·kan·ta·mā·nu·sa·ke·na सत्तेsat·te पस्सतिpas·sa·ti चवमानेca·va·mā·ne उपपज्जमानेu·pa·paj·ja·mā·ne हीनेhī·ne पणीतेpa·ṇī·te सुवण्णेsu·vaṇ·ṇe दुब्बण्णे,dub·baṇ·ṇe सुगतेsu·ga·te दुग्गतेdug·ga·te …पे…pe यथाकम्मूपगेya·thā·kam·mū·pa·ge सत्तेsat·te पजानाति।pa·jā·nā·ti

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

     With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how sentient beings pass on according to their deeds.

275. 275

     सोso एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te आसवानंā·sa·vā·naṃ खयञाणायkha·ya·ñā·ṇā·ya चित्तंcit·taṃ अभिनिन्नामेति।a·bhi·nin·nā·me·ti

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

     When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.

276. 276

     सोso ‘इदंi·daṃ दुक्खन्’तिduk·khan यथाभूतंya·thā·bhū·taṃ पजानातिpa·jā·nā·ti …पे…pe

     So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe…

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

277. 277

     ‘अयंa·yaṃ आसवनिरोधगामिनीā·sa·va·ni·ro·dha·gā·mi·nī पटिपदा’तिpa·ṭi·pa·dā यथाभूतंya·thā·bhū·taṃ पजानाति।pa·jā·nā·ti

     ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

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

278. 278

     तस्सtas·sa एवंe·vaṃ जानतोjā·na·to एवंe·vaṃ पस्सतोpas·sa·to कामासवापिkā·mā·sa·vā·pi चित्तंcit·taṃ विमुच्चति,vi·muc·ca·ti भवासवापिbha·vā·sa·vā·pi चित्तंcit·taṃ विमुच्चति,vi·muc·ca·ti अविज्जासवापिa·vij·jā·sa·vā·pi चित्तंcit·taṃ विमुच्चति।vi·muc·ca·ti

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

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

279. 279

     विमुत्तस्मिंvi·mut·tas·miṃ विमुत्तमितिvi·mut·ta·mi·ti ञाणंñā·ṇaṃ होति।ho·ti

     Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

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

280. 280

     ‘खीणाkhī·ṇā जाति,jā·ti वुसितंvu·si·taṃ ब्रह्मचरियं,brah·ma·ca·ri·yaṃ कतंka·taṃ करणीयं,ka·ra·ṇī·yaṃ नापरंnā·pa·raṃ इत्थत्ताया’तिit·that·tā·yā पजानाति।pa·jā·nā·ti

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

     They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

281. 281

     अयंa·yaṃ वुच्चति,vuc·ca·ti गहपतयो,ga·ha·pa·ta·yo पुग्गलोpug·ga·lo नेवत्तन्तपोne·vat·tan·ta·po नात्तपरितापनानुयोगमनुयुत्तोnāt·ta·pa·ri·tā·pa·nā·nu·yo·ga·ma·nu·yut·to नna परन्तपोpa·ran·ta·po नna परपरितापनानुयोगमनुयुत्तो;pa·ra·pa·ri·tā·pa·nā·nu·yo·ga·ma·nu·yut·to

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

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

282. 282

     सोso अनत्तन्तपोa·nat·tan·ta·po अपरन्तपोa·pa·ran·ta·po दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me निच्छातोnic·chā·to निब्बुतोnib·bu·to सीतीभूतोsī·tī·bhū·to सुखप्पटिसंवेदीsu·khap·pa·ṭi·saṃ·ve·dī ब्रह्मभूतेनbrah·ma·bhū·te·na अत्तनाat·ta·nā विहरती”ति।vi·ha·ra·tī

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

     They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.”

283. 283

     एवंe·vaṃ वुत्ते,vut·te सालेय्यकाsā·ley·ya·kā ब्राह्मणगहपतिकाbrāh·ma·ṇa·ga·ha·pa·ti·kā भगवन्तंbha·ga·van·taṃ एतदवोचुं:e·ta·da·vo·cuṃ

     Evaṁ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ:

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

284. 284

     “अभिक्कन्तं,a·bhik·kan·taṃ भोbho गोतम,go·ta·ma अभिक्कन्तं,a·bhik·kan·taṃ भोbho गोतम।go·ta·ma

     “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.

     “Excellent, worthy Gotama! Excellent!

285. 285

     सेय्यथापि,sey·ya·thā·pi भोbho गोतम,go·ta·ma निक्कुज्जितंnik·kuj·ji·taṃ वाvā उक्कुज्जेय्य,uk·kuj·jey·ya पटिच्छन्नंpa·ṭic·chan·naṃ वाvā विवरेय्य,vi·va·rey·ya मूळ्हस्सmū·ḷhas·sa वाvā मग्गंmag·gaṃ आचिक्खेय्य,ā·cik·khey·ya अन्धकारेan·dha·kā·re वाvā तेलपज्जोतंte·la·paj·jo·taṃ धारेय्यdhā·rey·ya ‘चक्खुमन्तोcak·khu·man·to रूपानिrū·pā·ni दक्खन्ती’ति;dak·khan·tī एवमेवंe·va·me·vaṃ भोताbho·tā गोतमेनgo·ta·me·na अनेकपरियायेनa·ne·ka·pa·ri·yā·ye·na धम्मोdham·mo पकासितो।pa·kā·si·to

     Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.

     As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.

286. 286

     एतेe·te मयंma·yaṃ भवन्तंbha·van·taṃ गोतमंgo·ta·maṃ सरणंsa·ra·ṇaṃ गच्छामgac·chā·ma धम्मञ्चdham·mañ·ca भिक्खुसङ्घञ्च।bhik·khu·saṅ·ghañ·ca

     Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca.

     We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.

287. 287

     उपासकेu·pā·sa·ke नोno भवंbha·vaṃ गोतमोgo·ta·mo धारेतुdhā·re·tu अज्जतग्गेaj·ja·tag·ge पाणुपेतंpā·ṇu·pe·taṃ सरणंsa·ra·ṇaṃ गते”ति।ga·te

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

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

288. 288

     अपण्णकसुत्तंa·paṇ·ṇa·ka·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ दसमं।da·sa·maṃ

     Apaṇṇakasuttaṁ niṭṭhitaṁ dasamaṁ.

     (Pāli only)

289. 289

     गहपतिवग्गोga·ha·pa·ti·vag·go निट्ठितोniṭ·ṭhi·to पठमो।pa·ṭha·mo

     Gahapativaggo niṭṭhito paṭhamo.

     (Pāli only)

290. 290

     तस्सुद्दानंtas·sud·dā·naṃ

     Tassuddānaṁ

     (Pāli only)

291. 291

     कन्दरनागरसेखवतोkan·da·ra·nā·ga·ra·se·kha·va·to च,ca

     Kandaranāgarasekhavato ca,

     (Pāli only)

292. 292

     पोतलियोpo·ta·li·yo पुनpu·na जीवकभच्चो;jī·va·ka·bhac·co

     Potaliyo puna jīvakabhacco;

     (Pāli only)

293. 293

     उपालिदमथोu·pā·li·da·ma·tho कुक्कुरअभयो,kuk·ku·ra·a·bha·yo

     Upālidamatho kukkuraabhayo,

     (Pāli only)

294. 294

     बहुवेदनीयापण्णकतोba·hu·ve·da·nī·yā·paṇ·ṇa·ka·to दसमो।da·sa·mo

     Bahuvedanīyāpaṇṇakato dasamo.

     (Pāli only)

Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.