{"id":"mn60","title":"A  Sure Bet","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"mn60","title":"A  Sure Bet","units":[{"id":"mn60:0","sourceIds":["mn60:0.1","mn60:0.2"],"kind":"text","text":{"pi":"Majjhima Nikāya 60\nApaṇṇakasutta","en":"Middle Discourses 60\nA  Sure Bet"}},{"id":"mn60:1","sourceIds":["mn60:1.1","mn60:1.2"],"kind":"text","text":{"pi":"Evaṁ me sutaṁ—\nekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena sālā nāma kosalānaṁ brāhmaṇagāmo tadavasari.","en":"So I have heard.\nAt 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."}},{"id":"mn60:2","sourceIds":["mn60:2.1","mn60:2.2","mn60:2.3","mn60:2.4","mn60:2.5","mn60:2.6","mn60:2.7"],"kind":"text","text":{"pi":"Assosuṁ kho sāleyyakā brāhmaṇagahapatikā:\n“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ sālaṁ anuppatto.\nTaṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:\n‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.\nSo imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.\nSo dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.\nSādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.","en":"The brahmins and householders of Sālā heard:\n“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.\nHe has this good reputation:\n‘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.’\nHe 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.\nHe 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.\nIt’s good to see such perfected ones.”"}},{"id":"mn60:3","sourceIds":["mn60:3.1"],"kind":"text","text":{"pi":"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:","en":"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:"}},{"id":"mn60:4","sourceIds":["mn60:4.1","mn60:4.2","mn60:4.3","mn60:4.4","mn60:4.5"],"kind":"text","text":{"pi":"“atthi pana vo, gahapatayo, koci manāpo satthā yasmiṁ vo ākāravatī saddhā paṭiladdhā”ti?\n“Natthi kho no, bhante, koci manāpo satthā yasmiṁ no ākāravatī saddhā paṭiladdhā”ti.\n“Manāpaṁ vo, gahapatayo, satthāraṁ alabhantehi ayaṁ apaṇṇako dhammo samādāya vattitabbo.\nApaṇṇako hi, gahapatayo, dhammo samatto samādinno, so vo bhavissati dīgharattaṁ hitāya sukhāya.\nKatamo ca, gahapatayo, apaṇṇako dhammo?","en":"“So, householders, is there any teacher you’re happy with, in whom you have acquired grounded faith?”\n“No, sir.”\n“Since you haven’t found a teacher you’re happy with, you should undertake and implement this sure bet teaching.\nFor when the sure bet teaching is undertaken, it will be for your lasting welfare and happiness.\nAnd what is the sure bet teaching?"}},{"id":"mn60:5","sourceIds":["mn60:5.1","mn60:5.2"],"kind":"text","text":{"pi":"Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘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.","en":"There are some ascetics and brahmins who have this doctrine and view:\n‘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.’"}},{"id":"mn60:6","sourceIds":["mn60:6.1","mn60:6.2","mn60:6.3","mn60:6.4","mn60:6.5","mn60:6.6"],"kind":"text","text":{"pi":"Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā.\nTe evamāhaṁsu:\n‘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.\nTaṁ kiṁ maññatha, gahapatayo:\n‘nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’”ti?\n“Evaṁ, bhante”.","en":"And there are some ascetics and brahmins whose doctrine directly contradicts this.\nThey say:\n‘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.’\nWhat do you think, householders?\nDon’t these doctrines directly contradict each other?”\n“Yes, sir.”"}},{"id":"mn60:7","sourceIds":["mn60:7.1","mn60:7.2","mn60:7.3","mn60:7.4","mn60:7.5"],"kind":"text","text":{"pi":"“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti\ntesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti.\nTaṁ kissa hetu?\nNa hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.","en":"“Since this is so, consider those ascetics and brahmins whose view is that\nthere’s no meaning in giving, etc.\nYou 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.\nWhy is that?\nBecause 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."}},{"id":"mn60:8","sourceIds":["mn60:8.1","mn60:8.2","mn60:8.3","mn60:8.4","mn60:8.5","mn60:8.6","mn60:8.7","mn60:8.8"],"kind":"text","text":{"pi":"Santaṁyeva pana paraṁ lokaṁ ‘natthi paro loko’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi.\nSantaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti saṅkappeti; svāssa hoti micchāsaṅkappo.\nSantaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti vācaṁ bhāsati; sāssa hoti micchāvācā.\nSantaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṁ paccanīkaṁ karoti.\nSantaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti.\nTāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti.\nIti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ—\nayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.","en":"Moreover, since there actually is another world, their view that there is no other world is wrong view.\nSince there actually is another world, their thought that there is no other world is wrong purpose.\nSince there actually is another world, their speech that there is no other world is wrong speech.\nSince there actually is another world, in saying that there is no other world they contradict those perfected ones who know the other world.\nSince there actually is another world, in persuading another that there is no other world they are persuading them to accept an untrue teaching.\nAnd on account of that they glorify themselves and put others down.\nSo they give up their former ethical conduct and are established in unethical conduct.\nAnd 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."}},{"id":"mn60:9","sourceIds":["mn60:9.1","mn60:9.2","mn60:9.3","mn60:9.4","mn60:9.5","mn60:9.6","mn60:9.7","mn60:9.8"],"kind":"text","text":{"pi":"Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:\n‘sace kho natthi paro loko evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā sotthimattānaṁ karissati;\nsace kho atthi paro loko, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati.\nKāmaṁ kho pana māhu paro loko, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ;\natha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi natthikavādo’ti.\nSace kho attheva paro loko, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho—\nyañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati.\nEvamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ.","en":"A sensible person reflects on this matter in this way:\n‘If there is no other world, when this individual person’s body breaks up they will keep themselves safe.\nAnd 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.\nBut let us grant that those who say that there is no other world are correct.\nRegardless, that individual is still criticized by sensible people in this very life as being an immoral individual of wrong view, a nihilist.’\nBut if there really is another world, they hold a losing hand on both counts.\nFor 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.\nThey 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."}},{"id":"mn60:10","sourceIds":["mn60:10.1","mn60:10.2","mn60:10.3","mn60:10.4","mn60:10.5"],"kind":"text","text":{"pi":"Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘atthi dinnaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti\ntesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti.\nTaṁ kissa hetu?\nPassanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.","en":"Since this is so, consider those ascetics and brahmins whose view is that\nthere is meaning in giving, etc.\nYou 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.\nWhy is that?\nBecause 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."}},{"id":"mn60:11","sourceIds":["mn60:11.1","mn60:11.2","mn60:11.3","mn60:11.4","mn60:11.5","mn60:11.6","mn60:11.7","mn60:11.8"],"kind":"text","text":{"pi":"Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi.\nSantaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti saṅkappeti; svāssa hoti sammāsaṅkappo.\nSantaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti vācaṁ bhāsati; sāssa hoti sammāvācā.\nSantaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṁ na paccanīkaṁ karoti.\nSantaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti.\nTāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti.\nIti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ—\nayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.","en":"Moreover, since there actually is another world, their view that there is another world is right view.\nSince there actually is another world, their thought that there is another world is right purpose.\nSince there actually is another world, their speech that there is another world is right speech.\nSince there actually is another world, in saying that there is another world they don’t contradict those perfected ones who know the other world.\nSince there actually is another world, in persuading another that there is another world they are persuading them to accept a true teaching.\nAnd on account of that they don’t glorify themselves or put others down.\nSo they give up their former unethical conduct and are established in ethical conduct.\nAnd 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."}},{"id":"mn60:12","sourceIds":["mn60:12.1","mn60:12.2","mn60:12.3","mn60:12.4","mn60:12.5","mn60:12.6","mn60:12.7"],"kind":"text","text":{"pi":"Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:\n‘sace kho atthi paro loko, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati.\nKāmaṁ kho pana māhu paro loko, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ;\natha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi atthikavādo’ti.\nSace kho attheva paro loko, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho—\nyañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati.\nEvamassāyaṁ apaṇṇako dhammo susamatto samādinno ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ.","en":"A sensible person reflects on this matter in this way:\n‘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.\nBut let us grant that those who say that there is no other world are correct.\nRegardless, 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.’\nSo if there really is another world, they hold a winning hand on both counts.\nFor 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.\nThey 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."}},{"id":"mn60:13","sourceIds":["mn60:13.1","mn60:13.2","mn60:13.3","mn60:13.4","mn60:13.5","mn60:13.6"],"kind":"text","text":{"pi":"Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘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.\nKhurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.\nDakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.\nUttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento; natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo.\nDānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.","en":"There are some ascetics and brahmins who have this doctrine and view:\n‘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.\nIf 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.\nIf 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.\nIf 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.\nIn giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’"}},{"id":"mn60:14","sourceIds":["mn60:14.1","mn60:14.2","mn60:14.3","mn60:14.4","mn60:14.5","mn60:14.6","mn60:14.7","mn60:14.8","mn60:14.9"],"kind":"text","text":{"pi":"Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā te evamāhaṁsu:\n‘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.\nKhurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo.\nDakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo.\nUttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento; atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo.\nDānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo’ti.\nTaṁ kiṁ maññatha, gahapatayo,\nnanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?\n“Evaṁ, bhante”.","en":"And there are some ascetics and brahmins whose doctrine directly contradicts this. They say:\n‘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.\nIf 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.\nIf 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.\nIf 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.\nIn giving, self-control, restraint, and truthfulness there is merit and outcome of merit.’\nWhat do you think, householders?\nDon’t these doctrines directly contradict each other?”\n“Yes, sir.”"}},{"id":"mn60:15","sourceIds":["mn60:15.1","mn60:15.2","mn60:15.3","mn60:15.4","mn60:15.5","mn60:15.6","mn60:15.7"],"kind":"text","text":{"pi":"“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘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.\nKhurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.\nDakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento …pe… dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti\ntesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti.\nTaṁ kissa hetu?\nNa hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.","en":"“Since this is so, consider those ascetics and brahmins whose view is that\nthe one who acts does nothing wrong when they punish, etc.\nYou 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.\nWhy is that?\nBecause 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."}},{"id":"mn60:16","sourceIds":["mn60:16.1","mn60:16.2","mn60:16.3","mn60:16.4","mn60:16.5","mn60:16.6","mn60:16.7","mn60:16.8"],"kind":"text","text":{"pi":"Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi.\nSantaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti saṅkappeti; svāssa hoti micchāsaṅkappo.\nSantaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti vācaṁ bhāsati; sāssa hoti micchāvācā.\nSantaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti āha, ye te arahanto kiriyavādā tesamayaṁ paccanīkaṁ karoti.\nSantaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti.\nTāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti.\nIti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ—\nayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.","en":"Moreover, since action actually does have an effect, their view that action is ineffective is wrong view.\nSince action actually does have an effect, their thought that action is ineffective is wrong purpose.\nSince action actually does have an effect, their speech that action is ineffective is wrong speech.\nSince action actually does have an effect, in saying that action is ineffective they contradict those perfected ones who teach that action is effective.\nSince action actually does have an effect, in persuading another that action is ineffective they are persuading them to accept an untrue teaching.\nAnd on account of that they glorify themselves and put others down.\nSo they give up their former ethical conduct and are established in unethical conduct.\nAnd 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."}},{"id":"mn60:17","sourceIds":["mn60:17.1","mn60:17.2","mn60:17.3","mn60:17.4","mn60:17.5","mn60:17.6","mn60:17.7","mn60:17.8"],"kind":"text","text":{"pi":"Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:\n‘sace kho natthi kiriyā, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā sotthimattānaṁ karissati;\nsace kho atthi kiriyā evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati.\nKāmaṁ kho pana māhu kiriyā, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ;\natha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi akiriyavādo’ti.\nSace kho attheva kiriyā, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho—\nyañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati.\nEvamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ.","en":"A sensible person reflects on this matter in this way:\n‘If there is no effective action, when this individual’s body breaks up they will keep themselves safe.\nAnd 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.\nBut let us grant that those who say that there is no effective action are correct.\nRegardless, 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.’\nBut if there really is effective action, they hold a losing hand on both counts.\nFor 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.\nThey 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."}},{"id":"mn60:18","sourceIds":["mn60:18.1","mn60:18.2","mn60:18.3","mn60:18.4","mn60:18.5","mn60:18.6","mn60:18.7","mn60:18.8"],"kind":"text","text":{"pi":"Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘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.\nKhurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo.\nDakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo.\nUttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo’ti\ntesametaṁ pāṭikaṅkhaṁ yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti.\nTaṁ kissa hetu?\nPassanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.","en":"Since this is so, consider those ascetics and brahmins whose view is that\nthe one who acts does a bad deed when they punish, etc.\nYou 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.\nWhy is that?\nBecause 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."}},{"id":"mn60:19","sourceIds":["mn60:19.1","mn60:19.2","mn60:19.3","mn60:19.4","mn60:19.5","mn60:19.6","mn60:19.7","mn60:19.8"],"kind":"text","text":{"pi":"Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi.\nSantaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti saṅkappeti; svāssa hoti sammāsaṅkappo.\nSantaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti vācaṁ bhāsati; sāssa hoti sammāvācā.\nSantaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti āha; ye te arahanto kiriyavādā tesamayaṁ na paccanīkaṁ karoti.\nSantaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti.\nTāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti.\nIti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ—\nayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.","en":"Moreover, since action actually does have an effect, their view that action is effective is right view.\nSince action actually does have an effect, their thought that action is effective is right purpose.\nSince action actually does have an effect, their speech that action is effective is right speech.\nSince 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.\nSince action actually does have an effect, in persuading another that action is effective they are persuading them to accept a true teaching.\nAnd on account of that they don’t glorify themselves or put others down.\nSo they give up their former unethical conduct and are established in ethical conduct.\nAnd 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."}},{"id":"mn60:20","sourceIds":["mn60:20.1","mn60:20.2","mn60:20.3","mn60:20.4","mn60:20.5","mn60:20.6","mn60:20.7"],"kind":"text","text":{"pi":"Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:\n‘sace kho atthi kiriyā, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati.\nKāmaṁ kho pana māhu kiriyā, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ;\natha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi kiriyavādo’ti.\nSace kho attheva kiriyā, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho—\nyañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati.\nEvamassāyaṁ apaṇṇako dhammo susamatto samādinno, ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ.","en":"A sensible person reflects on this matter in this way:\n‘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.\nBut let us grant that those who say that there is no effective action are correct.\nRegardless, 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.’\nSo if there really is effective action, they hold a winning hand on both counts.\nFor 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.\nThey 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."}},{"id":"mn60:21","sourceIds":["mn60:21.1","mn60:21.2","mn60:21.3","mn60:21.4","mn60:21.5","mn60:21.6","mn60:21.7"],"kind":"text","text":{"pi":"Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya;\nahetū appaccayā sattā saṅkilissanti.\nNatthi hetu, natthi paccayo sattānaṁ visuddhiyā;\nahetū appaccayā sattā visujjhanti.\nNatthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo;\nsabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti.","en":"There are some ascetics and brahmins who have this doctrine and view:\n‘There is no cause or reason for the corruption of sentient beings.\nSentient beings are corrupted without cause or reason.\nThere’s no cause or reason for the purification of sentient beings.\nSentient beings are purified without cause or reason.\nThere is no power, no energy, no human strength or vigor.\nAll 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.’"}},{"id":"mn60:22","sourceIds":["mn60:22.1","mn60:22.2","mn60:22.3","mn60:22.4","mn60:22.5","mn60:22.6","mn60:22.7","mn60:22.8","mn60:22.9","mn60:22.10","mn60:22.11"],"kind":"text","text":{"pi":"Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā.\nTe evamāhaṁsu:\n‘atthi hetu, atthi paccayo sattānaṁ saṅkilesāya;\nsahetū sappaccayā sattā saṅkilissanti.\nAtthi hetu, atthi paccayo sattānaṁ visuddhiyā;\nsahetū sappaccayā sattā visujjhanti.\nAtthi balaṁ, atthi vīriyaṁ, atthi purisathāmo, atthi purisaparakkamo;\nna sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti.\nTaṁ kiṁ maññatha, gahapatayo,\nnanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?\n“Evaṁ, bhante”.","en":"And there are some ascetics and brahmins whose doctrine directly contradicts this.\nThey say:\n‘There is a cause and reason for the corruption of sentient beings.\nSentient beings are corrupted with cause and reason.\nThere is a cause and reason for the purification of sentient beings.\nSentient beings are purified with cause and reason.\nThere is power, energy, human strength and vigor.\nIt 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.’\nWhat do you think, householders?\nDon’t these doctrines directly contradict each other?”\n“Yes, sir.”"}},{"id":"mn60:23","sourceIds":["mn60:23.1","mn60:23.2","mn60:23.3","mn60:23.4","mn60:23.5","mn60:23.6","mn60:23.7","mn60:23.8","mn60:23.9"],"kind":"text","text":{"pi":"“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya;\nahetū appaccayā sattā saṅkilissanti.\nNatthi hetu, natthi paccayo sattānaṁ visuddhiyā;\nahetū appaccayā sattā visujjhanti.\nNatthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti\ntesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti.\nTaṁ kissa hetu?\nNa hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.","en":"“Since this is so, consider those ascetics and brahmins whose view is that\nthere’s no cause or reason for the corruption of sentient beings, etc.\nYou 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.\nWhy is that?\nBecause 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."}},{"id":"mn60:24","sourceIds":["mn60:24.1","mn60:24.2","mn60:24.3","mn60:24.4","mn60:24.5","mn60:24.6","mn60:24.7","mn60:24.8"],"kind":"text","text":{"pi":"Santaṁyeva kho pana hetuṁ ‘natthi hetū’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi.\nSantaṁyeva kho pana hetuṁ ‘natthi hetū’ti saṅkappeti; svāssa hoti micchāsaṅkappo.\nSantaṁyeva kho pana hetuṁ ‘natthi hetū’ti vācaṁ bhāsati; sāssa hoti micchāvācā.\nSantaṁyeva kho pana hetuṁ ‘natthi hetū’ti āha; ye te arahanto hetuvādā tesamayaṁ paccanīkaṁ karoti.\nSantaṁyeva kho pana hetuṁ ‘natthi hetū’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti.\nTāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti.\nIti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ—\nayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attānukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.","en":"Moreover, since there actually is causality, their view that there is no causality is wrong view.\nSince there actually is causality, their thought that there is no causality is wrong purpose.\nSince there actually is causality, their speech that there is no causality is wrong speech.\nSince there actually is causality, in saying that there is no causality they contradict those perfected ones who teach that there is causality.\nSince there actually is causality, in persuading another that there is no causality they are persuading them to accept an untrue teaching.\nAnd on account of that they glorify themselves and put others down.\nSo they give up their former ethical conduct and are established in unethical conduct.\nAnd 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."}},{"id":"mn60:25","sourceIds":["mn60:25.1","mn60:25.2","mn60:25.3","mn60:25.4","mn60:25.5","mn60:25.6","mn60:25.7","mn60:25.8"],"kind":"text","text":{"pi":"Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:\n‘sace kho natthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sotthimattānaṁ karissati;\nsace kho atthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati.\nKāmaṁ kho pana māhu hetu, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ;\natha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi ahetukavādo’ti.\nSace kho attheva hetu, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho—\nyañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati.\nEvamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ.","en":"A sensible person reflects on this matter in this way:\n‘If there is no causality, when this individual’s body breaks up they will keep themselves safe.\nAnd 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.\nBut let us grant that those who say that there is no causality are correct.\nRegardless, that individual is still criticized by sensible people in this very life as being an immoral individual of wrong view, one who denies causality.’\nBut if there really is causality, they hold a losing hand on both counts.\nFor 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.\nThey 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."}},{"id":"mn60:26","sourceIds":["mn60:26.1","mn60:26.2","mn60:26.3","mn60:26.4","mn60:26.5","mn60:26.6","mn60:26.7","mn60:26.8","mn60:26.9"],"kind":"text","text":{"pi":"Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘atthi hetu, atthi paccayo sattānaṁ saṅkilesāya;\nsahetū sappaccayā sattā saṅkilissanti.\nAtthi hetu, atthi paccayo sattānaṁ visuddhiyā;\nsahetū sappaccayā sattā visujjhanti.\nAtthi balaṁ, atthi vīriyaṁ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti\ntesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti.\nTaṁ kissa hetu?\nPassanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.","en":"Since this is so, consider those ascetics and brahmins whose view is that\nthere is a cause and reason for the corruption of sentient beings, etc.\nYou 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.\nWhy is that?\nBecause 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."}},{"id":"mn60:27","sourceIds":["mn60:27.1","mn60:27.2","mn60:27.3","mn60:27.4","mn60:27.5","mn60:27.6","mn60:27.7","mn60:27.8"],"kind":"text","text":{"pi":"Santaṁyeva kho pana hetuṁ ‘atthi hetū’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi.\nSantaṁyeva kho pana hetuṁ ‘atthi hetū’ti saṅkappeti; svāssa hoti sammāsaṅkappo.\nSantaṁyeva kho pana hetuṁ ‘atthi hetū’ti vācaṁ bhāsati; sāssa hoti sammāvācā.\nSantaṁyeva kho pana hetuṁ ‘atthi hetū’ti āha, ye te arahanto hetuvādā tesamayaṁ na paccanīkaṁ karoti.\nSantaṁyeva kho pana hetuṁ ‘atthi hetū’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti.\nTāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti.\nIti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ—\nayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.","en":"Moreover, since there actually is causality, their view that there is causality is right view.\nSince there actually is causality, their thought that there is causality is right purpose.\nSince there actually is causality, their speech that there is causality is right speech.\nSince there actually is causality, in saying that there is causality they don’t contradict those perfected ones who teach that there is causality.\nSince there actually is causality, in persuading another that there is causality they are persuading them to accept a true teaching.\nAnd on account of that they don’t glorify themselves or put others down.\nSo they give up their former unethical conduct and are established in ethical conduct.\nAnd 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."}},{"id":"mn60:28","sourceIds":["mn60:28.1","mn60:28.2","mn60:28.3","mn60:28.4","mn60:28.5","mn60:28.6"],"kind":"text","text":{"pi":"Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘sace kho atthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati.\nKāmaṁ kho pana māhu hetu, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ;\natha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi hetuvādo’ti.\nSace kho atthi hetu, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho—\nyañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati.\nEvamassāyaṁ apaṇṇako dhammo susamatto samādinno, ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ.","en":"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.\nBut let us grant that those who say that there is no causality are correct.\nRegardless, that individual is still praised by sensible people in this very life as being a moral individual of right view, who affirms causality.’\nSo if there really is causality, they hold a winning hand on both counts.\nFor 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.\nThey 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."}},{"id":"mn60:29","sourceIds":["mn60:29.1","mn60:29.2"],"kind":"text","text":{"pi":"Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘natthi sabbaso āruppā’ti.","en":"There are some ascetics and brahmins who have this doctrine and view:\n‘There are no totally formless states of meditation.’"}},{"id":"mn60:30","sourceIds":["mn60:30.1","mn60:30.2","mn60:30.3","mn60:30.4","mn60:30.5","mn60:30.6"],"kind":"text","text":{"pi":"Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā.\nTe evamāhaṁsu:\n‘atthi sabbaso āruppā’ti.\nTaṁ kiṁ maññatha, gahapatayo,\nnanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?\n“Evaṁ, bhante”.","en":"And there are some ascetics and brahmins whose doctrine directly contradicts this.\nThey say:\n‘There are totally formless states of meditation.’\nWhat do you think, householders?\nDon’t these doctrines directly contradict each other?”\n“Yes, sir.”"}},{"id":"mn60:31","sourceIds":["mn60:31.1","mn60:31.2","mn60:31.3","mn60:31.4","mn60:31.5","mn60:31.6","mn60:31.7","mn60:31.8","mn60:31.9","mn60:31.10","mn60:31.11","mn60:31.12","mn60:31.13","mn60:31.14","mn60:31.15","mn60:31.16"],"kind":"text","text":{"pi":"“Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati—\nye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘natthi sabbaso āruppā’ti, idaṁ me adiṭṭhaṁ;\nyepi te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘atthi sabbaso āruppā’ti, idaṁ me aviditaṁ.\nAhañceva kho pana ajānanto apassanto ekaṁsena ādāya vohareyyaṁ—\nidameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ.\nYe kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘natthi sabbaso āruppā’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—\nye te devā rūpino manomayā, apaṇṇakaṁ me tatrūpapatti bhavissati.\nYe pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘atthi sabbaso āruppā’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—\nye te devā arūpino saññāmayā, apaṇṇakaṁ me tatrūpapatti bhavissati.\nDissanti kho pana rūpādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā.\n‘Natthi kho panetaṁ sabbaso arūpe’ti.\nSo iti paṭisaṅkhāya rūpānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.","en":"“A sensible person reflects on this matter in this way:\n‘Some ascetics and brahmins say that\nthere are no totally formless meditations, but I have not seen that.\nSome ascetics and brahmins say that\nthere are totally formless meditations, but I have not known that.\nWithout knowing or seeing, it would not be appropriate for me to take one side and declare,\n‘This is the only truth, anything else is futile.’\nIf those ascetics and brahmins who say that\nthere are no totally formless meditations are correct, it is possible\nthat it’s a sure bet I will be reborn among the gods who are formed and made of mind.\nIf those ascetics and brahmins who say that\nthere are totally formless meditations are correct, it is possible\nthat it’s a sure bet I will be reborn among the gods who are formless and made of perception.\nNow, owing to form, bad things are seen: taking up the rod and the sword, quarrels, arguments, and disputes, accusations, backbiting, and lies.\nBut those things don’t exist where it is totally formless.’\nReflecting like this, they simply practice for disillusionment, dispassion, and cessation regarding forms."}},{"id":"mn60:32","sourceIds":["mn60:32.1","mn60:32.2"],"kind":"text","text":{"pi":"Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘natthi sabbaso bhavanirodho’ti.","en":"There are some ascetics and brahmins who have this doctrine and view:\n‘There is no such thing as the total cessation of continued existence.’"}},{"id":"mn60:33","sourceIds":["mn60:33.1","mn60:33.2","mn60:33.3","mn60:33.4","mn60:33.5","mn60:33.6"],"kind":"text","text":{"pi":"Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā.\nTe evamāhaṁsu:\n‘atthi sabbaso bhavanirodho’ti.\nTaṁ kiṁ maññatha, gahapatayo,\nnanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?\n“Evaṁ, bhante”.","en":"And there are some ascetics and brahmins whose doctrine directly contradicts this.\nThey say:\n‘There is such a thing as the total cessation of continued existence.’\nWhat do you think, householders?\nDon’t these doctrines directly contradict each other?”\n“Yes, sir.”"}},{"id":"mn60:34","sourceIds":["mn60:34.1","mn60:34.2","mn60:34.3","mn60:34.4","mn60:34.5","mn60:34.6","mn60:34.7","mn60:34.8","mn60:34.9","mn60:34.10","mn60:34.11","mn60:34.12","mn60:34.13","mn60:34.14","mn60:34.15","mn60:34.16","mn60:34.17","mn60:34.18"],"kind":"text","text":{"pi":"“Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati—\nye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘natthi sabbaso bhavanirodho’ti, idaṁ me adiṭṭhaṁ;\nyepi te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘atthi sabbaso bhavanirodho’ti, idaṁ me aviditaṁ.\nAhañceva kho pana ajānanto apassanto ekaṁsena ādāya vohareyyaṁ—\nidameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ.\nYe kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘natthi sabbaso bhavanirodho’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—\nye te devā arūpino saññāmayā apaṇṇakaṁ me tatrūpapatti bhavissati.\nYe pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘atthi sabbaso bhavanirodho’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—\nyaṁ diṭṭheva dhamme parinibbāyissāmi.\nYe kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘natthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi sārāgāya santike, saṁyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike.\nYe pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘atthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi asārāgāya santike, asaṁyogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santiketi.\nSo iti paṭisaṅkhāya bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.","en":"“A sensible person reflects on this matter in this way:\n‘Some ascetics and brahmins say that\nthere is no such thing as the total cessation of continued existence, but I have not seen that.\nSome ascetics and brahmins say that\nthere is such a thing as the total cessation of continued existence, but I have not known that.\nWithout knowing or seeing, it would not be appropriate for me to take one side and declare,\n‘This is the only truth, anything else is futile.’\nIf those ascetics and brahmins who say that\nthere is no such thing as the total cessation of continued existence are correct, it is possible\nthat it’s a sure bet I will be reborn among the gods who are formless and made of perception.\nIf those ascetics and brahmins who say that\nthere is such a thing as the total cessation of continued existence are correct, it is possible\nthat I will be fully extinguished in this very life.\nThe view of those ascetics and brahmins who say that\nthere is no such thing as the total cessation of continued existence is close to greed, yoking, relishing, attachment, and grasping.\nThe view of those ascetics and brahmins who say that\nthere 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.’\nReflecting like this, they simply practice for disillusionment, dispassion, and cessation regarding future lives."}},{"id":"mn60:35","sourceIds":["mn60:35.1","mn60:35.2","mn60:35.3","mn60:35.4","mn60:35.5","mn60:35.6","mn60:35.7"],"kind":"text","text":{"pi":"Cattārome, gahapatayo, puggalā santo saṁvijjamānā lokasmiṁ.\nKatame cattāro?\nIdha, gahapatayo, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.\nIdha, gahapatayo, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.\nIdha, gahapatayo, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.\nIdha, gahapatayo, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto;\nso anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.","en":"Householders, these four individuals are found in the world.\nWhat four?\nOne individual mortifies themselves, committed to the practice of mortifying themselves.\nOne individual mortifies others, committed to the practice of mortifying others.\nOne individual mortifies themselves and others, committed to the practice of mortifying themselves and others.\nOne individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.\nThey live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine."}},{"id":"mn60:36","sourceIds":["mn60:36.1","mn60:36.2","mn60:36.3","mn60:36.4"],"kind":"text","text":{"pi":"Katamo ca, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto?\nIdha, gahapatayo, ekacco puggalo acelako hoti muttācāro hatthāpalekhano …pe…\niti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.\nAyaṁ vuccati, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto.","en":"And what individual mortifies themselves, committed to the practice of mortifying themselves?\nIt’s when a person goes naked, ignoring conventions. …\nAnd so they live committed to practicing these various ways of mortifying and tormenting the body.\nThis is called an individual who mortifies themselves, being committed to the practice of mortifying themselves."}},{"id":"mn60:37","sourceIds":["mn60:37.1","mn60:37.2","mn60:37.3"],"kind":"text","text":{"pi":"Katamo ca, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto?\nIdha, gahapatayo, ekacco puggalo orabbhiko hoti sūkariko …pe… ye vā panaññepi keci kurūrakammantā.\nAyaṁ vuccati, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto.","en":"And what individual mortifies others, committed to the practice of mortifying others?\nIt’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.\nThis is called an individual who mortifies others, being committed to the practice of mortifying others."}},{"id":"mn60:38","sourceIds":["mn60:38.1","mn60:38.2","mn60:38.3","mn60:38.4"],"kind":"text","text":{"pi":"Katamo ca, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto?\nIdha, gahapatayo, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto …pe…\ntepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.\nAyaṁ vuccati, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.","en":"And what individual mortifies themselves and others, being committed to the practice of mortifying themselves and others?\nIt’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. …\nHis bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping, with tearful faces.\nThis is called an individual who mortifies themselves and others, being committed to the practice of mortifying themselves and others."}},{"id":"mn60:39","sourceIds":["mn60:39.1","mn60:39.2"],"kind":"text","text":{"pi":"Katamo ca, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto;\nso anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati?","en":"And what individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others,\nliving without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine?"}},{"id":"mn60:40-54","sourceIds":["mn60:40-54.1","mn60:40-54.2","mn60:40-54.3","mn60:40-54.4","mn60:40-54.5","mn60:40-54.6","mn60:40-54.7"],"kind":"text","text":{"pi":"Idha, gahapatayo, tathāgato loke uppajjati arahaṁ sammāsambuddho …\npe…\nso ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe\nvivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.\nVitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe…\ntatiyaṁ jhānaṁ …pe…\ncatutthaṁ jhānaṁ upasampajja viharati.","en":"It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …\nA householder hears that teaching, or a householder’s child, or someone reborn in some good family. …\nThey give up these five hindrances, corruptions of the heart that weaken wisdom.\nThen, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption …\nsecond absorption …\nthird absorption …\nfourth absorption."}},{"id":"mn60:55","sourceIds":["mn60:55.1","mn60:55.2","mn60:55.3","mn60:55.4","mn60:55.5","mn60:55.6","mn60:55.7","mn60:55.8","mn60:55.9","mn60:55.10"],"kind":"text","text":{"pi":"So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.\nSo anekavihitaṁ pubbenivāsaṁ anussarati seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.\nSo evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.\nSo dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate …pe… yathākammūpage satte pajānāti.\nSo evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.\nSo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe…\n‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.\nTassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.\nVimuttasmiṁ vimuttamiti ñāṇaṁ hoti.\n‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.","en":"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. …\nThey recollect their many kinds of past lives, with features and details.\nWhen 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.\nWith 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.\nWhen 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.\nThey 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’.\nThey 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’.\nKnowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.\nWhen they’re freed, they know they’re freed.\nThey 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.’"}},{"id":"mn60:56","sourceIds":["mn60:56.1","mn60:56.2"],"kind":"text","text":{"pi":"Ayaṁ vuccati, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto;\nso anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti.","en":"This is called an individual who neither mortifies themselves or others, being committed to the practice of not mortifying themselves or others.\nThey live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.”"}},{"id":"mn60:57","sourceIds":["mn60:57.1","mn60:57.2","mn60:57.3","mn60:57.4","mn60:57.5","mn60:57.6","mn60:57.7"],"kind":"text","text":{"pi":"Evaṁ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ:\n“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.\nSeyyathāpi, 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.\nEte mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca.\nUpāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate”ti.\nApaṇṇakasuttaṁ niṭṭhitaṁ dasamaṁ.\nGahapativaggo niṭṭhito paṭhamo.","en":"When he had spoken, the brahmins and householders of Sālā said to the Buddha,\n“Excellent, worthy Gotama! Excellent!\nAs 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.\nWe go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.\nFrom this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”"}},{"id":"mn60:58","sourceIds":["mn60:58.0","mn60:58.1","mn60:58.2","mn60:58.3","mn60:58.4"],"kind":"text","text":{"pi":"Tassuddānaṁ\nKandaranāgarasekhavato ca,\nPotaliyo puna jīvakabhacco;\nUpālidamatho kukkuraabhayo,\nBahuvedanīyāpaṇṇakato dasamo."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/mn60/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}