MN60: Apaṇṇakasutta - The Incontrovertible Teaching
- DG BB TBW © Translated from the Pali by Bhikkhu Ñanamoli and Bhikkhu Bodhi. (More copyright information)
1Thus have I heard. On one occasion the Blessed One was wandering in the Kosalan country with a large Saṅgha of bhikkhus, and eventually he arrived at a Kosalan brahmin village named Sālā.
The brahmin householders of Sālā heard: "The recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan, has been wandering in the Kosalan country with a large Saṅgha of bhikkhus and has come to Sālā. Now a good report of Master Gotama has been spread to this effect: ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. He declares this world with its gods, its Māras, and its Brahmās, this generation with its recluses and brahmins, its princes and its people, which he has himself realised with direct knowledge. He teaches the Dhamma good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals a holy life that is utterly perfect and pure.’ Now it is good to see such arahants."
Then the brahmin householders of Sālā went to the Blessed One. Some paid homage to the Blessed One and sat down at one side; some exchanged greetings with him, and when this courteous and amiable talk was finished, sat down at one side; some extended their hands in reverential salutation towards the Blessed One and sat down at one side; some pronounced their name and clan in the Blessed One's presence and sat down at one side; some kept silent and sat down at one side.
2When they were seated, the Blessed One asked them: "Householders, is there any teacher agreeable to you in whom you have acquired faith supported by reasons?"[n.619] MA: The Buddha began by asking this question because the village of Sālā was situated at the entrance to a forest, and many recluses and brahmins of diverse creeds would stay there overnight, expounding their own views and tearing down the views of their opponents. This left the villagers perplexed, unable to commit themselves to a particular teaching.
"No, venerable sir, there is no teacher agreeable to us in whom we have acquired faith supported by reasons."
3"Since, householders, you have not found an agreeable teacher, you may undertake and practise this incontrovertible teaching;[n.620] Apaṇṇakadhamma. MA explains this as a teaching that is uncontradictable, free from ambiguity, definitely acceptable (aviraddho advejjhagāmī ekȧsagāhiko). The term also occurs at AN 3:16/i.113 and AN 4:71/ii.76. for when the incontrovertible teaching is accepted and undertaken, it will lead to your welfare and happiness for a long time. And what is the incontrovertible teaching?[n.621] The three views discussed in ¶¶5, 9 and 14 are called wrong views with fixed evil result (niyat̄ micchā diṭṭhi). To adhere to them with firm conviction closes off the prospect of a heavenly rebirth and the attainment of liberation. For a fuller discussion see Bodhi, Discourse on the Fruits of Recluseship, pp. 79–83.
The examination of these views unfolds according to the following pattern: The Buddha discloses the wrong view A and its antithesis B. Taking up A for examination first, in A.i he shows the pernicious effect of this view on bodily, verbal, and mental conduct. In A.ii he proceeds from the judgement that the view is actually wrong and elicits additional negative consequences of its adoption. Then in A.iii he shows how a wise person comes to the conclusion that whether or not the view is true, it serves his best interest to reject it.
Next, position B is considered. In B.i the Buddha describes the wholesome influence of this view on conduct. In B.ii he elicits additional positive consequences of adopting such a view. And in B.iii he shows how a wise person comes to the conclusion that, irrespective of its actual veracity, it serves his best interest to conduct his affairs as though the view is true.
I. The Doctrine of Nihilism
4A "Householders, there are some recluses and brahmins whose doctrine and view is this: ‘There is nothing given, nothing offered, nothing sacrificed; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no good and virtuous recluses and brahmins in the world who have themselves realised by direct knowledge and declare this world and the other world.’[n.622] See n.425 for clarification of several expressions used in the formulation of this view.
B "Now there are some recluses and brahmins whose doctrine is directly opposed to that of those recluses and brahmins, and they say thus: ‘There is what is given and what is offered and what is sacrificed; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are good and virtuous recluses and brahmins in the world who have themselves realised by direct knowledge and declare this world and the other world.’ What do you think, householders? Don’t these recluses and brahmins hold doctrines directly opposed to each other?" — "Yes, venerable sir."
5A.i "Now, householders, of those recluses and brahmins whose doctrine and view is this: ‘There is nothing given … no good and virtuous recluses and brahmins in the world who have themselves realised by direct knowledge and declare this world and the other world,’ it is to be expected that they will avoid these three wholesome states, namely, good bodily conduct, good verbal conduct, and good mental conduct, and that they will undertake and practise these three unwholesome states, namely, bodily misconduct, verbal misconduct, and mental misconduct. Why is that? Because those good recluses and brahmins do not see in unwholesome states the danger, degradation, and defilement, nor do they see in wholesome states the blessing of renunciation, the aspect of cleansing.
A.ii "Since there actually is another world, one who holds the view ‘there is no other world’ has wrong view. Since there actually is another world, one who intends ‘there is no other world’ has wrong intention. Since there actually is another world, one who makes the statement ‘there is no other world’ has wrong speech. Since there actually is another world, one who says ‘there is no other world’ is opposed to those arahants who know the other world. Since there actually is another world, one who convinces another ‘there is no other world’ convinces him to accept an untrue Dhamma; and because he convinces another to accept an untrue Dhamma, he praises himself and disparages others. Thus any pure virtue that he formerly had is abandoned and corrupt conduct is substituted.[n.623] The Pali terms are susīlya and dusīlya. Since "corrupt virtue" sounds self-contradictory, "conduct" has been used in my rendering of the latter expression. Ñm had used "unvirtuousness." And this wrong view, wrong intention, wrong speech, opposition to noble ones, convincing another to accept an untrue Dhamma, and self-praise and disparagement of others — these several evil unwholesome states thus come into being with wrong view as their condition.
6A.iii "About this a wise man considers thus: ‘If there is no other world, then on the dissolution of the body this good person will have made himself safe enough.[n.624] He has made himself safe (sotthi) in the sense that he will not be subject to suffering in a future existence. However, he is still liable to the types of suffering to be encountered in this existence, which the Buddha is about to mention. But if there is another world, then on the dissolution of the body, after death, he will reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell. Now whether or not the word of those good recluses and brahmins is true, let me assume that there is no other world: still this good person is here and now censured by the wise as an immoral person, one of wrong view who holds the doctrine of nihilism.[n.625] Natthikavāda, lit. "the doctrine of non-existence," is so called because it denies the existence of an afterlife and of kammic retribution. But on the other hand, if there is another world, then this good person has made an unlucky throw on both counts: since he is censured by the wise here and now, and since on the dissolution of the body, after death, he will reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell. He has wrongly accepted and undertaken this incontrovertible teaching in such a way that it extends only to one side and excludes the wholesome alternative.’[n.626] His undertaking of the incontrovertible teaching "extends only to one side" in the sense that he makes himself safe with regard to the next life only on the presupposition that there is no afterlife, while if there is an afterlife he loses on both counts.
7B.i "Now, householders, of those recluses and brahmins whose doctrine and view is this: ‘There is what is given … there are good and virtuous recluses and brahmins in the world who have themselves realised by direct knowledge and declare this world and the other world,’ it is to be expected that they will avoid these three unwholesome states, namely, bodily misconduct, verbal misconduct, and mental misconduct, and that they will undertake and practise these three wholesome states, namely, good bodily conduct, good verbal conduct, and good mental conduct. Why is that? Because those good recluses and brahmins see in unwholesome states the danger, degradation, and defilement, and they see in wholesome states the blessing of renunciation, the aspect of cleansing.
B.ii "Since there actually is another world, one who holds the view ‘there is another world’ has right view. Since there actually is another world, one who intends ‘there is another world’ has right intention. Since there actually is another world, one who makes the statement ‘there is another world’ has right speech. Since there actually is another world, one who says ‘there is another world’ is not opposed to those arahants who know the other world. Since there actually is another world, one who convinces another ‘there is another world’ convinces him to accept true Dhamma; and because he convinces another to accept true Dhamma, he does not praise himself and disparage others. Thus any corrupt conduct that he formerly had is abandoned and pure virtue is substituted. And this right view, right intention, right speech, non-opposition to noble ones, convincing another to accept true Dhamma, and avoidance of self-praise and disparagement of others — these several wholesome states thus come into being with right view as their condition.
8B.iii "About this a wise man considers thus: ‘If there is another world, then on the dissolution of the body, after death, this good person will reappear in a happy destination, even in the heavenly world. Now whether or not the word of those good recluses and brahmins is true, let me assume that there is no other world: still this good person is here and now praised by the wise as a virtuous person, one with right view who holds the doctrine of affirmation.[n.627] Atthikavāda: the affirmation of the existence of an afterlife and of kammic retribution. And on the other hand, if there is another world, then this good person has made a lucky throw on both counts: since he is praised by the wise here and now, and since on the dissolution of the body, after death, he will reappear in a happy destination, even in the heavenly world. He has rightly accepted and undertaken this incontrovertible teaching in such a way that it extends to both sides and excludes the unwholesome alternative.’[n.628] His undertaking "extends to both sides" since he reaps the benefits of his view affirming the afterlife whether or not an afterlife actually exists.
II. The Doctrine of Non-Doing
9A "Householders, there are some recluses and brahmins whose doctrine and view is this:[n.629] This doctrine of non-doing (akiririyavāda), in the Sāmaññaphala Sutta (DN 2.17/i.52–53), is attributed to Pūraṇa Kassapa. Although on first encounter the view seems to rest on materialist premises, as the previous nihilistic view does, there is canonical evidence that Pūraṇa Kassapa subscribed to a fatalistic doctrine. Thus his moral antinomianism probably follows from the view that all action is predestined in ways that abrogate the ascription of moral responsibility to its agent. See Basham, History and Doctrines of the Ājīvikas, p. 84. ‘When one acts or makes others act, when one mutilates or makes others mutilate, when one tortures or makes others inflict torture, when one inflicts sorrow or makes others inflict sorrow, when one oppresses or makes others inflict oppression, when one intimidates or makes others inflict intimidation, when one kills living beings, takes what is not given, breaks into houses, plunders wealth, commits burglary, ambushes highways, seduces another's wife, utters falsehood — no evil is done by the doer. If, with a razor-rimmed wheel, one were to make the living beings on this earth into one mass of flesh, into one heap of flesh, because of this there would be no evil and no outcome of evil. If one were to go along the south bank of the Ganges killing and slaughtering, mutilating and making others mutilate, torturing and making others inflict torture, because of this there would be no evil and no outcome of evil. If one were to go along the north bank of the Ganges giving gifts and making others give gifts, making offerings and making others make offerings, because of this there would be no merit and no outcome of merit. By giving, by taming oneself, by restraint, by speaking truth, there is no merit and no outcome of merit.’
B "Now there are some recluses and brahmins whose doctrine is directly opposed to that of those recluses and brahmins, and they say thus: ‘When one acts or makes others act, when one mutilates or makes others mutilate … utters falsehood — evil is done by the doer. If, with a razor-rimmed wheel, one were to make the living beings on this earth into one mass of flesh, into one heap of flesh, because of this there would be evil and the outcome of evil. If one were to go along the south bank of the Ganges killing and slaughtering, mutilating and making others mutilate, torturing and making others inflict torture, because of this there would be evil and the outcome of evil. If one were to go along the north bank of the Ganges giving gifts and making others give gifts, making offerings and making others make offerings, because of this there would be merit and the outcome of merit. By giving, by taming oneself, by restraint, by speaking truth, there is merit and the outcome of merit.’ What do you think, householders? Don’t these recluses and brahmins hold doctrines directly opposed to each other?" — "Yes, venerable sir."
10A.i "Now, householders, of those recluses and brahmins whose doctrine and view is this: ‘When one acts or makes others act … there is no merit and no outcome of merit,’ it is to be expected that they will avoid these three wholesome states, namely, good bodily conduct, good verbal conduct and good mental conduct, and that they will undertake and practise these three unwholesome states, namely, bodily misconduct, verbal misconduct, and mental misconduct. Why is that? Because those good recluses and brahmins do not see in unwholesome states the danger, degradation, and defilement, nor do they see in wholesome states the blessing of renunciation, the aspect of cleansing.
A.ii "Since there actually is doing, one who holds the view ‘there is no doing’ has wrong view. Since there actually is doing, one who intends ‘there is no doing’ has wrong intention. Since there actually is doing, one who makes the statement ‘there is no doing’ has wrong speech. Since there actually is doing, one who says ‘there is no doing’ is opposed to those arahants who hold the doctrine that there is doing. Since there actually is doing, one who convinces another ‘there is no doing’ convinces him to accept an untrue Dhamma; and because he convinces another to accept an untrue Dhamma, he praises himself and disparages others. Thus any pure virtue that he formerly had is abandoned and corrupt conduct is substituted. And this wrong view, wrong intention, wrong speech, opposition to noble ones, convincing another to accept an untrue Dhamma, and self-praise and disparagement of others — these several evil unwholesome states thus come into being with wrong view as their condition.
11A.iii "About this a wise man considers thus: ‘If there is no doing, then on the dissolution of the body this good person will have made himself safe enough. But if there is doing, then on the dissolution of the body, after death, he will reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell. Now whether or not the word of those good recluses and brahmins is true, let me assume that there is no doing: still this good person is here and now censured by the wise as an immoral person, one of wrong view who holds the doctrine of non-doing. But on the other hand, if there is doing, then this good person has made an unlucky throw on both counts: since he is censured by the wise here and now, and since on the dissolution of the body, after death, he will reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell. He has wrongly accepted and undertaken this incontrovertible teaching in such a way that it extends only to one side and excludes the wholesome alternative.’
12B.i "Now, householders, of those recluses and brahmins whose doctrine and view is this: ‘When one acts or makes others act … there is merit and outcome of merit,’ it is to be expected that they will avoid these three unwholesome states, namely, bodily misconduct, verbal misconduct, and mental misconduct, and that they will undertake and practise these three wholesome states, namely, good bodily conduct, good verbal conduct, and good mental conduct. Why is that? Because those good recluses and brahmins see in unwholesome states the danger, degradation, and defilement, and they see in wholesome states the blessing of renunciation, the aspect of cleansing.
B.ii "Since there actually is doing, one who holds the view ‘there is doing’ has right view. Since there actually is doing, one who intends ‘there is doing’ has right intention. Since there actually is doing, one who makes the statement ‘there is doing’ has right speech. Since there actually is doing, one who says ‘there is doing’ is not opposed to those arahants who hold the doctrine that there is doing. Since there actually is doing, one who convinces another ‘there is doing’ convinces him to accept true Dhamma; and because he convinces another to accept true Dhamma, he does not praise himself and disparage others. Thus any corrupt conduct that he formerly had is abandoned and pure virtue is substituted. And this right view, right intention, right speech, non-opposition to noble ones, convincing another to accept true Dhamma, and avoidance of self-praise and disparagement of others — these several wholesome states thus come into being with right view as their condition.
13B.iii "About this a wise man considers thus: ‘If there is doing, then on the dissolution of the body, after death, this good person will reappear in a happy destination, even in the heavenly world. Now whether or not the word of those good recluses and brahmins is true, let me assume that there is no doing: still this good person is here and now praised by the wise as a virtuous person, one with right view who holds the doctrine of doing. And on the other hand, if there is doing, then this good person has made a lucky throw on both counts: since he is praised by the wise here and now, and since on the dissolution of the body, after death, he will reappear in a happy destination, even in the heavenly world. He has rightly accepted and undertaken this incontrovertible teaching in such a way that it extends to both sides and excludes the unwholesome alternative.’
Iii. The Doctrine of Non-Causality
14A "Householders, there are some recluses and brahmins whose doctrine and view is this:[n.630] This is the doctrine of non-causality (ahetukavāda) maintained by the Ājīvaka leader Makkhali Gosāla, called in the Sāmaññaphala Sutta the doctrine of purification by saṁsāra (saṁsārasuddhi, DN 2.21/i.54). The philosophy of Makkhali Gosāla has been examined in detail by Basham, History and Doctrines of the Ājīvikas, Chapters 12 and 13. A translation of the Dīgha commentary on this doctrine will be found in Bodhi, Discourse on the Fruits of Recluseship, pp. 70–77. ‘There is no cause or condition for the defilement of beings; beings are defiled without cause or condition. There is no cause or condition for the purification of beings; beings are purified without cause or condition. There is no power, no energy, no manly strength, no manly endurance. All beings, all living things, all creatures, all souls are without mastery, power, and energy; moulded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes.’[n.631] Niyati, destiny or fate, is the primary explanatory principle in Makkhali's philosophy, "circumstance and nature" (saṅgatibhāva) seem to be its modes of operation in external events and in the constitution of the individual, respectively. The six classes (abhijāti) are six gradations of human beings according to their level of spiritual development, the highest being reserved for the three mentors of the Ājīvakas mentioned at MN 36.5. On the six classes, see Bodhi, Discourse on the Fruits of Recluseship, pp. 73–75. Also, AN 6:57/iii.383–84.
B "Now there are some recluses and brahmins whose doctrine is directly opposed to that of those recluses and brahmins, and they say thus: ‘There is a cause and condition for the defilement of beings; beings are defiled owing to a cause and condition. There is a cause and condition for the purification of beings; beings are purified owing to a cause and condition. There is power, energy, manly strength, manly endurance. It is not the case that all beings, all living things, all creatures, all souls are without mastery, power, and energy, or that moulded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes.’ What do you think, householders? Don’t these recluses and brahmins hold doctrines directly opposed to each other?" — "Yes, venerable sir."
15A.i "Now, householders, of those recluses and brahmins whose doctrine and view is this: ‘There is no cause or condition for the defilement of beings … they experience pleasure and pain in the six classes,’ it is to be expected that they will avoid these three wholesome states, namely, good bodily conduct, good verbal conduct, and good mental conduct, and that they will undertake and practise these three unwholesome states, namely, bodily misconduct, verbal misconduct, and mental misconduct. Why is that? Because those good recluses and brahmins do not see in unwholesome states the danger, degradation, and defilement, nor do they see in wholesome states the blessing of renunciation, the aspect of cleansing.
A.ii "Since there actually is causality, one who holds the view ‘there is no causality’ has wrong view. Since there actually is causality, one who intends ‘there is no causality’ has wrong intention. Since there actually is causality, one who makes the statement ‘there is no causality’ has wrong speech. Since there actually is causality, one who says ‘there is no causality’ is opposed to those arahants who hold the doctrine of causality. Since there actually is causality, one who convinces another ‘there is no causality’ convinces him to accept an untrue Dhamma; and because he convinces another to accept an untrue Dhamma, he praises himself and disparages others. Thus any pure virtue that he formerly had is abandoned and corrupt conduct is substituted. And this wrong view, wrong intention, wrong speech, opposition to noble ones, convincing another to accept an untrue Dhamma, and self-praise and disparagement of others — these several evil unwholesome states thus come into being with wrong view as their condition.
16A.iii "About this a wise man considers thus: ‘If there is no causality, then on the dissolution of the body this good person will have made himself safe enough. But if there is causality, then on the dissolution of the body, after death, he will reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell. Now whether or not the word of those good recluses and brahmins is true, let me assume that there is no causality: still this good person is here and now censured by the wise as an immoral person, one of wrong view who holds the doctrine of non-causality. But on the other hand, if there is causality, then this good person has made an unlucky throw on both counts: since he is censured by the wise here and now, and since on the dissolution of the body, after death, he will reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell. He has wrongly accepted and undertaken this incontrovertible teaching in such a way that it extends only to one side and excludes the wholesome alternative.’
17B.i "Now, householders, of those recluses and brahmins whose doctrine and view is this: ‘There is a cause and condition for the defilement of beings … they experience pleasure and pain in the six classes,’ it is to be expected that they will avoid these three unwholesome states, namely, bodily misconduct, verbal misconduct, and mental misconduct, and that they will undertake and practise these three wholesome states, namely, good bodily conduct, good verbal conduct, and good mental conduct. Why is that? Because those good recluses and brahmins see in unwholesome states the danger, degradation, and defilement, and they see in wholesome states the blessing of renunciation, the aspect of cleansing.
B.ii "Since there actually is causality, one who holds the view ‘there is causality’ has right view. Since there actually is causality, one who intends ‘there is causality’ has right intention. Since there actually is causality, one who makes the statement ‘there is causality’ has right speech. Since there actually is causality, one who says ‘there is causality’ is not opposed to those arahants who hold the doctrine of causality. Since there actually is causality, one who convinces another ‘there is causality’ convinces him to accept true Dhamma; and because is he convinces another to accept true Dhamma, he does not praise himself and disparage others. Thus any corrupt conduct that he formerly had is abandoned and pure virtue is substituted. And this right view, right intention, right speech, non-opposition to noble ones, convincing another to accept true Dhamma, and avoidance of self-praise and disparagement of others — these several wholesome states thus come into being with right view as their condition.
18B.iii "About this a wise man considers thus: ‘If there is causality, then on the dissolution of the body, after death, this good person will reappear in a happy destination, even in the heavenly world. Now whether or not the word of those good recluses and brahmins is true, let me assume that there is no causality: still this good person is here and now praised by the wise as a virtuous person, one with right view who holds the doctrine of causality. And on the other hand, if there is causality, then this good person has made a lucky throw on both counts: since he is praised by the wise here and now, and since on the dissolution of the body, after death, he will reappear in a happy destination, even in the heavenly world. He has rightly accepted and undertaken this incontrovertible teaching in such a way that it extends to both sides and excludes the unwholesome alternative.’
Iv. There Are no Immaterial Realms
19"Householders, there are some recluses and brahmins whose doctrine and view is this: ‘There are definitely no immaterial realms.’[n.632] This is a denial of the four immaterial planes of existence, the objective counterparts of the four immaterial meditative attainments.
"Now there are some recluses and brahmins whose doctrine is directly opposed to that of those recluses and brahmins, and they say thus: ‘There definitely are immaterial realms.’ What do you think, householders? Don’t these recluses and brahmins hold doctrines directly opposed to each other?" — "Yes, venerable sir."
20"About this a wise man considers thus: ‘These good recluses and brahmins hold the doctrine and view "there are definitely no immaterial realms," but that has not been seen by me. And these other good recluses and brahmins hold the doctrine and view "there definitely are immaterial realms," but that has not been known by me. If, without knowing and seeing, I were to take one side and declare: "Only this is true, anything else is wrong," that would not be fitting for me. Now as to the recluses and brahmins who hold the doctrine and view "there definitely are no immaterial realms," if their word is true then it is certainly still possible that I might reappear after death among the gods of the fine-material realms who consist of mind.[n.633] These are the gods of the planes corresponding to the four jhānas. They possess bodies of subtle matter, unlike the gods of the immaterial planes who consist entirely of mind without any admixture of matter. But as to the recluses and brahmins who hold the doctrine and view "there definitely are immaterial realms," if their word is true then it is certainly possible that I might reappear after death among the gods of the immaterial realms who consist of perception. The taking up of rods and weapons, quarrels, brawls, disputes, recrimination, malice, and false speech are seen to occur based on material form, but this does not exist at all in the immaterial realms.’ After reflecting thus, he practises the way to disenchantment with material forms, to the fading away and cessation of material forms.[n.634] MA: Even though the wise man discussed here has doubts about the existence of the immaterial planes, he attains the fourth jhāna, and on the basis of that he attempts to attain the immaterial absorptions. If he fails he is certain of rebirth in the fine-material planes, but if he succeeds he will be reborn in the immaterial planes. Thus for him this wager is an "incontrovertible teaching."
V. There is no Cessation of Being
21"Householders, there are some recluses and brahmins whose doctrine and view is this: ‘There is definitely no cessation of being.’[n.635] MA: Cessation of being (bhavanirodha) here is Nibbāna.
"Now there are some recluses and brahmins whose doctrine is directly opposed to that of those recluses and brahmins, and they say thus: ‘There definitely is a cessation of being.’ What do you think, householders? Don’t these recluses and brahmins hold doctrines directly opposed to each other?" — "Yes, venerable sir."
22"About this a wise man considers thus: ‘These good recluses and brahmins hold the doctrine and view "there is definitely no cessation of being," but that has not been seen by me. And these other good recluses and brahmins hold the doctrine and view "there definitely is a cessation of being," but that has not been known by me. If, without knowing and seeing, I were to take one side and declare: "Only this is true, anything else is wrong," that would not be fitting for me. Now as to the recluses and brahmins who hold the doctrine and view "there definitely is no cessation of being," if their word is true then it is certainly still possible that I might reappear after death among the gods of the immaterial realms who consist of perception. But as to the recluses and brahmins who hold the doctrine and view "there definitely is a cessation of being," if their word is true then it is possible that I might here and now attain final Nibbāna. The view of those good recluses and brahmins who hold the doctrine and view "there definitely is no cessation of being" is close to lust, close to bondage, close to delighting, close to holding, close to clinging; but the view of those good recluses and brahmins who hold the doctrine and view "there definitely is cessation of being" is close to non-lust, close to non-bondage, close to non-delighting, close to non-holding, close to non-clinging.’ After reflecting thus, he practises the way to disenchantment with being, to the fading away and cessation of being.[n.636] MA: Even though this person has doubts about the existence of Nibbāna, he attains the eight meditative attainments, and then, using one of those attainments as a basis, he develops insight, thinking: "If there is cessation, then I will reach arahantship and attain Nibbāna." If he fails he is certain of rebirth in the immaterial planes, but if he succeeds he reaches arahantship and attains Nibbāna.
Four Kinds of Persons
23"Householders, there are four kinds of persons to be found existing in the world. What four? Here a certain kind of person torments himself and pursues the practice of torturing himself. Here a certain kind of person torments others and pursues the practice of torturing others. Here a certain kind of person torments himself and pursues the practice of torturing himself, and he also torments others and pursues the practice of torturing others. Here a certain kind of person does not torment himself or pursue the practice of torturing himself, and he does not torment others or pursue the practice of torturing others. Since he torments neither himself nor others, he is here and now hungerless, extinguished, and cooled, and he abides experiencing bliss, having himself become holy.
24"What kind of person, householders, torments himself and pursues the practice of torturing himself? Here a certain person goes naked, rejecting conventions … as Sutta 51, verse 8 … Thus in such a variety of ways he dwells pursuing the practice of tormenting and mortifying the body. This is called the kind of person who torments himself and pursues the practice of torturing himself.
25"What kind of person, householders, torments others and pursues the practice of torturing others? Here a certain person is a butcher of sheep … as Sutta 51, verse 9 … or one who follows any other such bloody occupation. This is called the kind of person who torments others and pursues the practice of torturing others.
26"What kind of a person, householders, torments himself and pursues the practice of torturing himself and also torments others and pursues the practice of torturing others? Here some person is a head-anointed noble king or a well-to-do brahmin … as Sutta 51, verse 10 … And then his slaves, messengers, and servants make preparations, weeping with tearful faces, being spurred on by threats of punishment and by fear. This is called the kind of person who torments himself and pursues the practice of torturing himself and who torments others and pursues the practice of torturing others.
27"What kind of person, householders, does not torment himself or pursue the practice of torturing himself and does not torment others or pursue the practice of torturing others — the one who, since he torments neither himself nor others, is here and now hungerless, extinguished, and cooled, and abides experiencing bliss, having himself become holy?
"Here, householders, a Tathāgata appears in the world, accomplished, fully enlightened … "Having thus abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna … second jhāna … third jhāna … he enters upon and abides in the fourth jhāna …
28"When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the recollection of past lives. He recollects his manifold past lives, that is, one birth, two births … "When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate. He understands how beings pass on according to their actions … When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the destruction of the taints. He understands as it actually is: ‘This is suffering’; he understands as it actually is: ‘This is the origin of suffering’; he understands as it actually is: ‘This is the cessation of suffering’; he understands as it actually is: ‘This is the way leading to the cessation of suffering.’ He understands as it actually is: ‘These are the taints’; he understands as it actually is: ‘This is the origin of the taints’; he understands as it actually is: ‘This is the cessation of the taints’; he understands as it actually is: ‘This is the way leading to the cessation of the taints.’ … "When he knows and sees thus, his mind is liberated … He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’
"This, householders, is called the kind of person who does not torment himself or pursue the practice of torturing himself and who does not torment others or pursue the practice of torturing others — the one who, since he torments neither himself nor others, is here and now hungerless, extinguished, and cooled, and abides experiencing bliss, having himself become holy."
29When this was said, the brahmin householders of Sālā said to the Blessed One: "Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness for those with eyesight to see forms. We go to Master Gotama for refuge and to the Dhamma and to the Saṅgha of bhikkhus. From today let Master Gotama accept us as lay followers who have gone to him for refuge for life."
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusanghena saddhiṁ yena sālā nāma kosalānaṁ brāhmaṇagāmo tadavasari.
Assosuṁ kho sāleyyakā brāhmaṇagahapatikā: "Samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusanghena saddhiṁ sālaṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī"ti.
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.
2Ekamantaṁ nisinne kho sāleyyake brāhmaṇagahapatike bhagavā etadavoca: "atthi pana vo, gahapatayo, koci manāpo satthā yasmiṁ vo ākāravatī saddhā paṭiladdhā"ti?
"Natthi kho no, bhante, koci manāpo satthā yasmiṁ no ākāravatī saddhā paṭiladdhā"ti.
3"Manāpaṁ vo, gahapatayo, satthāraṁ alabhantehi ayaṁ apaṇṇako dhammo samādāya vattitabbo. Apaṇṇako hi, gahapatayo, dhammo samatto samādinno, so vo bhavissati dīgharattaṁ hitāya sukhāya. Katamo ca, gahapatayo, apaṇṇako dhammo?
4Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ; natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko; natthi mātā, natthi pitā; natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṁsu: ‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ; atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko; atthi ayaṁ loko, atthi paro loko; atthi mātā, atthi pitā; atthi sattā opapātikā; atthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. Taṁ kiṁ maññatha, gahapatayo: ‘nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’"ti? "Evaṁ, bhante".
5"Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Natthi dinnaṁ, natthi yiṭṭhaṁ … pe … ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti tesametaṁ pāṭikaṅkhaṁ — yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ — ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ — ime tayo akusale dhamme samādāya vattissanti. Taṁ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṁkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. Santaṁyeva pana paraṁ lokaṁ ‘Natthi paro loko’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi.
Santaṁyeva kho pana paraṁ lokaṁ ‘Natthi paro loko’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṁyeva kho pana paraṁ lokaṁ ‘Natthi paro loko’ti vācaṁ bhāsati; sāssa hoti micchāvācā. Santaṁyeva kho pana paraṁ lokaṁ ‘Natthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṁ paccanīkaṁ karoti. Santaṁyeva kho pana paraṁ lokaṁ ‘Natthi paro loko’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti. Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ — ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.
6Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘sace kho natthi paro loko evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā sotthimattānaṁ karissati; sace kho atthi paro loko, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. Kāmaṁ kho pana māhu paro loko, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho — dussīlo purisapuggalo micchādiṭṭhi natthikavādo’ti. Sace kho attheva paro loko, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho — yañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ.
7Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘atthi dinnaṁ … pe … ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti tesametaṁ pāṭikaṅkhaṁ — yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ — ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ — ime tayo kusale dhamme samādāya vattissanti. Taṁ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti vācaṁ bhāsati; sāssa hoti sammāvācā. Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṁ na paccanīkaṁ karoti. Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti. Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ — ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.
8Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘sace kho atthi paro loko, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. Kāmaṁ kho pana māhu paro loko, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso — sīlavā purisapuggalo sammādiṭṭhi atthikavādo’ti. Sace kho attheva paro loko, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho — yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. Evamassāyaṁ apaṇṇako dhammo susamatto samādinno ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ.
9Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato; karoto na karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Uttarāñcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento; natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā te evamāhaṁsu: ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato; karoto karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Uttarāñcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento; atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo’ti. Taṁ kiṁ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā"ti? "Evaṁ, bhante".
10"Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato; karoto na karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento … pe … dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti tesametaṁ pāṭikaṅkhaṁ — yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ — ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ — ime tayo akusale dhamme samādāya vattissanti. Taṁ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
Santaṁyeva kho pana kiriyaṁ ‘Natthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṁyeva kho pana kiriyaṁ ‘Natthi kiriyā’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṁyeva kho pana kiriyaṁ ‘Natthi kiriyā’ti vācaṁ bhāsati; sāssa hoti micchāvācā. Santaṁyeva kho pana kiriyaṁ ‘Natthi kiriyā’ti āha, ye te arahanto kiriyavādā tesamayaṁ paccanīkaṁ karoti. Santaṁyeva kho pana kiriyaṁ ‘Natthi kiriyā’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti. Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ — ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.
11Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘sace kho natthi kiriyā, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā sotthimattānaṁ karissati; sace kho atthi kiriyā evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. Kāmaṁ kho pana māhu kiriyā, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho — dussīlo purisapuggalo micchādiṭṭhi akiriyavādo’ti. Sace kho attheva kiriyā, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho — yañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ.
12Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato; karoto karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Uttarāñcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo’ti tesametaṁ pāṭikaṅkhaṁ yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ — ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ — ime tayo kusale dhamme samādāya vattissanti. Taṁ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti vācaṁ bhāsati; sāssa hoti sammāvācā. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti āha; ye te arahanto kiriyavādā tesamayaṁ na paccanīkaṁ karoti. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti. Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ — ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.
13Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘sace kho atthi kiriyā, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. Kāmaṁ kho pana māhu kiriyā, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso — sīlavā purisapuggalo sammādiṭṭhi kiriyavādo’ti. Sace kho attheva kiriyā, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. Evamassāyaṁ apaṇṇako dhammo susamatto samādinno, ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ.
14Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Natthi hetu, natthi paccayo sattānaṁ saṁkilesāya; ahetū appaccayā sattā saṅkilissanti. Natthi hetu, natthi paccayo sattānaṁ visuddhiyā; ahetū appaccayā sattā visujjhanti. Natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṁgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti.
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṁsu: ‘atthi hetu, atthi paccayo sattānaṁ saṁkilesāya; sahetū sappaccayā sattā saṅkilissanti. Atthi hetu, atthi paccayo sattānaṁ visuddhiyā; sahetū sappaccayā sattā visujjhanti. Atthi balaṁ, atthi vīriyaṁ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṁgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti. Taṁ kiṁ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā"ti? "Evaṁ, bhante".
15"Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Natthi hetu, natthi paccayo sattānaṁ saṅkilesāya; ahetū appaccayā sattā saṅkilissanti. Natthi hetu, natthi paccayo sattānaṁ visuddhiyā; ahetū appaccayā sattā visujjhanti. Natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti tesametaṁ pāṭikaṅkhaṁ — yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ — ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ — ime tayo akusale dhamme samādāya vattissanti. Taṁ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
Santaṁyeva kho pana hetuṁ ‘Natthi hetū’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṁyeva kho pana hetuṁ ‘Natthi hetū’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṁyeva kho pana hetuṁ ‘Natthi hetū’ti vācaṁ bhāsati; sāssa hoti micchāvācā. Santaṁyeva kho pana hetuṁ ‘Natthi hetū’ti āha; ye te arahanto hetuvādā tesamayaṁ paccanīkaṁ karoti. Santaṁyeva kho pana hetuṁ ‘Natthi hetū’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti. Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ — ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attānukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.
16Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘sace kho natthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sotthimattānaṁ karissati; sace kho atthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. Kāmaṁ kho pana māhu hetu, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho — dussīlo purisapuggalo micchādiṭṭhi ahetukavādo’ti. Sace kho attheva hetu, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho — yañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ.
17Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘atthi hetu, atthi paccayo sattānaṁ saṅkilesāya; sahetū sappaccayā sattā saṅkilissanti. Atthi hetu, atthi paccayo sattānaṁ visuddhiyā; sahetū sappaccayā sattā visujjhanti. Atthi balaṁ, atthi vīriyaṁ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti tesametaṁ pāṭikaṅkhaṁ — yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ — ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ — ime tayo kusale dhamme samādāya vattissanti. Taṁ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
Santaṁyeva kho pana hetuṁ ‘atthi hetū’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti vācaṁ bhāsati; sāssa hoti sammāvācā. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti āha, ye te arahanto hetuvādā tesamayaṁ na paccanīkaṁ karoti. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti. Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ — ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.
18Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘sace kho atthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. Kāmaṁ kho pana māhu hetu, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso — sīlavā purisapuggalo sammādiṭṭhi hetuvādo’ti. Sace kho atthi hetu, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho — yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. Evamassāyaṁ apaṇṇako dhammo susamatto samādinno, ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ.
19Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Natthi sabbaso āruppā’ti.
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṁsu: ‘atthi sabbaso āruppā’ti. Taṁ kiṁ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā"ti? "Evaṁ, bhante".
20"Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati — ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Natthi sabbaso āruppā’ti, idaṁ me adiṭṭhaṁ; yepi te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘atthi sabbaso āruppā’ti, idaṁ me aviditaṁ. Ahañceva kho pana ajānanto apassanto ekaṁsena ādāya vohareyyaṁ — idameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ. Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Natthi sabbaso āruppā’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati — ye te devā rūpino manomayā, apaṇṇakaṁ me tatrūpapatti bhavissati. Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘atthi sabbaso āruppā’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati — ye te devā arūpino saññāmayā, apaṇṇakaṁ me tatrūpapatti bhavissati. Dissanti kho pana rūpādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā. ‘Natthi kho panetaṁ sabbaso arūpe’ti. So iti paṭisaṅkhāya rūpānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.
21Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Natthi sabbaso bhavanirodho’ti.
Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṁsu: ‘atthi sabbaso bhavanirodho’ti. Taṁ kiṁ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā"ti? "Evaṁ, bhante".
22"Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati — ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Natthi sabbaso bhavanirodho’ti, idaṁ me adiṭṭhaṁ; yepi te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘atthi sabbaso bhavanirodho’ti, idaṁ me aviditaṁ. Ahañceva kho pana ajānanto apassanto ekaṁsena ādāya vohareyyaṁ — idameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ. Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Natthi sabbaso bhavanirodho’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati — ye te devā arūpino saññāmayā apaṇṇakaṁ me tatrūpapatti bhavissati. Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘atthi sabbaso bhavanirodho’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati — yaṁ diṭṭheva dhamme parinibbāyissāmi. Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Natthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi sārāgāya santike, saṁyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike. Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘atthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi asārāgāya santike, asaṁyogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santiketi. So iti paṭisaṅkhāya bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.
23Cattārome, gahapatayo, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Idha, gahapatayo, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.
24Katamo ca, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo acelako hoti muttācāro hatthāpalekhano … pe … iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṁ vuccati, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto.
25Katamo ca, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo orabbhiko hoti sūkariko … pe … ye vā panaññepi keci kurūrakammantā. Ayaṁ vuccati, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto.
26Katamo ca, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto … pe … tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṁ vuccati, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.
27Katamo ca, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati?
Idha, gahapatayo, tathāgato loke uppajjati arahaṁ sammāsambuddho … pe … so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ … pe … tatiyaṁ jhānaṁ … pe … catutthaṁ jhānaṁ upasampajja viharati.
28So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. So anekavihitaṁ pubbenivāsaṁ anussarati seyyathidaṁ — ekampi jātiṁ dvepi jātiyo … pe … iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate … pe … yathākammūpage satte pajānāti. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti … pe … ‘Ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
Ayaṁ vuccati, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī"ti.
29Evaṁ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: "Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate"ti.
Apaṇṇakasuttaṁ niṭṭhitaṁ dasamaṁ.
Gahapativaggo niṭṭhito paṭhamo.
30Kandaranāgarasekhavato ca,
Potaliyo puna jīvakabhacco;
Upālidamatho kukkuraabhayo,
Bahuvedanīyāpaṇṇakato dasamo.