Evaṁ me sutaṁ—
evaṁ me → evamme (th) | evaṁ me → evam-me (pts)I have heard ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena sālā nāma kosalānaṁ brāhmaṇagāmo tadavasari.
cārikaṁ caramāno → cārikañcaramāno (th) | bhikkhusaṅghena → bhikkhusaṁghena (ms2005) | tadavasari → tad-avasari (pts)that on one occasion, when the Blessed One was on a wandering tour among the Kosalans with a large Saṅgha of monks, he arrived at the brahman village of the Kosalans called Sāla.

Assosuṁ kho sāleyyakā brāhmaṇagahapatikā:The brahman householders heard,

“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ sālaṁ anuppatto.
sālaṁ → sāḷā (bj: sīmu8) | bhikkhusaṅghena → bhikkhu saṅghena (bjt) | cārikaṁ caramāno → cārikañcaramāno (th) | bhikkhusaṅghena → bhikkhusaṁghena (ms2005)“Master Gotama the contemplative—the son of the Sakyans, having gone forth from the Sakyan clan—on a wandering tour among the Kosalans with a large Saṅgha of monks—has arrived at Sāla. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
evaṁ kalyāṇo → evaṁkalyāṇo (th)And of that master Gotama this fine reputation has spread: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.
bhagavāti → bhagavā (th, pts) | itipi → iti pi (pts)‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.He makes known—having realized it through direct knowledge—this world with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & commonfolk; So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
ādikalyāṇaṁ → ādikalyānaṁ (pts)he explains the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; he expounds the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.It is good to see such a worthy one.’”

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:
sāraṇīyaṁ → sārāṇīyaṁ (bj, sya-all, pts) | tenañjaliṁ paṇāmetvā → tenañjalimpaṇāmetvā (th) | tenupasaṅkamiṁsu → ten upasaṅkamiṁsu (pts) | appekacce → app-ekacce (pts) | tenañjaliṁ paṇāmetvā → ten añjalim-paṇāmetvā (pts)So the brahman householders of Sāla went to the Blessed One. On arrival, some of them bowed down to the Blessed One and sat to one side. Some of them exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. Some of them sat to one side having saluted him with their hands palm-to-palm over their hearts. Some of them sat to one side having announced their name & clan. Some of them sat to one side in silence.

“atthi pana vo, gahapatayo, koci manāpo satthā yasmiṁ vo ākāravatī saddhā paṭiladdhā”ti?
paṭiladdhāti → paṭiladdhā ti (pts)As they were sitting there, the Blessed One asked them, “Householders, is there any teacher agreeable to you, in whom you have found grounded conviction?”

“Natthi kho no, bhante, koci manāpo satthā yasmiṁ no ākāravatī saddhā paṭiladdhā”ti.
natthi → na-tthi (pts) | paṭiladdhāti → paṭiladdhā ti (pts)“No, lord, there is no teacher agreeable to us, in whom we have found grounded conviction.”

“Manāpaṁ vo, gahapatayo, satthāraṁ alabhantehi ayaṁ apaṇṇako dhammo samādāya vattitabbo.“As you have not found an agreeable teacher, you should adopt and practice this safe-bet teaching, Apaṇṇako hi, gahapatayo, dhammo samatto samādinno, so vo bhavissati dīgharattaṁ hitāya sukhāya.
samādinno → samādiṇṇo (pts)for this safe-bet teaching—when accepted and adopted—will be to your long-term welfare & happiness. Katamo ca, gahapatayo, apaṇṇako dhammo?“And what is the safe-bet teaching?

Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:A. “There are some contemplatives & brahmans who hold this doctrine, hold this view: ‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ; natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko; natthi mātā, natthi pitā; natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.
sammaggatā → samaggatā (mr) | sukatadukkaṭānaṁ → sukaṭadukkaṭānaṁ (bj, sya-all, pts) | sukaṭadukkaṭānaṁ → sukatadukkaṭānaṁ (bj: machasaṁ) | sukatadukkaṭānaṁ → sukaṭadukkaṭānaṁ (cck: sī. syā. kaṁ. pī.) | sammaggatā → samaggatā (cck: ka.) | sammā paṭipannā → sammāpaṭipannā (bjt, th)‘There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no contemplatives or brahmans who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves.’

Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā.
tesaṁyeva → tesaññeva (th)B. “Some contemplatives & brahmans, speaking in direct opposition to those contemplatives & brahmans, Te evamāhaṁsu:
te evamāhaṁsu → evaṁdiṭṭhino (pts)say this: ‘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.
sukatadukkaṭānaṁ → sukaṭadukkaṭānaṁ (bj, sya-all, pts) | sammā paṭipannā → sammāpaṭipannā (th, pts) | imañca → imañ-ca (pts) | parañca → parañ-ca (pts) | pe → spelled out in full (pts)‘There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are contemplatives & brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.’

Taṁ kiṁ maññatha, gahapatayo:“What do you think, householders? ‘nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’”ti?
aññamaññassa → aññamaññaṁ (sya-all)Don’t these contemplatives & brahmans speak in direct opposition to each other?”

“Evaṁ, bhante”.“Yes, lord.”

“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:A1. “Now, householders, of those contemplatives & brahmans who hold this doctrine, hold this view— ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti
yiṭṭhaṁ → yiṭṭhaṁ natthi hutaṁ (sya-all) | pe → spelled out in full (bjt)’There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no contemplatives or brahmans who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves’— tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti.
yamidaṁ → yadidaṁ (mr) | abhinivajjetvā → abhinibbajjetvā (sya-all, km); abhinibbijjitvā (mr) | vattissanti → vattissati (pts) | Yamidaṁ → yadidaṁ (cck: ka.) | abhinivajjetvā → abhinibbajjetvā (cck: syā. kaṁ.); abhinibbijjitvā (cck: ka.) | yamidaṁ → yadidaṁ (cck: ka.) | tesametaṁ → tesam-etaṁ (pts) | yamidaṁ → yam-idaṁ (pts)it can be expected that, shunning these three skillful activities—good bodily conduct, good verbal conduct, good mental conduct—they will adopt & practice these three unskillful activities: bad bodily conduct, bad verbal conduct, bad mental conduct. Taṁ kissa hetu?Why is that? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
saṅkilesaṁ → saṁkilesaṁ (my, bjt, ms2005)Because those venerable contemplatives & brahmans do not see, in unskillful activities, the drawbacks, the degradation, and the defilement; nor in skillful activities the rewards of renunciation, resembling cleansing.

Santaṁyeva pana paraṁ lokaṁ ‘natthi paro loko’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi.
santaṁyeva → santaṁ yeva kho (pts) | loko tissa → lokotissa (bjt, th)A2. “Because there actually is the next world, the view of one who thinks, ‘There is no next world’ is his wrong view. Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti saṅkappeti; svāssa hoti micchāsaṅkappo.
santaṁyeva → santaṁ yeva (pts) | paraṁ lokaṁ natthi paro lokoti → kiriyaṁ na-tthi kiriyā ti (pts)Because there actually is the next world, when he is resolved that ‘There is no next world,’ that is his wrong resolve. Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti vācaṁ bhāsati; sāssa hoti micchāvācā.
santaṁyeva → santaṁ yeva (pts) | paraṁ lokaṁ natthi paro lokoti → kiriyaṁ na-tthi kiriyā ti (pts) | sāssa → sā ssa (pts)Because there actually is the next world, when he speaks the statement, ‘There is no next world,’ that is his wrong speech. Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṁ paccanīkaṁ karoti.
santaṁyeva → santaṁ yeva (pts) | paraṁ lokaṁ natthi paro lokoti → kiriyaṁ na-tthi kiriyā ti (pts) | paralokaviduno tesamayaṁ → kiriyavādā tesam-ayaṁ (pts)Because there actually is the next world, when he says that ‘There is no next world,’ he makes himself an opponent to those arahants who know the next world. Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti.
saññāpeti → saññapeti (si, sya-all); paññāpeti (mr) | saññāpeti sāssa → saññapeti sā ssa (pts) | saññāpeti → saññapeti (bj: sīmu8, syā) | saññāpeti → paññāpeti (cck: ka.) | asaddhammasaññatti → assaddhammapaññatti (cck: ka.)Because there actually is the next world, when he persuades another that ‘There is no next world,’ that is persuasion in what is not true Dhamma. Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti.
attānukkaṁseti → attān ukkaṁseti (pts)And in that persuasion in what is not true Dhamma, he exalts himself and disparages others. Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ—
pubbeva → pubbe va (pts) | panassa → pan assa (pts)Whatever good habituation he previously had is abandoned, while bad habituation is manifested. ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.
Evamassime → evaṁ’si’me’ (bj, sya-all, km, pts1ed) | evamassime → evaṁsime (bj, sya-all, pts) | evaṁsime → evamassime (bj: machasaṁ) | Evamassime → evaṁ’si’me’ (cck: sī. syā. kaṁ. pī.) | evamassime → evaṁs ime (pts)And this wrong view, wrong resolve, wrong speech, opposition to the arahants, persuasion in what is not true Dhamma, exaltation of self, & disparagement of others: These many evil, unskillful activities come into play, in dependence on wrong view.

Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:A3. “With regard to this, an observant person considers thus: ‘sace kho natthi paro loko evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā sotthimattānaṁ karissati;
bhedā → bhedā parammaraṇā (sya-all) | natthi paro loko evamayaṁ → na-tthi kiriyā evam-ayaṁ (pts) | sotthimattānaṁ → sotthim-attānaṁ (pts)‘If there is no next world, then—with the breakup of the body, after death—this venerable person has made himself safe. sace kho atthi paro loko, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati.
paraṁ maraṇā → parammaraṇā (bjt, th, pts) | paro loko evamayaṁ → kiriyā evam-ayaṁ (pts)But if there is the next world, then this venerable person—on the breakup of the body, after death—will reappear in a plane of deprivation, a bad destination, a lower realm, hell. Kāmaṁ kho pana māhu paro loko, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ;
pana māhu → panamāhu (bjt) | māhu paro loko → mā hu kiriyā (pts)Even if we didn’t speak of the next world, and there weren’t the true statement of those venerable contemplatives & brahmans, atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi natthikavādo’ti.
micchādiṭṭhi → micchādiṭṭhī (sya-all) | diṭṭheva → diṭṭhe va (pts) | natthikavādoti → akiriyavādo ti (pts)this venerable person is still criticized in the here & now by the observant as a person of bad habits & wrong view: one who holds to a doctrine of non-existence.’ Sace kho attheva paro loko, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho—
kaliggaho → kaliggāho (sya-all) | attheva paro loko → atth eva kiriyā (pts)If there really is a next world, then this venerable person has made a bad throw twice: yañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati.
paraṁ maraṇā → parammaraṇā (bjt, th) | yañca diṭṭheva → yañ-ca diṭṭhe va (pts) | yañca → yañ-ca (pts) | paraṁ maraṇā → param-maraṇā (pts)in that he is criticized by the observant here & now, and in that—with the breakup of the body, after death—he will reappear in a plane of deprivation, a bad destination, a lower realm, hell. Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ.
kusalaṁ ṭhānaṁ → kusalaṭṭhānaṁ (sya-all) | samādinno → samādiṇṇo (pts) | kusalaṭṭhānaṁ → kusalaṁ ṭhānanti dissati (sya-all: yu.) | evamassāyaṁ → evam-assāyaṁ (pts)Thus this safe-bet teaching, when poorly grasped & poorly adopted by him, covers (only) one side, and leaves behind the possibility of the skillful.

Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:B1. “Now, householders, of those contemplatives & brahmans who hold this doctrine, hold this view— ‘atthi dinnaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti
pe → spelled out in full (bjt)’There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are contemplatives & brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves’— tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti.
abhinivajjetvā → abhinibbajjetvā (sya-all) | tesametaṁ → tesam-etaṁ (pts) | yamidaṁ → yam-idaṁ (pts) | yamidaṁ kāyasucaritaṁ → yam-idaṁ dāyasucaritaṁ (pts)it can be expected that, shunning these three unskillful activities—bad bodily conduct, bad verbal conduct, bad mental conduct—they will adopt & practice these three skillful activities: good bodily conduct, good verbal conduct, good mental conduct. Taṁ kissa hetu?Why is that? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
saṅkilesaṁ → saṁkilesaṁ (my, bjt, ms2005)Because those venerable contemplatives & brahmans see in unskillful activities the drawbacks, the degradation, and the defilement; and in skillful activities the rewards of renunciation, resembling cleansing.

Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi.
loko tissa → lokotissa (th) | santaṁyeva → santaṁ yeva (pts) | paraṁ lokaṁ → kiriyaṁ (pts) | paro loko tissa → kiriyā ti ssa (pts) | sāssa → sā ssa (pts)B2. “Because there actually is the next world, the view of one who thinks, ‘There is a next world’ is his right view. Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti saṅkappeti; svāssa hoti sammāsaṅkappo.
santaṁyeva → santaṁ yeva (pts) | paraṁ lokaṁ → kiriyaṁ (pts) | paro lokoti → kiriyā ti (pts)Because there actually is the next world, when he is resolved that ‘There is a next world,’ that is his right resolve. Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti vācaṁ bhāsati; sāssa hoti sammāvācā.
santaṁyeva → santaṁ yeva (pts) | paraṁ lokaṁ → kiriyaṁ (pts) | paro lokoti → kiriyā ti (pts) | sāssa → sā ssa (pts)Because there actually is the next world, when he speaks the statement, ‘There is a next world,’ that is his right speech. Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṁ na paccanīkaṁ karoti.
santaṁyeva → santaṁ yeva (pts) | paraṁ lokaṁ → kiriyaṁ (pts) | paro lokoti → kiriyā ti (pts) | paralokaviduno tesamayaṁ → kiriyavādā tesam-ayaṁ (pts)Because there actually is the next world, when he says that ‘There is a next world,’ he doesn’t make himself an opponent to those arahants who know the next world. Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti.
saññāpeti → saññapeti (sya-all) | santaṁyeva → santaṁ yeva (pts) | paraṁ lokaṁ → kiriyaṁ (pts) | paro lokoti → kiriyā ti (pts) | saññāpeti sāssa → saññapeti sā ssa (pts)Because there actually is the next world, when he persuades another that ‘There is a next world,’ that is persuasion in what is true Dhamma. Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti.
nevattānukkaṁseti → n ev attān ukkaṁseti (pts)And in that persuasion in what is true Dhamma, he doesn’t exalt himself or disparage others. Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ—
pubbeva → pubbe va (pts) | panassa → pan assa (pts)Whatever bad habituation he previously had is abandoned, while good habituation is manifested. ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.
evamassime → evaṁsime (bj, sya-all, pts) | evaṁsime → evamassime (bj: machasaṁ) | apaccanīkatā → appaccanīkatā (th) | ayañca → ayañ-ca (pts) | evamassime → evaṁ s ime (pts)And this right view, right resolve, right speech, non-opposition to the arahants, persuasion in what is true Dhamma, non-exaltation of self, & non-disparagement of others: These many skillful activities come into play, in dependence on right view.

Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:B3. “With regard to this, an observant person considers thus: ‘sace kho atthi paro loko, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati.
paraṁ maraṇā → parammaraṇā (bjt, th) | paro loko evamayaṁ → kiriyā evam-ayaṁ (pts) | paraṁ maraṇā → param-maraṇā (pts)‘If there is the next world, then this venerable person—on the breakup of the body, after death—will reappear in a good destination, a heavenly world. Kāmaṁ kho pana māhu paro loko, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ;
māhu paro loko → mā hu kiriyā (pts)Even if we didn’t speak of the next world, and there weren’t the true statement of those venerable contemplatives & brahmans, atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi atthikavādo’ti.
sammādiṭṭhi → sammādiṭṭhī (sya-all) | diṭṭheva → diṭṭhe va (pts) | atthikavādoti → kiriyavādo ti (pts)this venerable person is still praised in the here & now by the observant as a person of good habits & right view: one who holds to a doctrine of existence.’ Sace kho attheva paro loko, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho—
kaṭaggaho → kaṭaggāho (sya-all) | attheva paro loko → atth eva kiriyā (pts)If there really is a next world, then this venerable person has made a good throw twice, yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati.
paraṁ maraṇā → parammaraṇā (bjt, th) | yañca diṭṭheva → yañ-ca diṭṭhe va (pts) | yañca → yañ-ca (pts) | paraṁ maraṇā → param-maraṇā (pts)in that he is praised by the observant here & now; and in that—with the breakup of the body, after death—he will reappear in a good destination, a heavenly world. Evamassāyaṁ apaṇṇako dhammo susamatto samādinno ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ.
akusalaṁ ṭhānaṁ → akusalaṭṭhānaṁ (sya-all) | samādinno → samādiṇṇo (pts) | evamassāyaṁ → evam-assāyaṁ (pts)Thus this safe-bet teaching, when well grasped & adopted by him, covers both sides, and leaves behind the possibility of the unskillful.

Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:A. “There are some contemplatives & brahmans who hold this doctrine, hold this view: ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato; karoto na karīyati pāpaṁ.
pācāpayato → pācayato (bj, pts) | karoto → karato (sya-all, pts) | pācāpayato socayato → pacāpayato socato (sya-all) | pāṇamatipātayato → pāṇamatipātāpayato (sya-all); pāṇamatimāpayato (pts) | socāpayato kilamato kilamāpayato → kilamayato (pts) | karoto → karato (bj: sīmu8, syā) | pācayato → pācāpayato (bj: machasaṁ); pacāpayato (bj: syā) | pāṇamatipātayato → pānamatipāpayato (bj: sīmu8, pāṇamatipātāpayato – syā) | pāṇamatipātayato → pāṇamatimāpayato (cck: sī. pī.); pāṇamatipātāpayato (cck: syā. kaṁ.); pāṇamatipāpayato (cck: ka.) | kilamāpayato → socayato kilamayatoti pāṭhā dissanti (sya-all: sī. yu.) | pāṇamatipātāpayato → pāṇamatimāpayato. * yu. akusalaṁ ṭhānanti dissati (sya-all: sī. yu.)‘In acting or getting others to act, in mutilating or getting others to mutilate, in torturing or getting others to torture, in inflicting sorrow or in getting others to inflict sorrow, in tormenting or getting others to torment, in intimidating or getting others to intimidate, in taking life, taking what is not given, breaking into houses, plundering wealth, committing burglary, ambushing highways, committing adultery, speaking falsehood—one does no evil. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.
pathaviyā → paṭhaviyā (bj, sya-all, pts) | paṭhaviyā → pathaviyā (bj: machasaṁ) | ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ → ekamaṁsakhalaṁ ekamaṁsapuñjaṁ (bjt, th)If with a razor-edged disk one were to turn all the living beings on this earth to a single heap of flesh, a single pile of flesh, there would be no evil from that cause, no coming of evil. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.
tatonidānaṁ → tato nidānaṁ (bjt) | dakkhiṇañcepi → dakkhiṇaṁ cepi (th)Even if one were to go along the right bank of the Ganges, killing and getting others to kill, mutilating and getting others to mutilate, torturing and getting others to torture, there would be no evil from that cause, no coming of evil. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento; natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo.
yajāpento → yājento (bj, pts) | yājento → yājāpento (bj: machasaṁ, syā) | tatonidānaṁ → tato nidānaṁ (bjt) | uttarañcepi → uttaraṁ cepi (th)Even if one were to go along the left bank of the Ganges, giving and getting others to give, making sacrifices and getting others to make sacrifices, there would be no merit from that cause, no coming of merit. Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.
saccavajjena → saccavācena (mr) | saccavajjena → saccavācena (cck: ka.) | saṁyamena → saññamena (bjt, th)Through generosity, self-control, restraint, and truthful speech there is no merit from that cause, no coming of merit.’

Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā te evamāhaṁsu:
tesaṁyeva → tesaṁ yeva (pts) | evamāhaṁsu → evam-āhaṁsu (pts)B. “Some contemplatives & brahmans, speaking in direct opposition to those contemplatives & brahmans, say this: ‘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.
pācāpayato → pācayato (bj, pts) | karoto → karato (sya-all, pts) | pācāpayato socayato → pacāpayato socato (sya-all) | pāṇamatipātayato → pāṇamatipātāpayato (sya-all); pāṇamatimāpayato (pts) | socāpayato kilamato kilamāpayato → kilamayato (pts)‘In acting or getting others to act, in mutilating or getting others to mutilate, in torturing or getting others to torture, in inflicting sorrow or in getting others to inflict sorrow, in tormenting or getting others to torment, in intimidating or getting others to intimidate, in taking life, taking what is not given, breaking into houses, plundering wealth, committing burglary, ambushing highways, committing adultery, speaking falsehood—one does evil. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo.
pathaviyā → paṭhaviyā (bj, sya-all, pts) | ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ → ekamaṁsakhalaṁ ekamaṁsapuñjaṁ (bjt, th) | tatonidānaṁ → tato nidānaṁ (bjt)If with a razor-edged disk one were to turn all the living beings on this earth to a single heap of flesh, a single pile of flesh, there would be evil from that cause, there would be a coming of evil. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo.
tatonidānaṁ → tato nidānaṁ (bjt) | dakkhiṇañcepi → dakkhiṇaṁ cepi (th)If one were to go along the right bank of the Ganges, killing and getting others to kill, mutilating and getting others to mutilate, torturing and getting others to torture, there would be evil from that cause, there would be a coming of evil. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento; atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo.
yajāpento → yājento (bj, pts) | tatonidānaṁ → tato nidānaṁ (bjt) | uttarañcepi → uttaraṁ cepi (th)If one were to go along the left bank of the Ganges, giving and getting others to give, making sacrifices and getting others to make sacrifices, there would be merit from that cause, there would be a coming of merit. Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo’ti.
saccavajjena → saccavācena (bj: machasaṁ) | saṁyamena → saññamena (th)Through generosity, self-control, restraint, and truthful speech there is merit from that cause, there is a coming of merit.’

Taṁ kiṁ maññatha, gahapatayo,
kiṁ maññatha → kimmaññatha (bjt) | kiṁ maññatha → kim-maññatha (pts)“What do you think, householders? nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?
nanume → nanu me (pts) | ujuvipaccanīkavādāti → ujuvipaccanīkavādā ti (pts)Don’t these contemplatives & brahmans speak in direct opposition to each other?”

“Evaṁ, bhante”.“Yes, lord.”

“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:A1. “Now, householders, of those contemplatives & brahmans who hold this doctrine, hold this view— ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato; karoto na karīyati pāpaṁ.
pācāpayato → pācayato (bj) | karoto → karato (sya-all, pts) | pācāpayato socayato → pacāpayato socato (sya-all) | pāṇamatipātayato → pāṇamatipātāpayato (sya-all)’In acting or getting others to act, in mutilating or getting others to mutilate, in torturing or getting others to torture… one does no evil … Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.
pathaviyā → paṭhaviyā (bj, sya-all) | ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ → ekamaṁsakhalaṁ ekamaṁsapuñjaṁ (bjt, th) | tatonidānaṁ → tato nidānaṁ (bjt) Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento …pe… dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti
pe → spelled out in full (bjt) | dakkhiṇañcepi → dakkhiṇaṁ cepi (th) | saṁyamena → saññamena (th)Through generosity, self-control, restraint, and truthful speech there is no merit from that cause, no coming of merit’— tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti.
abhinivajjetvā → abhinibbajjetvā (sya-all)it can be expected that, shunning these three skillful activities—good bodily conduct, good verbal conduct, good mental conduct—they will adopt & practice these three unskillful activities: bad bodily conduct, bad verbal conduct, bad mental conduct. Taṁ kissa hetu?Why is that? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
saṅkilesaṁ → saṁkilesaṁ (my, ms2005)Because those venerable contemplatives & brahmans do not see, in unskillful activities, the drawbacks, the degradation, and the defilement; nor in skillful activities the rewards of renunciation, resembling cleansing.

Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi.
kiriyā tissa → kiriyātissa (bjt, th)A2. “Because there actually is action, the view of one who thinks, ‘There is no action’ is his wrong view. Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti saṅkappeti; svāssa hoti micchāsaṅkappo.Because there actually is action, when he is resolved that ‘There is no action,’ that is his wrong resolve. Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti vācaṁ bhāsati; sāssa hoti micchāvācā.Because there actually is action, when he speaks the statement, ‘There is no action,’ that is his wrong speech. Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti āha, ye te arahanto kiriyavādā tesamayaṁ paccanīkaṁ karoti.
santaṁyeva → santaṁ yeva (bjt)Because there actually is action, when he says that ‘There is no action,’ he makes himself an opponent to those arahants who teach action. Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti.
saññāpeti → saññapeti (sya-all) | saññāpeti sāssa → saññapeti sā ssa (pts)Because there actually is action, when he persuades another that ‘There is no action,’ that is persuasion in what is not true Dhamma. Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti.And in that persuasion in what is not true Dhamma, he exalts himself and disparages others. Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ—
pubbeva → pubbe (bjt)Whatever good habituation he previously had is abandoned, while bad habituation is manifested. ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.
evamassime → evaṁsime (bj, sya-all, pts)And this wrong view, wrong resolve, wrong speech, opposition to the arahants, persuasion in what is not true Dhamma, exaltation of self, & disparagement of others: These many evil, unskillful activities come into play, in dependence on wrong view.

Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:A3. “With regard to this, an observant person considers thus: ‘sace kho natthi kiriyā, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā sotthimattānaṁ karissati;
bhedā → bhedā parammaraṇā (sya-all)‘If there is no action, then—with the breakup of the body, after death—this venerable person has made himself safe. sace kho atthi kiriyā evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati.
paraṁ maraṇā → parammaraṇā (bjt, th)But if there is action, then this venerable person—on the breakup of the body, after death—will reappear in a plane of deprivation, a bad destination, a lower realm, hell. Kāmaṁ kho pana māhu kiriyā, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ;Even if we didn’t speak of action, and there weren’t the true statement of those venerable contemplatives & brahmans, atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi akiriyavādo’ti.
micchādiṭṭhi → micchādiṭṭhī (sya-all)this venerable person is still criticized in the here & now by the observant as a person of bad habits & wrong view: one who holds to a doctrine of non-action.’ Sace kho attheva kiriyā, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho—
kaliggaho → kaliggāho (sya-all)If there really is action, then this venerable person has made a bad throw twice: yañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati.
upapajjissati → upapajjissatīti (sya-all) | paraṁ maraṇā → parammaraṇā (bjt, th)in that he is criticized by the observant here & now; and in that—with the breakup of the body, after death—he will reappear in a plane of deprivation, a bad destination, a lower realm, hell. Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ.
kusalaṁ ṭhānaṁ → kusalaṭṭhānaṁ (sya-all) | samādinno → samādiṇṇo (pts)Thus this safe-bet teaching, when poorly grasped & poorly adopted by him, covers (only) one side, and leaves behind the possibility of the skillful.

Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:B1. “Now, householders, of those contemplatives & brahmans who hold this doctrine, hold this view— ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato; karoto karīyati pāpaṁ.
pācāpayato → pācayato (bj) | karoto → karato (sya-all, pts) | pācāpayato socayato → pacāpayato socato (sya-all) | pāṇamatipātayato → pāṇamatipātāpayato (sya-all)’In acting or getting others to act, in mutilating or getting others to mutilate, in torturing or getting others to torture… one does evil.… Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo.
pathaviyā → paṭhaviyā (bj, sya-all) | ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ → ekamaṁsakhalaṁ ekamaṁsapuñjaṁ (bjt, th) | tatonidānaṁ → tato nidānaṁ (bjt) Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo’ti
yajāpento → yājento (bj) | tatonidānaṁ → tato nidānaṁ (bjt) | saṁyamena → saññamena (th)Through generosity, self-control, restraint, and truthful speech there is merit from that cause, there is a coming of merit’— tesametaṁ pāṭikaṅkhaṁ yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti.
abhinivajjetvā → abhinibbajjetvā (sya-all) | vattissanti → vattissantīti (sya-all) | kāyasucaritaṁ → dāyasucaritaṁ (pts)it can be expected that, shunning these three unskillful activities—bad bodily conduct, bad verbal conduct, bad mental conduct—they will adopt & practice these three skillful activities: good bodily conduct, good verbal conduct, good mental conduct. Taṁ kissa hetu?Why is that? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
saṅkilesaṁ → saṁkilesaṁ (my, ms2005)Because those venerable contemplatives & brahmans see in unskillful activities the drawbacks, the degradation, and the defilement; and in skillful activities the rewards of renunciation, resembling cleansing.

Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi.
kiriyā tissa → kiriyātissa (bjt, th)B2. “Because there actually is action, the view of one who thinks, ‘There is action’ is his right view. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti saṅkappeti; svāssa hoti sammāsaṅkappo.Because there actually is action, when he is resolved that ‘There is action,’ that is his right resolve. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti vācaṁ bhāsati; sāssa hoti sammāvācā.Because there actually is action, when he speaks the statement, ‘There is action,’ that is his right speech. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti āha; ye te arahanto kiriyavādā tesamayaṁ na paccanīkaṁ karoti.Because there actually is action, when he says that ‘There is action,’ he doesn’t make himself an opponent to those arahants who teach action. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti.
saññāpeti → saññapeti (sya-all) | saññāpeti sāssa → saññapeti sā ssa (pts) | santaṁyeva → santaṁ yeva (bjt)Because there actually is action, when he persuades another that ‘There is action,’ that is persuasion in what is true Dhamma. Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti.And in that persuasion in what is true Dhamma, he doesn’t exalt himself or disparage others. Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ—
susīlyaṁ → sulīlyaṁ (sya-all)Whatever bad habituation he previously had is abandoned, while good habituation is manifested. ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.
evamassime → evaṁsime (bj, sya-all) | apaccanīkatā → appaccanīkatā (th)And this right view, right resolve, right speech, non-opposition to the arahants, persuasion in what is true Dhamma, non-exaltation of self, & non-disparagement of others: These many skillful activities come into play, in dependence on right view.

Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:B3. “With regard to this, an observant person considers thus: ‘sace kho atthi kiriyā, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati.
paraṁ maraṇā → parammaraṇā (bjt, th)‘If there is action, then this venerable person—on the breakup of the body, after death—will reappear in a good destination, a heavenly world. Kāmaṁ kho pana māhu kiriyā, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ;
pana māhu → panamāhu (bjt)Even if we didn’t speak of action, and there weren’t the true statement of those venerable contemplatives & brahmans, atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi kiriyavādo’ti.
sammādiṭṭhi → sammādiṭṭhī (sya-all)this venerable person is still praised in the here & now by the observant as a person of good habits & right view: one who holds to a doctrine of action.’ Sace kho attheva kiriyā, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho—
kaṭaggaho → kaṭaggāho (sya-all)If there really is a next world, then this venerable person has made a good throw twice, yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati.
paraṁ maraṇā → parammaraṇā (bjt, th)in that he is praised by the observant here & now; and in that—with the breakup of the body, after death—he will reappear in a good destination, a heavenly world. Evamassāyaṁ apaṇṇako dhammo susamatto samādinno, ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ.
akusalaṁ ṭhānaṁ → akusalaṭṭhānaṁ (sya-all) | samādinno → samādiṇṇo (pts)Thus this safe-bet teaching, when well grasped & adopted by him, covers both sides, and leaves behind the possibility of the unskillful.

Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:A. “There are some contemplatives & brahmans who hold this doctrine, hold this view: ‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya;
saṅkilesāya → saṁkilesāya (my, ms2005)‘There is no causality, no requisite condition, for the defilement of beings. ahetū appaccayā sattā saṅkilissanti.
ahetū → ahetu (pts) | saṅkilissanti → saṁkilissanti (my)Beings are defiled without causality, without requisite condition. Natthi hetu, natthi paccayo sattānaṁ visuddhiyā;There is no causality, no requisite condition, for the purification of beings. ahetū appaccayā sattā visujjhanti.
ahetū → ahetu (pts)Beings are purified without causality, without requisite condition. Natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo;
vīriyaṁ → viriyaṁ (bj, sya-all, km, pts1ed) | vīriyaṁ → viriyaṁ (cck: sī. syā. kaṁ. pī.)There is no strength, no effort, no human energy, no human endeavor. sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti.
avīriyā → … aviriyā (bj, pts1ed); sabbe sattā … savasā sabalā saviriyā (sya-all, km); sabbe sattā … savasā sabalā savīriyā (mr) | chasvevābhijātīsu → chassevābhijātisu (pts) | niyatisaṁgatibhāvapariṇatā → niyatīsaṅgati sabhāvaparinatā (bj: sīmu8) | avīriyā niyatisaṅgatibhāvapariṇatā → aviriyā niyatisaṁgatibhāvapariṇatā (bjt)All living beings, all life, all beings, all souls are powerless, devoid of strength, devoid of effort. Subject to the changes of fate, serendipity, and nature, they experience pleasure and pain in the six great classes of birth.’

Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā.
tesaṁyeva → tesaṁ yeva (bjt)B. “Some contemplatives & brahmans, speaking in direct opposition to those contemplatives & brahmans, Te evamāhaṁsu:say this: ‘atthi hetu, atthi paccayo sattānaṁ saṅkilesāya;
saṅkilesāya → saṁkilesāya (my, bjt, ms2005)‘There is causality, there is requisite condition, for the defilement of beings. sahetū sappaccayā sattā saṅkilissanti.
sahetū → sahetu (pts) | saṅkilissanti → saṁkilissanti (my)Beings are defiled with causality, with requisite condition. Atthi hetu, atthi paccayo sattānaṁ visuddhiyā;
hetu atthi → (bj)There is causality, there is requisite condition, for the purification of beings. sahetū sappaccayā sattā visujjhanti.
sahetū → sahetu (pts)Beings are purified with causality, with requisite condition. Atthi balaṁ, atthi vīriyaṁ, atthi purisathāmo, atthi purisaparakkamo;
vīriyaṁ → viriyaṁ (bjt, th)There is strength, there is effort, there is human energy, there is human endeavor. na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti.
chasvevābhijātīsu → chassevābhijātisu (bj, pts) | na → (sya-all) | sabbe → sabbe (bj: syā) | aviriyā → savasā sabalā savirayā (bj: syā); avīriyā (bj: machasaṁ) | avīriyā → atthi purisaparakkamo, sabbe sattā… savasā sabalā savīriyā (cck: syā. kaṁ. ka.) | niyatisaṅgatibhāvapariṇatā → niyatisaṁgatibhāvapariṇatā (my, ms2005) | avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu → aviriyā niyatisaṁgatibhāvapariṇatā chassevābhijātisu (bjt) | avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā → savasā sabalā saviriyā niyatisaṅgati bhāvapariṇatā (th)It’s not the case that all living beings, all life, all beings, all souls are powerless, devoid of strength, devoid of effort; or that subject to the changes of fate, serendipity, and nature, they experience pleasure and pain in the six great classes of birth.’

Taṁ kiṁ maññatha, gahapatayo,“What do you think, householders? nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?
aññamaññassa → aññamaññaṁ (sya-all)Don’t these contemplatives & brahmans speak in direct opposition to each other?”

“Evaṁ, bhante”.“Yes, lord.”

“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:A1. “Now, householders, of those contemplatives & brahmans who hold this doctrine, hold this view— ‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya;
saṅkilesāya → saṁkilesāya (my, ms2005)’There is no cause, no requisite condition, for the defilement of beings.… ahetū appaccayā sattā saṅkilissanti.
saṅkilissanti → saṁkilissanti (my) 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
niyatisaṅgatibhāvapariṇatā → niyatisaṁgatibhāvapariṇatā (my, ms2005) | vīriyaṁ → viriyaṁ (th) | avīriyā niyatisaṅgatibhāvapariṇatā → aviriyā niyati saṅgati bhāvapariṇatā (th)Subject to the changes of fate, serendipity, and nature, they experience pleasure and pain in the six great classes of birth’— tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti.
abhinivajjetvā → abhinibbajjetvā (sya-all) | yamidaṁ → yam-idaṁ (pts)it can be expected that, shunning these three skillful activities—good bodily conduct, good verbal conduct, good mental conduct—they will adopt & practice these three unskillful activities: bad bodily conduct, bad verbal conduct, bad mental conduct. Taṁ kissa hetu?Why is that? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
saṅkilesaṁ → saṁkilesaṁ (my, ms2005)Because those venerable contemplatives & brahmans do not see, in unskillful activities, the drawbacks, the degradation, and the defilement; nor in skillful activities the rewards of renunciation, resembling cleansing.

Santaṁyeva kho pana hetuṁ ‘natthi hetū’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi.
hetū tissa → hetu ti ssa (pts) | hetū tissa → hetūtissa (bjt, th) | santaṁyeva → santaṁ yeva (pts) | natthi hetū tissa → na-tthi hetu ti ssa (pts) | sāssa → sā ssa (pts)A2. “Because there actually is causality, the view of one who thinks, ‘There is no causality’ is his wrong view. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti saṅkappeti; svāssa hoti micchāsaṅkappo.
hetuṁ → hetu (bjt) | santaṁyeva → santaṁ yeva (pts) | natthi → na-tthi (pts)Because there actually is causality, when he is resolved that ‘There is no causality,’ that is his wrong resolve. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti vācaṁ bhāsati; sāssa hoti micchāvācā.
hetuṁ → hetu (bjt) | santaṁyeva → santaṁ yeva (pts) | natthi → na-tthi (pts) | sāssa → sā ssa (pts)Because there actually is causality, when he speaks the statement, ‘There is no causality,’ that is his wrong speech. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti āha; ye te arahanto hetuvādā tesamayaṁ paccanīkaṁ karoti.
santaṁyeva → santaṁ yeva (bjt, pts) | hetuṁ → hetu (bjt) | natthi → na-tthi (pts) | tesamayaṁ → tesam-ayaṁ (pts)Because there actually is causality, when he says that ‘There is no causality,’ he makes himself an opponent to those arahants who teach causality. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti.
saññāpeti → saññapeti (sya-all) | saññāpeti sāssa → saññapeti sā ssa (pts) | hetuṁ → hetu (bjt) | santaṁyeva → santaṁ yeva (pts) | natthi → na-tthi (pts)Because there actually is causality, when he persuades another that ‘There is no causality,’ that is persuasion in what is not true Dhamma. Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti.
attānukkaṁseti → attān ukkaṁseti (pts)And in that persuasion in what is not true Dhamma, he exalts himself and disparages others. Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ—
pubbeva → pubbe va (bjt, pts) | panassa → pan assa (pts)Whatever good habituation he previously had is abandoned, while bad habituation is manifested. ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attānukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.
attānukkaṁsanā → attukkaṁsanā (bj, pts) | evamassime → evaṁsime (bj, sya-all, pts) | ayañca → ayañ-ca (pts) | evamassime → evaṁ-s ime (pts)And this wrong view, wrong resolve, wrong speech, opposition to the arahants, persuasion in what is not true Dhamma, exaltation of self, & disparagement of others: These many evil, unskillful activities come into play, in dependence on wrong view.

Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:
viññū puriso → viññūpuriso (bjt)A3. “With regard to this, an observant person considers thus: ‘sace kho natthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sotthimattānaṁ karissati;
paraṁ maraṇā → (bj, pts) | paraṁ maraṇā → parammaraṇā (th) | natthi → na-tthi (pts) | evamayaṁ → evam-ayaṁ (pts) | paraṁ maraṇā sotthimattānaṁ → sotthim-attānaṁ (pts)‘If there is no causality, then—with the breakup of the body, after death—this venerable person has made himself safe. sace kho atthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati.
paraṁ maraṇā → parammaraṇā (bjt, th, pts) | evamayaṁ → evam-ayaṁ (pts)But if there is causality, then this venerable person—on the breakup of the body, after death—will reappear in a plane of deprivation, a bad destination, a lower realm, hell. Kāmaṁ kho pana māhu hetu, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ;
māhu → mā hu (pts)Even if we didn’t speak of causality, and there weren’t the true statement of those venerable contemplatives & brahmans, atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi ahetukavādo’ti.
ahetukavādoti → ahetuvādoti (bj, pts) | micchādiṭṭhi → micchādiṭṭhī (sya-all) | ahetuvādo’ti → ahetukavādoti (bj: machasaṁ, syā) | diṭṭheva → diṭṭhe va (pts) | ahetukavādoti → ahetuvādo ti (pts)this venerable person is still criticized in the here & now by the observant as a person of bad habits & wrong view: one who holds to a doctrine of non-causality.’ Sace kho attheva hetu, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho—
kaliggaho → kaliggāho (sya-all) | attheva → atth eva (pts)If there really is a next world, then this venerable person has made a bad throw twice: yañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati.
paraṁ maraṇā → parammaraṇā (bjt, th) | yañca → yañ-ca (pts) | paraṁ maraṇā → param-maraṇā (pts)in that he is criticized by the observant here & now, and in that—with the breakup of the body, after death—he will reappear in a plane of deprivation, a bad destination, a lower realm, hell. Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ.
kusalaṁ ṭhānaṁ → kusalaṭṭhānaṁ (sya-all) | samādinno → samādiṇṇo (pts) | ṭhānaṁ → kusalaṭṭhānaṁ (bj: syā) | evamassāyaṁ → evam-assāyaṁ (pts)Thus this safe-bet teaching, when poorly grasped & poorly adopted by him, covers (only) one side, and leaves behind the possibility of the skillful.

Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:B1. “Now, householders, of those contemplatives & brahmans who hold this doctrine, hold this view— ‘atthi hetu, atthi paccayo sattānaṁ saṅkilesāya;
saṅkilesāya → saṁkilesāya (my, ms2005)’There is causality, there is requisite condition, for the defilement of beings.… sahetū sappaccayā sattā saṅkilissanti.
saṅkilissanti → saṁkilissanti (my) 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
na → (sya-all) | niyatisaṅgatibhāvapariṇatā → niyatisaṁgatibhāvapariṇatā (my, ms2005) | vīriyaṁ → viriyaṁ (th) | avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā → savasā sabalā saviriyā niyati saṅgati bhāvapariṇatā (th)It’s not the case that all living beings, all life, all beings, all souls are powerless, devoid of strength, devoid of effort; or that subject to the changes of fate, serendipity, and nature, they experience pleasure and pain in the six great classes of birth’— tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti.
abhinivajjetvā → abhinibbajjetvā (sya-all) | tesametaṁ → tesam-etaṁ (pts) | yamidaṁ → yam-idaṁ (pts)it can be expected that, shunning these three unskillful activities—bad bodily conduct, bad verbal conduct, bad mental conduct—they will adopt & practice these three skillful activities: good bodily conduct, good verbal conduct, good mental conduct. Taṁ kissa hetu?Why is that? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
saṅkilesaṁ → saṁkilesaṁ (my, ms2005)Because those venerable contemplatives & brahmans see in unskillful activities the drawbacks, the degradation, and the defilement; and in skillful activities the rewards of renunciation, resembling cleansing.

Santaṁyeva kho pana hetuṁ ‘atthi hetū’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi.
hetū tissa → hetu ti ssa (pts) | hetū tissa → hetūtissa (bjt, th) | santaṁyeva → santaṁ yeva (pts) | sāssa → sā ssa (pts)B2. “Because there actually is causality, the view of one who thinks, ‘There is causality’ is his right view. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti saṅkappeti; svāssa hoti sammāsaṅkappo.
santaṁyeva → santaṁ yeva (pts)Because there actually is causality, when he is resolved that ‘There is causality,’ that is his right resolve. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti vācaṁ bhāsati; sāssa hoti sammāvācā.
santaṁyeva → santaṁ yeva (pts) | sāssa → sā ssa (pts)Because there actually is causality, when he speaks the statement, ‘There is causality,’ that is his right speech. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti āha, ye te arahanto hetuvādā tesamayaṁ na paccanīkaṁ karoti.
santaṁyeva → santaṁ yeva (pts) | tesamayaṁ → tesam-ayaṁ (pts)Because there actually is causality, when he says that ‘There is causality,’ he doesn’t make himself an opponent to those arahants who teach causality. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti.
saññāpeti → saññapeti (sya-all) | saññāpeti sāssa → saññapeti sā ssa (pts) | santaṁyeva → santaṁ yeva (pts)Because there actually is causality, when he persuades another that ‘There is causality,’ that is persuasion in what is true Dhamma. Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti.
nevattānukkaṁseti → n ev attān ukkaṁseti (pts)And in that persuasion in what is true Dhamma, he doesn’t exalt himself or disparage others. Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ—
pubbeva → pubbe va (pts) | panassa → pan assa (pts)Whatever bad habituation he previously had is abandoned, while good habituation is manifested. ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.
evamassime → evaṁsime (bj, sya-all, pts) | evaṁsime → evamassime (bj: machasaṁ) | apaccanīkatā → appaccanīkatā (th) | ayañca → ayañ-ca (pts) | evamassime → evaṁ-s ime (pts)And this right view, right resolve, right speech, non-opposition to the arahants, persuasion in what is true Dhamma, non-exaltation of self, & non-disparagement of others: These many skillful activities come into play, in dependence on right view.

Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘sace kho atthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati.
purisapuggalo → parisapuggalo (pts) | paraṁ maraṇā → parammaraṇā (bjt, th) | evamayaṁ → evam-ayaṁ (pts) | paraṁ maraṇā → param-maraṇā (pts)B3. “With regard to this, an observant person considers thus: ‘If there is causality, then this venerable person—on the breakup of the body, after death—will reappear in a good destination, a heavenly world. Kāmaṁ kho pana māhu hetu, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ;
māhu → mā hu (pts)Even if we didn’t speak of causality, and there weren’t the true statement of those venerable contemplatives & brahmans, atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi hetuvādo’ti.
sammādiṭṭhi → sammādiṭṭhī (sya-all) | diṭṭheva → diṭṭhe va (pts) | hetuvādoti → hetuvādo ti (pts)this venerable person is still praised in the here & now by the observant as a person of good habits & right view: one who holds to a doctrine of causality.’ Sace kho atthi hetu, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho—
atthi → attheva (bj, sya-all, pts) | kaṭaggaho → kaṭaggāho (sya-all) | hetu → atthi hetu (bj: machasaṁ) | atthi → atth eva (pts)If there really is causality, then this venerable person has made a good throw twice, yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati.
paraṁ maraṇā → parammaraṇā (bjt, th) | yañca → yañ-ca (pts) | paraṁ maraṇā → param-maraṇā (pts)in that he is praised by the observant here & now; and in that—with the breakup of the body, after death—he will reappear in a good destination, a heavenly world. Evamassāyaṁ apaṇṇako dhammo susamatto samādinno, ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ.
akusalaṁ ṭhānaṁ → akusalaṭṭhānaṁ (sya-all) | samādinno → samādiṇṇo (pts) | evamassāyaṁ → evam-assāyaṁ (pts)Thus this safe-bet teaching, when well grasped & adopted by him, covers both sides, and leaves behind the possibility of the unskillful.

Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:“There are some contemplatives & brahmans who hold this doctrine, hold this view: ‘natthi sabbaso āruppā’ti.
natthi → na-tthi (pts) | āruppāti → āruppā ti (pts)‘There is no total formlessness.’

Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā.
tesaṁyeva → tesaṁ yeva (pts)Some contemplatives & brahmans, speaking in direct opposition to those contemplatives & brahmans, Te evamāhaṁsu:
evamāhaṁsu → evam-āhaṁsu (pts)say this: ‘atthi sabbaso āruppā’ti.
āruppāti → āruppā ti (pts)‘There is total formlessness.’

Taṁ kiṁ maññatha, gahapatayo,
kiṁ maññatha → kim-maññatha (pts)What do you think, householders? nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?
nanume → nanu me (pts) | ujuvipaccanīkavādāti → ujuvipaccanīkavādā ti (pts)Don’t these contemplatives & brahmans speak in direct opposition to each other?”

“Evaṁ, bhante”.
evaṁ bhante → evambhante (bjt)“Yes, lord.”

“Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati—“With regard to this, an observant person considers thus: ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:‘As for those venerable contemplatives & brahmans who hold this doctrine, hold this view— ‘natthi sabbaso āruppā’ti, idaṁ me adiṭṭhaṁ;
idaṁ me → idamme (bjt) | natthi → na-tthi (pts) | āruppāti idaṁ me → āruppā ti idam-me (pts)“There is no total formlessness”—I haven’t seen that. yepi te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
yepi → ye pi (pts)As for those venerable contemplatives & brahmans who hold this doctrine, hold this view— ‘atthi sabbaso āruppā’ti, idaṁ me aviditaṁ.
idaṁ me → idamme (bjt) | āruppāti idaṁ me → āruppā ti idam-me (pts)“There is total formlessness”—I haven’t known that. Ahañceva kho pana ajānanto apassanto ekaṁsena ādāya vohareyyaṁ—
Ahañceva → ahañce (?) | Ahañceva → ahañce (cck: ?) | ahañceva → ahañ-c eva (pts)If I, not knowing, not seeing, were to take one side and declare, idameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ.
patirūpaṁ → paṭirūpaṁ (sya-all) | na metaṁ → nametaṁ (bjt) | metaṁ → me taṁ (th, pts) | idameva → idam-eva (pts) | moghamaññanti → mogham-aññan-ti (pts)“Only this is true, anything otherwise is worthless,” that would not be fitting for me. Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
evaṁvādino → evaṁ vādino (bjt)As for those venerable contemplatives & brahmans who hold this doctrine, hold this view— ‘natthi sabbaso āruppā’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—
+ → kho (th) | natthi → na-tthi (pts) | āruppāti → āruppā ti (pts) | ṭhānametaṁ → ṭhānam-etaṁ (pts)“There is no total formlessness”: If their statement is true, there’s the safe-bet possibility ye te devā rūpino manomayā, apaṇṇakaṁ me tatrūpapatti bhavissati.
apaṇṇakaṁ me tatrūpapatti → apaṇṇakamme tatruppatti (bj) | apaṇṇakaṁ me → apaṇṇakam-me (pts)that I might reappear among the mind-made devas of form. Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
evaṁvādino evaṁdiṭṭhino → evaṁ vādino evaṁ diṭṭhino (bjt)As for those venerable contemplatives & brahmans who hold this doctrine, hold this view— ‘atthi sabbaso āruppā’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—
āruppāti → āruppā ti (pts) | ṭhānametaṁ → ṭhānam-etaṁ (pts)“There is total formlessness”: If their statement is true, there’s the safe-bet possibility ye te devā arūpino saññāmayā, apaṇṇakaṁ me tatrūpapatti bhavissati.
apaṇṇakaṁ me tatrūpapatti → apaṇṇakamme tatruppatti (bj) | apaṇṇakaṁ me → apaṇṇakam-me (pts)that I might reappear among the perception-made devas of no form. Dissanti kho pana rūpādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā.
rūpādhikaraṇaṁ → rūpakāraṇā (mr) | dissanti → dissante (bj, sya-all, pts) | daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā → daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvapesuññamusāvādā (pts) | dissante → dissanti (bj: machasaṁ) | rūpādhikaraṇaṁ → rūpakāraṇā (cck: ka.) | daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā → daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṁtuvaṁ-pesuñña-musāvādā (my) | daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā → daṇḍādānasatthādāna kalaha viggaha vivādatuvantuvampesuññamusāvādā (bjt) | daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā → daṇḍādāna satthādāna kalaha viggaha vivāda tuvaṁtuvaṁpesuñña musāvādā (th) | daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā → daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṁtuvapesuñña-musāvādā (pts)The taking up of rods & weapons, quarrels, contention, disputes, recrimination, divisiveness, & false speech are seen to arise from form, ‘Natthi kho panetaṁ sabbaso arūpe’ti.
arūpeti → āruppeti (sya-all) | natthi → na-tthi (pts) | panetaṁ → pan etaṁ (pts) | arūpeti → arūpe ti (pts)but not from total formlessness.’ So iti paṭisaṅkhāya rūpānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.
rūpānaṁyeva → rūpānaṁ yeva (pts)Reflecting thus, he practices for disenchantment toward forms, for dispassion toward forms, and for the cessation of forms.

Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
evaṁvādino evaṁdiṭṭhino → evaṁ vādino evaṁ diṭṭhino (bjt)“There are some contemplatives & brahmans who hold this doctrine, hold this view: ‘natthi sabbaso bhavanirodho’ti.
natthi → na-tthi (pts) | bhavanirodhoti → bhavanirodho ti (pts)‘There is no total cessation of becoming.’

Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā.
tesaṁyeva → tesaṁ yeva (pts)Some contemplatives & brahmans, speaking in direct opposition to those contemplatives & brahmans, Te evamāhaṁsu:
evamāhaṁsu → evam-āhaṁsu (pts)say this: ‘atthi sabbaso bhavanirodho’ti.‘There is total cessation of becoming.’

Taṁ kiṁ maññatha, gahapatayo,
kiṁ maññatha → kimmaññatha (bjt) | kiṁ maññatha → kim-maññatha (pts)What do you think, householders? nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?
nanume → nanu me (pts) | ujuvipaccanīkavādāti → ujuvipaccanīkavādā ti (pts)Don’t these contemplatives & brahmans speak in direct opposition to each other?”

“Evaṁ, bhante”.“Yes, lord.”

“Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati—“With regard to this, an observant person considers thus: ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:‘As for those venerable contemplatives & brahmans who hold this doctrine, hold this view— ‘natthi sabbaso bhavanirodho’ti, idaṁ me adiṭṭhaṁ;
natthi → na-tthi (pts) | bhavanirodhoti idaṁ me → bhavanirodho ti idamme (pts)“There is no total cessation of becoming”—I haven’t seen that. yepi te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
evaṁvādino evaṁdiṭṭhino → evaṁ vādino evaṁ diṭṭhino (bjt) | yepi → ye pi (pts)As for those venerable contemplatives & brahmans who hold this doctrine, hold this view— ‘atthi sabbaso bhavanirodho’ti, idaṁ me aviditaṁ.
idaṁ me → idamme (bjt) | bhavanirodhoti idaṁ me → bhavanirodho ti idam-me (pts)“There is total cessation of becoming”—I haven’t known that. Ahañceva kho pana ajānanto apassanto ekaṁsena ādāya vohareyyaṁ—
ahañceva → ahañ-c eva (pts)If I, not knowing, not seeing, were to take one side and declare, idameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ.
patirūpaṁ → paṭirūpaṁ (sya-all) | metaṁ → me taṁ (th, pts) | idameva → idam-eva (pts) | moghamaññanti → mogham-aññan-ti (pts)“Only this is true, anything otherwise is worthless,” that would not be fitting for me. Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
evaṁvādino evaṁdiṭṭhino → evaṁ vādino evaṁ diṭṭhino (bjt)As for those venerable contemplatives & brahmans who hold this doctrine, hold this view— ‘natthi sabbaso bhavanirodho’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—
natthi → na-tthi (pts) | bhavanirodhoti → bhavanirodho ti (pts) | ṭhānametaṁ → ṭhānam-etaṁ (pts)“There is no total cessation of becoming”: If their statement is true, there’s the safe-bet possibility ye te devā arūpino saññāmayā apaṇṇakaṁ me tatrūpapatti bhavissati.
apaṇṇakaṁ me tatrūpapatti → apaṇṇakamme tatruppatti (bj) | apaṇṇakaṁ me → apaṇṇakam-me (pts)that I might reappear among the perception-made devas of no form. Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:As for those venerable contemplatives & brahmans who hold this doctrine, hold this view— ‘atthi sabbaso bhavanirodho’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati—
bhavanirodhoti → bhavanirodho ti (pts) | ṭhānametaṁ → ṭhānam-etaṁ (pts)“There is total cessation of becoming”: If their statement is true, yaṁ diṭṭheva dhamme parinibbāyissāmi.
diṭṭheva → diṭṭhe va (pts)it is possible that I will be totally unbound in the here & now. Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
evaṁvādino evaṁdiṭṭhino → evaṁ vādino evaṁ diṭṭhino (bjt)As for those venerable contemplatives & brahmans who hold this doctrine, hold this view— ‘natthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi sārāgāya santike, saṁyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike.
sārāgāya → sarāgāya (sya-all, km) | sārāgāya → sarigiya (bj: syā) | sārāgāya → sarāgāya (cck: syā. kaṁ.) | natthi → na-tthi (pts) | bhavanirodhoti tesamayaṁ → bhavanirodho ti tesam-ayaṁ (pts)“There is no total cessation of becoming”: This view of theirs borders on passion, borders on fettering, borders on relishing, borders on grasping, borders on clinging. Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:As for those venerable contemplatives & brahmans who hold this doctrine, hold this view— ‘atthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi asārāgāya santike, asaṁyogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santiketi.
bhavanirodhoti tesamayaṁ → bhavanirodho ti tesam-ayaṁ (pts) | santiketi → santike ti (pts)“There is total cessation of becoming”: This view of theirs borders on non-passion, borders on non-fettering, borders on non-relishing, borders on non-grasping, borders on non-clinging.’ So iti paṭisaṅkhāya bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.
iti paṭisaṅkhāya → itipaṭisaṅkhāya (bjt) | bhavānaṁyeva → bhavānaṁ yeva (pts)Reflecting thus, he practices for disenchantment toward becomings, for dispassion toward becomings, and for the cessation of becomings.

Cattārome, gahapatayo, puggalā santo saṁvijjamānā lokasmiṁ.
cattārome → cattāro me (pts)“Householders, there are these four types of individuals to be found existing in the world. Katame cattāro?Which four?

1. Idha, gahapatayo, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.
   attaparitāpanānuyogamanuyutto → attaparitāpanānuyogaṁ anuyutto (bjt, pts)There is the case where a certain individual torments himself and is devoted to the practice of torturing himself.
2. Idha, gahapatayo, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.
   paraparitāpanānuyogamanuyutto → paraparitāpanānuyogaṁ anuyutto (bjt, pts)There is the case where a certain individual torments others and is devoted to the practice of torturing others.
3. Idha, gahapatayo, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.
   attaparitāpanānuyogamanuyutto → attaparitāpanānuyogaṁ anuyutto (bjt, pts) | paraparitāpanānuyogamanuyutto → paraparitāpanānuyogaṁ anuyutto (bjt, pts)There is the case where a certain individual torments himself and is devoted to the practice of torturing himself, and also torments others and is devoted to the practice of torturing others.
4. Idha, gahapatayo, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto;
   nevattantapo → nevattantapo ca (sya-all) | nāttaparitāpanānuyogamanuyutto → nāttaparitāpanānuyogaṁ anuyutto (bjt, pts) | paraparitāpanānuyogamanuyutto → paraparitāpanānuyogaṁ anuyutto (bjt, pts) | nevattantapo → n ev attantapo (pts)There is the case where a certain individual neither torments himself nor is he devoted to the practice of torturing himself, neither torments others nor is he devoted to the practice of torturing others. so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.
   sītībhūto sukhappaṭisaṁvedī → sitībhūto sukhapaṭisaṁvedī (sya-all); sītibhūto sukhapaṭisaṁvedī (pts) | diṭṭheva → diṭṭhe ve (pts)Neither tormenting himself nor tormenting others, he dwells in the here & now free of hunger, unbound, cooled, sensitive to happiness, with a Brahmā-like mind.

Katamo ca, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto?
attaparitāpanānuyogamanuyutto → attaparitāpanānuyogaṁ anuyutto (bjt, pts)“And which is the individual who torments himself and is devoted to the practice of torturing himself? Idha, gahapatayo, ekacco puggalo acelako hoti muttācāro hatthāpalekhano …pe…
pe → vitthāro ma. ni. 2.6-7 kandarakasutte (cck note) | hatthāpalekhano → hatthāvalekhano yathā kandarakasuttaṁ tathā vitthāro (th) | + → yathā kandarakasuttantaṁ tathā vitthāro (pts)There is the case where a certain individual goes without cloth, rejecting conventions, licking his hands, not coming when called, not staying when asked. He does not accept food brought or specially made. He does not consent to an invitation (to a meal). He doesn’t receive anything from the mouth of a pot, from the mouth of a container, across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a woman nursing a child, from a woman living with a man, from where it is announced that food is to be distributed, from where a dog is waiting, from where flies are buzzing. He accepts no meat, no distilled liquor, no wine, no fermented liquor. He limits himself to one house for one morsel, to two houses for two morsels… to seven houses for seven morsels. He lives on one saucerful a day, two saucerfuls a day… seven saucerfuls a day. He takes food once a day, once every two days… once every seven days, and so on up to once every half-month. He remains devoted to the practice of regulating his intake of food. He eats a diet of green vegetables or millet or wild rice or hide-parings or moss or rice bran or rice-water or sesame flour or grass or cow dung. He lives off forest roots & fruits. He eats fallen fruits. He clothes himself in hemp, in canvas, in shrouds, in thrown-away rags, in tree bark, in antelope hide, in wood-shavings fabric, in head-hair wool, in wild-animal wool, in owls’ wings. He is a hair-&-beard puller, one devoted to the practice of pulling out his hair & beard. He is a stander, one who rejects seats. He is a hands-around-the-knees sitter, one devoted to the exertion of sitting with his hands around his knees. He is a spike-mattresser, one who makes his bed on a bed of spikes. He is a third-time-in-the-evening bather, one who stays devoted to the practice of bathing in water. iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.
ātāpanaparitāpanānuyogamanuyutto → ātāpanaparitāpanānuyogaṁ anuyutto (bjt, pts) | ātāpanaparitāpanānuyogamanuyutto → ātāpana paritāpanānuyogamanuyutto (th)Thus, in these many ways, he is devoted to the practice of tormenting & torturing the body. Ayaṁ vuccati, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto.
attaparitāpanānuyogamanuyutto → attaparitāpanānuyogaṁ anuyutto (bjt, pts)This is called an individual who torments himself and is devoted to the practice of torturing himself.

Katamo ca, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto?
paraparitāpanānuyogamanuyutto → paraparitāpanānuyogaṁ anuyutto (bjt, pts)“And which is the individual who torments others and is devoted to the practice of torturing others? Idha, gahapatayo, ekacco puggalo orabbhiko hoti sūkariko …pe… ye vā panaññepi keci kurūrakammantā.
ekacco → (sya-all) | sūkariko → sūkariko hoti (sya-all) | panaññepi → pan aññe pi (pts)There is the case where a certain individual is a butcher of sheep, a butcher of pigs, a butcher of fowl, a trapper, a hunter, a fisherman, a thief, an executioner, a prison warden, or anyone who follows any other bloody occupation. Ayaṁ vuccati, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto.
paraparitāpanānuyogamanuyutto → paraparitāpanānuyogaṁ anuyutto (bjt, pts)This is called an individual who torments others and is devoted to the practice of torturing others.

Katamo ca, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto?
attaparitāpanānuyogamanuyutto → attaparitāpanānuyogaṁ anuyutto (bjt, pts) | paraparitāpanānuyogamanuyutto → paraparitāpanānuyogaṁ anuyutto (bjt, pts)“And which is the individual who torments himself and is devoted to the practice of torturing himself, and also torments others and is devoted to the practice of torturing others? Idha, gahapatayo, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto …pe…There is the case where an individual is a head-anointed noble warrior king, or a brahman of great wealth. Having had a new temple built to the east of the city, having shaved off his hair & beard, having dressed himself in a rough hide, having smeared his body with ghee & oil, and scratching his back with a deer horn, he enters the new temple along with his chief queen & brahman high priest. There he makes his bed on the bare ground strewn with grass. The king lives off the milk from the first teat of a cow with an identical calf; the queen lives off the milk from the second teat; the brahman high priest, off the milk from the third teat. The milk from the fourth teat they pour into the fire. The calf lives on what is left. “He says, ‘Let so many bulls be slaughtered for the sacrifice. Let so many bullocks… so many heifers… so many goats… so many sheep.… Let so many horses be slaughtered for the sacrifice. Let so many trees be cut down for the sacrificial posts; let so many plants be mowed down for the sacrificial grass.’ tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.
rudamānā → rodamānā (sya-all) | tepi → te pi (pts)And his slaves, servants, & workers make preparations, weeping with tearful faces, spurred on by punishment, spurred on by fear. Ayaṁ vuccati, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.
attaparitāpanānuyogamanuyutto → attaparitāpanānuyogaṁ anuyutto (bjt, pts) | paraparitāpanānuyogamanuyutto → paraparitāpanānuyogaṁ anuyutto (bjt, pts)This is called an individual who torments himself and is devoted to the practice of torturing himself, and also torments others and is devoted to the practice of torturing others.

Katamo ca, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto;
nevattantapo → nevattantapo ca (sya-all) | parantapo → parantapo ca (sya-all) | nāttaparitāpanānuyogamanuyutto → nāttaparitāpanānuyogaṁ anuyutto (bjt) | paraparitāpanānuyogamanuyutto → paraparitāpanānuyogaṁ anuyutto (bjt, pts) | nevattantapo nāttaparitāpanānuyogamanuyutto → n ev attantapo nāttaparitāpanānuyogaṁ anuyutto (pts)“And which is the individual who neither torments himself nor is devoted to the practice of torturing himself, neither torments others nor is devoted to the practice of torturing others; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati?
sītībhūto sukhappaṭisaṁvedī → sītibhūto sukhapaṭisaṁvedī (pts) | diṭṭheva → diṭṭhe va (pts)who—neither tormenting himself nor tormenting others—dwells in the here & now free of hunger, unbound, cooled, sensitive to happiness with a Brahmā-like mind?

Idha, gahapatayo, tathāgato loke uppajjati arahaṁ sammāsambuddho …“There is the case where a Tathāgata appears in the world, worthy & rightly self-awakened. He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure. pe…“A householder or householder’s son, hearing the Dhamma, gains conviction in the Tathāgata and reflects: ‘Household life is confining, a dusty path. Life gone forth is the open air. It isn’t easy, living at home, to practice the holy life totally perfect, totally pure, a polished shell. What if I, having shaved off my hair & beard and putting on the ochre robe, were to go forth from the household life into homelessness?’ “So after some time he abandons his mass of wealth, large or small; leaves his circle of relatives, large or small; shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness. “When he has thus gone forth, endowed with the monks’ training & livelihood, then—abandoning the taking of life—he abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, sympathetic for the welfare of all living beings. “Abandoning the taking of what is not given, he abstains from taking what is not given. He takes only what is given, accepts only what is given, lives not by stealth but by means of a self that has become pure. “Abandoning uncelibacy, he lives a celibate life, aloof, refraining from the sexual act that is the villager’s way. “Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world. “Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord. “Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing and pleasing to people at large. “Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, and the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal. “He abstains from damaging seed and plant life. “He eats only once a day, refraining from the evening meal and from food at the wrong time of day. “He abstains from dancing, singing, instrumental music, and from watching shows. “He abstains from wearing garlands and from beautifying himself with scents and cosmetics. “He abstains from high and luxurious beds and seats. “He abstains from accepting gold and money. “He abstains from accepting uncooked grain… raw meat… women and girls… male and female slaves… goats and sheep… fowl and pigs… elephants, cattle, steeds, and mares… fields and property. “He abstains from running messages… from buying and selling… from dealing with false scales, false metals, and false measures… from bribery, deception, and fraud. “He abstains from mutilating, executing, imprisoning, highway robbery, plunder, and violence. “He is content with a set of robes to provide for his body and alms food to provide for his hunger. Just as a bird, wherever it goes, flies with its wings as its only burden; so too is he content with a set of robes to provide for his body and alms food to provide for his hunger. Wherever he goes, he takes only his barest necessities along. “Endowed with this noble aggregate of virtue, he is inwardly sensitive to the pleasure of being blameless. “On seeing a form with the eye, he does not grasp at any theme or details by which—if he were to dwell without restraint over the faculty of the eye—evil, unskillful qualities such as greed or distress might assail him. On hearing a sound with the ear.… On smelling an aroma with the nose.… On tasting a flavor with the tongue.… On touching a tactile sensation with the body.… On cognizing an idea with the intellect, he does not grasp at any theme or details by which—if he were to dwell without restraint over the faculty of the intellect—evil, unskillful qualities such as greed or distress might assail him. Endowed with this noble restraint over the sense faculties, he is inwardly sensitive to the pleasure of being blameless. “When going forward and returning, he makes himself alert. When looking toward and looking away… when bending and extending his limbs… when carrying his outer cloak, his upper robe, and his bowl… when eating, drinking, chewing, and tasting… when urinating and defecating… when walking, standing, sitting, falling asleep, waking up, talking, and remaining silent, he makes himself alert. so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe
pañca nīvaraṇe → pañcanīvaraṇe (bjt)“Endowed with this noble aggregate of virtue, this noble restraint over the sense faculties, this noble mindfulness & alertness, he seeks out a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw. After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore. “Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will and anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will and anger. Abandoning sloth and drowsiness, he dwells with an awareness devoid of sloth and drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth and drowsiness. Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness and anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful qualities. He cleanses his mind of uncertainty. vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
vivicceva → eva (pts)“Having abandoned these five hindrances—imperfections of awareness that weaken discernment—then, quite secluded from sensuality, secluded from unskillful qualities, he enters and remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe…
jhānaṁ → ṇānaṁ upasampajja viharati pītiyā ca virāgā (th)“Then, with the stilling of directed thoughts & evaluations, he enters and remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. tatiyaṁ jhānaṁ …pe…
+ → upasampajja viharati sukhassa ca pahānā (th)“Then, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters and remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ catutthaṁ jhānaṁ upasampajja viharati.“Then, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters and remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.
āneñjappatte → ānejjappatte (pts)“With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the recollection of past lives (lit: previous homes). So anekavihitaṁ pubbenivāsaṁ anussarati seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
seyyathidaṁ → seyyathīdaṁ (th) | seyyathidaṁ ekampi → seyyathīdaṁ ekam-pi (pts) | dvepi → dve pi (pts)He recollects his manifold past lives, i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction and expansion, (recollecting,) ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he recollects his manifold past lives in their modes and details. This, too, is how striving is fruitful, how exertion is fruitful.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.
āneñjappatte → ānejjappatte (pts)“With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the passing away and re-appearance of beings. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate …pe… yathākammūpage satte pajānāti.He sees—by means of the divine eye, purified and surpassing the human—beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: ‘These beings—who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views—with the breakup of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings—who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views—with the breakup of the body, after death, have re-appeared in a good destination, a heavenly world.’ Thus—by means of the divine eye, purified and surpassing the human—he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.
āneñjappatte → ānejjappatte (pts) | khayañāṇāya → khayaññāṇāya (pts)“With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to the knowledge of the ending of the effluents. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe…
dukkhanti → dukkhan-ti (pts)He discerns, as it has come to be, that ‘This is stress… This is the origination of stress… This is the cessation of stress… This is the way leading to the cessation of stress… These are effluents… This is the origination of effluents… This is the cessation of effluents… This is the way leading to the cessation of effluents.’ ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.
āsavanirodhagāminī paṭipadāti → āsavanirodhagāminīpaṭipadāti (bjt) | paṭipadāti → paṭipadā ti (pts) Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.
kāmāsavāpi → kāmāsavā pi (pts) | bhavāsavāpi → bhavāsavā pi (pts) | avijjāsavāpi → avijjāsavā pi (pts)His heart, thus knowing, thus seeing, is released from the effluent of sensuality, released from the effluent of becoming, released from the effluent of ignorance. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
vimuttasmiṁ → vimuttasmi (th) | vimuttamiti → vimuttam-iti (pts)With release, there is the knowledge, ‘Released.’

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’

Ayaṁ vuccati, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto;
nāttaparitāpanānuyogamanuyutto → nāttaparitāpanānuyogaṁ anuyutto (bjt) | paraparitāpanānuyogamanuyutto → paraparitāpanānuyogaṁ anuyutto (bjt, pts) | nevattantapo nāttaparitāpanānuyogamanuyutto → n ev attantapo nāttaparitāpanānuyogaṁ anuyutto (pts)“This is called an individual who neither torments himself nor is devoted to the practice of torturing himself, who neither torments others nor is devoted to the practice of torturing others. so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti.
sītībhūto sukhappaṭisaṁvedī → sītibhūto sukhapaṭisamvedī (pts) | sukhappaṭisaṁvedī → sukhapaṭisaṁvedī (bjt, th) | diṭṭheva → diṭṭhe va (pts)Neither tormenting himself nor tormenting others, he dwells in the here & now free of hunger, unbound, cooled, sensitive to happiness, with a Brahmā-like mind.”

Evaṁ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ:
etadavocuṁ → etad-avocuṁ abhikkantaṁ bho gotamo (pts)When this was said, the brahman householders of Sāla said, “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
gotama → gotamo (pts) | abhikkantaṁ → seyyathā pi (pts)“Magnificent, master Gotama! Magnificent! 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.
dakkhantīti → dakkhintīti (pts) | evamevaṁ → evameva (th) | seyyathāpi bho gotama nikkujjitaṁ → nikujjitaṁ (pts) | dakkhantīti evamevaṁ → dakkhintīti evam-evaṁ (pts)Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has master Gotama—through many lines of reasoning—made the Dhamma clear. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca.
bhikkhusaṅghañca → bhikkhusaṁghañca (ms2005) | dhammañca bhikkhusaṅghañca → dhammañ-ca bhikkhusaṅghañ-ca (pts)We go to master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate”ti.
pāṇupetaṁ saraṇaṁ gateti → pāṇupete saraṇaṅgateti (sya-all) | pāṇupetaṁ saraṇaṁ gateti → pāṇupete saraṇagate (pts)May master Gotama remember us as lay followers who have gone to him for refuge, from this day forward, for life.”

Apaṇṇakasuttaṁ niṭṭhitaṁ dasamaṁ.
apaṇṇakasuttaṁ niṭṭhitaṁ → apaṇṇaka suttaṁ (bjt)

Gahapativaggo niṭṭhito paṭhamo.
+ → tassa vaggassa uddānaṁ (bjt)

TassuddānaṁThe Summary

Kandaranāgarasekhavato ca, potaliyo puna jīvakabhacco;
potaliyo puna jīvakabhacco → ti (pts) Upālidamatho kukkuraabhayo, bahuvedanīyāpaṇṇakato dasamo.
kukkuraabhayo → kukkura abhayo (bjt) | upālidamatho kukkuraabhayo → upālidamo tathā kukkuro abhayo bahuvedaniyopi ca (th) bahuvedanīyāpaṇṇakato dasamo → apaṇṇakatādasamo paṭhamo pavaro vaggo ca (th)