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Majjhima Nikāya 60

Apaṇṇakasutta

Unfailing · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā among the Kosalanskosalesu wanderingcārikaṁ while wanderingcaramāno with a largemahatā with a Saṅgha of mendicantsbhikkhusaṅghena together withsaddhiṁ whereyena Sālāsālā namednāma of the Kosalanskosalānaṁ a brahmin villagebrāhmaṇagāmo he arrived at ittadavasari.

they heardAssosuṁ indeedkho of Sālāsāleyyakā brahmins and householdersbrāhmaṇagahapatikā:
the ascetic“samaṇo it seemskhalu sirbho Gotamagotamo a Sakyansakyaputto from a Sakyan familysakyakulā gone forthpabbajito among the Kosalanskosalesu wanderingcārikaṁ wanderingcaramāno with a largemahatā Saṅgha of mendicantsbhikkhusaṅghena together withsaddhiṁ at Sālāsālaṁ has arrivedanuppatto.
thisTaṁ indeedkho thenpana blessedbhavantaṁ Gotamagotamaṁ thusevaṁ goodkalyāṇo reputationkittisaddo has spreadabbhuggato:
thus indeed‘itipi thatso Blessed Onebhagavā perfectedarahaṁ fully awakened Buddhasammāsambuddho accomplished in knowledge and conductvijjācaraṇasampanno holysugato knower of the worldlokavidū supremeanuttaro guide for those fit for trainingpurisadammasārathi teachersatthā of gods and humansdevamanussānaṁ awakenedbuddho blessedbhagavā’ti.
heSo thisimaṁ worldlokaṁ with its godssadevakaṁ with its Mārassamārakaṁ with its divinitiessabrahmakaṁ with its ascetics and brahminssassamaṇabrāhmaṇiṁ populationpajaṁ gods and humanssadevamanussaṁ with his own insightsayaṁ with higher knowledgeabhiññā having realizedsacchikatvā makes knownpavedeti.
heSo Dhammadhammaṁ teachesdeseti good in the beginningādikalyāṇaṁ good in the middlemajjhekalyāṇaṁ good in the endpariyosānakalyāṇaṁ meaningfulsātthaṁ well-phrasedsabyañjanaṁ, entirely fullkevalaparipuṇṇaṁ pureparisuddhaṁ spiritual practicebrahmacariyaṁ revealspakāseti.
goodSādhu indeedkho thenpana of such kindtathārūpānaṁ perfected onesarahataṁ seeingdassanaṁ it ishotī”ti.

thenAtha indeedkho of Sālāsāleyyakā brahmins and householdersbrāhmaṇagahapatikā whereyena the Buddhabhagavā went up to him theretenupasaṅkamiṁsu; having gone upupasaṅkamitvā someappekacce to the Buddhabhagavantaṁ having bowedabhivādetvā to one sideekamantaṁ sat downnisīdiṁsu. someAppekacce with the Buddhabhagavatā togethersaddhiṁ exchanged greetingssammodiṁsu; politesammodanīyaṁ conversationkathaṁ memorablesāraṇīyaṁ having exchangedvītisāretvā to one sideekamantaṁ sat downnisīdiṁsu. someAppekacce whereyena the Buddhabhagavā cupped palms toward him theretenañjaliṁ having held uppaṇāmetvā to one sideekamantaṁ sat downnisīdiṁsu. someAppekacce of the Buddhabhagavato in the presencesantike name and clannāmagottaṁ having announcedsāvetvā to one sideekamantaṁ sat downnisīdiṁsu. someAppekacce silenttuṇhībhūtā to one sideekamantaṁ sat downnisīdiṁsu. to one sideEkamantaṁ seatednisinne indeedkho the brahmins and householders of Sālāsāleyyake brahmins and householdersbrāhmaṇagahapatike the Buddhabhagavā said this to themetadavoca:

there is“atthi thenpana for youvo, householdersgahapatayo, anykoci pleasingmanāpo teachersatthā in whomyasmiṁ for youvo groundedākāravatī faithsaddhā acquiredpaṭiladdhā”ti?
there is not“Natthi indeedkho for usno, sirbhante, anykoci pleasingmanāpo teachersatthā in whomyasmiṁ for usno groundedākāravatī faithsaddhā acquiredpaṭiladdhā”ti.
pleasing“Manāpaṁ for youvo, householdersgahapatayo, teachersatthāraṁ not having obtainedalabhantehi thisayaṁ sure betapaṇṇako teachingdhammo having undertakensamādāya should be implementedvattitabbo.
sure betApaṇṇako forhi, householdersgahapatayo, teachingdhammo undertakensamatto taken upsamādinno, thatso for youvo will bebhavissati for a long timedīgharattaṁ for welfarehitāya for happinesssukhāya.
whatKatamo andca, householdersgahapatayo, sure betapaṇṇako teachingdhammo?

there areSanti, householdersgahapatayo, someeke ascetics and brahminssamaṇabrāhmaṇā having such doctrineevaṁvādino having such viewevaṁdiṭṭhino:
there is not‘natthi givingdinnaṁ, there is notnatthi sacrificeyiṭṭhaṁ, there is notnatthi offeringhutaṁ; there is notnatthi of good and badsukatadukkaṭānaṁ of deedskammānaṁ fruitphalaṁ resultvipāko, there is notnatthi thisayaṁ worldloko, there is notnatthi nextparo worldloko; there is notnatthi mothermātā, there is notnatthi fatherpitā; there is notnatthi beingssattā spontaneously rebornopapātikā; there is notnatthi in the worldloke ascetics and brahminssamaṇabrāhmaṇā rightly comportedsammaggatā rightlysammā practicedpaṭipannā whoye this tooimañca worldlokaṁ next tooparañca worldlokaṁ themselvessayaṁ with insightabhiññā having realizedsacchikatvā they declarepavedentī’ti.

for those veryTesaṁyeva indeedkho, householdersgahapatayo, of ascetics and brahminssamaṇabrāhmaṇānaṁ someeke ascetics and brahminssamaṇabrāhmaṇā whose doctrine directly contradictsujuvipaccanīkavādā.
theyTe spoke thusevamāhaṁsu:
there is‘atthi meaning in givingdinnaṁ, there isatthi meaning in sacrificeyiṭṭhaṁ, there isatthi meaning in offeringshutaṁ; there isatthi of good and bad deedssukatadukkaṭānaṁ of deedskammānaṁ fruitphalaṁ resultvipāko; there isatthi thisayaṁ worldloko, there isatthi otherparo worldloko; there isatthi mothermātā, there isatthi fatherpitā; there areatthi beingssattā spontaneously rebornopapātikā; there areatthi in the worldloke ascetics and brahminssamaṇabrāhmaṇā rightly comportedsammaggatā rightlysammā practicedpaṭipannā whoye and this worldimañca worldlokaṁ and the other worldparañca worldlokaṁ themselvessayaṁ with insightabhiññā having realizedsacchikatvā they describepavedentī’ti.
thatTaṁ whatkiṁ you thinkmaññatha, householdersgahapatayo:
do not these‘nanume ascetics and brahminssamaṇabrāhmaṇā of each otheraññamaññassa whose doctrine directly contradictsujuvipaccanīkavādā’”ti?
yes“Evaṁ, sirbhante”.

there“Tatra, householdersgahapatayo, whoye thosete ascetics and brahminssamaṇabrāhmaṇā holding such a doctrineevaṁvādino holding such a viewevaṁdiṭṭhino:
there is not‘natthi givingdinnaṁ, there is notnatthi offeringyiṭṭhaṁ and so on…pe… whoye this world andimañca worldlokaṁ the other world andparañca worldlokaṁ themselvessayaṁ with direct knowledgeabhiññā having realizedsacchikatvā they declarepavedentī’ti
for them this is to be expectedtesametaṁ to be expected—namely thispāṭikaṅkhaṁ—yamidaṁ good bodily conductkāyasucaritaṁ, good verbal conductvacīsucaritaṁ, good mental conduct—thesemanosucaritaṁ—ime threetayo wholesomekusale qualitiesdhamme having avoidedabhinivajjetvā namely thisyamidaṁ bad bodily conductkāyaduccaritaṁ, bad verbal conductvacīduccaritaṁ, bad mental conduct—thesemanoduccaritaṁ—ime threetayo unwholesomeakusale qualitiesdhamme having undertakensamādāya they will practicevattissanti.
thatTaṁ of whatkissa reasonhetu?
notNa indeedhi thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā seepassanti of unwholesomeakusalānaṁ of qualitiesdhammānaṁ dangerādīnavaṁ degradationokāraṁ defilementsaṅkilesaṁ, of wholesomekusalānaṁ of qualitiesdhammānaṁ in renunciationnekkhamme benefitānisaṁsaṁ the side of cleansingvodānapakkhaṁ.

actually existingSantaṁyeva moreoverpana anotherparaṁ worldlokaṁ there is not‘natthi anotherparo worldloko’ of this onetissa viewdiṭṭhi ishoti; his issāssa ishoti wrong viewmicchādiṭṭhi.
actually existingSantaṁyeva indeedkho moreoverpana anotherparaṁ worldlokaṁ there is not‘natthi anotherparo worldloko’ti intendssaṅkappeti; his issvāssa ishoti wrong purposemicchāsaṅkappo.
actually existingSantaṁyeva indeedkho moreoverpana anotherparaṁ worldlokaṁ there is not‘natthi anotherparo worldloko’ti speechvācaṁ speaksbhāsati; his issāssa ishoti wrong speechmicchāvācā.
actually existingSantaṁyeva indeedkho moreoverpana anotherparaṁ worldlokaṁ there is not‘natthi anotherparo worldloko’ti saysāha; whoye thosete perfected onesarahanto knowers of the other worldparalokaviduno contradicts themtesamayaṁ opposingpaccanīkaṁ doeskaroti.
actually existingSantaṁyeva indeedkho moreoverpana anotherparaṁ worldlokaṁ there is not‘natthi anotherparo worldloko’ti another personparaṁ persuadessaññāpeti; his issāssa ishoti persuading to accept an untrue teachingasaddhammasaññatti.
by thatTāya andca moreoverpana persuading to accept an untrue teachingasaddhammasaññattiyā glorifies himselfattānukkaṁseti, anotherparaṁ puts downvambheti.
thusIti previouslypubbeva indeedkho and for himpanassa good ethical conductsusīlyaṁ given uppahīnaṁ ishoti, unethical conductdussīlyaṁ establishedpaccupaṭṭhitaṁ—
and thisayañca wrong viewmicchādiṭṭhi wrong purposemicchāsaṅkappo wrong speechmicchāvācā of the noble onesariyānaṁ contradictingpaccanīkatā persuading to accept an untrue teachingasaddhammasaññatti glorifying oneselfattukkaṁsanā putting others downparavambhanā. so for him theseEvamassime manyaneke badpāpakā unskillfulakusalā qualitiesdhammā arisesambhavanti with wrong view as conditionmicchādiṭṭhipaccayā.

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