Unfailing · Translation: Bhikkhu Sujato, SuttaCentral
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⚠ Glossing did not finish. The original text is shown below.
Santaṁyeva kho pana hetuṁ ‘natthi hetū’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti vācaṁ bhāsati; sāssa hoti micchāvācā. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti āha; ye te arahanto hetuvādā tesamayaṁ paccanīkaṁ karoti. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti. Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ— ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attānukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.
Moreover, since there actually is causality, their view that there is no causality is wrong view. Since there actually is causality, their thought that there is no causality is wrong purpose. Since there actually is causality, their speech that there is no causality is wrong speech. Since there actually is causality, in saying that there is no causality they contradict those perfected ones who teach that there is causality. Since there actually is causality, in persuading another that there is no causality they are persuading them to accept an untrue teaching. And on account of that they glorify themselves and put others down. So they give up their former ethical conduct and are established in unethical conduct. And that is how these many bad, unskillful qualities come to be with wrong view as condition—wrong view, wrong purpose, wrong speech, contradicting the noble ones, persuading others to accept untrue teachings, and glorifying oneself and putting others down.
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘sace kho natthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sotthimattānaṁ karissati; sace kho atthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. Kāmaṁ kho pana māhu hetu, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi ahetukavādo’ti. Sace kho attheva hetu, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho— yañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ.
A sensible person reflects on this matter in this way: ‘If there is no causality, when this individual’s body breaks up they will keep themselves safe. And if there is causality, when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell. But let us grant that those who say that there is no causality are correct. Regardless, that individual is still criticized by sensible people in this very life as being an immoral individual of wrong view, one who denies causality.’ But if there really is causality, they hold a losing hand on both counts. For they are criticized by sensible people in this very life, and when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell. They have wrongly undertaken this sure bet teaching in such a way that it encompasses the positive outcomes of one side only, leaving out the skillful premise.
Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘atthi hetu, atthi paccayo sattānaṁ saṅkilesāya; sahetū sappaccayā sattā saṅkilissanti. Atthi hetu, atthi paccayo sattānaṁ visuddhiyā; sahetū sappaccayā sattā visujjhanti. Atthi balaṁ, atthi vīriyaṁ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti. Taṁ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
Since this is so, consider those ascetics and brahmins whose view is that there is a cause and reason for the corruption of sentient beings, etc. You can expect that they will shun bad conduct by way of body, speech, and mind, and undertake and implement good conduct by way of body, speech, and mind. Why is that? Because those ascetics and brahmins see that unskillful qualities are full of drawbacks, sordidness, and corruption, and that skillful qualities have the benefit and cleansing power of renunciation.
Santaṁyeva kho pana hetuṁ ‘atthi hetū’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti vācaṁ bhāsati; sāssa hoti sammāvācā. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti āha, ye te arahanto hetuvādā tesamayaṁ na paccanīkaṁ karoti. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti. Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ— ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.
Moreover, since there actually is causality, their view that there is causality is right view. Since there actually is causality, their thought that there is causality is right purpose. Since there actually is causality, their speech that there is causality is right speech. Since there actually is causality, in saying that there is causality they don’t contradict those perfected ones who teach that there is causality. Since there actually is causality, in persuading another that there is causality they are persuading them to accept a true teaching. And on account of that they don’t glorify themselves or put others down. So they give up their former unethical conduct and are established in ethical conduct. And that is how these many skillful qualities come to be with right view as condition—right view, right purpose, right speech, not contradicting the noble ones, persuading others to accept true teachings, and not glorifying oneself or putting others down.
Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘sace kho atthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. Kāmaṁ kho pana māhu hetu, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi hetuvādo’ti. Sace kho atthi hetu, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho— yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. Evamassāyaṁ apaṇṇako dhammo susamatto samādinno, ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ.
A sensible person reflects on this matter in this way: ‘If there is causality, when this individual’s body breaks up, after death, they will be reborn in a good place, a heavenly realm. But let us grant that those who say that there is no causality are correct. Regardless, that individual is still praised by sensible people in this very life as being a moral individual of right view, who affirms causality.’ So if there really is causality, they hold a winning hand on both counts. For they are praised by sensible people in this very life, and when their body breaks up, after death, they will be reborn in a good place, a heavenly realm. They have rightly undertaken this sure bet teaching in such a way that it encompasses the positive outcomes of both sides, leaving out the unskillful premise.
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