0.3KarotosuttaActing
1.1PTS 3.209Sāvatthinidānaṁ.At Sāvatthī.
1.2“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati:“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise:1.3‘karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṁ ādiyato sandhiṁ chindato nillopaṁ harato ekāgārikaṁ karoto paripanthe tiṭṭhato paradāraṁ gacchato musā bhaṇato karoto na karīyati pāpaṁ.‘The one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. Nothing bad is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.11.4Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekamaṁsakhalaṁ ekamaṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.1.5Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya; hananto ghātento chindanto chedāpento pacanto pācento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.1.6Uttarañcepi gaṅgāya tīraṁ gaccheyya; dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo.If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.1.7Dānena damena saṁyamena saccavajjena natthi puññaṁ natthi puññassa āgamo’”ti.In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit’?”
1.8“Bhagavaṁmūlakā no, bhante, dhammā …pe…“Our teachings are rooted in the Buddha. …”
2.1“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:“When form exists, because of grasping form and insisting on form, the view arises:2.2‘karoto kārayato …pe…‘The one who acts does nothing wrong …2.3natthi puññaṁ natthi puññassa āgamo’ti.there is no merit or outcome of merit.’2.4Vedanāya sati …pe…When feeling …2.5saññāya sati …perception …2.6saṅkhāresu sati …choices …2.7viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati:consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:2.8‘karoto kārayato …pe…‘The one who acts does nothing wrong …2.9natthi puññaṁ natthi puññassa āgamo’ti.there is no merit or outcome of merit.’
3.1Taṁ kiṁ maññatha, bhikkhave,What do you think, mendicants?3.2rūpaṁ niccaṁ vā aniccaṁ vā”ti?Is form permanent or impermanent?”
3.3“Aniccaṁ, bhante” …pe…“Impermanent, sir.” …
3.4api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:3.5‘karoto …pe…3.6natthi puññaṁ natthi puññassa āgamo”ti?3.7“No hetaṁ, bhante”.
3.8“Vedanā …“Is feeling …3.9saññā …perception …3.10saṅkhārā …choices …3.11viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?consciousness permanent or impermanent?”
3.12“Aniccaṁ, bhante …pe…“Impermanent, sir.” …
3.13api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:3.14‘karoto kārayato …pe…3.15natthi puññaṁ natthi puññassa āgamo’”ti?3.16“No hetaṁ, bhante”.
3.17“Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”
3.18“Aniccaṁ, bhante …pe…“Impermanent, sir.” …
3.19api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”3.20‘karoto kārayato …pe…3.21natthi puññaṁ natthi puññassa āgamo’”ti?
3.22“No hetaṁ, bhante”.“No, sir.”
4.1“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—“When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,4.2ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”
4.3Chaṭṭhaṁ.