Acting

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘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.*The doctrine of inefficacy of action (akiriyavāda), which is attributed to Pūraṇa Kassapa at DN 2:17.2. 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. 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. 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. In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit’?”

“Kismiṁ nu kho, bhikkhave, satisatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘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.*karoto → karato (bj, sya-all, pts1ed) Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekamaṁsakhalaṁ ekamaṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya; hananto ghātento chindanto chedāpento pacanto pācento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṁ gaccheyya; dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. Dānena damena saṁyamena saccavajjena natthi puññaṁ natthi puññassa āgamo’”ti.

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: “Kismiṁ nu kho, bhikkhave, satisatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘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.*The doctrine of inefficacy of action (akiriyavāda), which is attributed to Pūraṇa Kassapa at DN 2:17.2.‘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.*karoto → karato (bj, sya-all, pts1ed)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. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekamaṁsakhalaṁ ekamaṁsapuñjaṁ kareyya, 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. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya; hananto ghātento chindanto chedāpento pacanto pācento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa 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. Uttarañcepi gaṅgāya tīraṁ gaccheyya; dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit’?” Dānena damena saṁyamena saccavajjena natthi puññaṁ natthi puññassa āgamo’”ti.

“When form exists, because of grasping form and insisting on form, the view arises: ‘The one who acts does nothing wrong … there is no merit or outcome of merit.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘The one who acts does nothing wrong … there is no merit or outcome of merit.’

“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘karoto kārayato …pe… natthi puññaṁ natthi puññassa āgamo’ti. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘karoto kārayato …pe… natthi puññaṁ natthi puññassa āgamo’ti.

“When form exists, because of grasping form and insisting on form, the view arises: “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘The one who acts does nothing wrong … ‘karoto kārayato …pe… there is no merit or outcome of merit.’ natthi puññaṁ natthi puññassa āgamo’ti. When feeling … Vedanāya sati …pe… perception … saññāya sati … choices … saṅkhāresu sati … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘The one who acts does nothing wrong … ‘karoto kārayato …pe… there is no merit or outcome of merit.’ natthi puññaṁ natthi puññassa āgamo’ti.

What do you think, mendicants? Is form permanent or impermanent?”

Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, Is form permanent or impermanent?” rūpaṁ niccaṁ vā aniccaṁ vā”ti?

“Is feeling … perception … choices … consciousness permanent or impermanent?”

“VedanāvedanāTonalidad de la experiencia nacida del contacto (phassa). Hay tres tipos: agradable, desagradable o ni agradable ni desagradable. Como uno de los cinco khandhas, vedanā designa el modo en que una experiencia se siente en términos de placer, dolor o neutralidad, sin ser todavía emoción elaborada. Ver khandha y phassa.Ver en el glosario … saññāsaññāPercepción; reconocimiento; interpretación. Ver khandha.Ver en el glosario … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

“Is feeling … “VedanāvedanāTonalidad de la experiencia nacida del contacto (phassa). Hay tres tipos: agradable, desagradable o ni agradable ni desagradable. Como uno de los cinco khandhas, vedanā designa el modo en que una experiencia se siente en términos de placer, dolor o neutralidad, sin ser todavía emoción elaborada. Ver khandha y phassa.Ver en el glosario … perception … saññāsaññāPercepción; reconocimiento; interpretación. Ver khandha.Ver en el glosario … choices … saṅkhārā … consciousness permanent or impermanent?” viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘karoto kārayato …pe… natthi puññaṁ natthi puññassa āgamo’”ti?

“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?” api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘karoto kārayato …pe… natthi puññaṁ natthi puññassa āgamo’”ti?

“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, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.

“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, “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.” ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.