“Bhikkhus, there are these three |bases of sectarian views::sectarian tenets [titthāyatanāni]| which, when examined, interrogated, and discussed by the wise, and taken to their conclusion, will culminate in inaction. What are the three?
1 There are, bhikkhus, some ascetics and brahmins who hold such a doctrine and view as this: ‘Whatever this person experiences—whether pleasure, pain, or |neither-pleasure-nor-pain::neutral sensation, feeling which is neither unpleasant nor pleasant, neither comfortable nor uncomfortable sensation [adukkhamasukha]|—all that is due to what was done in the past.’
2 There are, bhikkhus, some ascetics and brahmins who hold such a doctrine and view as this: ‘Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is caused by God’s |creative activity::designing, fashioning [nimmāna]|.‘
3 There are, bhikkhus, some ascetics and brahmins who hold such a doctrine and view as this: ’Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is without cause or condition.‘
1 Bhikkhus, I approached those ascetics and brahmins who hold such a doctrine and view as this: ‘Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is due to what was done in the past,’ and I said to them: ”Is it true, venerable sirs, that you hold such a doctrine and view as this: “Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is due to what was done in the past?” And when questioned in this way, they acknowledge it, saying: ’Yes.‘ Then I say to them: ’In that case, venerable sirs, you must also say that those |who kill living beings::who destroy life [pāṇātipātī]| do so due to what was done in the past, those |who take what is not given::who steal [adinnādāyī]| do so due to what was done in the past, those |who engage in sexual misconduct::who harm others through sexual activity [kāmesumicchācārī]| do so due to what was done in the past, those |who speak falsely::who lie [musāvādī]| do so due to what was done in the past, those who speak divisively do so due to what was done in the past, those |who speak harshly::who speak using rough words [pharusavācā]| do so due to what was done in the past, those |who chatter frivolously::who talk rubbish, who gossip [samphappalāpī]| do so due to what was done in the past, those who |have intense craving::be greedy, covetous, with yearning, desiring, mentally obsessed [abhijjhālu]| have it due to what was done in the past, those |with a malicious mind::evil-minded, hateful [byāpannacitta]| are so due to what was done in the past, and those |with wrong views::with false beliefs, false concepts, incorrect opinions [micchādiṭṭhika]| are so due to what was done in the past.‘
Those who fall back to |past actions::past deeds, past kamma [pubbekata]| as the |essential::fundamental, substantial [sāra]| truth have no |inclination::wish, desire, interest [chanda]| [to do] what should be done and [to avoid doing] what should not be done, nor do they make an effort in this respect. Since they do not recognize as true and valid anything that should be done or should not be done, they are |muddle-minded::forgetful, not mindful [muṭṭhassatī]|, they are not watchful, and even the personal designation ’ascetic‘ is not legitimately applicable to them. This was my first legitimate refutation of those ascetics and brahmins who hold such a doctrine and view.
2 Bhikkhus, I approached those ascetics and brahmins who hold such a doctrine and view as this: ‘Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is caused by God’s creative activity,’ and I said to them: “Is it true, venerable sirs, that you hold such a doctrine and view as this: ‘Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is caused by God’s creative activity?‘ And when questioned in this way, they acknowledge it, saying: ’Yes.‘ Then I say to them: ’In that case, venerable sirs, you must also say that those who kill living beings do so due to God‘s creative activity, those who take what is not given do so due to God’s creative activity, those who engage in sexual misconduct do so due to God‘s creative activity, those who speak falsely do so due to God’s creative activity, those who speak divisively do so due to God‘s creative activity, those who speak harshly do so due to God’s creative activity, those who chatter frivolously do so due to God‘s creative activity, those who have intense craving have it due to God’s creative activity, those with a malicious mind are so due to God‘s creative activity, and those with wrong views are so due to God’s creative activity.‘
Those who fall back to God’s creative activity as the essential truth have no inclination to do what should be done and to avoid doing what should not be done, nor do they make an effort in this respect. Since they do not recognize as true and valid anything that should be done or should not be done, they are muddle-minded, they are not watchful, and even the personal designation ‘ascetic’ is not legitimately applicable to them. This was my second legitimate refutation of those ascetics and brahmins who hold such a doctrine and view.
3 Bhikkhus, I approached those ascetics and brahmins who hold such a doctrine and view as this: ‘Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is without cause or condition,’ and I said to them: ”Is it true, venerable sirs, that you hold such a doctrine and view as this: ‘Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is without cause or condition?’ And when questioned in this way, they acknowledge it, saying: ‘Yes.’ Then I say to them: ‘In that case, venerable sirs, you must also say that those who kill living beings do so without cause or condition, those who take what is not given do so without cause or condition, those who engage in sexual misconduct do so without cause or condition, those who speak falsely do so without cause or condition, those who speak divisively do so without cause or condition, those who speak harshly do so without cause or condition, those who chatter frivolously do so without cause or condition, those who have intense craving have it without cause or condition, those with a malicious mind are so without cause or condition, and those with wrong views are so without cause or condition.’
Those who fall back to the view that things happen without cause or condition as the essential truth have no inclination to do what should be done and to avoid doing what should not be done, nor do they make an effort in this respect. Since they do not recognize as true and valid anything that should be done or should not be done, they are muddle-minded, they are not watchful, and even the personal designation ‘ascetic’ is not legitimately applicable to them. This was my third legitimate refutation of those ascetics and brahmins who hold such a doctrine and view.
These, bhikkhus, are the three bases of sectarian views which, when examined, interrogated, and discussed by the wise, and taken to their conclusion, will culminate in inaction.
However, bhikkhus, this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| taught by me is irrefutable, |undefiled::untarnished, untainted, pure [asaṅkiliṭṭha]|, |blameless::beyond reproach [anupavajja]|, and |not disapproved of::not rejected [appaṭikuṭṭha]| by wise ascetics and brahmins. And what, bhikkhus, is the Dhamma taught by me that is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins?
Bhikkhus, this Dhamma taught by me—regarding the six elements—is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins.
Bhikkhus, this Dhamma taught by me—regarding the |six sense bases::fields of experience, fields of sense impression [cha + phassāyatana]|—is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins.
Bhikkhus, this Dhamma taught by me—regarding the |eighteen mental explorations::eighteen ways the mind engages, eighteen cognitive engagements [aṭṭhārasa + manopavicāra]|—is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins.
Bhikkhus, this Dhamma taught by me—regarding the four noble truths—is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins.
When it was said: ‘Bhikkhus, this Dhamma taught by me—regarding the six elements—is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins,’ for what reason was this said?
Bhikkhus, there are these six elements—the |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|, the |water element::whatever internal or external, that is liquid, cohesive, flowing, binding, moist, which can be considered as belonging to oneself, and can be clung to [āpodhātu]|, the |fire element::whatever internal or external that is hot, fiery, transformative, warming, cooling, which can be considered as belonging to oneself and can be clung to [tejodhātu]|, the |air element::whatever internal or external that is airy, gaseous, moving, vibrating, wind-like, which can be considered as belonging to oneself and can be clung to [vāyodhātu]|, the |space element::whatever internal or external that is open, spacious, unobstructed, accommodating, which can be considered as belonging to oneself and can be clung to [ākāsadhātu]|, and the |consciousness element::whatever internal or external that is knowing, cognizing, recognizing, which can be considered as belonging to oneself and can be clung to [viññāṇadhātu]|.
When it was said: ‘Bhikkhus, this Dhamma taught by me—regarding the six elements—is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins,’ it was in reference to this that it was said.
When it was said: ‘Bhikkhus, this Dhamma taught by me—regarding the six sense bases—is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins,’ for what reason was this said?
Bhikkhus, there are these six sense bases—the |eye sense base::visual experience, domain of sight [cakkhu phassāyatana]|, the |ear sense base::auditory experience, domain of hearing [sota phassāyatana]|, the |nose sense base::olfactory experience, domain of smell [ghāna phassāyatana]|, the |tongue sense base::gustatory experience, domain of taste [jivhā phassāyatana]|, the |body sense base::tactile experience, domain of touch [kāya phassāyatana]|, the |mind sense base::mental experience, domain of thought [mano phassāyatana]|.
When it was said: ‘Bhikkhus, this Dhamma taught by me—regarding the six sense bases—is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins,’ it was in reference to this that it was said.
When it was said: ‘Bhikkhus, this Dhamma taught by me—regarding the eighteen mental explorations—is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins,’ for what reason was this said?
Having seen a form with the eye, one |explores::examines, ranges over, probes, investigates [upavicarati]| a form as a basis for |pleasure::gladness, joy, positive state of mind [somanassa]|, a form as a basis for |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]|, a form as a basis for |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|,
having heard a |sound::melodic composition, praise, honor, reverence, blame, disgrace [sadda]| with the ear, one explores a sound as a basis for pleasure, a sound as a basis for mental distress, a sound as a basis for equanimity,
having smelled an |odor::smell, scent, aroma, fragrance [gandha]| with the nose, one explores an odor as a basis for pleasure, an order as a basis for mental distress, an odor as a basis for equanimity,
having tasted a flavor with the tongue, one explores a flavor as a basis for pleasure, a flavor as a basis for mental distress, a flavor as a basis for equanimity,
having |touched::had a tactile sensation [phoṭṭhabba]| a tangible object with the body, one explores a touch as a basis for pleasure, a touch as a basis for mental distress, a touch as a basis for equanimity,
Having cognized a |mental object::mind object, idea, thought, mental phenomena [dhamma]| with the mind, one explores a mental object as a basis for pleasure, a mental object as a basis for mental distress, a mental object as a basis for equanimity.
When it was said: ‘Bhikkhus, this Dhamma taught by me—regarding the eighteen mental explorations—is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins,’ it was in reference to this that it was said.
When it was said: ‘Bhikkhus, this Dhamma taught by me—regarding the four noble truths—is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins,’ for what reason was this said?
Bhikkhus, dependent on the |grasping::appropriation [upādāya]| of the six elements, the descent of a [future] embryo occurs. When the descent takes place, there is |name and form::combination of mental processes [intending, attention, contact, sensation, and perceiving] and physical form that constitute an individual being, the mental and physical objects of consciousness [nāmarūpa]|; dependent on name and form, the six sense bases arise; dependent on the six sense bases, |contact::sense impingement, raw experience, touch [phassa]| arises; dependent on contact, |felt experience::pleasant, neutral or painful sensation, feeling, second of the five aggregates [vedanā]| arises. Now it is for one who feels that I proclaim: ‘This is suffering,’ and ‘this is the arising of suffering,’ and ‘this is the ending of suffering,’ and ‘this is the way of practice leading to the ending of suffering.’
And what, bhikkhus, is the noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|? Birth is suffering, aging is suffering, sickness is suffering, death is suffering; association with the unpleasant is suffering, separation from the pleasant is suffering, not getting what one desires is suffering — in summary, the |five aggregates that are subject to being held onto as a self::pile of matter and mind that are held onto as a self, physical and mental conglomerations that are clung to [pañca + upādānakkhandha]| are suffering.
And what, bhikkhus, is the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|? Dependent on::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, bhikkhus, |volitional formations::intentions, choices, decisions, karmic activity [saṅkhāra]| [arise]; dependent on volitional formations, |consciousness::quality of awareness — subjective awareness of experiences and the knowing of objects through the six sense doors [sight, sound, smell, taste, touch, and mind] [viññāṇa]| arises; dependent on consciousness, name and form arise; dependent on name and form, the six sense bases arise; dependent on the six sense bases, contact arises; dependent on contact, felt experience arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::being, becoming [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, displeasure, and despair arise. Thus is the arising of this whole mass of suffering. This is called the noble truth of the arising of suffering.
And what, bhikkhus, is the noble truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|? With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of volitional formations; with the ending of volitional formations, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of sensation; with the ending of sensation, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the ending of this whole mass of suffering. This is called the noble truth of the ending of suffering.
And what bhikkhus, is the noble truth of the |way of practice leading to the ending of suffering::i.e. the noble eightfold path [dukkhanirodhagāmī]|? It is this very Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and |right collectedness::stability of mind, stillness of mind, mental composure [samādhi]|. This is called the noble truth of the way of practice leading to the ending of suffering.
When it was said: ‘Bhikkhus, this Dhamma taught by me—regarding the four noble truths—is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins,’ it was in reference to this that it was said.