“Bhikkhus, the uninstructed worldling speaks of these three perils that separate mother and son. What three?
(1) “There comes a time when a great conflagration arises. When the great conflagration has arisen, it burns up villages, towns, and cities. When villages, towns, and cities are burning up, the mother does not find her son and the son does not find his mother. This is the first peril that separates mother and son of which the uninstructed worldling speaks.
(2) “Again, there comes a time when a great rain cloud arises. When the great rain cloud has arisen, a great deluge takes place. When the great deluge takes place, villages, towns, and cities are swept away. When villages, towns, and cities are being swept away, the mother does not find her son and the son does not find his mother. This is the second peril that separates mother and son of which the uninstructed worldling speaks.
(3) “Again, there comes a time of perilous turbulence in the wilderness, when the people of the countryside, mounted on their vehicles, flee on all sides. When there is perilous turbulence in the wilderness, and the people of the countryside, mounted on their vehicles, are fleeing on all sides, the mother does not find her son and the son does not find his mother. This is the third peril that separates mother and son of which the uninstructed worldling speaks.
“These are the three perils that separate mother and son of which the uninstructed worldling speaks.
“There are, bhikkhus, these three perils when mother and son reconnect that the uninstructed worldling speaks of as perils that separate mother and son. What three?
(1) “There comes a time when a great conflagration arises. When the great conflagration has arisen, it burns up villages, towns, and cities. When villages, towns, and cities are burning up, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the first peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son.
(2) “Again, there comes a time when a great rain cloud arises. When the great rain cloud has arisen, a great deluge takes place. When the great deluge takes place, villages, towns, and cities are swept away. When villages, towns, and cities are being swept away, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the second peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son.
(3) “Again, there comes a time of perilous turbulence in the wilderness, when the people of the countryside, mounted on their vehicles, flee on all sides. When there is perilous turbulence in the wilderness, and the people of the countryside, mounted on their vehicles, are fleeing on all sides, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the third peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son.
“These are the three perils when mother and son reconnect that the uninstructed worldling speak of as perils that separate mother and son.
“There are, bhikkhus, these three perils that separate mother and son. What three? The peril of old age, the peril of illness, and the peril of death.
(1) “When the son is growing old, the mother cannot fulfill her wish: ‘Let me grow old, but may my son not grow old!’ And when the mother is growing old, the son cannot fulfill his wish: ‘Let me grow old, but may my mother not grow old!’
(2) “When the son has fallen ill, the mother cannot fulfill her wish: ‘Let me fall ill, but may my son not fall ill!’ And when the mother has fallen ill, the son cannot fulfill his wish: ‘Let me fall ill, but may my mother not fall ill!’
(3) “When the son is dying, the mother cannot fulfill her wish: ‘Let me die, but may my son not die!’ And when the mother is dying, the son cannot fulfill his wish: ‘Let me die, but may my mother not die!’
“These are the three perils that separate mother and son.
“There is a path, bhikkhus, there is a way that leads to the abandoning and overcoming of these three perils when mother and son reconnect and of these three perils that separate mother and son. And what is the path and way? It is just this noble eightfold path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the path and way that leads to the abandoning and overcoming of these three perils when mother and son reconnect and of these three perils that separate mother and son.”
“Monks, there are three standpoints of other religions which, if a wise person examines, probes, and questions, can be seen to result in a rejection of moral causality. What three?
“Monks, there are some contemplatives and priests who express this doctrine and hold this belief: ‘Whatever a person experiences – pleasant, unpleasant, or neutral – is entirely the result of past action.’
“Monks, there are some contemplatives and priests who express this doctrine and hold this belief: ‘Whatever a person experiences – pleasant, unpleasant, or neutral – is entirely the result of a creator-deity.’
“Monks, there are some contemplatives and priests who express this doctrine and hold this belief: ‘Whatever a person experiences – pleasant, unpleasant, or neutral – is entirely random and unpredictable.’
“In that case, monks, regarding those contemplatives and priests who express this doctrine and hold this belief: ‘Whatever a person experiences – pleasant, unpleasant, or neutral – is entirely the result of past action,’ I approach them and say, ‘Is it true that you venerables express this doctrine and hold this belief: “Whatever a person experiences – pleasant, unpleasant, or neutral – is entirely the result of past action”?’ When asked, they affirm, ‘Yes.’ Then I say to them, ‘Therefore, you venerables will be killers because of past action, thieves because of past action, incelibate because of past action, liars because of past action, speakers of divisive speech because of past action, speakers of harsh speech because of past action, speakers of useless speech because of past action, covetous because of past action, aversive because of past action, holders of wrong beliefs because of past action.’ Monks, one who returns to past action as the essence has no interest or engagement in knowing what is to be done and what is not to be done. Without any true and reliable sense of what is to be done and what is not to be done, they live mindlessly and recklessly, and cannot reasonably be called contemplatives. Monks, this is my first reasonable refutation of the doctrines and beliefs of those contemplatives and priests.
“In that case, monks, regarding those contemplatives and priests who express this doctrine and hold this belief: ‘Whatever a person experiences – pleasant, unpleasant, or neutral – is entirely the result of a creator-deity,’ I approach them and say, ‘Is it true that you venerables express this doctrine and hold this belief: “Whatever a person experiences – pleasant, unpleasant, or neutral – is entirely the result of a creator-deity”?’ When asked, they affirm, ‘Yes.’ Then I say to them, ‘Therefore, you venerables will be killers… thieves… incelibate… liars… speakers of divisive speech… speakers of harsh speech… speakers of useless speech… covetous… aversive… holders of wrong beliefs because of a creator-deity.’ Monks, one who returns to a creator-deity as the essence has no interest or engagement in knowing what is to be done and what is not to be done. Without any true and reliable sense of what is to be done and what is not to be done, they live mindlessly and recklessly, and cannot reasonably be called contemplatives. Monks, this is my second reasonable refutation of the doctrines and beliefs of those contemplatives and priests.
“In that case, monks, regarding those contemplatives and priests who express this doctrine and hold this belief: ‘Whatever a person experiences – pleasant, unpleasant, or neutral – is entirely random and unpredictable,’ I approach them and say, ‘Is it true that you venerables express this doctrine and hold this belief: “Whatever a person experiences – pleasant, unpleasant, or neutral – is entirely random and unpredictable”?’ When asked, they affirm, ‘Yes.’ Then I say to them, ‘Therefore, you venerables will be killers… thieves… incelibate… liars… speakers of divisive speech… speakers of harsh speech… speakers of useless speech… covetous… aversive… holders of wrong beliefs randomly and unpredictably.’ Monks, one who returns to randomness and unpredictability as the essence has no interest or engagement in knowing what is to be done and what is not to be done. Without any true and reliable sense of what is to be done and what is not to be done, they live mindlessly and recklessly, and cannot reasonably be called contemplatives. Monks, this is my third reasonable refutation of the doctrines and beliefs of those contemplatives and priests.
“Monks, these are the three standpoints of other religions which, if a wise person examines, probes, and questions, can be seen to result in a rejection of moral causality.
“However, monks, the Dhamma which has been taught by me is unrefuted, undefiled, irreproachable, and unrejectable by wise contemplatives and priests. Monks, what is the Dhamma which has been taught by me, and which is unrefuted, undefiled, irreproachable, and unrejectable by wise contemplatives and priests? The six elements, the six domains of sense-contact, the eighteen kinds of mental exploration, and the four noble truths: this is the Dhamma which has been taught by me, and which is unrefuted, undefiled, irreproachable, and unrejectable by wise contemplatives and priests.
“‘The six elements’ is a Dhamma has been taught by me, and it is unrefuted, undefiled, irreproachable, and unrejectable by wise contemplatives and priests. This is what was said; what does it refer to? Monks, these are the six elements: the earth-element, the water-element, the heat-element, the wind-element, the space-element, and the consciousness-element. ‘The six elements’ is a Dhamma has been taught by me, and it is unrefuted, undefiled, irreproachable, and unrejectable by wise contemplatives and priests. This is what was said, and this is what it refers to.
“‘The six domains of sense-contact’ is a Dhamma has been taught by me, and it is unrefuted, undefiled, irreproachable, and unrejectable by wise contemplatives and priests. This is what was said; what does it refer to? Monks, these are the six domains of sense-contact: the domain of eye-contact, the domain of ear-contact, the domain of nose-contact, the domain of tongue-contact, the domain of body-contact, and the domain of mind-contact. ‘The six domains of sense-contact’ is a Dhamma has been taught by me, and it is unrefuted, undefiled, irreproachable, and unrejectable by wise contemplatives and priests. This is what was said, and this is what it refers to.
“‘The eighteen kinds of mental exploration’ is a Dhamma has been taught by me, and it is unrefuted, undefiled, irreproachable, and unrejectable by wise contemplatives and priests. This is what was said; what does it refer to? Monks, these are the eighteen kinds of mental exploration: having seen a sight with the eye, one explores a sight that is a basis for elation, a sight that is a basis for depression, and a sight that is a basis for equanimity. Having heard a sound with the ear… smelled a fragrance with the nose… tasted a flavor with the tongue… touched a tangible with the body… cognized an object with the mind, one explores an object that is a basis for elation, an object that is a basis for depression, and an object that is a basis for equanimity. The eighteen kinds of mental exploration’ is a Dhamma has been taught by me, and it is unrefuted, undefiled, irreproachable, and unrejectable by wise contemplatives and priests. This is what was said, and this is what it refers to.
“‘The four noble truths’ is a Dhamma has been taught by me, and it is unrefuted, undefiled, irreproachable, and unrejectable by wise contemplatives and priests. This is what was said; what does it refer to? Monks, one who clings to the six elements enters a womb; then there is mind and body. Based on mind and body, there are the six senses; based on the six senses, there is sense-contact; based on sense-contact, there is feeling. Monks, it is for one who feels that I indicate ‘This is suffering,’ ‘This is the arising of suffering,’ ‘This is the cessation of suffering,’ ‘This is the practice which leads to the cessation of suffering.’
“Monks, what is the noble truth of suffering? Birth is suffering, decay is suffering, illness is suffering, death is suffering, sorrow, grief, pain, depression, and anguish are suffering, not getting what one wants is suffering. Briefly, the five components of clinging are suffering. Monks, this is called the noble truth of suffering.
“Monks, what is the noble truth of the arising of suffering? Based on ignorance, there are conditional phenomena; based on conditional phenomena, there is consciousness; based on consciousness, there is mind and body; based on mind and body, there are the six senses; based on the six senses, there is sense-contact; based on sense-contact, there is craving; based on craving, there is clinging; based on clinging, there is existence; based on existence, there is birth; based on birth, decay, death, sorrow, grief, pain, depression, and anguish come to be. In this way there is the arising of the entire mass of suffering. Monks, this is called the noble truth of the arising of suffering.
“Monks, what is the noble truth of the cessation of suffering? When, through dispassion, there is complete cessation of ignorance, then there is cessation of conditional phenomena; from cessation of conditional phenomena, there is cessation of consciousness; from cessation of consciousness, there is cessation of mind and body; from cessation of mind and body, there is cessation of the six senses; from cessation of the six senses, there is cessation of sense-contact; from cessation of sense-contact, there is cessation of feeling; from cessation of feeling, there is cessation of craving; from cessation of craving, there is cessation of clinging; from cessation of clinging, there is cessation of existence; from cessation of existence, there is cessation of birth; from cessation of birth, decay, death, sorrow, grief, pain, depression, and anguish cease. In this way there is cessation of the entire mass of suffering. Monks, this is called the noble truth of the cessation of suffering.
“Monks, what is the noble truth of the practice which leads to the cessation of suffering? It is just this noble eightfold path – that is, right view, right attitude, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Monks, this is called the noble truth of the practice which leads to the cessation of suffering.
“The four noble truths’ is a Dhamma has been taught by me, and it is unrefuted, undefiled, irreproachable, and unrejectable by wise contemplatives and priests. This is what was said, and this is what it refers to.”
