The Doer
Karato (SN 24.6)
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta's grove in Sāvatthi.
2. The Blessed One addressed the monks from there: “Monks, conscious of what, grasping and settling in what, arises the view, `There is no doer and the done, destroyer and destroyed, assassin and assassinated, grief and bringer of grief, no trouble and no one causing trouble, no fright and causer of fright, no destroyer of living things, no taker of the not given, no house breaker, no plunderer, no one keeping a prison, no one waiting in ambush, no one going to others' wives and telling lies. The doer does no evil. Someone killing all living things on this earth, threshing them into a harvest of meat with a wheel with butchers' knives fixed to the circumference, on account of it does no evil and reaps no evil. Someone going along the southern bank of river Ganges destroying, slaughtering, causing to slaughter, burning and causing to burn does no evil and evil does not come to him on account of it. Someone going along the northern bank of river Ganges giving gifts and making others give gifts, making offerings and causing others to make offerings, by that does no good and merit does not accrue to him on account of that. Giving gifts taming the self and becoming truthful are not good actions that accrue merit'?”
3. “Venerable sir, the Blessed One is the leader for the Teaching, hearing it from the Blessed One the monks will bear it in mind.”
“Then monks, listen carefully, I will tell you.
4. “Monks, conscious of matter, grasping and settling in matter, arises the view, `There is no doer ... re ... accrue merit'.
5-7. “Monks, conscious of feelings, perceptions, and intentions, grasping and settling in them arises the view, `There is no doer ... re ... accrue merit'.
8. “Monks, mindfully grasping and settling in consciousness arises the view, `There is no doer and the done, destroyer and destroyed, assassin and assassinated, grief a`There is no doer ... re ... accrue merit'.
9. “Monks, is matter permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“Adhering that it is impermanent, unpleasant, changing, would the view arise, `There is no doer ... re ... accrue merit'?”
“That is not so, venerable sir.”
10-12. Are feelings, perceptions, and intentions permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those which are impermanent are they unpleasant or pleasant?”
“Venerable sir, they are unpleasant.”
“Adhering they are impermanent, unpleasant, changing would the view arise, `There is no doer ... re ... accrue merit'?”
“That is not so, venerable sir.”
13. Monks, is consciousness permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“Adhering that it is impermanent, unpleasant, changing would the view arise, `There is no doer ... re ... accrue merit'?”
“That is not so, venerable sir.”
14. Monks, are whatever seen, heard, sensed, cognized, achieved and pursued by the mind permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those which are impermanent, are they unpleasant or pleasant?”
“Venerable sir, they are unpleasant.”
“Adhering they are impermanent, unpleasant, changing would the view arise, `There is no doer ... re ... accrue merit'?”
“That is not so, venerable sir.”
15. “Monks, when the learned noble disciple has dispelled doubts in these six instances, his doubts about unpleasantness, its arising, ceasing, and the method for the ceasing of unpleasantness too are dispelled. Monks, to this is said the noble disciple has entered the stream of the Teaching. He would not fall from there and his single aim would be enlightenment.”
2. The Blessed One addressed the monks from there: “Monks, conscious of what, grasping and settling in what, arises the view, `There is no doer and the done, destroyer and destroyed, assassin and assassinated, grief and bringer of grief, no trouble and no one causing trouble, no fright and causer of fright, no destroyer of living things, no taker of the not given, no house breaker, no plunderer, no one keeping a prison, no one waiting in ambush, no one going to others' wives and telling lies. The doer does no evil. Someone killing all living things on this earth, threshing them into a harvest of meat with a wheel with butchers' knives fixed to the circumference, on account of it does no evil and reaps no evil. Someone going along the southern bank of river Ganges destroying, slaughtering, causing to slaughter, burning and causing to burn does no evil and evil does not come to him on account of it. Someone going along the northern bank of river Ganges giving gifts and making others give gifts, making offerings and causing others to make offerings, by that does no good and merit does not accrue to him on account of that. Giving gifts taming the self and becoming truthful are not good actions that accrue merit'?”
3. “Venerable sir, the Blessed One is the leader for the Teaching, hearing it from the Blessed One the monks will bear it in mind.”
“Then monks, listen carefully, I will tell you.
4. “Monks, conscious of matter, grasping and settling in matter, arises the view, `There is no doer ... re ... accrue merit'.
5-7. “Monks, conscious of feelings, perceptions, and intentions, grasping and settling in them arises the view, `There is no doer ... re ... accrue merit'.
8. “Monks, mindfully grasping and settling in consciousness arises the view, `There is no doer and the done, destroyer and destroyed, assassin and assassinated, grief a`There is no doer ... re ... accrue merit'.
9. “Monks, is matter permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“Adhering that it is impermanent, unpleasant, changing, would the view arise, `There is no doer ... re ... accrue merit'?”
“That is not so, venerable sir.”
10-12. Are feelings, perceptions, and intentions permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those which are impermanent are they unpleasant or pleasant?”
“Venerable sir, they are unpleasant.”
“Adhering they are impermanent, unpleasant, changing would the view arise, `There is no doer ... re ... accrue merit'?”
“That is not so, venerable sir.”
13. Monks, is consciousness permanent or impermanent?”
“Venerable sir, it is impermanent.”
“That which is impermanent, is it unpleasant or pleasant?”
“Venerable sir, it is unpleasant.”
“Adhering that it is impermanent, unpleasant, changing would the view arise, `There is no doer ... re ... accrue merit'?”
“That is not so, venerable sir.”
14. Monks, are whatever seen, heard, sensed, cognized, achieved and pursued by the mind permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those which are impermanent, are they unpleasant or pleasant?”
“Venerable sir, they are unpleasant.”
“Adhering they are impermanent, unpleasant, changing would the view arise, `There is no doer ... re ... accrue merit'?”
“That is not so, venerable sir.”
15. “Monks, when the learned noble disciple has dispelled doubts in these six instances, his doubts about unpleasantness, its arising, ceasing, and the method for the ceasing of unpleasantness too are dispelled. Monks, to this is said the noble disciple has entered the stream of the Teaching. He would not fall from there and his single aim would be enlightenment.”
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