[1430] Sakavādin: Non-intimation (aviññatti) is immorality (dussīlya)?
Paravādin: Yes.
S.: Is it the destruction of life (pāṇātipāta)?
P.: It should not be said thus. …
S.: Is it the taking of what is not given (adinnādāna)?
P.: It should not be said thus. …
S.: Is it sexual misconduct (kāmesumicchācāra)?
P.: It should not be said thus. …
S.: Is it false speech (musāvāda)?
P.: It should not be said thus. …
S.: Is it indulgence in distilled and fermented intoxicants, a basis for heedlessness (surāmerayamajjapamādaṭṭhāna)?
P.: It should not be said thus. …
S.: For one who, having undertaken an evil deed, is giving a gift — do both merit (puñña) and demerit (apuñña) increase?
P.: It should not be said thus. …
S.: Do both merit and demerit increase?
P.: Yes.
S.: Is there a conjunction (samodhāna) of two contacts (phassa) … of two minds (citta)?
P.: It should not be said thus. …
S.: Is there a conjunction of two contacts … of two minds?
P.: Yes.
S.: Do phenomena (dhammā) that are wholesome and unwholesome, blameworthy and blameless, inferior and superior, dark and bright each with its counterpart, come face to face?
P.: It should not be said thus. …
S.: Do phenomena that are wholesome and unwholesome, blameworthy and blameless, inferior and superior, dark and bright each with its counterpart, come face to face?
P.: Yes.
S.: Was it not said by the Blessed One: "Bhikkhus, these four are far apart, exceedingly far apart. Which four? The sky, bhikkhus, and the earth — this is the first that is far apart, exceedingly far apart. … Therefore the Dhamma of the good is far from the bad"? Does such a discourse (suttanta) indeed exist?
P.: Yes.
S.: Then indeed it should not be said that phenomena that are wholesome and unwholesome, blameworthy and blameless, inferior and superior, dark and bright each with its counterpart, come face to face.
S.: For one who, having undertaken an evil deed, is giving robes, giving almsfood, giving lodging, giving medicines and requisites for the sick (gilānapaccaya-bhesajja-parikkhāra), paying homage to one worthy of homage, rising up for one worthy of rising up, making the salutation with joined palms (añjalikamma) to one worthy of that salutation, performing the act of due respect (sāmīcikamma) for one worthy of the act of due respect, giving a seat to one worthy of a seat, giving way to one worthy of the way — do both merit and demerit increase?
P.: It should not be said thus. …
S.: Do both merit and demerit increase?
P.: Yes.
S.: Is there a conjunction of two contacts … of two minds?
P.: It should not be said thus. …
S.: Is there a conjunction of two contacts … of two minds?
P.: Yes.
S.: Do phenomena that are wholesome and unwholesome, blameworthy and blameless, inferior and superior, dark and bright each with its counterpart, come face to face?
P.: It should not be said thus. …
S.: Do phenomena that are wholesome and unwholesome, blameworthy and blameless, inferior and superior, dark and bright each with its counterpart, come face to face?
P.: Yes.
S.: Was it not said by the Blessed One: "Bhikkhus, these four are far apart, exceedingly far apart. Which four? The sky, bhikkhus, and the earth — this is the first that is far apart, exceedingly far apart. … Therefore the Dhamma of the good is far from the bad"? Does such a discourse indeed exist?
P.: Yes.
S.: Then indeed it should not be said that phenomena that are wholesome and unwholesome, blameworthy and blameless, inferior and superior, dark and bright each with its counterpart, come face to face.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.