4👑☸AN 3 vagga 7

AN 3 vagga 7. Mahāvagga

	(derived from B. Sujato 2018/12)
Aṅguttara Nikāya 3	Numbered Discourses 3

7. The Great Chapter


7. Mahāvagga	7. The Great Chapter

61. Sectarian Tenets


61. Titthāyatanasutta	61. Sectarian Tenets
“Tīṇimāni, bhikkhave, titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti.	“monks, these three sectarian tenets—as pursued, pressed, and grilled by the astute—when taken to their conclusion, end with inaction.
Katamāni tīṇi?	What three?
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti.	‘Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds.’
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū’ti.	‘Everything this individual experiences—pleasurable, painful, or neutral—is because of the Lord God’s creation.’
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetuappaccayā’ti.	‘Everything this individual experiences—pleasurable, painful, or neutral—has no cause or reason.’


Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	Regarding this, I went up to the ascetics and brahmins whose view is that
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi:	everything that is experienced is because of past deeds, and I said to them:
‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino:	‘Is it really true that this is the venerables’ view?’
“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū”’ti?
Te ca me evaṃ puṭṭhā ‘āmā’ti paṭijānanti.	And they answered, ‘Yes’.
Tyāhaṃ evaṃ vadāmi:	I said to them:
‘tenahāyasmanto pāṇātipātino bhavissanti pubbekatahetu, adinnādāyino bhavissanti pubbekatahetu, abrahmacārino bhavissanti pubbekatahetu, musāvādino bhavissanti pubbekatahetu, pisuṇavācā bhavissanti pubbekatahetu, pharusavācā bhavissanti pubbekatahetu, samphappalāpino bhavissanti pubbekatahetu, abhijjhāluno bhavissanti pubbekatahetu, byāpannacittā bhavissanti pubbekatahetu, micchādiṭṭhikā bhavissanti pubbekatahetu’.	‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of past deeds.’


Pubbekataṃ kho pana, bhikkhave, sārato paccāgacchataṃ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti.	Those who believe that past deeds are the most important thing have no enthusiasm or effort, no idea that there are things that should and should not be done.
Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṃ anārakkhānaṃ viharataṃ na hoti paccattaṃ sahadhammiko samaṇavādo.	Since they don’t acknowledge as a genuine fact that there are things that should and should not be done, they’re unrememberful and careless, and can’t rightly be called ascetics.
Ayaṃ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṃvādīsu evaṃdiṭṭhīsu paṭhamo sahadhammiko niggaho hoti. (1)	This is my first legitimate refutation of the ascetics and brahmins who have this doctrine and view.


Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	Regarding this, I went up to the ascetics and brahmins whose view is that
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū’ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi:	everything that is experienced is because of the Lord God’s creation, and I said to them:
‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino—	‘Is it really true that this is the venerables’ view?’
yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū’ti?
Te ca me evaṃ puṭṭhā ‘āmā’ti paṭijānanti.	And they answered, ‘Yes’.
Tyāhaṃ evaṃ vadāmi:	I said to them:
‘tenahāyasmanto pāṇātipātino bhavissanti issaranimmānahetu, adinnādāyino bhavissanti issaranimmānahetu, abrahmacārino bhavissanti issaranimmānahetu, musāvādino bhavissanti issaranimmānahetu, pisuṇavācā bhavissanti issaranimmānahetu, pharusavācā bhavissanti issaranimmānahetu, samphappalāpino bhavissanti issaranimmānahetu, abhijjhāluno bhavissanti issaranimmānahetu, byāpannacittā bhavissanti issaranimmānahetu, micchādiṭṭhikā bhavissanti issaranimmānahetu’.	‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of the Lord God’s creation.’


Issaranimmānaṃ kho pana, bhikkhave, sārato paccāgacchataṃ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti.	Those who believe that the Lord God’s creative power is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done.
Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṃ anārakkhānaṃ viharataṃ na hoti paccattaṃ sahadhammiko samaṇavādo.	Since they don’t acknowledge as a genuine fact that there are things that should and should not be done, they’re unrememberful and careless, and can’t rightly be called ascetics.
Ayaṃ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṃvādīsu evaṃdiṭṭhīsu dutiyo sahadhammiko niggaho hoti. (2)	This is my second legitimate refutation of the ascetics and brahmins who have this doctrine and view.


Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	Regarding this, I went up to the ascetics and brahmins whose view is that
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetuappaccayā’ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi:	everything that is experienced has no cause or reason, and I said to them:
‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino—	‘Is it really true that this is the venerables’ view?’
yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetuappaccayā’ti?
Te ca me evaṃ puṭṭhā ‘āmā’ti paṭijānanti.	And they answered, ‘Yes’.
Tyāhaṃ evaṃ vadāmi:	I said to them:
‘tenahāyasmanto pāṇātipātino bhavissanti ahetuappaccayā … pe … micchādiṭṭhikā bhavissanti ahetuappaccayā’”.	‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all without cause or reason.’


Ahetuappaccayaṃ kho pana, bhikkhave, sārato paccāgacchataṃ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti.	Those who believe that the absence of cause or reason is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done.
Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṃ anārakkhānaṃ viharataṃ na hoti paccattaṃ sahadhammiko samaṇavādo.	Since they don’t acknowledge as a genuine fact that there are things that should and should not be done, they’re unrememberful and careless, and can’t rightly be called ascetics.
Ayaṃ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṃvādīsu evaṃdiṭṭhīsu tatiyo sahadhammiko niggaho hoti. (3)	This is my third legitimate refutation of the ascetics and brahmins who have this doctrine and view.


Imāni kho, bhikkhave, tīṇi titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti.	These are the three sectarian tenets—as pursued, pressed, and grilled by the astute—which, when taken to their conclusion, end with inaction.


Ayaṃ kho pana, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.	But the Dhamma that I’ve taught is irrefutable, uncorrupted, beyond reproach, and not scorned by sensible ascetics and brahmins.
Katamo ca, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi?	What is the Dhamma that I’ve taught?
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.	‘These are the six elements’: this is the Dhamma I’ve taught …
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.	‘These are the six fields of contact’: this is the Dhamma I’ve taught …
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.	‘These are the eighteen mental preoccupations’: this is the Dhamma I’ve taught …
Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.	‘These are the four noble truths’: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.


Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.	‘“These are the six elements”: this is the Dhamma I’ve taught …’
Iti kho panetaṃ vuttaṃ.	That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?	and why did I say it?
Chayimā, bhikkhave, dhātuyo—	There are these six elements:
pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.	the elements of earth, water, fire, air, space, and consciousness.
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.	‘These are the six elements’: this is the Dhamma I’ve taught …
Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.


Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.	‘These are the six fields of contact’: this is the Dhamma I’ve taught …
Iti kho panetaṃ vuttaṃ.	That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?	and why did I say it?
Chayimāni, bhikkhave, phassāyatanāni—	There are these six fields of contact:
cakkhu phassāyatanaṃ, sotaṃ phassāyatanaṃ, ghānaṃ phassāyatanaṃ, jivhā phassāyatanaṃ, kāyo phassāyatanaṃ, mano phassāyatanaṃ.	eye, ear, nose, tongue, body, and mind.
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.	‘These are the six fields of contact’: this is the Dhamma I’ve taught …
Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.


Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.	‘These are the eighteen mental preoccupations’: this is the Dhamma I’ve taught …
Iti kho panetaṃ vuttaṃ.	This is what I said,
Kiñcetaṃ paṭicca vuttaṃ?	and why did I say it?
Cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicarati domanassaṭṭhāniyaṃ rūpaṃ upavicarati upekkhāṭṭhāniyaṃ rūpaṃ upavicarati,	Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity.
sotena saddaṃ sutvā …	Hearing a sound with the ear …
ghānena gandhaṃ ghāyitvā …	Smelling an odor with the nose …
jivhāya rasaṃ sāyitvā …	Tasting a flavor with the tongue …
kāyena phoṭṭhabbaṃ phusitvā …	Feeling a touch with the body …
manasā dhammaṃ viññāya somanassaṭṭhāniyaṃ dhammaṃ upavicarati domanassaṭṭhāniyaṃ dhammaṃ upavicarati upekkhāṭṭhāniyaṃ dhammaṃ upavicarati.	Becoming conscious of a thought with the mind, one is preoccupied with a thought that’s a basis for happiness or sadness or equanimity.
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.	‘These are the eighteen mental preoccupations’: this is the Dhamma I’ve taught …
Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.


Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.	‘“These are the four noble truths”: this is the Dhamma I’ve taught …’
Iti kho panetaṃ vuttaṃ.	That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?	and why did I say it?
Channaṃ, bhikkhave, dhātūnaṃ upādāya gabbhassāvakkanti hoti;	Supported by the six elements, an embryo is conceived.
okkantiyā sati nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā.	When it is conceived, there are name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling.
Vediyamānassa kho panāhaṃ, bhikkhave, idaṃ dukkhanti paññapemi, ayaṃ dukkhasamudayoti paññapemi, ayaṃ dukkhanirodhoti paññapemi, ayaṃ dukkhanirodhagāminī paṭipadāti paññapemi.	It’s for one who feels that I declare: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.


Katamañca, bhikkhave, dukkhaṃ ariyasaccaṃ?	And what is the noble truth of suffering?
Jātipi dukkhā, jarāpi dukkhā, () maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ. Saṃkhittena pañcupādānakkhandhā dukkhā.	Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.	This is called the noble truth of suffering.


Katamañca, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ?	And what is the noble truth of the origin of suffering?
Avijjāpaccayā saṅkhārā,	Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ,	co-doings are a condition for consciousness.
viññāṇapaccayā nāmarūpaṃ,	Consciousness is a condition for name and form.
nāmarūpapaccayā saḷāyatanaṃ,	Name and form are conditions for the six sense fields.
saḷāyatanapaccayā phasso,	The six sense fields are conditions for contact.
phassapaccayā vedanā,	Contact is a condition for feeling.
vedanāpaccayā taṇhā,	Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ,	Craving is a condition for grasping.
upādānapaccayā bhavo,	Grasping is a condition for continued existence.
bhavapaccayā jāti,	Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.	Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.
Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.	This is called the noble truth of the origin of suffering.


Katamañca, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ?	And what is the noble truth of the cessation of suffering?
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,	When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho,	When co-doings cease, consciousness ceases.
viññāṇanirodhā nāmarūpanirodho,	When consciousness ceases, name and form cease.
nāmarūpanirodhā saḷāyatananirodho,	When name and form cease, the six sense fields cease.
saḷāyatananirodhā phassanirodho,	When the six sense fields cease, contact ceases.
phassanirodhā vedanānirodho,	When contact ceases, feeling ceases.
vedanānirodhā taṇhānirodho,	When feeling ceases, craving ceases.
taṇhānirodhā upādānanirodho,	When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho,	When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho,	When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.
Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.	This is called the noble truth of the cessation of suffering.


Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ?	And what is the noble truth of the practice that leads to the cessation of suffering?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—	It is simply this noble eightfold path, that is:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.
Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.	This is called the noble truth of the practice that leads to the cessation of suffering.
‘Imāni cattāri ariyasaccānī’ti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.	‘These are the four noble truths’: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.
Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti.	That’s what I said, and this is why I said it.”

62. Perils


62. Bhayasutta	62. Perils
“Tīṇimāni, bhikkhave, amātāputtikāni bhayānīti assutavā puthujjano bhāsati.	“monks, an uneducated ordinary person speaks of three perils that tear mothers and children apart.
Katamāni tīṇi?	What three?
Hoti so, bhikkhave, samayo yaṃ mahāaggiḍāho vuṭṭhāti.	There comes a time when a great fire flares up,
Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti.	and it burns villages, towns, and cities.
Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu tattha mātāpi puttaṃ nappaṭilabhati, puttopi mātaraṃ nappaṭilabhati.	When this happens, a mother can’t find her child, and a child can’t find their mother.
Idaṃ, bhikkhave, paṭhamaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.	This is the first peril that tears mothers and children apart.


Puna caparaṃ, bhikkhave, hoti so samayo yaṃ mahāmegho vuṭṭhāti.	Furthermore, there comes a time when a great storm gathers,
Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati.	and it unleashes a mighty flood
Mahāudakavāhake kho pana, bhikkhave, sañjāyante tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti.	that sweeps away villages, towns, and cities.
Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu tattha mātāpi puttaṃ nappaṭilabhati, puttopi mātaraṃ nappaṭilabhati.	When this happens, a mother can’t find her child, and a child can’t find their mother.
Idaṃ, bhikkhave, dutiyaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.	This is the second peril that tears mothers and children apart.


Puna caparaṃ, bhikkhave, hoti so samayo yaṃ bhayaṃ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti.	Furthermore, there comes a time of peril from wild savages, and the countryfolk mount their vehicles and flee everywhere.
Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu tattha mātāpi puttaṃ nappaṭilabhati, puttopi mātaraṃ nappaṭilabhati.	When this happens, a mother can’t find her child, and a child can’t find their mother.
Idaṃ, bhikkhave, tatiyaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.	This is the third peril that tears mothers and children apart.
Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānīti assutavā puthujjano bhāsati.	These are the three perils an uneducated ordinary person speaks of that tear mothers and children apart.


Tāni kho panimāni, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati.	monks, an uneducated ordinary person speaks of three perils that don’t tear mothers and children apart.
Katamāni tīṇi?	What three?
Hoti so, bhikkhave, samayo yaṃ mahāaggiḍāho vuṭṭhāti.	There comes a time when a great fire flares up,
Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti.	and it burns villages, towns, and cities.
Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu hoti so samayo yaṃ kadāci karahaci mātāpi puttaṃ paṭilabhati, puttopi mātaraṃ paṭilabhati.	When this happens, sometimes a mother can find her child, and a child can find their mother.
Idaṃ, bhikkhave, paṭhamaṃ samātāputtikaṃyeva bhayaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.	This is the first peril that doesn’t tear mothers and children apart.


Puna caparaṃ, bhikkhave, hoti so samayo yaṃ mahāmegho vuṭṭhāti.	Furthermore, there comes a time when a great storm gathers,
Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati.	and it unleashes a mighty flood
Mahāudakavāhake kho pana, bhikkhave, sañjāte tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti.	that sweeps away villages, towns, and cities.
Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu hoti so samayo yaṃ kadāci karahaci mātāpi puttaṃ paṭilabhati, puttopi mātaraṃ paṭilabhati.	When this happens, sometimes a mother can find her child, and a child can find their mother.
Idaṃ, bhikkhave, dutiyaṃ samātāputtikaṃyeva bhayaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.	This is the second peril that doesn’t tear mothers and children apart.


Puna caparaṃ, bhikkhave, hoti so samayo yaṃ bhayaṃ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti.	Furthermore, there comes a time of peril from wild savages, and the countryfolk mount their vehicles and flee everywhere.
Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu hoti so samayo yaṃ kadāci karahaci mātāpi puttaṃ paṭilabhati, puttopi mātaraṃ paṭilabhati.	When this happens, sometimes a mother can find her child, and a child can find their mother.
Idaṃ, bhikkhave, tatiyaṃ samātāputtikaṃyeva bhayaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.	This is the third peril that doesn’t tear mothers and children apart.
Imāni kho, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati.	These are the three perils an uneducated ordinary person speaks of that don’t tear mothers and children apart.


Tīṇimāni, bhikkhave, amātāputtikāni bhayāni.	There are three perils that tear mothers and children apart.
Katamāni tīṇi?	What three?
Jarābhayaṃ, byādhibhayaṃ, maraṇabhayanti.	The perils of old age, sickness, and death.
Na, bhikkhave, mātā puttaṃ jīramānaṃ evaṃ labhati:	When a child is growing old, a mother doesn’t get her wish:
‘ahaṃ jīrāmi, mā me putto jīrī’ti;	‘Let me grow old, may my child not grow old!’
putto vā pana mātaraṃ jīramānaṃ na evaṃ labhati:	When a mother is growing old, a child doesn’t get their wish:
‘ahaṃ jīrāmi, mā me mātā jīrī’ti.	‘Let me grow old, may my mother not grow old!’


Na, bhikkhave, mātā puttaṃ byādhiyamānaṃ evaṃ labhati:	When a child is sick, a mother doesn’t get her wish:
‘ahaṃ byādhiyāmi, mā me putto byādhiyī’ti;	‘Let me be sick, may my child not be sick!’
putto vā pana mātaraṃ byādhiyamānaṃ na evaṃ labhati:	When a mother is sick, a child doesn’t get their wish:
‘ahaṃ byādhiyāmi, mā me mātā byādhiyī’ti.	‘Let me be sick, may my mother not be sick!’


Na, bhikkhave, mātā puttaṃ mīyamānaṃ evaṃ labhati:	When a child is dying, a mother doesn’t get her wish:
‘ahaṃ mīyāmi, mā me putto mīyī’ti;	‘Let me die, may my child not die!’
putto vā pana mātaraṃ mīyamānaṃ na evaṃ labhati:	When a mother is dying, a child doesn’t get their wish:
‘ahaṃ mīyāmi, mā me mātā mīyī’ti.	‘Let me die, may my mother not die!’
Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānīti.	These are the three perils that tear mothers from their children.


Atthi, bhikkhave, maggo atthi paṭipadā imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattati.	There is a path and a practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart.
Katamo ca, bhikkhave, maggo katamā ca paṭipadā imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattati?	What is that path and practice?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—	It is simply this noble eightfold path, that is:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.
Ayaṃ kho, bhikkhave, maggo ayaṃ paṭipadā imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattatī”ti.	This is the path, this is the practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart.”

63. Venāgapura (name of place)


63. Venāgapurasutta	63. Venāgapura
Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ yena venāgapuraṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a village of the Kosalan brahmins named Venāgapura.
Assosuṃ kho venāgapurikā brāhmaṇagahapatikā:	The brahmins and householders of Venāgapura heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito venāgapuraṃ anuppatto.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Venāgapura.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”


Atha kho venāgapurikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu, appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho venāgapuriko vacchagotto brāhmaṇo bhagavantaṃ etadavoca:	Then the brahmins and householders of Venāgapura went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Then the brahmin Vacchagotta of Venāgapura said to the Buddha:


“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	“It’s incredible, Master Gotama, it’s amazing,
Yāvañcidaṃ bhoto gotamassa vippasannāni indriyāni, parisuddho chavivaṇṇo pariyodāto.	how your faculties are so very clear, and the complexion of your skin is pure and bright.
Seyyathāpi, bho gotama, sāradaṃ badarapaṇḍuṃ parisuddhaṃ hoti pariyodātaṃ;	It’s like a golden brown jujube in the autumn,
evamevaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto.
Seyyathāpi, bho gotama, tālapakkaṃ sampati bandhanā pamuttaṃ parisuddhaṃ hoti pariyodātaṃ;	or a palm fruit freshly plucked from the stalk,
evamevaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto.
Seyyathāpi, bho gotama, nekkhaṃ jambonadaṃ dakkhakammāraputtasuparikammakataṃ ukkāmukhe sukusalasampahaṭṭhaṃ paṇḍukambale nikkhittaṃ bhāsate ca tapate ca virocati ca;	or an ornament of rare gold, fashioned by an expert smith, expertly wrought in the forge, and placed on a cream rug where it shines and glows and radiates.
evamevaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto.	In the same way, your faculties are so very clear, and the complexion of your skin is pure and bright.
Yāni tāni, bho gotama, uccāsayanamahāsayanāni, seyyathidaṃ—	Surely Master Gotama gets when he wants, without trouble or difficulty, various kinds of high and luxurious bedding, such as:
āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇī kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ, evarūpānaṃ nūna bhavaṃ gotamo uccāsayanamahāsayanānaṃ nikāmalābhī akicchalābhī akasiralābhī”ti.	sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends.”


“Yāni kho pana tāni, brāhmaṇa, uccāsayanamahāsayanāni, seyyathidaṃ—	“Brahmin, these various kinds of high and luxurious bedding
āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇī kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ.
Dullabhāni tāni pabbajitānaṃ laddhā ca pana na kappanti.	are hard for renunciates to get hold of. And even if they do get them, they’re not allowed.


Tīṇi kho, imāni, brāhmaṇa, uccāsayanamahāsayanāni, yesāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī.	There are, brahmin, these three high and luxurious beds that I get these days when I want, without trouble or difficulty.
Katamāni tīṇi?	What three?
Dibbaṃ uccāsayanamahāsayanaṃ, brahmaṃ uccāsayanamahāsayanaṃ, ariyaṃ uccāsayanamahāsayanaṃ.	The high and luxurious beds of the gods, of Brahmā, and of the noble ones.
Imāni kho, brāhmaṇa, tīṇi uccāsayanamahāsayanāni, yesāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.	These are the three high and luxurious beds that I get these days when I want, without trouble or difficulty.”


“Katamaṃ pana taṃ, bho gotama, dibbaṃ uccāsayanamahāsayanaṃ, yassa bhavaṃ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti?	“But what, Master Gotama, is the high and luxurious bed of the gods?”
“Idhāhaṃ, brāhmaṇa, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharāmi, so pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisāmi.	“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms.
So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi.	After the meal, on my return from alms-round, I enter a wood.
So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	I gather up some grass or leaves into a pile, and sit down cross-legged, with my body straight, and establish remembering right there.
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi;	Quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi;	As the directed-thought and evaluation are stilled, I enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi;	And with the fading away of rapture, I enter and remain in the third jhāna, where I meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi.	With the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering.
So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, dibbo me eso tasmiṃ samaye caṅkamo hoti.	When I’m practicing like this, if I walk meditation, at that time I walk like the gods.
So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi, dibbaṃ me etaṃ tasmiṃ samaye ṭhānaṃ hoti.	When I’m practicing like this, if I stand, at that time I stand like the gods.
So ce ahaṃ, brāhmaṇa, evaṃbhūto nisīdāmi, dibbaṃ me etaṃ tasmiṃ samaye āsanaṃ hoti.	When I’m practicing like this, if I sit, at that time I sit like the gods.
So ce ahaṃ, brāhmaṇa, evaṃbhūto seyyaṃ kappemi, dibbaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti.	When I’m practicing like this, if I lie down, at that time I lie down like the gods.
Idaṃ kho, brāhmaṇa, dibbaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.	This is the high and luxurious bed of the gods that I get these days when I want, without trouble or difficulty.”


“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	“It’s incredible, Master Gotama, it’s amazing!
Ko cañño evarūpassa dibbassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena.	Who but Master Gotama could get such a high and luxurious bed of the gods when he wants, without trouble or difficulty?


Katamaṃ pana taṃ, bho gotama, brahmaṃ uccāsayanamahāsayanaṃ, yassa bhavaṃ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti?	But what, Master Gotama, is the high and luxurious bed of Brahmā?”
“Idhāhaṃ, brāhmaṇa, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharāmi, so pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisāmi.	“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms.
So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi.	After the meal, on my return from alms-round, I enter a wood.
So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	I gather up some grass or leaves into a pile, and sit down cross-legged, with my body straight, and establish remembering right there.
So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharāmi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharāmi.	I meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā … pe …	I meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.
muditāsahagatena cetasā …	I meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will.
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharāmi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharāmi.	I meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, brahmā me eso tasmiṃ samaye caṅkamo hoti.	When I’m practicing like this, if I walk meditation, at that time I walk like Brahmā.
So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi … pe …	… I stand like Brahmā. …
nisīdāmi … pe …	… I sit like Brahmā …
seyyaṃ kappemi, brahmaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti.	When I’m practicing like this, if I lie down, at that time I lie down like Brahmā.
Idaṃ kho, brāhmaṇa, brahmaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.	This is the high and luxurious bed of Brahmā that I get these days when I want, without trouble or difficulty.”


“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	“It’s incredible, Master Gotama, it’s amazing!
Ko cañño evarūpassa brahmassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena.	Who but Master Gotama could get such a high and luxurious bed of Brahmā when he wants, without trouble or difficulty?


Katamaṃ pana taṃ, bho gotama, ariyaṃ uccāsayanamahāsayanaṃ, yassa bhavaṃ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti?	But what, Master Gotama, is the high and luxurious bed of the noble ones?”
“Idhāhaṃ, brāhmaṇa, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharāmi, so pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisāmi.	“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms.
So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi.	After the meal, on my return from alms-round, I enter a wood.
So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	I gather up some grass or leaves into a pile, and sit down cross-legged, with my body straight, and establish remembering right there.
So evaṃ jānāmi:	I know this:
‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo;	‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’
doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo;
moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo’.
So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, ariyo me eso tasmiṃ samaye caṅkamo hoti.	When I’m practicing like this, if I walk meditation, at that time I walk like the noble ones.
So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi … pe …	… I stand like the noble ones …
nisīdāmi … pe …	… I sit like the noble ones …
seyyaṃ kappemi, ariyaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti.	When I’m practicing like this, if I lie down, at that time I lie down like the noble ones.
Idaṃ kho, brāhmaṇa, ariyaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.	This is the high and luxurious bed of the noble ones that I get these days when I want, without trouble or difficulty.”


“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	“It’s incredible, Master Gotama, it’s amazing!
Ko cañño evarūpassa ariyassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena.	Who but Master Gotama could get such a high and luxurious bed of the noble ones when he wants, without trouble or difficulty?


Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ kho bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca.	We go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.	From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”

64. With Sarabha


64. Sarabhasutta	64. With Sarabha
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tena kho pana samayena sarabho nāma paribbājako acirapakkanto hoti imasmā dhammavinayā.	Now at that time a wanderer called Sarabha had recently left this teaching and training.
So rājagahe parisati evaṃ vācaṃ bhāsati:	He was telling a crowd in Rājagaha:
“aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo.	“I learned the teaching of the ascetics who follow the Sakyan,
Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto”ti.	then I left their teaching and training.”
Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pavisiṃsu.	Then several monks robed up in the morning and, taking their bowls and robes, entered Rājagaha for alms.
Assosuṃ kho te bhikkhū sarabhassa paribbājakassa rājagahe parisati evaṃ vācaṃ bhāsamānassa:	They heard what Sarabha was saying.
“aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo.
Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto”ti.


Atha kho te bhikkhū rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	Then, after the meal, when they returned from alms-round, they went up to the Buddha, bowed, sat down to one side, and said to him:
“sarabho nāma, bhante, paribbājako acirapakkanto imasmā dhammavinayā.	“The wanderer called Sarabha has recently left this teaching and training.
So rājagahe parisati evaṃ vācaṃ bhāsati:	He was telling a crowd in Rājagaha:
‘aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo.	‘I learned the teaching of the ascetics who follow the Sakyan,
Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto’ti.	then I left their teaching and training.’
Sādhu, bhante, bhagavā yena sippinikātīraṃ paribbājakārāmo yena sarabho paribbājako tenupasaṅkamatu anukampaṃ upādāyā”ti.	Sir, please go to the wanderer’s monastery on the banks of the Sappinī river to see Sarabha the wanderer out of compassion.”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.


Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena sippinikātīraṃ paribbājakārāmo yena sarabho paribbājako tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā sarabhaṃ paribbājakaṃ etadavoca:	Then in the late afternoon, the Buddha came out of retreat and went to the wanderer’s monastery on the banks of the Sappinī river to visit Sarabha the wanderer. He sat on the seat spread out, and said to the wanderer Sarabha:
“saccaṃ kira tvaṃ, sarabha, evaṃ vadesi:	“Is it really true, Sarabha, that you’ve been saying:
‘aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo.	‘I learned the teaching of the ascetics who follow the Sakyan,
Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto’”ti?	then I left their teaching and training.’”
Evaṃ vutte, sarabho paribbājako tuṇhī ahosi.	When he said this, Sarabha kept silent.


Dutiyampi kho bhagavā sarabhaṃ paribbājakaṃ etadavoca:	For a second time, the Buddha said to Sarabha:
“vadehi, sarabha, kinti te aññāto samaṇānaṃ sakyaputtikānaṃ dhammo?	“Tell me, Sarabha, what exactly have you learned of the teachings of the ascetics who follow the Sakyan?
Sace te aparipūraṃ bhavissati, ahaṃ paripūressāmi.	If you’ve not learned it fully, I’ll fill you in.
Sace pana te paripūraṃ bhavissati, ahaṃ anumodissāmī”ti.	But if you have learned it fully, I’ll agree.”
Dutiyampi kho sarabho paribbājako tuṇhī ahosi.	For a second time, Sarabha kept silent.


Tatiyampi kho bhagavā sarabhaṃ paribbājakaṃ etadavoca:	For a third time, the Buddha said to Sarabha:
“yo kho, sarabha, paññāyati samaṇānaṃ sakyaputtikānaṃ dhammo vadehi, sarabha, kinti te aññāto samaṇānaṃ sakyaputtikānaṃ dhammo?	“Sarabha, the teachings of the ascetics who follow the Sakyan are clear to me. What exactly have you learned of the teachings of the ascetics who follow the Sakyan?
Sace te aparipūraṃ bhavissati, ahaṃ paripūressāmi.	If you’ve not learned it fully, I’ll fill you in.
Sace pana te paripūraṃ bhavissati, ahaṃ anumodissāmī”ti.	But if you have learned it fully, I’ll agree.”
Tatiyampi kho sarabho paribbājako tuṇhī ahosi.	For a third time, Sarabha kept silent.


Atha kho te paribbājakā sarabhaṃ paribbājakaṃ etadavocuṃ:	Then those wanderers said to Sarabha:
“yadeva kho tvaṃ, āvuso sarabha, samaṇaṃ gotamaṃ yāceyyāsi tadeva te samaṇo gotamo pavāreti.	“The ascetic Gotama has offered to tell you anything you ask for.
Vadehāvuso sarabha, kinti te aññāto samaṇānaṃ sakyaputtikānaṃ dhammo?	Speak, reverend Sarabha, what exactly have you learned of the teachings of the ascetics who follow the Sakyan?
Sace te aparipūraṃ bhavissati, samaṇo gotamo paripūressati.	If you’ve not learned it fully, he’ll fill you in.
Sace pana te paripūraṃ bhavissati, samaṇo gotamo anumodissatī”ti.	But if you have learned it fully, he’ll agree.”
Evaṃ vutte, sarabho paribbājako tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.	When this was said, Sarabha sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say.


Atha kho bhagavā sarabhaṃ paribbājakaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā te paribbājake etadavoca:	Knowing this, the Buddha said to the wanderers:


“Yo kho maṃ, paribbājakā, evaṃ vadeyya:	“Wanderers, someone might say to me:
‘sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ.	‘You claim to be a fully awakened Buddha, but regarding these things you’re not fully awakened.’ Then I’d carefully pursue, press, and grill them on that point.
So vata mayā sādhukaṃ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṃ anavakāso yaṃ so tiṇṇaṃ ṭhānānaṃ nāññataraṃ ṭhānaṃ nigaccheyya, aññena vā aññaṃ paṭicarissati, bahiddhā kathaṃ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako.	When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display irritation, hate, and bitterness. Or they’d sit silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.


Yo kho maṃ, paribbājakā, evaṃ vadeyya:	Wanderers, someone might say to me:
‘khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ.	‘You claim to have ended all defilements, but you still have these defilements.’ Then I’d carefully pursue, press, and grill them on that point.
So vata mayā sādhukaṃ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṃ anavakāso yaṃ so tiṇṇaṃ ṭhānānaṃ nāññataraṃ ṭhānaṃ nigaccheyya, aññena vā aññaṃ paṭicarissati, bahiddhā kathaṃ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako.	When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display irritation, hate, and bitterness. Or they’d sit silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.


Yo kho maṃ, paribbājakā, evaṃ vadeyya:	Wanderers, someone might say to me:
‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ.	‘Your teaching does not lead someone who practices it to the goal of the complete ending of suffering.’ Then I’d carefully pursue, press, and grill them on that point.
So vata mayā sādhukaṃ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṃ anavakāso yaṃ so tiṇṇaṃ ṭhānānaṃ nāññataraṃ ṭhānaṃ nigaccheyya, aññena vā aññaṃ paṭicarissati, bahiddhā kathaṃ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako”ti.	When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display irritation, hate, and bitterness. Or they’d sit silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.”
Atha kho bhagavā sippinikātīre paribbājakārāme tikkhattuṃ sīhanādaṃ naditvā vehāsaṃ pakkāmi.	Then the Buddha, having roared his lion’s roar three times in the wanderer’s monastery on the bank of the Sappinī river, rose into the sky and flew away.


Atha kho te paribbājakā acirapakkantassa bhagavato sarabhaṃ paribbājakaṃ samantato vācāyasannitodakena sañjambharimakaṃsu:	Soon after the Buddha left, those wanderers gave Sarabha a comprehensive tongue-lashing:
“seyyathāpi, āvuso sarabha, brahāraññe jarasiṅgālo ‘sīhanādaṃ nadissāmī’ti siṅgālakaṃyeva nadati, bheraṇḍakaṃyeva nadati;	“Reverend Sarabha, you’re just like an old jackal in the formidable wilderness who thinks, ‘I’ll roar a lion’s roar!’ but they still only manage to squeal and yelp like a jackal.
evamevaṃ kho tvaṃ, āvuso sarabha, aññatreva samaṇena gotamena ‘sīhanādaṃ nadissāmī’ti siṅgālakaṃyeva nadasi bheraṇḍakaṃyeva nadasi.	In the same way, when the ascetic Gotama wasn’t here you said ‘I’ll roar a lion’s roar!’ but you only managed to squeal and yelp like a jackal.
Seyyathāpi, āvuso sarabha, ambukasañcarī ‘purisakaravitaṃ ravissāmī’ti ambukasañcariravitaṃyeva ravati;	You’re just like a golden oriole who thinks, ‘I’ll cry like a cuckoo!’ but they still only manage to cry like a golden oriole.
evamevaṃ kho tvaṃ, āvuso sarabha, aññatreva samaṇena gotamena ‘purisakaravitaṃ ravissāmī’ti, ambukasañcariravitaṃyeva ravasi.	In the same way, when the ascetic Gotama wasn’t here you said ‘I’ll cry like a cuckoo!’ but you still only managed to cry like a golden oriole.
Seyyathāpi, āvuso sarabha, usabho suññāya gosālāya gambhīraṃ naditabbaṃ maññati;	You’re just like a bull that thinks to bellow only when the cowstall is empty.
evamevaṃ kho tvaṃ, āvuso sarabha, aññatreva samaṇena gotamena gambhīraṃ naditabbaṃ maññasī”ti.	In the same way, you only thought to bellow when the ascetic Gotama wasn’t here.”
Atha kho te paribbājakā sarabhaṃ paribbājakaṃ samantato vācāyasannitodakena sañjambharimakaṃsūti.	That’s how those wanderers gave Sarabha a comprehensive tongue-lashing.

65. Kālāma


65. Kesamuttisutta	65. Kālāma
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ yena kesamuttaṃ nāma kālāmānaṃ nigamo tadavasari.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a town of the Kālāmas named Kesamutta.
Assosuṃ kho kesamuttiyā kālāmā:	The Kālāmas of Kesamutta heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kesamuttaṃ anuppatto.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Kesamutta.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā … pe …	‘That Blessed One is perfected, a fully awakened Buddha …’
sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’”ti.	It’s good to see such perfected ones.”


Atha kho kesamuttiyā kālāmā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu, appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te kesamuttiyā kālāmā bhagavantaṃ etadavocuṃ:	Then the Kālāmas went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side the Kālāmas said to the Buddha:


“Santi, bhante, eke samaṇabrāhmaṇā kesamuttaṃ āgacchanti.	“There are, sir, some ascetics and brahmins who come to Kesamutta.
Te sakaṃyeva vādaṃ dīpenti jotenti, parappavādaṃ pana khuṃsenti vambhenti paribhavanti omakkhiṃ karonti.	They explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others.
Aparepi, bhante, eke samaṇabrāhmaṇā kesamuttaṃ āgacchanti.	Then some other ascetics and brahmins come to Kesamutta.
Tepi sakaṃyeva vādaṃ dīpenti jotenti, parappavādaṃ pana khuṃsenti vambhenti paribhavanti omakkhiṃ karonti.	They too explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others.
Tesaṃ no, bhante, amhākaṃ hoteva kaṅkhā hoti vicikicchā:	So, sir, we’re doubting and uncertain:
‘ko su nāma imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ āha, ko musā’”ti?	‘I wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?’”
“Alañhi vo, kālāmā, kaṅkhituṃ alaṃ vicikicchituṃ.	“It is enough, Kālāmas, for you to be doubting and uncertain.
Kaṅkhanīyeva pana vo ṭhāne vicikicchā uppannā.	Doubt has come up in you about an uncertain matter.


Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.	Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’
Yadā tumhe, kālāmā, attanāva jāneyyātha:	But when you know for yourselves:
‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti, atha tumhe, kālāmā, pajaheyyātha.	‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.


Taṃ kiṃ maññatha, kālāmā,	What do you think, Kālāmas?
lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?	Does greed come up in a person for their welfare or harm?”


“Ahitāya, bhante”.	“Harm, sir.”


“Luddho panāyaṃ, kālāmā, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.	“A greedy individual, overcome by greed, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”


“Evaṃ, bhante”.	“Yes, sir.”


“Taṃ kiṃ maññatha, kālāmā,	“What do you think, Kālāmas?
doso purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?	Does hate come up in a person for their welfare or harm?”


“Ahitāya, bhante”.	“Harm, sir.”


“Duṭṭho panāyaṃ, kālāmā, purisapuggalo dosena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.	“A hateful individual, overcome by hate, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”


“Evaṃ, bhante”.	“Yes, sir.”


“Taṃ kiṃ maññatha, kālāmā,	“What do you think, Kālāmas?
moho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?	Does delusion come up in a person for their welfare or harm?”


“Ahitāya, bhante”.	“Harm, sir.”


“Mūḷho panāyaṃ, kālāmā, purisapuggalo mohena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.	“A deluded individual, overcome by delusion, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”


“Evaṃ, bhante”.	“Yes, sir.”


“Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti?	“What do you think, Kālāmas, are these things skillful or unskillful?”


“Akusalā, bhante”.	“Unskillful, sir.”


“Sāvajjā vā anavajjā vā”ti?	“Blameworthy or blameless?”


“Sāvajjā, bhante”.	“Blameworthy, sir.”


“Viññugarahitā vā viññuppasatthā vā”ti?	“Criticized or praised by sensible people?”


“Viññugarahitā, bhante”.	“Criticized by sensible people, sir.”


“Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā?	“When you undertake them, do they lead to harm and suffering, or not?
Kathaṃ vā ettha hotī”ti?	Or how do you see this?”


“Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattantīti.	“When you undertake them, they lead to harm and suffering.
Evaṃ no ettha hotī”ti.	That’s how we see it.”


“Iti kho, kālāmā, yaṃ taṃ avocumhā:	“So, Kālāmas, when we said:
‘etha tumhe, kālāmā.	‘Please,
Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.	don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”
Yadā tumhe kālāmā attanāva jāneyyātha:	But when you know for yourselves:
“ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, kālāmā, pajaheyyāthā”’ti,	“These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.


Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.	Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’
Yadā tumhe, kālāmā, attanāva jāneyyātha:	But when you know for yourselves:
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyātha.	‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.


Taṃ kiṃ maññatha, kālāmā,	What do you think, Kālāmas?
alobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?	Does contentment come up in a person for their welfare or harm?”


“Hitāya, bhante”.	“Welfare, sir.”


“Aluddho panāyaṃ, kālāmā, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, na parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.	“An individual who is content, not overcome by greed, doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”


“Evaṃ, bhante”.	“Yes, sir.”


“Taṃ kiṃ maññatha, kālāmā,	“What do you think, Kālāmas?
adoso purisassa ajjhattaṃ uppajjamāno uppajjati … pe …	Does love come up in a person for their welfare or harm?
amoho purisassa ajjhattaṃ uppajjamāno uppajjati … pe …	… Does understanding come up in a person for their welfare or harm?
hitāya sukhāyā”ti.	… Is that for their lasting welfare and happiness?”


“Evaṃ, bhante”.	“Yes, sir.”


“Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti?	“What do you think, Kālāmas, are these things skillful or unskillful?”


“Kusalā, bhante”.	“Skillful, sir.”


“Sāvajjā vā anavajjā vā”ti?	“Blameworthy or blameless?”


“Anavajjā, bhante”.	“Blameless, sir.”


“Viññugarahitā vā viññuppasatthā vā”ti?	“Criticized or praised by sensible people?”


“Viññuppasatthā, bhante”.	“Praised by sensible people, sir.”


“Samattā samādinnā hitāya sukhāya saṃvattanti no vā?	“When you undertake them, do they lead to welfare and happiness, or not?
Kathaṃ vā ettha hotī”ti?	Or how do you see this?”


“Samattā, bhante, samādinnā hitāya sukhāya saṃvattanti.	“When you undertake them, they lead to welfare and happiness.
Evaṃ no ettha hotī”ti.	That’s how we see it.”


“Iti kho, kālāmā, yaṃ taṃ avocumhā:	“So, Kālāmas, when we said:
‘etha tumhe, kālāmā.	‘Please,
Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.	don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”
Yadā tumhe, kālāmā, attanāva jāneyyātha—	But when you know for yourselves:
ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantīti, atha tumhe, kālāmā, upasampajja vihareyyāthā’ti,	“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.


Sa kho so, kālāmā, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.	Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and rememberful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā … pe …	They meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.
muditāsahagatena cetasā … pe …	They meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will.
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.	They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.


Sa kho so, kālāmā, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto.	When that noble disciple has a mind that’s free of enmity and ill will, uncorrupted and purified,
Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti.	they’ve won four consolations in the present life.
‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.	‘If it turns out there is another world, and good and bad deeds have a result, then—when the body breaks up, after death—I’ll be reborn in a good place, a heavenly realm.’ This is the first consolation they’ve won.


‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ diṭṭheva dhamme averaṃ abyāpajjhaṃ anīghaṃ sukhiṃ attānaṃ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.	‘If it turns out there is no other world, and good and bad deeds don’t have a result, then in the present life I’ll keep myself free of enmity and ill will, untroubled and happy.’ This is the second consolation they’ve won.


‘Sace kho pana karoto karīyati pāpaṃ, na kho panāhaṃ kassaci pāpaṃ cetemi.	‘If it turns out that bad things happen to people who do bad things, then since I have no bad intentions,
Akarontaṃ kho pana maṃ pāpakammaṃ kuto dukkhaṃ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.	and since I’m not doing anything bad, how can suffering touch me?’ This is the third consolation they’ve won.


‘Sace kho pana karoto na karīyati pāpaṃ, athāhaṃ ubhayeneva visuddhaṃ attānaṃ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti.	‘If it turns out that bad things don’t happen to people who do bad things, then I still see myself pure on both sides.’ This is the fourth consolation they’ve won.


Sa kho so, kālāmā, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṅkiliṭṭhacitto evaṃ visuddhacitto.	When that noble disciple has a mind that’s free of enmity and ill will, undefiled and purified,
Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā hontī”ti.	they’ve won these four consolations in the present life.”


“Evametaṃ, bhagavā, evametaṃ, sugata.	“That’s so true, Blessed One! That’s so true, Holy One!
Sa kho so, bhante, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṅkiliṭṭhacitto evaṃ visuddhacitto.	When that noble disciple has a mind that’s free of enmity and ill will, undefiled and purified,
Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti.	they’ve won these four consolations in the present life. …
‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.






Abhikkantaṃ, bhante … pe …	Excellent, sir! Excellent!
ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca.	We go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Upāsake no, bhante, bhagavā dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.	From this day forth, may the Buddha remember us as lay followers who have gone for refuge for life.”

66. With Sāḷha and Friends


66. Sāḷhasutta	66. With Sāḷha and Friends
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ āyasmā nandako sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.	Now at that time Venerable Nandaka was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Atha kho sāḷho ca migāranattā sāṇo ca sekhuniyanattā yenāyasmā nandako tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ nandakaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho sāḷhaṃ migāranattāraṃ āyasmā nandako etadavoca:	Then Sāḷha, Migāra’s grandson, and Rohaṇa, Pekhuṇiya’s grandson went up to Venerable Nandaka, bowed, and sat down to one side. Then Venerable Nandaka said to Sāḷha:


“Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.	“Please, Sāḷha and friends, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’
Yadā tumhe, sāḷhā, attanāva jāneyyātha ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti, atha tumhe, sāḷhā, pajaheyyātha.	But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.


Taṃ kiṃ maññatha, sāḷhā,	What do you think, Sāḷha?
atthi lobho”ti?	Is greed real?”


“Evaṃ, bhante”.	“Yes, sir.”


“Abhijjhāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.	“‘Covetousness’ is what I mean by this.
Luddho kho ayaṃ, sāḷhā, abhijjhālu pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.	A person who is greedy and covetous kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”


“Evaṃ, bhante”.	“Yes, sir.”


“Taṃ kiṃ maññatha, sāḷhā,	“What do you think, Sāḷha?
atthi doso”ti?	Is hate real?”


“Evaṃ, bhante”.	“Yes, sir.”


“Byāpādoti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.	“‘Ill will’ is what I mean by this.
Duṭṭho kho ayaṃ, sāḷhā, byāpannacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.	A hateful and malicious person kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”


“Evaṃ, bhante”.	“Yes, sir.”


“Taṃ kiṃ maññatha, sāḷhā,	“What do you think, Sāḷha?
atthi moho”ti?	Is delusion real?”


“Evaṃ, bhante”.	“Yes, sir.”


“Avijjāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.	“‘Ignorance’ is what I mean by this.
Mūḷho kho ayaṃ, sāḷhā, avijjāgato pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.	A person who is deluded and ignorant kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”


“Evaṃ, bhante”.	“Yes, sir.”


“Taṃ kiṃ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti?	“What do you think, Sāḷha, are these things skillful or unskillful?”


“Akusalā, bhante”.	“Unskillful, sir.”


“Sāvajjā vā anavajjā vā”ti?	“Blameworthy or blameless?”


“Sāvajjā, bhante”.	“Blameworthy, sir.”


“Viññugarahitā vā viññuppasatthā vā”ti?	“Criticized or praised by sensible people?”


“Viññugarahitā, bhante”.	“Criticized by sensible people, sir.”


“Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā?	“When you undertake them, do they lead to harm and suffering, or not?”
Kathaṃ vā ettha hotī”ti?	Or how do you see this?”


“Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattantīti.	“When you undertake them, they lead to harm and suffering.
Evaṃ no ettha hotī”ti.	That’s how we see it.”


“Iti kho, sāḷhā, yaṃ taṃ avocumhā:	“So, Sāḷha and friends, when we said:
‘etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.	‘Please, Sāḷha, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”
Yadā tumhe, sāḷhā, attanāva jāneyyātha—	But when you know for yourselves:
ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, sāḷhā, pajaheyyāthā’ti,	“These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	that’s what I said, and this is why I said it.


Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.	Please, Sāḷha, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’
Yadā tumhe, sāḷhā, attanāva jāneyyātha:	But when you know for yourselves:
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, sāḷhā, upasampajja vihareyyātha.	‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.


Taṃ kiṃ maññatha, sāḷhā, atthi alobho”ti?	What do you think? Is contentment real?”


“Evaṃ, bhante”.	“Yes, sir.”


“Anabhijjhāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.	“‘Satisfaction’ is what I mean by this.
Aluddho kho ayaṃ, sāḷhā, anabhijjhālu neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.	A person who is content and satisfied doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”


“Evaṃ, bhante”.	“Yes, sir.”


“Taṃ kiṃ maññatha, sāḷhā, atthi adoso”ti?	What do you think? Is love real?”


“Evaṃ, bhante”.	“Yes, sir.”


“Abyāpādoti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.	“‘Good will’ is what I mean by this.
Aduṭṭho kho ayaṃ, sāḷhā, abyāpannacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.	A loving and kind-hearted person doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”


“Evaṃ, bhante”.	“Yes, sir.”


“Taṃ kiṃ maññatha, sāḷhā,	“What do you think, Sāḷha?
atthi amoho”ti?	Is understanding real?”


“Evaṃ, bhante”.	“Yes, sir.”


“Vijjāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.	“‘Knowledge’ is what I mean by this.
Amūḷho kho ayaṃ, sāḷhā, vijjāgato neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.	A person who understands and knows doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”


“Evaṃ, bhante”.	“Yes, sir.”


“Taṃ kiṃ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti?	“What do you think, Sāḷha, are these things skillful or unskillful?”


“Kusalā, bhante”.	“Skillful, sir.”


“Sāvajjā vā anavajjā vā”ti?	“Blameworthy or blameless?”


“Anavajjā, bhante”.	“Blameless, sir.”


“Viññugarahitā vā viññuppasatthā vā”ti?	“Criticized or praised by sensible people?”


“Viññuppasatthā, bhante”.	“Praised by sensible people, sir.”


“Samattā samādinnā hitāya sukhāya saṃvattanti, no vā?	“When you undertake them, do they lead to welfare and happiness, or not?
Kathaṃ vā ettha hotī”ti?	Or how do you see this?”


“Samattā, bhante, samādinnā hitāya sukhāya saṃvattantīti.	“When you undertake them, they lead to welfare and happiness.
Evaṃ no ettha hotī”ti.	That’s how we see it.”


“Iti kho, sāḷhā, yaṃ taṃ avocumhā:	“So, Sāḷha and friends, when we said:
‘etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.	‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”
Yadā tumhe, sāḷhā, attanāva jāneyyātha—	But when you know for yourselves:
ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā dīgharattaṃ hitāya sukhāya saṃvattantīti, atha tumhe, sāḷhā, upasampajja vihareyyāthā’ti,	“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.


Sa kho so, sāḷhā, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā … pe …	Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and rememberful. They meditate spreading a heart full of love …
karuṇā …	compassion …
muditā …	rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.	equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
So evaṃ pajānāti:	They understand:
‘atthi idaṃ, atthi hīnaṃ, atthi paṇītaṃ, atthi imassa saññāgatassa uttari nissaraṇan’ti.	‘There is this, there is what is worse than this, there is what is better than this, and there is an escape beyond the scope of perception.’
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati;	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’


So evaṃ pajānāti:	They understand:
‘ahu pubbe lobho, tadahu akusalaṃ, so etarahi natthi, iccetaṃ kusalaṃ;	‘Formerly there was greed, which was unskillful. Now there is none, so that’s skillful.
ahu pubbe doso … pe …	Formerly there was hate, which was unskillful. Now there is none, so that’s skillful.
ahu pubbe moho, tadahu akusalaṃ, so etarahi natthi, iccetaṃ kusalan’ti.	Formerly there was delusion, which was unskillful. Now there is none, so that’s skillful.’
So diṭṭheva dhamme nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī”ti.	So they live without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves.”

67. Topics of Discussion


67. Kathāvatthusutta	67. Topics of Discussion
“Tīṇimāni, bhikkhave, kathāvatthūni.	“There are, monks, these three topics of discussion.
Katamāni tīṇi?	What three?
Atītaṃ vā, bhikkhave, addhānaṃ ārabbha kathaṃ katheyya:	You might discuss the past:
‘evaṃ ahosi atītamaddhānan’ti.	‘That is how it was in the past.’
Anāgataṃ vā, bhikkhave, addhānaṃ ārabbha kathaṃ katheyya:	You might discuss the future:
‘evaṃ bhavissati anāgatamaddhānan’ti.	‘That is how it will be in the future.’
Etarahi vā, bhikkhave, paccuppannaṃ addhānaṃ ārabbha kathaṃ katheyya:	Or you might discuss the present:
‘evaṃ hoti etarahi paccuppannamaddhānan’ti.	‘This is how it is at present.’


Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti.	You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion.
Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ekaṃsabyākaraṇīyaṃ pañhaṃ na ekaṃsena byākaroti, vibhajjabyākaraṇīyaṃ pañhaṃ na vibhajja byākaroti, paṭipucchābyākaraṇīyaṃ pañhaṃ na paṭipucchā byākaroti, ṭhapanīyaṃ pañhaṃ na ṭhapeti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti.	When a person is asked a question, if it needs to be answered with a generalization and they don’t answer it generally; or if it needs analysis and they answer without analyzing it; or if it needs a counter-question and they answer without a counter-question; or if it should be set aside and they don’t set it aside, then that person is not competent to hold a discussion.
Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ekaṃsabyākaraṇīyaṃ pañhaṃ ekaṃsena byākaroti, vibhajjabyākaraṇīyaṃ pañhaṃ vibhajja byākaroti, paṭipucchābyākaraṇīyaṃ pañhaṃ paṭipucchā byākaroti, ṭhapanīyaṃ pañhaṃ ṭhapeti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.	When a person is asked a question, if it needs to be answered with a generalization and they answer it generally; or if it needs analysis and they answer after analyzing it; or if it needs a counter-question and they answer with a counter-question; or if it should be set aside and they set it aside, then that person is competent to hold a discussion.


Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti.	You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion.
Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ṭhānāṭhāne na saṇṭhāti parikappe na saṇṭhāti aññātavāde na saṇṭhāti paṭipadāya na saṇṭhāti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti.	When a person is asked a question, if they’re not consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that person is not competent to hold a discussion.
Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ṭhānāṭhāne saṇṭhāti parikappe saṇṭhāti aññātavāde saṇṭhāti paṭipadāya saṇṭhāti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.	When a person is asked a question, if they are consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that person is competent to hold a discussion.


Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti.	You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion.
Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti.	When a person is asked a question, if they dodge the issue; distract the discussion with irrelevant points; or display irritation, hate, and bitterness, then that person is not competent to hold a discussion.
Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno na aññenaññaṃ paṭicarati na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.	When a person is asked a question, if they don’t dodge the issue; distract the discussion with irrelevant points; or display irritation, hate, and bitterness, then that person is competent to hold a discussion.


Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti.	You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion.
Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno abhiharati abhimaddati anupajagghati khalitaṃ gaṇhāti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti.	When a person is asked a question, if they intimidate, crush, mock, or seize on trivial flaws, then that person is not competent to hold a discussion.
Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno nābhiharati nābhimaddati na anupajagghati na khalitaṃ gaṇhāti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.	When a person is asked a question, if they don’t intimidate, crush, mock, or seize on trivial flaws, then that person is competent to hold a discussion.


Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā saupaniso yadi vā anupanisoti.	You can know whether or not a person has what’s required by seeing how they take part in a discussion.
Anohitasoto, bhikkhave, anupaniso hoti, ohitasoto saupaniso hoti.	If they lend an ear they have what’s required; if they don’t lend an ear they don’t have what’s required.
So saupaniso samāno abhijānāti ekaṃ dhammaṃ, parijānāti ekaṃ dhammaṃ, pajahati ekaṃ dhammaṃ, sacchikaroti ekaṃ dhammaṃ.	Someone who has what’s required has insight into one thing, completely understands one thing, gives up one thing, and realizes one thing—
So abhijānanto ekaṃ dhammaṃ, parijānanto ekaṃ dhammaṃ, pajahanto ekaṃ dhammaṃ, sacchikaronto ekaṃ dhammaṃ sammāvimuttiṃ phusati.	and then they experience complete freedom.
Etadatthā, bhikkhave, kathā;	This is the purpose of discussion,
etadatthā mantanā;	consultation,
etadatthā upanisā;	the requirements,
etadatthaṃ sotāvadhānaṃ, yadidaṃ anupādā cittassa vimokkhoti.	and listening well, that is, the liberation of the mind by not grasping.”


Ye viruddhā sallapanti,	“Those who converse with hostility,
viniviṭṭhā samussitā;	too sure of themselves, arrogant,
Anariyaguṇamāsajja,	ignoble, attacking virtues,
aññoññavivaresino.	they look for flaws in each other.


Dubbhāsitaṃ vikkhalitaṃ,	They rejoice together when their opponent
sampamohaṃ parājayaṃ;	speaks poorly and makes a mistake,
Aññoññassābhinandanti,	becoming confused and defeated—
tadariyo kathanācare.	but the noble ones don’t discuss like this.


Sace cassa kathākāmo,	If an astute person wants to hold a discussion
kālamaññāya paṇḍito;	connected with the teaching and its meaning—
Dhammaṭṭhapaṭisaṃyuttā,	the kind of discussion that noble ones hold—
yā ariyacaritā kathā.	then that wise one should start the discussion,


Taṃ kathaṃ kathaye dhīro,	knowing when the time is right,
aviruddho anussito;	neither hostile nor arrogant.
Anunnatena manasā,	Not over-excited,
apaḷāso asāhaso.	contemptuous, or aggressive,


Anusūyāyamāno so,	or with a mind full of jealousy,
sammadaññāya bhāsati;	they’d speak from what they rightly know.
Subhāsitaṃ anumodeyya,	They agree with what was well spoken,
dubbhaṭṭhe nāpasādaye.	without criticizing what was poorly said.


Upārambhaṃ na sikkheyya,	They’d not persist in finding faults,
khalitañca na gāhaye;	nor seize on trivial flaws,
Nābhihare nābhimadde,	neither intimidating nor crushing the other,
na vācaṃ payutaṃ bhaṇe.	nor would they speak with sly implications.


Aññātatthaṃ pasādatthaṃ,	Good people consult
sataṃ ve hoti mantanā;	for the sake of knowledge and clarity.
Evaṃ kho ariyā mantenti,	That’s how the noble ones consult,
esā ariyāna mantanā;	this is a noble consultation.
Etadaññāya medhāvī,	Knowing this, an intelligent person
na samusseyya mantaye”ti.	would consult without arrogance.”

68. Followers of Other Paths


68. Aññatitthiyasutta	68. Followers of Other Paths
“Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:	“monks, if wanderers who follow other paths were to ask:
‘tayome, āvuso, dhammā.	‘There are these three things.
Katame tayo?	What three?
Rāgo, doso, moho—	Greed, hate, delusion.
ime kho, āvuso, tayo dhammā.	These are the three things.
Imesaṃ, āvuso, tiṇṇaṃ dhammānaṃ ko viseso ko adhippayāso kiṃ nānākaraṇan’ti?	What’s the difference between them?’
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā”ti?	How would you answer them?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.	“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:	“monks, if wanderers who follow other paths were to ask:
‘tayome, āvuso, dhammā.	‘There are these three things.
Katame tayo?	What three?
Rāgo, doso, moho—	Greed, hate, delusion.
ime kho, āvuso, tayo dhammā;	These are the three things.
imesaṃ, āvuso, tiṇṇaṃ dhammānaṃ ko viseso ko adhippayāso kiṃ nānākaraṇan’ti?	What’s the difference between them?’
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:	You should answer them:

( delusion worst of the 3 a.m. )


‘rāgo kho, āvuso, appa-sāvajjo dandha-virāgī,	‘Greed, reverends, is mildly blameworthy, but slow to fade away.
doso mahā-sāvajjo khippa-virāgī,	Hate is very blameworthy, but quick to fade away.
moho mahā-sāvajjo dandha-virāgī’ti.	Delusion is very blameworthy, and slow to fade away.’

( rāga ← subha-nimitta )


‘Ko panāvuso, hetu ko paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṃvattatī’ti?	And if they ask: ‘What is the cause, what is the reason why greed arises, and once arisen it increases and grows?’
‘“Subhanimittan”tissa vacanīyaṃ.	You should say: ‘The beautiful aspect of things.
Tassa subhanimittaṃ ayoniso manasi karoto anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṃvattati.	When you attend improperly on the beautiful aspect of things, greed arises, and once arisen it increases and grows.
Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṃvattatī’ti.	This is the cause, this is the reason why greed arises, and once arisen it increases and grows.’

( dosa ← patigha-nimitta )


‘Ko panāvuso, hetu ko paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṃvattatī’ti?	And if they ask: ‘What is the cause, what is the reason why hate arises, and once arisen it increases and grows?’
‘“Paṭighanimittan”tissa vacanīyaṃ.	You should say: ‘The disagreeable aspect of things.
Tassa paṭighanimittaṃ ayoniso manasi karoto anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṃvattati.	When you attend improperly on the disagreeable aspect of things, hate arises, and once arisen it increases and grows.
Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṃvattatī’ti.	This is the cause, this is the reason why hate arises, and once arisen it increases and grows.’

( moho ← A-yoniso manasi-kāro )


‘Ko panāvuso,	And if they ask:
hetu ko paccayo yena	‘What is the cause, what is the reason why
an-uppanno vā moho uppajjati	un-arisen delusion arises, (and)
uppanno vā moho bhiyyo-bhāvāya vepullāya	arisen delusion increases (and) grows.
saṃvattatī’ti?	(why does that) lead-to-this (result)?

‘“A-yoniso manasi-kāro”tissa vacanīyaṃ.	You should say: ‘un-wise attention.
Tassa a-yoniso manasi karoto	with un-wise attention
an-uppanno vā moho uppajjati	un-arisen delusion arises, (and)
uppanno vā moho bhiyyo-bhāvāya vepullāya	arisen delusion increases (and) grows.
saṃvattati.	(that) leads-to-this (result).

Ayaṃ kho, āvuso, hetu	This is the cause,
ayaṃ paccayo yena	this is the reason why
an-uppanno vā moho uppajjati	un-arisen delusion arises, (and)
uppanno vā moho bhiyyo-bhāvāya vepullāya	arisen delusion increases (and) grows.
saṃvattatī’ti.	(this is why that) lead-to-this (result).

( 🚫 rāga ← a-subha-nimitta )


‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti?	And if they ask, ‘What is the cause, what is the reason why greed doesn’t arise, or if it’s already arisen it’s given up?’
‘“Asubhanimittan”tissa vacanīyaṃ.	You should say: ‘The ugly aspect of things.
Tassa asubhanimittaṃ yoniso manasi karoto anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyati.	When you attend properly on the ugly aspect of things, greed doesn’t arise, or if it’s already arisen it’s given up.
Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti.	This is the cause, this is the reason why greed doesn’t arise, or if it’s already arisen it’s given up.’

( 🚫 dosa ← Mettā ceto-vimuttī )


‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti?	And if they ask, ‘What is the cause, what is the reason why hate doesn’t arise, or if it’s already arisen it’s given up?’
‘“Mettā ceto-vimuttī”tissa vacanīyaṃ.	You should say: ‘The heart’s release by love.’
Tassa mettaṃ cetovimuttiṃ yoniso manasi karoto anuppanno ceva doso nuppajjati uppanno ca doso pahīyati.	When you attend properly on the heart’s release by love, hate doesn’t arise, or if it’s already arisen it’s given up.
Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti.	This is the cause, this is the reason why hate doesn’t arise, or if it’s already arisen it’s given up.’

( 🚫 moho ← yoniso manasi-kāro )


‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva moho nuppajjati uppanno ca moho pahīyatī’ti?	And if they ask, ‘What is the cause, what is the reason why delusion doesn’t arise, or if it’s already arisen it’s given up?’
‘“Yoniso-manasi-kāro”tissa vacanīyaṃ.	You should say: ‘Proper attention.
Tassa yoniso manasi karoto anuppanno ceva moho nuppajjati uppanno ca moho pahīyati.	When you attend properly, delusion doesn’t arise, or if it’s already arisen it’s given up.
Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā moho nuppajjati uppanno ca moho pahīyatī’”ti.	This is the cause, this is the reason why delusion doesn’t arise, or if it’s already arisen it’s given up.’”

69. Unskillful Roots


69. Akusalamūlasutta	69. Unskillful Roots
“Tīṇimāni, bhikkhave, akusalamūlāni.	“monks, there are these three unskillful roots.
Katamāni tīṇi?	What three?
Lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ.	Greed, hate, and delusion.


Yadapi, bhikkhave, lobho tadapi akusalamūlaṃ;	Greed is a root of the unskillful.
yadapi luddho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ;	When a greedy person chooses to act by way of body, speech, or mind, that too is unskillful.
yadapi luddho lobhena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṃ.	When a greedy person, overcome by greed, causes another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is unskillful.
Itissame lobhajā lobhanidānā lobhasamudayā lobhapaccayā aneke pāpakā akusalā dhammā sambhavanti.	And so these many bad, unskillful things are produced in them born, sourced, originated, and conditioned by greed.


Yadapi, bhikkhave, doso tadapi akusalamūlaṃ;	Hate is a root of the unskillful.
yadapi duṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ;	When a hateful person chooses to act by way of body, speech, or mind, that too is unskillful.
yadapi duṭṭho dosena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṃ.	When a hateful person, overcome by hate, causes another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is unskillful.
Itissame dosajā dosanidānā dosasamudayā dosapaccayā aneke pāpakā akusalā dhammā sambhavanti.	And so these many bad, unskillful things are produced in them born, sourced, originated, and conditioned by hate.


Yadapi, bhikkhave, moho tadapi akusalamūlaṃ;	Delusion is a root of the unskillful.
yadapi mūḷho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ;	When a deluded person chooses to act by way of body, speech, or mind, that too is unskillful.
yadapi mūḷho mohena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṃ.	When a deluded person, overcome by delusion, causes another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is unskillful.
Itissame mohajā mohanidānā mohasamudayā mohapaccayā aneke pāpakā akusalā dhammā sambhavanti.	And so these many bad, unskillful things are produced in them born, sourced, originated, and conditioned by delusion.
Evarūpo cāyaṃ, bhikkhave, puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.	Such a person is said to have speech that’s ill-timed, false, meaningless, not in line with the teaching and training.


Kasmā cāyaṃ, bhikkhave, evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi?	Why is this?
Tathāhāyaṃ, bhikkhave, puggalo parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi.	This person causes another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’.
Bhūtena kho pana vuccamāno avajānāti, no paṭijānāti;	So when someone makes a valid criticism, they’re scornful and admit nothing.
abhūtena vuccamāno na ātappaṃ karoti, tassa nibbeṭhanāya itipetaṃ atacchaṃ itipetaṃ abhūtanti.	When someone makes a baseless criticism, they make no effort to explain, ‘This is why that’s untrue, this is why that’s false.’
Tasmā evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.	That’s why such a person is said have speech that’s ill-timed, false, meaningless, not in line with the teaching and training.


Evarūpo, bhikkhave, puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati, savighātaṃ saupāyāsaṃ sapariḷāhaṃ.	Such a person—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in the present life, with anguish, distress, and fever.
Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.	And when the body breaks up, after death, they can expect to be reborn in a place of loss, a bad place, the underworld, hell.


Dosajehi … pe …
mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati, savighātaṃ saupāyāsaṃ sapariḷāhaṃ.
Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.
Seyyathāpi, bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho anayaṃ āpajjati, byasanaṃ āpajjati, anayabyasanaṃ āpajjati;	Suppose a sal, axlewood, or papra tree was choked and engulfed by three camel’s foot creepers. It would come to ruin and disaster.
evamevaṃ kho, bhikkhave, evarūpo puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati, savighātaṃ saupāyāsaṃ sapariḷāhaṃ.	In the same way, such a person—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in the present life, with anguish, distress, and fever.
Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.	And when the body breaks up, after death, they can expect to be reborn in a place of loss, a bad place, the underworld, hell.


Dosajehi … pe …
mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ.
Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.
Imāni kho, bhikkhave, tīṇi akusalamūlānīti.	These are the three unskillful roots.


Tīṇimāni, bhikkhave, kusalamūlāni.	There are these three skillful roots.
Katamāni tīṇi?	What three?
Alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ.	Contentment, love, and understanding.


Yadapi, bhikkhave, alobho tadapi kusalamūlaṃ;	Contentment is a root of the skillful.
yadapi aluddho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṃ;	When a contented person chooses to act by way of body, speech, or mind, that too is skillful.
yadapi aluddho lobhena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṃ.	When a contented person, not overcome by greed, doesn’t cause another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is skillful.
Itissame alobhajā alobhanidānā alobhasamudayā alobhapaccayā aneke kusalā dhammā sambhavanti.	And so these many skillful things are produced in them born, sourced, originated, and conditioned by contentment.


Yadapi, bhikkhave, adoso tadapi kusalamūlaṃ;	Love is a root of the skillful.
yadapi aduṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṃ;	When a loving person chooses to act by way of body, speech, or mind, that too is skillful.
yadapi aduṭṭho dosena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṃ.	When a loving person, not overcome by hate, doesn’t cause another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is skillful.
Itissame adosajā adosanidānā adosasamudayā adosapaccayā aneke kusalā dhammā sambhavanti.	And so these many skillful things are produced in them born, sourced, originated, and conditioned by love.


Yadapi, bhikkhave, amoho tadapi kusalamūlaṃ;	Understanding is a root of the skillful.
yadapi amūḷho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṃ;	When an understanding person chooses to act by way of body, speech, or mind, that too is skillful.
yadapi amūḷho mohena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṃ.	When an understanding person, not overcome by delusion, doesn’t cause another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is skillful.
Itissame amohajā amohanidānā amohasamudayā amohapaccayā aneke kusalā dhammā sambhavanti.	And so these many skillful things are produced in them born, sourced, originated, and conditioned by understanding.
Evarūpo cāyaṃ, bhikkhave, puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi.	Such a person is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training.


Kasmā cāyaṃ, bhikkhave, evarūpo puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi?	Why is this?
Tathāhāyaṃ, bhikkhave, puggalo na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi.	This person doesn’t cause another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’.
Bhūtena kho pana vuccamāno paṭijānāti no avajānāti;	So when someone makes a valid criticism, they admit it and aren’t scornful.
abhūtena vuccamāno ātappaṃ karoti tassa nibbeṭhanāya:	When someone makes a baseless criticism, they make an effort to explain,
‘itipetaṃ atacchaṃ, itipetaṃ abhūtan’ti.	‘This is why that’s untrue, this is why that’s false.’
Tasmā evarūpo puggalo vuccati kālavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi.	That’s why such a person is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training.


Evarūpassa, bhikkhave, puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	For such a person, bad unskillful qualities born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ.	In the present life they’re happy, free of anguish, distress, and fever,
Diṭṭheva dhamme parinibbāyati.	and they’re also nirvana'd in the present life.


Dosajā … pe …
parinibbāyati.
Mohajā … pe …
parinibbāyati.
Seyyathāpi bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho.	Suppose a sal, axlewood, or papra tree was choked and engulfed by three camel’s foot creepers.
Atha puriso āgaccheyya kudālapiṭakaṃ ādāya.	Then along comes a person with a spade and basket.
So taṃ māluvālataṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi.	They’d cut the creeper out by the roots, dig them up, and pull them out, down to the fibers and stems.
So taṃ māluvālataṃ khaṇḍākhaṇḍikaṃ chindeyya, khaṇḍākhaṇḍikaṃ chetvā phāleyya, phāletvā sakalikaṃ sakalikaṃ kareyya, sakalikaṃ sakalikaṃ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahitvā masiṃ kareyya, masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya.	Then they’d split the creeper apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d sweep away the ashes in a strong wind, or float them away down a swift stream.
Evamassa tā, bhikkhave, māluvālatā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.	In the same way, for such a person, bad unskillful qualities born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Evamevaṃ kho, bhikkhave, evarūpassa puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
Diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ.	In the present life they’re happy, free of anguish, distress, and fever,
Diṭṭheva dhamme parinibbāyati.	and they’re also nirvana'd in the present life.


Dosajā … pe …
mohajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
Diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ.
Diṭṭheva dhamme parinibbāyati.
Imāni kho, bhikkhave, tīṇi kusalamūlānī”ti.	These are the three skillful roots.”

70. Sabbath


70. Uposathasutta	70. Sabbath
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.	At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Atha kho visākhā migāramātā tadahuposathe yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca:	Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:
“handa kuto nu tvaṃ, visākhe, āgacchasi divā divassā”ti?	“So, Visākhā, where are you coming from in the middle of the day?”
“Uposathāhaṃ, bhante, ajja upavasāmī”ti.	“Today, sir, I’m observing the sabbath.”


“Tayo khome, visākhe, uposathā.	“There are, Visākhā, these three sabbaths.
Katame tayo?	What three?
Gopālakuposatho, nigaṇṭhuposatho, ariyuposatho.	The sabbath of the cowherds, the sabbath of the Jains, and the sabbath of the noble ones.
Kathañca, visākhe, gopālakuposatho hoti?	And what is the sabbath of the cowherds?
Seyyathāpi, visākhe, gopālako sāyanhasamaye sāmikānaṃ gāvo niyyātetvā iti paṭisañcikkhati:	It’s just like a cowherd who, in the late afternoon, takes the cows back to their owners. They reflect:
‘ajja kho gāvo amukasmiñca amukasmiñca padese cariṃsu, amukasmiñca amukasmiñca padese pānīyāni piviṃsu;	‘Today the cows grazed in this place and that, and they drank in this place and that.
sve dāni gāvo amukasmiñca amukasmiñca padese carissanti, amukasmiñca amukasmiñca padese pānīyāni pivissantī’ti;	Tomorrow the cows will graze in this place and that, and drink in this place and that.’
evamevaṃ kho, visākhe, idhekacco uposathiko iti paṭisañcikkhati:	In the same way, someone keeping the sabbath reflects:
‘ahaṃ khvajja idañcidañca khādanīyaṃ khādiṃ, idañcidañca bhojanīyaṃ bhuñjiṃ;	‘Today I ate this and that, and had a meal of this and that.
sve dānāhaṃ idañcidañca khādanīyaṃ khādissāmi, idañcidañca bhojanīyaṃ bhuñjissāmī’ti.	Tomorrow I’ll eat this and that, and have a meal of this and that.’
So tena abhijjhāsahagatena cetasā divasaṃ atināmeti.	And so they spend their day with a mind full of covetousness.
Evaṃ kho, visākhe, gopālakuposatho hoti.	That’s the sabbath of the cowherds.
Evaṃ upavuttho kho, visākhe, gopālakuposatho na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro. (1)	When the cowherd’s sabbath is observed like this it’s not very fruitful or beneficial or splendid or bountiful.


Kathañca, visākhe, nigaṇṭhuposatho hoti?	And what is the sabbath of the Jains?
Atthi, visākhe, nigaṇṭhā nāma samaṇajātikā.	There’s a kind of ascetic belonging to a group called the Jains.
Te sāvakaṃ evaṃ samādapenti:	They encourage their disciples:
‘ehi tvaṃ, ambho purisa, ye puratthimāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhi;	‘Please, good people, don’t hurt any living creatures more than a hundred leagues away to the east.
ye pacchimāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhi;	Don’t hurt any living creatures more than a hundred leagues away to the west.
ye uttarāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhi;	Don’t hurt any living creatures more than a hundred leagues away to the north.
ye dakkhiṇāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhī’ti.	Don’t hurt any living creatures more than a hundred leagues away to the south.’
Iti ekaccānaṃ pāṇānaṃ anuddayāya anukampāya samādapenti, ekaccānaṃ pāṇānaṃ nānuddayāya nānukampāya samādapenti.	So they encourage kindness and compassion for some creatures and not others.
Te tadahuposathe sāvakaṃ evaṃ samādapenti:	On the sabbath, they encourage their disciples:
‘ehi tvaṃ, ambho purisa, sabbacelāni nikkhipitvā evaṃ vadehi—	‘Please, good people, take off all your clothes and say:
nāhaṃ kvacani kassaci kiñcanatasmiṃ, na ca mama kvacani katthaci kiñcanatatthī’ti.	“I don’t belong to anyone anywhere! And nothing belongs to me anywhere!”’
Jānanti kho panassa mātāpitaro:	But their mother and father still know,
‘ayaṃ amhākaṃ putto’ti;	‘This is our child.’
sopi jānāti:	And they know,
‘ime mayhaṃ mātāpitaro’ti.	‘This is my mother and father.’
Jānāti kho panassa puttadāro:	Partner and child still know,
‘ayaṃ mayhaṃ bhattā’ti;	‘This is our supporter.’
sopi jānāti:	And they know,
‘ayaṃ mayhaṃ puttadāro’ti.	‘This is my partner and child.’
Jānanti kho panassa dāsakammakaraporisā:	Bondservants, workers, and staff still know:
‘ayaṃ amhākaṃ ayyo’ti;	‘This is our master.’
sopi jānāti:	And they know,
‘ime mayhaṃ dāsakammakaraporisā’ti.	‘These are my bondservants, workers, and staff.’
Iti yasmiṃ samaye sacce samādapetabbā musāvāde tasmiṃ samaye samādapenti.	So, at a time when they should be encouraged to speak the truth, the Jains encourage them to lie.
Idaṃ tassa musāvādasmiṃ vadāmi.	This, I say, is lying.
So tassā rattiyā accayena bhoge adinnaṃyeva paribhuñjati.	When the night has passed they use their possessions once more, though they’ve not been given back to them.
Idaṃ tassa adinnādānasmiṃ vadāmi.	This, I say, is stealing.
Evaṃ kho, visākhe, nigaṇṭhuposatho hoti.	That’s the sabbath of the Jains.
Evaṃ upavuttho kho, visākhe, nigaṇṭhuposatho na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro. (2)	When the Jain’s sabbath is observed like this it’s not very fruitful or beneficial or splendid or bountiful.


Kathañca, visākhe, ariyuposatho hoti?	And what is the sabbath of the noble ones?
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti.	A corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?	And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako tathāgataṃ anussarati:	It’s when a noble disciple recollects the Realized One:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Tassa tathāgataṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati.	As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up.
seyyathāpi, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti.	It’s just like cleaning a dirty head by applying effort.


Kathañca, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti?	And how is a dirty head cleaned by applying effort?
Kakkañca paṭicca mattikañca paṭicca udakañca paṭicca purisassa ca tajjaṃ vāyāmaṃ paṭicca, evaṃ kho, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti.	With cleansing paste, clay, and water, and by applying the proper effort.
Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.	In the same way, a corrupt mind is cleaned by applying effort.


Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?	And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako tathāgataṃ anussarati:	It’s when a noble disciple recollects the Realized One:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Tassa tathāgataṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti.	As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up.
Ayaṃ vuccati, visākhe:	This is called:
‘ariyasāvako brahmuposathaṃ upavasati, brahmunā saddhiṃ saṃvasati, brahmañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’.	‘A noble disciple who observes the sabbath of Brahmā, living together with Brahmā. And because they think of Brahmā their mind becomes clear, joy arises, and mental corruptions are given up.’
Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. (3.1)	That’s how a corrupt mind is cleaned by applying effort. (3.1)


Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti.	A corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?	And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako dhammaṃ anussarati:	It’s when a noble disciple recollects the teaching:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.	‘The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Tassa dhammaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti.	As they recollect the teaching, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty body by applying effort.


Kathañca, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti?	And how is a dirty body cleaned by applying effort?
Sottiñca paṭicca, cuṇṇañca paṭicca, udakañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca.	With pastes of powdered shells and herbs, water, and by applying the proper effort.
Evaṃ kho, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti.	That’s how a dirty body is cleaned by applying effort.
Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.	In the same way, a corrupt mind is cleaned by applying effort.


Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?	And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako dhammaṃ anussarati:	It’s when a noble disciple recollects the teaching:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.	‘The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Tassa dhammaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti.	As they recollect the teaching, their mind becomes clear, joy arises, and mental corruptions are given up.
Ayaṃ vuccati, visākhe, ‘ariyasāvako dhammuposathaṃ upavasati, dhammena saddhiṃ saṃvasati, dhammañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’.	This is called: ‘A noble disciple who observes the sabbath of Dhamma, living together with Dhamma. And because they think of the Dhamma their mind becomes clear, joy arises, and mental corruptions are given up.’
Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. (3.2)	That’s how a corrupt mind is cleaned by applying effort. (3.2)


Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti.	A corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?	And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako saṅghaṃ anussarati:	It’s when a noble disciple recollects the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.	The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.
Tassa saṅghaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti.	As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty cloth by applying effort.


Kathañca, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti?	And how is a dirty cloth cleaned by applying effort?
Usmañca paṭicca, khārañca paṭicca, gomayañca paṭicca, udakañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca.	With salt, lye, cow dung, and water, and by applying the proper effort.
Evaṃ kho, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti.	That’s how a dirty cloth is cleaned by applying effort.
Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.	In the same way, a corrupt mind is cleaned by applying effort.


Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?	And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako saṅghaṃ anussarati:	It’s when a noble disciple recollects the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho … pe … anuttaraṃ puññakkhettaṃ lokassā’ti.	‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of veneration with joined palms. It is the supreme field of merit for the world.’
Tassa saṅghaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti.	As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up.
Ayaṃ vuccati, visākhe, ‘ariyasāvako saṅghuposathaṃ upavasati, saṅghena saddhiṃ saṃvasati, saṅghañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’.	This is called: ‘A noble disciple who observes the sabbath of the Saṅgha, living together with the Saṅgha. And because they think of the Saṅgha their mind becomes clear, joy arises, and mental corruptions are given up.’
Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. (3.3)	That’s how a corrupt mind is cleaned by applying effort. (3.3)


Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti.	A corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?	And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni.	It’s when a noble disciple recollects their own ethical conduct, which is uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Tassa sīlaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti.	As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty mirror by applying effort.


Kathañca, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti?	And how is a dirty mirror cleaned by applying effort?
Telañca paṭicca, chārikañca paṭicca, vālaṇḍupakañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca.	With oil, ash, a rolled-up cloth, and by applying the proper effort.
Evaṃ kho, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti.	That’s how a dirty mirror is cleaned by applying effort.
Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.	In the same way, a corrupt mind is cleaned by applying effort.


Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?	And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni … pe … samādhisaṃvattanikāni.	It’s when a noble disciple recollects their own ethical conduct, which is uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Tassa sīlaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti.	As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up.
Ayaṃ vuccati, visākhe, ‘ariyasāvako sīluposathaṃ upavasati, sīlena saddhiṃ saṃvasati, sīlañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’.	This is called: ‘A noble disciple who observes the sabbath of ethical conduct, living together with ethics. And because they think of their ethical conduct their mind becomes clear, joy arises, and mental corruptions are given up.’
Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. (3.4)	That’s how a corrupt mind is cleaned by applying effort. (3.4)


Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti.	A corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?	And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako devatā anussarati:	It’s when a noble disciple recollects the deities:
‘santi devā cātumahārājikā, santi devā tāvatiṃsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari.	‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Group, and gods even higher than these.
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṃvijjati.	When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.
Yathārūpena sīlena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṃ sīlaṃ saṃvijjati.
Yathārūpena sutena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṃ sutaṃ saṃvijjati.
Yathārūpena cāgena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpo cāgo saṃvijjati.
Yathārūpāya paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṃvijjatī’ti.
Tassa attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti.	As they recollect the faith, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning dirty gold by applying effort.


Kathañca, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti?	And how is dirty gold cleaned by applying effort?
Ukkañca paṭicca, loṇañca paṭicca, gerukañca paṭicca, nāḷikasaṇḍāsañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca.	With a furnace, flux, a blowpipe, and tongs, and by applying the proper effort.
Evaṃ kho, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti.	That’s how dirty gold is cleaned by applying effort.
Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.	In the same way, a corrupt mind is cleaned by applying effort.


Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?	And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako devatā anussarati:	It’s when a noble disciple recollects the deities:
‘santi devā cātumahārājikā, santi devā tāvatiṃsā … pe … santi devā tatuttari.	‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Group, and gods even higher than these.
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena … sutena … cāgena … paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṃvijjatī’ti.	When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.
Tassa attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti.	As they recollect the faith, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up.
Ayaṃ vuccati, visākhe, ‘ariyasāvako devatuposathaṃ upavasati, devatāhi saddhiṃ saṃvasati, devatā ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’.	This is called: ‘A noble disciple who observes the sabbath of the deities, living together with the deities. And because they think of the deities their mind becomes clear, joy arises, and mental corruptions are given up.’
Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. (3.5)	That’s how a corrupt mind is cleaned by applying effort. (3.5)


Sa kho so, visākhe, ariyasāvako iti paṭisañcikkhati:	Then that noble disciple reflects:
‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā sabbapāṇabhūtahitānukampī viharanti;	‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings.
ahampajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharāmi.	I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.	I will observe the sabbath by doing as the perfected ones do in this respect.


Yāvajīvaṃ arahanto adinnādānaṃ pahāya adinnādānā paṭiviratā dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharanti;	As long as they live, the perfected ones give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
ahampajja imañca rattiṃ imañca divasaṃ adinnādānaṃ pahāya adinnādānā paṭivirato dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharāmi.	I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not thieving.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.	I will observe the sabbath by doing as the perfected ones do in this respect.


Yāvajīvaṃ arahanto abrahmacariyaṃ pahāya brahmacārī ārācārī viratā methunā gāmadhammā;	As long as they live, the perfected ones give up unchastity. They are celibate, set apart, avoiding the common practice of sex.
ahampajja imañca rattiṃ imañca divasaṃ abrahmacariyaṃ pahāya brahmacārī ārācārī virato methunā gāmadhammā.	I, too, for this day and night will give up unchastity. I will be celibate, set apart, avoiding the common practice of sex.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.	I will observe the sabbath by doing as the perfected ones do in this respect.


Yāvajīvaṃ arahanto musāvādaṃ pahāya musāvādā paṭiviratā saccavādī saccasandhā thetā paccayikā avisaṃvādakā lokassa;	As long as they live, the perfected ones give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
ahampajja imañca rattiṃ imañca divasaṃ musāvādaṃ pahāya musāvādā paṭivirato saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.	I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and trustworthy, and won’t trick the world with my words.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.	I will observe the sabbath by doing as the perfected ones do in this respect.


Yāvajīvaṃ arahanto surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratā;	As long as they live, the perfected ones give up alcoholic drinks that cause negligence.
ahampajja imañca rattiṃ imañca divasaṃ surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato.	I, too, for this day and night will give up alcoholic drinks that cause negligence.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.	I will observe the sabbath by doing as the perfected ones do in this respect.


Yāvajīvaṃ arahanto ekabhattikā rattūparatā viratā vikālabhojanā;	As long as they live, the perfected ones eat in one part of the day, abstaining from eating at night and from food at the wrong time.
ahampajja imañca rattiṃ imañca divasaṃ ekabhattiko rattūparato virato vikālabhojanā.	I, too, for this day and night will eat in one part of the day, abstaining from eating at night and food at the wrong time.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.	I will observe the sabbath by doing as the perfected ones do in this respect.


Yāvajīvaṃ arahanto naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭiviratā;	As long as they live, the perfected ones avoid dancing, singing, music, and seeing shows; and beautifying and adorning themselves with garlands, fragrance, and makeup.
ahampajja imañca rattiṃ imañca divasaṃ naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato.	I, too, for this day and night will avoid dancing, singing, music, and seeing shows; and beautifying and adorning myself with garlands, fragrance, and makeup.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.	I will observe the sabbath by doing as the perfected ones do in this respect.


Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti mañcake vā tiṇasanthārake vā;	As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a cot or a straw mat.
ahampajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi mañcake vā tiṇasanthārake vā.	I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a cot or a straw mat.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.	I will observe the sabbath by doing as the perfected ones do in this respect.’


Evaṃ kho, visākhe, ariyuposatho hoti.	That’s the sabbath of the noble ones.
Evaṃ upavuttho kho, visākhe, ariyuposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.	When the sabbath of the noble one is observed like this it’s very fruitful and beneficial and splendid and bountiful.


Kīvamahapphalo hoti kīvamahānisaṃso kīvamahājutiko kīvamahāvipphāro?	How much so?
Seyyathāpi, visākhe, yo imesaṃ soḷasannaṃ mahājanapadānaṃ pahūtarattaratanānaṃ issariyādhipaccaṃ rajjaṃ kāreyya, seyyathidaṃ—	Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things.
aṅgānaṃ, magadhānaṃ, kāsīnaṃ, kosalānaṃ, vajjīnaṃ, mallānaṃ, cetīnaṃ, vaṅgānaṃ, kurūnaṃ, pañcālānaṃ, macchānaṃ, sūrasenānaṃ, assakānaṃ, avantīnaṃ, gandhārānaṃ, kambojānaṃ, aṭṭhaṅgasamannāgatassa uposathassa etaṃ kalaṃ nāgghati soḷasiṃ.	This wouldn’t be worth a sixteenth part of the sabbath with its eight factors.
Taṃ kissa hetu?	Why is that?
Kapaṇaṃ, visākhe, mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya.	Because human kingship is a poor thing compared to the happiness of the gods.


Yāni, visākhe, mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo.	Fifty years in the human realm is one day and night for the gods of the Four Great Kings.
Tāya rattiyā tiṃsarattiyo māso.	Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.	Twelve such months make up a year.
Tena saṃvaccharena dibbāni pañca vassasatāni cātumahārājikānaṃ devānaṃ āyuppamāṇaṃ.	The life span of the gods of the Four Great Kings is five hundred of these divine years.
Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the Four Great Kings.
Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ:	This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.	‘Human kingship is a poor thing compared to the happiness of the gods.’


Yaṃ, visākhe, mānusakaṃ vassasataṃ, tāvatiṃsānaṃ devānaṃ eso eko rattindivo.	A hundred years in the human realm is one day and night for the gods of the Thirty-Three.
Tāya rattiyā tiṃsarattiyo māso.	Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.	Twelve such months make up a year.
Tena saṃvaccharena dibbaṃ vassasahassaṃ tāvatiṃsānaṃ devānaṃ āyuppamāṇaṃ.	The life span of the gods of the Thirty-Three is a thousand of these divine years.
Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the Thirty-Three.
Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ:	This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.	‘Human kingship is a poor thing compared to the happiness of the gods.’


Yāni, visākhe, mānusakāni dve vassasatāni, yāmānaṃ devānaṃ eso eko rattindivo.	Two hundred years in the human realm is one day and night for the Gods of Yama.
Tāya rattiyā tiṃsarattiyo māso.	Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.	Twelve such months make up a year.
Tena saṃvaccharena dibbāni dve vassasahassāni yāmānaṃ devānaṃ āyuppamāṇaṃ.	The life span of the Gods of Yama is two thousand of these divine years.
Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā yāmānaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of Yama.
Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ:	This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.	‘Human kingship is a poor thing compared to the happiness of the gods.’


Yāni, visākhe, mānusakāni cattāri vassasatāni, tusitānaṃ devānaṃ eso eko rattindivo.	Four hundred years in the human realm is one day and night for the joyful gods.
Tāya rattiyā tiṃsarattiyo māso.	Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.	Twelve such months make up a year.
Tena saṃvaccharena dibbāni cattāri vassasahassāni tusitānaṃ devānaṃ āyuppamāṇaṃ.	The life span of the joyful gods is four thousand of these divine years.
Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tusitānaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the joyful gods.
Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ:	This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.	‘Human kingship is a poor thing compared to the happiness of the gods.’


Yāni, visākhe, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṃ devānaṃ eso eko rattindivo.	Eight hundred years in the human realm is one day and night for the gods who love to create.
Tāya rattiyā tiṃsarattiyo māso.	Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.	Twelve such months make up a year.
Tena saṃvaccharena dibbāni aṭṭha vassasahassāni nimmānaratīnaṃ devānaṃ āyuppamāṇaṃ.	The life span of the gods who love to create is eight thousand of these divine years.
Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who love to create.
Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ:	This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.	‘Human kingship is a poor thing compared to the happiness of the gods.’


Yāni, visākhe, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṃ devānaṃ eso eko rattindivo.	Sixteen hundred years in the human realm is one day and night for the gods who control the creations of others.
Tāya rattiyā tiṃsarattiyo māso.	Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.	Twelve such months make up a year.
Tena saṃvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ.	The life span of the gods who control the creations of others is sixteen thousand of these divine years.
Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who control the creations of others.
Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ:	This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāyā’ti.	‘Human kingship is a poor thing compared to the happiness of the gods.’”


Pāṇaṃ na haññe na cadinnamādiye,	“You shouldn’t kill living creatures, or steal,
Musā na bhāse na ca majjapo siyā;	or lie, or drink alcohol.
Abrahmacariyā virameyya methunā,	Be celibate, refraining from sex,
Rattiṃ na bhuñjeyya vikālabhojanaṃ.	and don’t eat at night, the wrong time.


Mālaṃ na dhāre na ca gandhamācare,	Not wearing garlands or applying fragrance,
Mañce chamāyaṃ va sayetha santhate;	you should sleep on a low bed, or a mat on the ground.
Etañhi aṭṭhaṅgikamāhuposathaṃ,	This is the eight-factored sabbath, they say,
Buddhena dukkhantagunā pakāsitaṃ.	explained by the Buddha, who has gone to suffering’s end.


Cando ca suriyo ca ubho sudassanā,	The moon and sun are both fair to see,
Obhāsayaṃ anupariyanti yāvatā;	radiating as far as they revolve.
Tamonudā te pana antalikkhagā,	Those shining ones in the sky light up the quarters,
Nabhe pabhāsanti disāvirocanā.	dispelling the darkness as they traverse the heavens.


Etasmiṃ yaṃ vijjati antare dhanaṃ,	All of the wealth that’s found in this realm—
Muttā maṇi veḷuriyañca bhaddakaṃ;	pearls, gems, fine beryl too,
Siṅgī suvaṇṇaṃ atha vāpi kañcanaṃ,	horn-gold or mountain gold,
Yaṃ jātarūpaṃ haṭakanti vuccati.	or natural gold dug up by marmots—


Aṭṭhaṅgupetassa uposathassa,	they’re not worth a sixteenth part
Kalampi te nānubhavanti soḷasiṃ;	of the sabbath with its eight factors,
Candappabhā tāragaṇā ca sabbe.	as all the constellations of stars can’t equal the light of the moon.


Tasmā hi nārī ca naro ca sīlavā,	So an ethical woman or man,
Aṭṭhaṅgupetaṃ upavassuposathaṃ;	who’s observed the eight-factored sabbath,
Puññāni katvāna sukhudrayāni,	having made merit whose outcome is happiness,
Aninditā saggamupenti ṭhānan”ti.	blameless, they go to a heavenly place.”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

AN 3 vagga 7

AN 3 vagga 7

AN 3 vagga 7. Mahāvagga

7. The Great Chapter

61. Sectarian Tenets

62. Perils

63. Venāgapura (name of place)

64. With Sarabha

65. Kālāma

66. With Sāḷha and Friends

67. Topics of Discussion

68. Followers of Other Paths

( delusion worst of the 3 a.m. )

( rāga ← subha-nimitta )

( dosa ← patigha-nimitta )

( moho ← A-yoniso manasi-kāro )

( 🚫 rāga ← a-subha-nimitta )

( 🚫 dosa ← Mettā ceto-vimuttī )

( 🚫 moho ← yoniso manasi-kāro )

69. Unskillful Roots

70. Sabbath

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