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Majjhima Nikāya 41 Middle Discourses 41
Sāleyyakasutta The People of Sālā
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena sālā nāma kosalānaṁ brāhmaṇagāmo tadavasari. On one occasion the Blessed One was wandering in the Kosalan country with a large Sangha of bhikkhus, and eventually he arrived at a Kosalan divine-caste village called Sālā.At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Sālā.
Assosuṁ kho sāleyyakā brāhmaṇagahapatikā: The divine-caste householders of Sālā heard:The brahmins and householders of Sālā heard,
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ sālaṁ anuppatto. ‘A monk called Gotama, it seems, a son of the Sakyans who went forth from a Sakyan clan, has been wandering in the Kosalan country with a large Sangha of bhikkhus and has come to Sālā.“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—while wandering in the land of the Kosalans has arrived at Sālā, together with a large Saṅgha of mendicants.
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: Now a good report of Master Gotama has been spread to this effect:He has this good reputation:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. “That Blessed One is such since he is Arahant and Fully Enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable teacher of men to be tamed, teacher of gods and men, enlightened, blessed.‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. He describes this world with its gods, its Māras, and its (Brahmā) Divinities, this generation with its monks and divines, with its kings and its men, which he has himself realized through direct knowledge.He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; He teaches a Dhamma that is good in the beginning, good in the middle and good in the end with (the right) meaning and phrasing,He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased.
kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. he affirms a life divine that is utterly perfect and pure.”He reveals an entirely full and pure spiritual life.
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. Now it is good to see such Arahants.’It’s good to see such perfected ones.”
Atha kho sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho sāleyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: The the divine-caste householders of Sālā went to the Blessed One, and some paid homage to the Blessed One and sat down at one side; some exchanged greetings with him, and when the courteous and amiable talk was finished, sat down at one side: some raised their hands palms together in salutation to the Blessed One and sat down at one side; some pronounced their name and clan in the Blessed One’s presence and sat down at one side; some kept silence and sat down at one side. When they were seated, they said to the Blessed One:Then the brahmins and householders of Sālā went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side they said to the Buddha:
“ko nu kho, bho gotama, hetu, ko paccayo, yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti? ‘Master Gotama, what is the reason, what is the condition, why some beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell;“What is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?
Ko pana, bho gotama, hetu, ko paccayo, yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti? and what is the reason, what is the condition, why some beings here on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world?’And what is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”
“Adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. ‘Householders, it is by reason of conduct not in accordance with the Dhamma, by reason of unrighteous conduct, that beings here on the dis-solution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell.“Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
Dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. It is by reason of conduct in accordance with the Damma, by reason of righteous conduct, that some beings here on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world.’Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
“Na kho mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājānāma. ‘We do not understand the detailed meaning of this utterance of Master Gotama’s spoken in brief without expounding the detailed meaning.“We don’t understand the detailed meaning of the worthy Gotama’s brief statement.
Sādhu no bhavaṁ gotamo tathā dhammaṁ desetu, yathā mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājāneyyāmā”ti. It would be good if Master Gotama taught us the Dhamma so that we might understand the detailed meaning of Master Gotama’s utterance spoken in brief without expounding the detailed meaning.’Worthy Gotama, please teach us this matter in detail so we can understand the meaning.”
“Tena hi, gahapatayo, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. ‘Then, householders, listen and heed well what I shall say.’“Well then, householders, listen and apply your mind well, I will speak.”
“Evaṁ, bho”ti kho sāleyyakā brāhmaṇagahapatikā bhagavato paccassosuṁ. ‘Yes, venerable sir,’ they replied.“Yes, worthy sir,” they replied.
Bhagavā etadavoca: The Blessed One said this:The Buddha said this:
“Tividhaṁ kho, gahapatayo, kāyena adhammacariyāvisamacariyā hoti, catubbidhaṁ vācāya adhammacariyāvisamacariyā hoti, tividhaṁ manasā adhammacariyāvisamacariyā hoti. ‘Householders, there are three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct. There are four kinds of verbal conduct not in accordance with the dhamma, unrighteous conduct. There are three kinds of mental conduct not in accordance with the Dhamma, unrighteous conduct.“Householders, unprincipled and immoral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind.
Kathañca, gahapatayo, tividhaṁ kāyena adhammacariyāvisamacariyā hoti? ‘And how are there three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct?And how is unprincipled and immoral conduct threefold by way of body?
Idha, gahapatayo, ekacco pāṇātipātī hoti, luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu. Here someone is a killer of living beings: he is murderous, bloody-handed, given to blows and violence, and merciless to all living beings.It’s when someone kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.
Adinnādāyī kho pana hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ, gāmagataṁ vā araññagataṁ vā, taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti. He is a taker of what is not given: he takes as a thief another’s chattels and property in the village or in that forest.They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.
Kāmesumicchācārī kho pana hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṁ āpajjitā hoti. He is given over to misconduct in sexual desires: he has intercourse with such (women) as are protected by the mother, father, (mother and father), brother, sister, relatives, as have a husband, as entail a penalty, and also with those that are garlanded in token of betrothal.They commit sexual misconduct. They have relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
Evaṁ kho, gahapatayo, tividhaṁ kāyena adhammacariyāvisamacariyā hoti. That is how there are three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct.This is how unprincipled and immoral conduct is threefold by way of body.
Kathañca, gahapatayo, catubbidhaṁ vācāya adhammacariyāvisamacariyā hoti? ‘And how are there four kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct?And how is unprincipled and immoral conduct fourfold by way of speech?
Idha, gahapatayo, ekacco musāvādī hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: na jānāmī’ti, ‘apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti. Here someone speaks falsehood: when summoned to a court or to a meeting, or to his relatives’ presence, or to his guild, or to the royal family’s presence, and questioned as a witness thus: “So, good man, tell what you know”, then, not knowing, he says “I know”, or knowing, he says “I do not know”; not seeing, he says “I see” or seeing, he says “I do not see”; in full awareness he speaks falsehood for his own ends or for another’s ends or for some trifling worldly end.It’s when someone lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my friend, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
Pisuṇavāco kho pana hoti. Ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. Iti samaggānaṁ vā bhettā, bhinnānaṁ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṁ vācaṁ bhāsitā hoti. He speaks maliciously; he is a repeater elsewhere of what is heard here for the purpose of causing division from these, or he is a repeater to these of what is heard elsewhere for the purpose of causing division from those, and he is thus a divider of the united, a creator of divisions, who enjoys discord, rejoices in discord, he is a speaker of words that create discord. They backbite. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.
Pharusavāco kho pana hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti. He speaks harshly: he utters such words as are rough, hard, hurtful to others, censorious of others, bordering on anger and unconducive to concentration. They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion.
Samphappalāpī kho pana hoti. Akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī. Anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ. He is a gossip: as one who tells that which is unreasonable, that which is not, that which is not good, that which is not the Dhamma, that which is not the Discipline, and he speaks out of season, speech not worth recording, which is unreasoned, indefinite, and unconnected with good. They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.
Evaṁ kho, gahapatayo, catubbidhaṁ vācāya adhammacariyāvisamacariyā hoti. That is how there are four kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct.This is how unprincipled and immoral conduct is fourfold by way of speech.
Kathañca, gahapatayo, tividhaṁ manasā adhammacariyāvisamacariyā hoti? ‘And how are there kinds of mental conduct not in accordance with Dhamma, unrighteous conduct? And how is unprincipled and immoral conduct threefold by way of mind?
Idha, gahapatayo, ekacco abhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ abhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti. Here someone is covetous: he is a coveter of another’s chattels and property thus: “Oh, that what is another’s were mine!” It’s when someone is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti. Or he has a mind of ill-will, with the intention of a mind affected by hate thus: “May these beings be slain and slaughtered, may they be cut off, perish, or be annihilated!” They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’
Micchādiṭṭhiko kho pana hoti viparītadassano: Or he has wrong view, distorted vision, thus: They have wrong view. Their perspective is distorted:
‘natthi dinnaṁ natthi yiṭṭhaṁ natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko natthi paro loko, natthi mātā natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. “There is nothing given, nothing offered, nothing sacrificed, no fruit and ripening of good and bad kammas, no this world, no other world, no mother, no father, no spontaneously (born) beings, no good and virtuous monks and divines that have themselves realized by direct knowledge and declare this world and the other world.” ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’
Evaṁ kho, gahapatayo, tividhaṁ manasā adhammacariyāvisamacariyā hoti. That is how there are three kinds of mental conduct not in accordance with the Dhamma, unrighteous conduct.This is how unprincipled and immoral conduct is threefold by way of mind.
Evaṁ adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. So, householders, it is by reason of conduct not in accordance with Dhamma, by reason of unrighteous conduct, that some beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell.That’s how unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
Tividhaṁ kho, gahapatayo, kāyena dhammacariyāsamacariyā hoti, catubbidhaṁ vācāya dhammacariyāsamacariyā hoti, tividhaṁ manasā dhammacariyāsamacariyā hoti. ‘Householders, there are three kinds of bodily conduct in accordance with the Dhamma, righteous conduct. There are four kinds of verbal conduct in accordance with the Dhamma, righteous conduct. There are three kinds of mental conduct in accordance with the Dhamma, righteous conduct.Householders, principled and moral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind.
Kathañca, gahapatayo, tividhaṁ kāyena dhammacariyāsamacariyā hoti? ‘And how are there three kinds of bodily conduct in accordance with the Dhamma, righteous conduct? And how is principled and moral conduct threefold by way of body?
Idha, gahapatayo, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Here someone, abandoning the killing of living beings, becomes one who abstains from killing living beings: with rod and weapon laid aside, gentle and kindly, he abides compassionate to all living beings. It’s when someone gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ, gāmagataṁ vā araññagataṁ vā, taṁ nādinnaṁ theyyasaṅkhātaṁ ādātā hoti. Abandoning the taking of what is not given, he becomes one who abstains from taking what is not given: he does not take as a thief another’s chattels and property in the village or in the forest. They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.
Kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṁ āpajjitā hoti. Abandoning misconduct in sexual desires, he becomes one who abstains from misconduct in sexual desires: he does not have intercourse with such women as are protected by mother, father (mother and father), brother, sister, relatives, as have a husband, as entail a penalty, and also those that are garlanded in token of betrothal. They give up sexual misconduct. They don’t have relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
Evaṁ kho, gahapatayo, tividhaṁ kāyena dhammacariyāsamacariyā hoti. That is how there are three kinds of bodily conduct in accordance with the Dhamma, righteous conduct.This is how principled and moral conduct is threefold by way of body.
Kathañca, gahapatayo, catubbidhaṁ vācāya dhammacariyāsamacariyā hoti? ‘And how are there four kinds of verbal conduct in accordance with the Dhamma, righteous conduct? And how is principled and moral conduct fourfold by way of speech?
Idha, gahapatayo, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti. Here someone, abandoning false speech, becomes one who abstains from false speech: when summoned to a court or to a meeting or to his relatives’ presence or to his guild or to the royal family’s presence, and questioned as a witness thus: “So, good man, tell what you know”, not knowing, he says “I do not know”, or knowing, he says “I know”, not seeing, he says “I do not see”, or seeing, he says “I see”; he does not in full awareness speak falsehood for his own ends or for another’s ends or for some trifling worldly end. It’s when someone gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my friend, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. Abandoning malicious speech, he becomes one who abstains from malicious speech: as one who is neither a repeater elsewhere of what is heard here for the purpose of causing division from these, nor a repeater to those of what is heard elsewhere for the purpose of causing division from those, who is thus a reuniter of the divided, a promoter of friendships, enjoying concord, rejoicing in concord, delighting in concord, he becomes a speaker of words that promote concord. They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā—tathārūpiṁ vācaṁ bhāsitā hoti. Abandoning harsh speech, he becomes one who abstains from harsh speech: he becomes a speaker of such words as are innocent, pleasing to the ear and lovable, as go to the heart, are civil, desired of many and dear to many. They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, likable, and agreeable to the people.
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti. Kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. Abandoning gossip, he becomes one who abstains from gossip: as one who tells that which is seasonable, that which is factual, that which is good, that which is the Dhamma, that which is the Discipline, he speaks in season speech worth recording, which is reasoned, definite and connected with good. They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
Evaṁ kho, gahapatayo, catubbidhaṁ vācāya dhammacariyāsamacariyā hoti. That is how there are four kinds of verbal conduct in accordance with the Dhamma, righteous conduct.This is how principled and moral conduct is fourfold by way of speech.
Kathañca, gahapatayo, tividhaṁ manasā dhammacariyāsamacariyā hoti? ‘And how are there three kinds of mental conduct in accordance with the Dhamma, righteous conduct? And how is principled and moral conduct threefold by way of mind?
Idha, gahapatayo, ekacco anabhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ nābhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti. Here someone is not covetous: he is not a coveter of another’s chattels and property thus: “Oh, that what is another’s were mine!” It’s when someone is not covetous. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā abyābajjhā anīghā sukhī attānaṁ pariharantū’ti. He has no mind of ill-will, with the intention of a mind unaffected by hate thus: “May these beings be free from enmity, affliction and anxiety, may they live happily”. They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’
Sammādiṭṭhiko kho pana hoti aviparītadassano: He has right view, undistorted vision, thus: They have right view, an undistorted perspective:
‘atthi dinnaṁ atthi yiṭṭhaṁ atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko atthi paro loko, atthi mātā atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. “There is what is given and what is offered and what is sacrificed, and there is fruit and ripening of good and bad kammas, and there is this world and the other world and mother and father and spontaneously (born) beings, and good and virtuous monks and divines that have themselves realized by direct knowledge and declared this world and the other world”.‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’
Evaṁ kho, gahapatayo, tividhaṁ manasā dhammacariyāsamacariyā hoti. That is how there are three kinds of mental conduct in accordance with the Dhamma, righteous conduct.This is how principled and moral conduct is threefold by way of mind.
Evaṁ dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. So, householders, it is by reason of conduct in accordance with the Dhamma, by reason of righteous conduct, that some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world.This is how principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘If a householder who observes conduct in accordance with the Dhamma, righteous conduct, should wish: Someone of principled and moral conduct might wish:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyyan’ti; “Oh, that on the dissolution of the body, after death, I might reappear in the company of the warrior-nobles of great property”, ‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats!’
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyya. it is possible that on the dissolution of the body, after death, he may do so. It’s possible that this might happen.
Taṁ kissa hetu? Why is that? Why is that?
Tathā hi so dhammacārī samacārī. Because he observes conduct that is in accordance with the Dhamma, righteous conduct.Because they have principled and moral conduct.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘If a householder who observes conduct in accordance with the Dhamma, righteous conduct, should wish: Someone of principled and moral conduct might wish:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brāhmaṇamahāsālānaṁ …pe… “Oh, that on the dissolution of the body, after death, I might reappear in the company of the divines of great property”, it is possible...‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do brahmins …
gahapatimahāsālānaṁ sahabyataṁ upapajjeyyan’ti; ‘If a householder who observes conduct in accordance with the Dhamma “ … I might reappear in the company of householders of great property”, it is possible …well-to-do householders …
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā gahapatimahāsālānaṁ sahabyataṁ upapajjeyya.
Taṁ kissa hetu?
Tathā hi so dhammacārī samacārī.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘If a householder who observes conduct in accordance with the Dhamma, righteous conduct, should wish:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; “Oh that on the dissolution of the body, after death, I might reappear in the company of Cātumahārājika gods, the gods of the Four Kings”, the gods of the four great kings …
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya. it is possible that on the dissolution of the body, after death, he may do so.
Taṁ kissa hetu? Why is that?
Tathā hi so dhammacārī samacārī. Because he observes conduct in accordance with the Dhamma, righteous conduct.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ …pe… ‘… of the gods of the Tāvatiṃsa, of the Realm of the Thirty-three …the gods of the thirty-three …
yāmānaṁ devānaṁ … ‘… of the Yāma gods, the gods that have gone to Bliss …the gods of Yama …
tusitānaṁ devānaṁ … ‘… of the Tusita, the Contented gods …the joyful gods …
nimmānaratīnaṁ devānaṁ … ‘… of the Nimmānarati gods, the gods that Delight in Creating …the gods who love to create …
paranimmitavasavattīnaṁ devānaṁ … ‘… of the Paranimittavasavatti gods, the gods that Wield Power over others’ Creations …the gods who control what is created by others …
brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ‘… of the gods of the (Brahmā) Divinity’s Retinue …the gods of the Divinity’s host …
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyya.
Taṁ kissa hetu?
Tathā hi so dhammacārī samacārī.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā ābhānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ‘… of the Ābhā gods, the Radiant gods …the luminous gods …
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā ābhānaṁ devānaṁ sahabyataṁ upapajjeyya.
Taṁ kissa hetu?
Tathā hi so dhammacārī samacārī.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā parittābhānaṁ devānaṁ …pe… ‘… of the Parittābhā gods, the gods of Limited Radiance …the gods of limited luminosity …
appamāṇābhānaṁ devānaṁ … ‘… of the Appamāṇābhā gods, the gods of Measureless Radiance…the gods of limitless luminosity …
ābhassarānaṁ devānaṁ … ‘… of the Ābhassara gods, the gods of Streaming Radiance …the gods of sublime luminosity …
parittasubhānaṁ devānaṁ … ‘… of the Parittasubhā gods, the gods of Limited Glory …the gods of limited beauty …
appamāṇasubhānaṁ devānaṁ … ‘… of the Appamāṇasubhā gods, the gods of Measureless Glory …the gods of limitless beauty …
subhakiṇhānaṁ devānaṁ … ‘… of the Subhakiṇṇā gods, of the gods of Refulgent Glory …the gods of universal beauty …
vehapphalānaṁ devānaṁ … ‘… of the Vehapphala gods, the Very Fruitful gods …the gods of abundant fruit …
avihānaṁ devānaṁ … ‘… of the Aviha gods, the gods Bathed in their own prosperity …the gods of Aviha …
atappānaṁ devānaṁ … ‘… of the Atappa gods, the Untormenting gods …the gods of Atappa …
sudassānaṁ devānaṁ … ‘… of the Sudassa gods, the Fair-to-see gods …the gods fair to see …
sudassīnaṁ devānaṁ … ‘… of the Sudassi gods, the Fair-seeing gods …the fair seeing gods …
akaniṭṭhānaṁ devānaṁ … ‘… of the Akanittha gods, the gods who are Junior to none …’the gods of Akaniṭṭha …
ākāsānañcāyatanūpagānaṁ devānaṁ … ‘… of the gods of the base consisting of infinity of space …’the gods of the dimension of infinite space …
viññāṇañcāyatanūpagānaṁ devānaṁ … ‘… of the gods of the base consisting of infinity of consciousness …’the gods of the dimension of infinite consciousness …
ākiñcaññāyatanūpagānaṁ devānaṁ … ‘… of the gods of the base consisting of nothingness …’the gods of the dimension of nothingness …
nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ‘If a householder who observes conduct in accordance with the Dhamma, righteous conduct, should wish: “Oh, that on the dissolution of the body, after death, I might reappear in the company of the gods of the base consisting of neither-perception-nor-non-perception”,the gods of the dimension of neither perception nor non-perception.’
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyya. it is possible that, on the dissolution of the body, after death, he may do so. It’s possible that this might happen.
Taṁ kissa hetu? Why is that? Why is that?
Tathā hi so dhammacārī samacārī. Because he observes conduct in accordance with the Dhamma, righteous conduct.’Because they have principled and moral conduct.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘If a householder who observes conduct in accordance with the Dhamma, righteous conduct, should wish: Someone of principled and moral conduct might wish:
‘aho vatāhaṁ āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti; “Oh that, by realization myself with direct knowledge, I may here and now enter upon and abide in the deliverance of the heart and the deliverance by understanding that are taint-free with exhaustion of taints”, ‘If only I might realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’
ṭhānaṁ kho panetaṁ vijjati, yaṁ so āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya. it is possible that, by realization himself with direct knowledge, he may here and now enter upon and abide in the deliverance of the heart and the deliverance by understanding that are taint-free with exhaustion of taints. It’s possible that this might happen.
Taṁ kissa hetu? Why is that? Why is that?
Tathā hi so dhammacārī samacārī”ti. Because he observes conduct in accordance with the Dhamma, righteous conduct.’Because they have principled and moral conduct.”
Evaṁ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: When this was said, the divine-caste householders of Sālā said to the Blessed One: When he had spoken, the brahmins and householders of Sālā said to the Buddha,
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. ‘Magnificent, Master Gotama! “Excellent, worthy Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. The Dhamma has been made clear in many ways by Master Gotama, as though he were righting the overthrown, revealing the hidden, showing the way to one who was lost, holding up a lamp in the darkness for those with eyes to see forms.’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 clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.
Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. ‘We go to Master Gotama for refuge, and to the Dhamma, and to the Sangha of bhikkhus. From today let Master Gotama accept us as followers who have gone to him for refuge for life.’We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.
Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti. From today let Master Gotama accept us as followers who have gone to him for refuge for life.’From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”
Sāleyyakasuttaṁ niṭṭhitaṁ paṭhamaṁ.