Aṅguttara Nikāya 3.66
Translators: sujato
Numbered Discourses 3.66
7. Mahāvagga
7. The Great Chapter
Sāḷhasutta
With Sāḷha and His Friend
Evaṁ me sutaṁ—
So I have heard.
ekaṁ samayaṁ āyasmā nandako sāvatthiyaṁ 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 tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ nandakaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnaṁ kho sāḷhaṁ migāranattāraṁ 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 friend, 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 train of thought, don’t go by the acceptance of a view after deliberation, 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 saṁvattantī’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.
Taṁ kiṁ maññatha, sāḷhā,
What do you think, Sāḷha?
atthi lobho”ti?
Is greed real?”
“Evaṁ, bhante”.
“Yes, sir.”
“Abhijjhāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi.
“‘Covetousness’ is what I mean by this.
Luddho kho ayaṁ, sāḷhā, abhijjhālu pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ 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?”
“Evaṁ, bhante”.
“Yes, sir.”
“Taṁ kiṁ maññatha, sāḷhā,
“What do you think, Sāḷha?
atthi doso”ti?
Is hate real?”
“Evaṁ, bhante”.
“Yes, sir.”
“Byāpādoti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi.
“‘Malice’ is what I mean by this.
Duṭṭho kho ayaṁ, sāḷhā, byāpannacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ 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?”
“Evaṁ, bhante”.
“Yes, sir.”
“Taṁ kiṁ maññatha, sāḷhā,
“What do you think, Sāḷha?
atthi moho”ti?
Is delusion real?”
“Evaṁ, bhante”.
“Yes, sir.”
“Avijjāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi.
“‘Ignorance’ is what I mean by this.
Mūḷho kho ayaṁ, sāḷhā, avijjāgato pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ 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?”
“Evaṁ, bhante”.
“Yes, sir.”
“Taṁ kiṁ 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 saṁvattanti, no vā?
“When you undertake them, do they lead to harm and suffering, or not?
Kathaṁ vā ettha hotī”ti?
Or how do you see this?”
“Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattantīti.
“When you undertake them, they lead to harm and suffering.
Evaṁ no ettha hotī”ti.
That’s how we see it.”
“Iti kho, sāḷhā, yaṁ taṁ avocumhā:
“So, Sāḷha and friend, when I 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 train of thought, don’t go by the acceptance of a view after deliberation, 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 saṁvattantīti, 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 yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
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 and friend, 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 train of thought, don’t go by the acceptance of a view after deliberation, 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 saṁvattantī’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.
Taṁ kiṁ maññatha, sāḷhā, atthi alobho”ti?
What do you think? Is contentment real?”
“Evaṁ, bhante”.
“Yes, sir.”
“Anabhijjhāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi.
“‘Satisfaction’ is what I mean by this.
Aluddho kho ayaṁ, sāḷhā, anabhijjhālu neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ 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?”
“Evaṁ, bhante”.
“Yes, sir.”
“Taṁ kiṁ maññatha, sāḷhā, atthi adoso”ti?
What do you think? Is love real?”
“Evaṁ, bhante”.
“Yes, sir.”
“Abyāpādoti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi.
“‘Kindness’ is what I mean by this.
Aduṭṭho kho ayaṁ, sāḷhā, abyāpannacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ 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?”
“Evaṁ, bhante”.
“Yes, sir.”
“Taṁ kiṁ maññatha, sāḷhā,
“What do you think, Sāḷha?
atthi amoho”ti?
Is understanding real?”
“Evaṁ, bhante”.
“Yes, sir.”
“Vijjāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi.
“‘Knowledge’ is what I mean by this.
Amūḷho kho ayaṁ, sāḷhā, vijjāgato neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ 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?”
“Evaṁ, bhante”.
“Yes, sir.”
“Taṁ kiṁ 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 saṁvattanti, no vā?
“When you undertake them, do they lead to welfare and happiness, or not?
Kathaṁ vā ettha hotī”ti?
Or how do you see this?”
“Samattā, bhante, samādinnā hitāya sukhāya saṁvattantīti.
“When you undertake them, they lead to welfare and happiness.
Evaṁ no ettha hotī”ti.
That’s how we see it.”
“Iti kho, sāḷhā, yaṁ taṁ avocumhā:
“So, Sāḷha and friend, when I 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 train of thought, don’t go by the acceptance of a view after deliberation, 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 dīgharattaṁ hitāya sukhāya saṁvattantīti, 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 yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.
Sa kho so, sāḷhā, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā …pe…
Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love …
karuṇā …
compassion …
muditā …
rejoicing …
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ 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 evaṁ pajānāti:
They understand:
‘atthi idaṁ, atthi hīnaṁ, atthi paṇītaṁ, 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 evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati;
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ 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 evaṁ pajānāti:
They understand:
‘ahu pubbe lobho, tadahu akusalaṁ, so etarahi natthi, iccetaṁ kusalaṁ;
‘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 akusalaṁ, so etarahi natthi, iccetaṁ kusalan’ti.
Formerly there was delusion, which was unskillful. Now there is none, so that’s skillful.’
So diṭṭheva dhamme nicchāto nibbuto sītibhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti.
So they live without wishes in the present life, extinguished, cooled, experiencing bliss, with self become divine.”
Chaṭṭhaṁ.