Aṅguttara Nikāya 4.193
Translators: sujato
Numbered Discourses 4.193
20. Mahāvagga
20. The Great Chapter
Bhaddiyasutta
With Bhaddiya
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho bhaddiyo licchavi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho bhaddiyo licchavi bhagavantaṁ etadavoca:
Then Bhaddiya the Licchavi went up to the Buddha, bowed, sat down to one side, and said to him:
“Sutaṁ metaṁ, bhante:
“Sir, I have heard this:
‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’ti.
‘The ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those of other religions.’
Ye te, bhante, evamāhaṁsu:
‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa ca anudhammaṁ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgacchati, anabbhakkhātukāmā hi mayaṁ, bhante, bhagavantan”ti?
I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”
“Etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti.
“Please, Bhaddiya, 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, bhaddiya, attanāva jāneyyātha:
But when you know for yourselves:
‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, bhaddiya, 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.
Taṁ kiṁ maññatha, bhaddiya,
What do you think, Bhaddiya?
lobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
Does greed come up in a person for their welfare or harm?”
“Ahitāya, bhante”.
“Harm, sir.”
“Luddho panāyaṁ, bhaddiya, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṁsa hoti dīgharattaṁ 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?”
“Evaṁ, bhante”.
“Yes, sir.”
“Taṁ kiṁ maññatha, bhaddiya,
“What do you think, Bhaddiya?
doso purisassa …pe… moho purisassa …pe… sārambho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
Does hate … or delusion … or aggression come up in a person for their welfare or harm?”
“Ahitāya, bhante”.
“Harm, sir.”
“Sāraddho panāyaṁ, bhaddiya, purisapuggalo sārambhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṁsa hoti dīgharattaṁ ahitāya dukkhāyā”ti.
“An aggressive individual 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, bhaddiya, ime dhammā kusalā vā akusalā vā”ti?
“What do you think, Bhaddiya, 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 saṁvattanti.
“When you undertake them, they lead to harm and suffering.
Evaṁ no ettha hotī”ti.
That’s how we see it.”
“Iti kho, bhaddiya, yaṁ taṁ te avocumhā—
“So, Bhaddiya, when we said:
etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti.
‘Please, Bhaddiya, 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, bhaddiya, 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, bhaddiya, 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, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti.
Please, Bhaddiya, don’t rely on oral transmission …
Yadā tumhe, bhaddiya, 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, bhaddiya, upasampajja vihareyyāthāti.
‘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, bhaddiya,
What do you think, Bhaddiya?
alobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
Does contentment … love … understanding … benevolence come up in a person for their welfare or harm?”
“Hitāya, bhante”.
“Aluddho panāyaṁ, bhaddiya, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṁsa hoti dīgharattaṁ hitāya sukhāyā”ti.
“Evaṁ, bhante”.
“Taṁ kiṁ maññatha, bhaddiya, adoso purisassa …pe… amoho purisassa …pe… asārambho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
“Hitāya, bhante”.
“Welfare, sir.”
“Asāraddho panāyaṁ, bhaddiya, purisapuggalo sārambhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṁsa hoti dīgharattaṁ hitāya sukhāyā”ti.
“An individual who is benevolent—not overcome by aggression—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, bhaddiya, ime dhammā kusalā vā akusalā vā”ti?
“What do you think, Bhaddiya, 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 saṁvattanti.
“When you undertake them, they lead to welfare and happiness.
Evaṁ no ettha hotī”ti.
That’s how we see it.”
“Iti kho, bhaddiya, yaṁ taṁ te avocumhā—
“So, Bhaddiya, when we said:
etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti.
‘Please, Bhaddiya, 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, bhaddiya, attanāva jāneyyātha:
But when you know for yourselves:
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantīti, atha tumhe, bhaddiya, 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.
Ye kho te, bhaddiya, loke santo sappurisā te sāvakaṁ evaṁ samādapenti:
The true persons in the world encourage their disciples:
‘ehi tvaṁ, ambho purisa, lobhaṁ vineyya viharāhi.
‘Please, mister, live rid of greed.
Lobhaṁ vineyya viharanto na lobhajaṁ kammaṁ karissasi kāyena vācāya manasā.
Then you won’t act out of greed by way of body, speech, or mind.
Dosaṁ vineyya viharāhi.
Live rid of hate … delusion … aggression.
Dosaṁ vineyya viharanto na dosajaṁ kammaṁ karissasi kāyena vācāya manasā.
Then you won’t act out of hate … delusion … aggression by way of body, speech, or mind.”
Mohaṁ vineyya viharāhi.
Mohaṁ vineyya viharanto na mohajaṁ kammaṁ karissasi kāyena vācāya manasā.
Sārambhaṁ vineyya viharāhi.
Sārambhaṁ vineyya viharanto na sārambhajaṁ kammaṁ karissasi kāyena vācāya manasā’”ti.
Evaṁ vutte, bhaddiyo licchavi bhagavantaṁ etadavoca:
When he said this, Bhaddiya the Licchavi said to the Buddha,
“abhikkantaṁ, bhante …pe… upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
“Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
“Api nu tāhaṁ, bhaddiya, evaṁ avacaṁ:
“Well, Bhaddiya, did I say to you:
‘ehi me tvaṁ, bhaddiya, sāvako hohi;
‘Please, Bhaddiya, be my disciple,
ahaṁ satthā bhavissāmī’”ti?
and I will be your teacher’?”
“No hetaṁ, bhante”.
“No, sir.”
“Evaṁvādiṁ kho maṁ, bhaddiya, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:
“Though I state and assert this, certain ascetics and brahmins misrepresent me with the incorrect, hollow, false, untruthful claim:
‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’”ti.
‘The ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those of other religions.’”
“Bhaddikā, bhante, āvaṭṭanī māyā.
“Sir, this conversion magic is excellent.
Kalyāṇī, bhante, āvaṭṭanī māyā.
This conversion magic is lovely!
Piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṁ, piyānampi me assa ñātisālohitānaṁ dīgharattaṁ hitāya sukhāya.
If my loved ones—relatives and kin—were to be converted by this, it would be for their lasting welfare and happiness.
Sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ, sabbesampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya.
If all the aristocrats, brahmins, peasants, and menials were to be converted by this, it would be for their lasting welfare and happiness.”
Sabbe cepi, bhante, brāhmaṇā … vessā … suddā imāya āvaṭṭaniyā āvaṭṭeyyuṁ, sabbesampissa suddānaṁ dīgharattaṁ hitāya sukhāyā”ti.
“Evametaṁ, bhaddiya, evametaṁ, bhaddiya.
“That’s so true, Bhaddiya! That’s so true, Bhaddiya!
Sabbe cepi, bhaddiya, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya.
If all the aristocrats, brahmins, peasants, and menials were to be converted by this, it would be for their lasting welfare and happiness.
Sabbe cepi, bhaddiya, brāhmaṇā … vessā … suddā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa suddānaṁ dīgharattaṁ hitāya sukhāya.
Sadevako cepi, bhaddiya, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāya.
If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to be converted by this, for giving up unskillful qualities and embracing skillful qualities, it would be for their lasting welfare and happiness.
Ime cepi, bhaddiya, mahāsālā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, imesampissa mahāsālānaṁ dīgharattaṁ hitāya sukhāya (…).
If these great sal trees were to be converted by this, for giving up unskillful qualities and embracing skillful qualities, it would be for their lasting welfare and happiness—if they were sentient.
Ko pana vādo manussabhūtassā”ti.
How much more then a human being!”
Tatiyaṁ.