| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ४१
Majjhima Nikāya 41
The Middle-Length Suttas Collection 41
सालेय्यकसुत्त
Sāleyyakasutta
The People of Sālā
एवं मे सुतं—एकं समयं भगवा कोसलेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं येन साला नाम कोसलानं ब्राह्मणगामो तदवसरि।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena sālā nāma kosalānaṁ brāhmaṇagāmo tadavasari.
So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of bhikkhus when he arrived at a village of the Kosalan brahmins named Sālā.
अस्सोसुं खो सालेय्यका ब्राह्मणगहपतिका: “समणो खलु, भो, गोतमो सक्यपुत्तो सक्यकुला पब्बजितो कोसलेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं सालं अनुप्पत्तो। तं खो पन भवन्तं गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽ। सो इमं लोकं सदेवकं समारकं सब्रह्मकं सस्समणब्राह्मणिं पजं सदेवमनुस्सं सयं अभिञ्ञा सच्छिकत्वा पवेदेति। सो धम्मं देसेति आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं; केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेति। साधु खो पन तथारूपानं अरहतं दस्सनं होती”ति।
Assosuṁ kho sāleyyakā brāhmaṇagahapatikā: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ sālaṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
The brahmins and householders of Sālā heard, “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 bhikkhus. He has this good reputation: ‘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.’ 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. He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing. He reveals an entirely full and pure spiritual life. It’s good to see such perfected ones.”
अथ खो सालेय्यका ब्राह्मणगहपतिका येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा अप्पेकच्चे भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु; अप्पेकच्चे भगवता सद्धिं सम्मोदिंसु, सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिंसु; अप्पेकच्चे येन भगवा तेनञ्जलिं पणामेत्वा एकमन्तं निसीदिंसु; अप्पेकच्चे भगवतो सन्तिके नामगोत्तं सावेत्वा एकमन्तं निसीदिंसु; अप्पेकच्चे तुण्हीभूता एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो सालेय्यका ब्राह्मणगहपतिका भगवन्तं एतदवोचुं:
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:
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 joined palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side they said to the Buddha:
“को नु खो, भो गोतम, हेतु, को पच्चयो, येन म्ऽइधेकच्चे सत्ता कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जन्ति? को पन, भो गोतम, हेतु, को पच्चयो, येन म्ऽइधेकच्चे सत्ता कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जन्ती”ति?
“ko nu kho, bho gotama, hetu, ko paccayo, yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti? Ko pana, bho gotama, hetu, ko paccayo, yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti?
“What is the cause, Master 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? And what is the cause, Master 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?”
“अधम्मचरियाविसमचरियाहेतु खो, गहपतयो, एवम्ऽइधेकच्चे सत्ता कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जन्ति। धम्मचरियासमचरियाहेतु खो, गहपतयो, एवम्ऽइधेकच्चे सत्ता कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जन्ती”ति।
“Adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.
“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. 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.”
“न खो मयं इमस्स भोतो गोतमस्स सङ्खित्तेन भासितस्स, वित्थारेन अत्थं अविभत्तस्स, वित्थारेन अत्थं आजानाम। साधु नो भवं गोतमो तथा धम्मं देसेतु, यथा मयं इमस्स भोतो गोतमस्स सङ्खित्तेन भासितस्स, वित्थारेन अत्थं अविभत्तस्स, वित्थारेन अत्थं आजानेय्यामा”ति।
“Na kho mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājānāma. Sādhu no bhavaṁ gotamo tathā dhammaṁ desetu, yathā mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājāneyyāmā”ti.
“We don’t understand the detailed meaning of Master Gotama’s brief statement. Master Gotama, please teach us this matter in detail so we can understand the meaning.”
“तेन हि, गहपतयो, सुणाथ, साधुकं मनसि करोथ, भासिस्सामी”ति।
“Tena hi, gahapatayo, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Well then, householders, listen and apply your mind well, I will speak.”
“एवं, भो”ति खो सालेय्यका ब्राह्मणगहपतिका भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Evaṁ, bho”ti kho sāleyyakā brāhmaṇagahapatikā bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, sir,” they replied. The Buddha said this:
“तिविधं खो, गहपतयो, कायेन अधम्मचरियाविसमचरिया होति, चतुब्बिधं वाचाय अधम्मचरियाविसमचरिया होति, तिविधं मनसा अधम्मचरियाविसमचरिया होति।
“Tividhaṁ kho, gahapatayo, kāyena adhammacariyāvisamacariyā hoti, catubbidhaṁ vācāya adhammacariyāvisamacariyā hoti, tividhaṁ manasā adhammacariyāvisamacariyā hoti.
“Householders, unprincipled and immoral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind.
कथञ्च, गहपतयो, तिविधं कायेन अधम्मचरियाविसमचरिया होति? इध, गहपतयो, एकच्चो पाणातिपाती होति, लुद्दो लोहितपाणि हतप्पहते निविट्ठो अदयापन्नो पाणभूतेसु।
Kathañca, gahapatayo, tividhaṁ kāyena adhammacariyāvisamacariyā hoti? Idha, gahapatayo, ekacco pāṇātipātī hoti, luddo1 lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu.
And how is unprincipled and immoral conduct threefold by way of body? It’s when a certain person kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.
अदिन्नादायी खो पन होति। यं तं परस्स परवित्तूपकरणं, गामगतं वा अरञ्ञगतं वा, तं अदिन्नं थेय्यसङ्खातं आदाता होति।
Adinnādāyī kho pana hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ, gāmagataṁ vā araññagataṁ vā, taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.
They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.
कामेसुमिच्छाचारी खो पन होति। या ता मातुरक्खिता पितुरक्खिता मातापितुरक्खिता भातुरक्खिता भगिनिरक्खिता ञातिरक्खिता गोत्तरक्खिता धम्मरक्खिता सस्सामिका सपरिदण्डा अन्तमसो मालागुळपरिक्खित्तापि, तथारूपासु चारित्तं आपज्जिता होति। एवं खो, गहपतयो, तिविधं कायेन अधम्मचरियाविसमचरिया होति।
Kāmesumicchācārī kho pana hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṁ āpajjitā hoti. Evaṁ kho, gahapatayo, tividhaṁ kāyena adhammacariyāvisamacariyā hoti.
They commit sexual misconduct. They have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have sexual 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. This is how unprincipled and immoral conduct is threefold by way of body.
कथञ्च, गहपतयो, चतुब्बिधं वाचाय अधम्मचरियाविसमचरिया होति? इध, गहपतयो, एकच्चो मुसावादी होति। सभागतो वा परिसागतो वा, ञातिमज्झगतो वा पूगमज्झगतो वा राजकुलमज्झगतो वा, अभिनीतो सक्खिपुट्ठो: ‘एहम्भो पुरिस, यं जानासि तं वदेहीऽति, सो अजानं वा आह: ‘जानामीऽति, जानं वा आह: न जानामीऽति, ‘अपस्सं वा आह: ‘पस्सामीऽति, पस्सं वा आह: ‘न पस्सामीऽति। इति अत्तहेतु वा परहेतु वा आमिसकिञ्चिक्खहेतु वा सम्पजानमुसा भासिता होति।
Kathañca, gahapatayo, catubbidhaṁ vācāya adhammacariyāvisamacariyā hoti? 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.
And how is unprincipled and immoral conduct fourfold by way of speech? It’s when a certain person 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, mister, 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.
पिसुणवाचो खो पन होति। इतो सुत्वा अमुत्र अक्खाता इमेसं भेदाय, अमुत्र वा सुत्वा इमेसं अक्खाता अमूसं भेदाय। इति समग्गानं वा भेत्ता, भिन्नानं वा अनुप्पदाता, वग्गारामो वग्गरतो वग्गनन्दी वग्गकरणिं वाचं भासिता होति।
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.
They speak divisively. 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.
फरुसवाचो खो पन होति। या सा वाचा अण्डका कक्कसा परकटुका पराभिसज्जनी कोधसामन्ता असमाधिसंवत्तनिका, तथारूपिं वाचं भासिता होति।
Pharusavāco kho pana hoti. Yā sā vācā aṇḍakā2 kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti.
They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion.
सम्फप्पलापी खो पन होति। अकालवादी अभूतवादी अनत्थवादी अधम्मवादी अविनयवादी। अनिधानवतिं वाचं भासिता होति अकालेन अनपदेसं अपरियन्तवतिं अनत्थसंहितं। एवं खो, गहपतयो, चतुब्बिधं वाचाय अधम्मचरियाविसमचरिया होति।
Samphappalāpī kho pana hoti. Akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī. Anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ. Evaṁ kho, gahapatayo, catubbidhaṁ vācāya adhammacariyāvisamacariyā hoti.
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. This is how unprincipled and immoral conduct is fourfold by way of speech.
कथञ्च, गहपतयो, तिविधं मनसा अधम्मचरियाविसमचरिया होति? इध, गहपतयो, एकच्चो अभिज्झालु होति, यं तं परस्स परवित्तूपकरणं तं अभिज्झाता होति: ‘अहो वत यं परस्स तं ममस्साऽति।
Kathañca, gahapatayo, tividhaṁ manasā adhammacariyāvisamacariyā hoti? Idha, gahapatayo, ekacco abhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ abhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti.
And how is unprincipled and immoral conduct threefold by way of mind? It's when a certain person is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
ब्यापन्नचित्तो खो पन होति पदुट्ठमनसङ्कप्पो: ‘इमे सत्ता हञ्ञन्तु वा वज्झन्तु वा उच्छिज्जन्तु वा विनस्सन्तु वा मा वा अहेसुन्ऽति।
Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti.
They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’
मिच्छादिट्ठिको खो पन होति विपरीतदस्सनो: ‘नत्थि दिन्नं नत्थि यिट्ठं नत्थि हुतं, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाको, नत्थि अयं लोको नत्थि परो लोको, नत्थि माता नत्थि पिता, नत्थि सत्ता ओपपातिका, नत्थि लोके समणब्राह्मणा सम्मग्गता सम्मापटिपन्ना ये इमञ्च लोकं परञ्च लोकं सयं अभिञ्ञा सच्छिकत्वा पवेदेन्तीऽति। एवं खो, गहपतयो, तिविधं मनसा अधम्मचरियाविसमचरिया होति।
Micchādiṭṭhiko kho pana hoti viparītadassano: ‘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. Evaṁ kho, gahapatayo, tividhaṁ manasā adhammacariyāvisamacariyā hoti.
They have wrong view. Their perspective is distorted: ‘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 well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ This is how unprincipled and immoral conduct is threefold by way of mind.
एवं अधम्मचरियाविसमचरियाहेतु खो, गहपतयो, एवम्ऽइधेकच्चे सत्ता कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जन्ति।
Evaṁ adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
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.
तिविधं खो, गहपतयो, कायेन धम्मचरियासमचरिया होति, चतुब्बिधं वाचाय धम्मचरियासमचरिया होति, तिविधं मनसा धम्मचरियासमचरिया होति।
Tividhaṁ kho, gahapatayo, kāyena dhammacariyāsamacariyā hoti, catubbidhaṁ vācāya dhammacariyāsamacariyā hoti, tividhaṁ manasā dhammacariyāsamacariyā hoti.
Householders, principled and moral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind.
कथञ्च, गहपतयो, तिविधं कायेन धम्मचरियासमचरिया होति? इध, गहपतयो, एकच्चो पाणातिपातं पहाय पाणातिपाता पटिविरतो होति, निहितदण्डो निहितसत्थो लज्जी दयापन्नो सब्बपाणभूतहितानुकम्पी विहरति।
Kathañca, gahapatayo, tividhaṁ kāyena dhammacariyāsamacariyā hoti? Idha, gahapatayo, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
And how is principled and moral conduct threefold by way of body? It’s when a certain person gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
अदिन्नादानं पहाय अदिन्नादाना पटिविरतो होति। यं तं परस्स परवित्तूपकरणं, गामगतं वा अरञ्ञगतं वा, तं नादिन्नं थेय्यसङ्खातं आदाता होति।
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ, gāmagataṁ vā araññagataṁ vā, taṁ nādinnaṁ theyyasaṅkhātaṁ ādātā hoti.
They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.
कामेसुमिच्छाचारं पहाय कामेसुमिच्छाचारा पटिविरतो होति। या ता मातुरक्खिता पितुरक्खिता मातापितुरक्खिता भातुरक्खिता भगिनिरक्खिता ञातिरक्खिता गोत्तरक्खिता धम्मरक्खिता सस्सामिका सपरिदण्डा अन्तमसो मालागुळपरिक्खित्तापि, तथारूपासु न चारित्तं आपज्जिता होति। एवं खो, गहपतयो, तिविधं कायेन धम्मचरियासमचरिया होति।
Kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṁ āpajjitā hoti. Evaṁ kho, gahapatayo, tividhaṁ kāyena dhammacariyāsamacariyā hoti.
They give up sexual misconduct. They don’t have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have sexual 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. This is how principled and moral conduct is threefold by way of body.
कथञ्च, गहपतयो, चतुब्बिधं वाचाय धम्मचरियासमचरिया होति? इध, गहपतयो, एकच्चो मुसावादं पहाय मुसावादा पटिविरतो होति। सभागतो वा परिसागतो वा, ञातिमज्झगतो वा पूगमज्झगतो वा राजकुलमज्झगतो वा, अभिनीतो सक्खिपुट्ठो: ‘एहम्भो पुरिस, यं जानासि तं वदेहीऽति, सो अजानं वा आह: ‘न जानामीऽति, जानं वा आह: ‘जानामीऽति, अपस्सं वा आह: ‘न पस्सामीऽति, पस्सं वा आह: ‘पस्सामीऽति। इति अत्तहेतु वा परहेतु वा आमिसकिञ्चिक्खहेतु वा न सम्पजानमुसा भासिता होति।
Kathañca, gahapatayo, catubbidhaṁ vācāya dhammacariyāsamacariyā hoti? 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.
And how is principled and moral conduct fourfold by way of speech? It’s when a certain person 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, mister, 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.
पिसुणं वाचं पहाय पिसुणाय वाचाय पटिविरतो होति, इतो सुत्वा न अमुत्र अक्खाता इमेसं भेदाय, अमुत्र वा सुत्वा न इमेसं अक्खाता अमूसं भेदाय। इति भिन्नानं वा सन्धाता, सहितानं वा अनुप्पदाता, समग्गारामो समग्गरतो समग्गनन्दी समग्गकरणिं वाचं भासिता होति।
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.
They give up divisive speech. 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, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
फरुसं वाचं पहाय फरुसाय वाचाय पटिविरतो होति। या सा वाचा नेला कण्णसुखा पेमनीया हदयङ्गमा पोरी बहुजनकन्ता बहुजनमनापा—तथारूपिं वाचं भासिता होति।
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā—tathārūpiṁ vācaṁ bhāsitā hoti.
They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable, and agreeable to the people.
सम्फप्पलापं पहाय सम्फप्पलापा पटिविरतो होति। कालवादी भूतवादी अत्थवादी धम्मवादी विनयवादी निधानवतिं वाचं भासिता होति कालेन सापदेसं परियन्तवतिं अत्थसंहितं। एवं खो, गहपतयो, चतुब्बिधं वाचाय धम्मचरियासमचरिया होति।
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti. Kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. Evaṁ kho, gahapatayo, catubbidhaṁ vācāya dhammacariyāsamacariyā hoti.
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. This is how principled and moral conduct is fourfold by way of speech.
कथञ्च, गहपतयो, तिविधं मनसा धम्मचरियासमचरिया होति? इध, गहपतयो, एकच्चो अनभिज्झालु होति, यं तं परस्स परवित्तूपकरणं तं नाभिज्झाता होति: ‘अहो वत यं परस्स तं ममस्साऽति।
Kathañca, gahapatayo, tividhaṁ manasā dhammacariyāsamacariyā hoti? Idha, gahapatayo, ekacco anabhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ nābhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti.
And how is principled and moral conduct threefold by way of mind? It's when a certain person is not covetous. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
अब्यापन्नचित्तो खो पन होति अप्पदुट्ठमनसङ्कप्पो: ‘इमे सत्ता अवेरा अब्याबज्झा अनीघा सुखी अत्तानं परिहरन्तूऽति।
Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā abyābajjhā anīghā sukhī attānaṁ pariharantū’ti.
They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’
सम्मादिट्ठिको खो पन होति अविपरीतदस्सनो: ‘अत्थि दिन्नं अत्थि यिट्ठं अत्थि हुतं, अत्थि सुकतदुक्कटानं कम्मानं फलं विपाको, अत्थि अयं लोको अत्थि परो लोको, अत्थि माता अत्थि पिता, अत्थि सत्ता ओपपातिका, अत्थि लोके समणब्राह्मणा सम्मग्गता सम्मापटिपन्ना ये इमञ्च लोकं परञ्च लोकं सयं अभिञ्ञा सच्छिकत्वा पवेदेन्तीऽति। एवं खो, गहपतयो, तिविधं मनसा धम्मचरियासमचरिया होति।
Sammādiṭṭhiko kho pana hoti aviparītadassano: ‘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. Evaṁ kho, gahapatayo, tividhaṁ manasā dhammacariyāsamacariyā hoti.
They have right view, an undistorted perspective: ‘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 well attained and practiced, and who describe the afterlife after realizing it with their own insight.’ This is how principled and moral conduct is threefold by way of mind.
एवं धम्मचरियासमचरियाहेतु खो, गहपतयो, एवम्ऽइधेकच्चे सत्ता कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जन्ति।
Evaṁ dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
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.
आकङ्खेय्य चे, गहपतयो, धम्मचारी समचारी: ‘अहो वताहं कायस्स भेदा परं मरणा खत्तियमहासालानं सहब्यतं उपपज्जेय्यन्ऽति; ठानं खो पनेतं विज्जति, यं सो कायस्स भेदा परं मरणा खत्तियमहासालानं सहब्यतं उपपज्जेय्य। तं किस्स हेतु? तथा हि सो धम्मचारी समचारी।
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī.
A person of principled and moral conduct might wish: ‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats!’ It’s possible that this might happen. Why is that? Because they have principled and moral conduct.
आकङ्खेय्य चे, गहपतयो, धम्मचारी समचारी: ‘अहो वताहं कायस्स भेदा परं मरणा ब्राह्मणमहासालानं …पे… गहपतिमहासालानं सहब्यतं उपपज्जेय्यन्ऽति; ठानं खो पनेतं विज्जति, यं सो कायस्स भेदा परं मरणा गहपतिमहासालानं सहब्यतं उपपज्जेय्य। तं किस्स हेतु? तथा हि सो धम्मचारी समचारी। आकङ्खेय्य चे, गहपतयो, धम्मचारी समचारी: ‘अहो वताहं कायस्स भेदा परं मरणा चातुमहाराजिकानं देवानं सहब्यतं उपपज्जेय्यन्ऽति; ठानं खो पनेतं विज्जति, यं सो कायस्स भेदा परं मरणा चातुमहाराजिकानं देवानं सहब्यतं उपपज्जेय्य। तं किस्स हेतु? तथा हि सो धम्मचारी समचारी। आकङ्खेय्य चे, गहपतयो, धम्मचारी समचारी: ‘अहो वताहं कायस्स भेदा परं मरणा तावतिंसानं देवानं …पे… यामानं देवानं … तुसितानं देवानं … निम्मानरतीनं देवानं … परनिम्मितवसवत्तीनं देवानं … ब्रह्मकायिकानं देवानं सहब्यतं उपपज्जेय्यन्ऽति; ठानं खो पनेतं विज्जति, यं सो कायस्स भेदा परं मरणा ब्रह्मकायिकानं देवानं सहब्यतं उपपज्जेय्य। तं किस्स हेतु? तथा हि सो धम्मचारी समचारी। आकङ्खेय्य चे, गहपतयो, धम्मचारी समचारी: ‘अहो वताहं कायस्स भेदा परं मरणा आभानं देवानं सहब्यतं उपपज्जेय्यन्ऽति; ठानं खो पनेतं विज्जति, यं सो कायस्स भेदा परं मरणा आभानं देवानं सहब्यतं उपपज्जेय्य। तं किस्स हेतु? तथा हि सो धम्मचारी समचारी। आकङ्खेय्य चे, गहपतयो, धम्मचारी समचारी: ‘अहो वताहं कायस्स भेदा परं मरणा परित्ताभानं देवानं …पे… अप्पमाणाभानं देवानं … आभस्सरानं देवानं … परित्तसुभानं देवानं … अप्पमाणसुभानं देवानं … सुभकिण्हानं देवानं … वेहप्फलानं देवानं … अविहानं देवानं … अतप्पानं देवानं … सुदस्सानं देवानं … सुदस्सीनं देवानं … अकनिट्ठानं देवानं … आकासानञ्चायतनूपगानं देवानं … विञ्ञाणञ्चायतनूपगानं देवानं … आकिञ्चञ्ञायतनूपगानं देवानं … नेवसञ्ञानासञ्ञायतनूपगानं देवानं सहब्यतं उपपज्जेय्यन्ऽति; ठानं खो पनेतं विज्जति, यं सो कायस्स भेदा परं मरणा नेवसञ्ञानासञ्ञायतनूपगानं देवानं सहब्यतं उपपज्जेय्य। तं किस्स हेतु? तथा हि सो धम्मचारी समचारी।
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brāhmaṇamahāsālānaṁ …pe… gahapatimahāsālānaṁ sahabyataṁ upapajjeyyan’ti; 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: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī. Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ …pe… yāmānaṁ devānaṁ … tusitānaṁ devānaṁ … nimmānaratīnaṁ devānaṁ … paranimmitavasavattīnaṁ devānaṁ … brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; 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; 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… appamāṇābhānaṁ devānaṁ … ābhassarānaṁ devānaṁ … parittasubhānaṁ devānaṁ … appamāṇasubhānaṁ devānaṁ … subhakiṇhānaṁ devānaṁ … vehapphalānaṁ devānaṁ … avihānaṁ devānaṁ … atappānaṁ devānaṁ … sudassānaṁ devānaṁ … sudassīnaṁ devānaṁ … akaniṭṭhānaṁ devānaṁ … ākāsānañcāyatanūpagānaṁ devānaṁ … viññāṇañcāyatanūpagānaṁ devānaṁ … ākiñcaññāyatanūpagānaṁ devānaṁ … nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī.
A person of principled and moral conduct might wish: ‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do brahmins … well-to-do householders … 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 Host … the Radiant Gods … the Gods of Limited Radiance … the Gods of Limitless Radiance … the Gods of Streaming Radiance … the Gods of Limited Glory … the Gods of Limitless Glory … the Gods Replete with Glory … the Gods of Abundant Fruit … the Gods of Aviha … the Gods of Atappa … the Gods Fair to See … the Fair Seeing Gods … the Gods of Akaniṭṭha … the gods of the dimension of infinite space … the gods of the dimension of infinite consciousness … the gods of the dimension of nothingness … the gods of the dimension of neither perception nor non-perception.’ It’s possible that this might happen. Why is that? Because they have principled and moral conduct.
आकङ्खेय्य चे, गहपतयो, धम्मचारी समचारी: ‘अहो वताहं आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरेय्यन्ऽति; ठानं खो पनेतं विज्जति, यं सो आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरेय्य। तं किस्स हेतु? तथा हि सो धम्मचारी समचारी”ति।
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī”ti.
A person of principled and moral conduct might wish: ‘If only I might realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ It’s possible that this might happen. Why is that? Because they have principled and moral conduct.”
एवं वुत्ते, सालेय्यका ब्राह्मणगहपतिका भगवन्तं एतदवोचुं: “अभिक्कन्तं, भो गोतम, अभिक्कन्तं, भो गोतम। सेय्यथापि, भो गोतम, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य: ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं भोता गोतमेन अनेकपरियायेन धम्मो पकासितो। एते मयं भवन्तं गोतमं सरणं गच्छाम धम्मञ्च भिक्खुसङ्घञ्च। उपासके नो भवं गोतमो धारेतु अज्जतग्गे पाणुपेते सरणं गते”ति।
Evaṁ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 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. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete3 saraṇaṁ gate”ti.
When he had spoken, the brahmins and householders of Sālā said to the Buddha, “Excellent, Master Gotama! Excellent! 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, Master Gotama has made the teaching clear in many ways. We go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”
सालेय्यकसुत्तं निट्ठितं पठमं।
Sāleyyakasuttaṁ niṭṭhitaṁ paṭhamaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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