Sāleyyakasutta

Majjhima Nikāya 41

The People of Sālā · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā among the Kosalanskosalesu walking tourcārikaṁ wanderingcaramāno with a largemahatā Saṅgha of mendicantsbhikkhusaṅghena together withsaddhiṁ whereyena Sālāsālā namednāma of the Kosalanskosalānaṁ village of brahminsbrāhmaṇagāmo there·down·movetadavasari.

So I have heard. 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.

they heardAssosuṁ indeedkho of Sālāsāleyyakā brahmin·householderbrāhmaṇagahapatikā:
the ascetic“samaṇo it seemskhalu, sirbho, Gotamagotamo Sakyan·sonsakyaputto Sakyan·familysakyakulā forth·gopabbajito among the Kosalanskosalesu wanderingcārikaṁ while wanderingcaramāno with a largemahatā mendicant·Saṅghabhikkhusaṅghena together withsaddhiṁ at Sālāsālaṁ along·arrivedanuppatto.
thisTaṁ indeedkho furtherpana the venerablebhavantaṁ Gotamagotamaṁ thusevaṁ goodkalyāṇo fame·soundkittisaddo forth·out·gone upabbhuggato:
thus indeed‘itipi thatso Blessed Onebhagavā perfectedarahaṁ fully·fully·awakenedsammāsambuddho knowledge·conduct·accomplishedvijjācaraṇasampanno well·gonesugato world·knowerlokavidū supremeanuttaro person·trainable·charioteerpurisadammasārathi teachersatthā god·humandevamanussānaṁ awakenedbuddho blessedbhagavā’.
heSo thisimaṁ worldlokaṁ with·godssadevakaṁ with·Mārassamārakaṁ with·Brahmāssabrahmakaṁ with·ascetic·and·brahminsassamaṇabrāhmaṇiṁ populationpajaṁ with·god·humansadevamanussaṁ with his own insightsayaṁ direct·knowledgeabhiññā with one's own eyes·madesacchikatvā forth·knowpavedeti.
heSo Dhammadhammaṁ he teachesdeseti beginning·goodādikalyāṇaṁ middle·goodmajjhekalyāṇaṁ end·goodpariyosānakalyāṇaṁ meaningfulsātthaṁ with·phrasingsabyañjanaṁ;
whole·fullkevalaparipuṇṇaṁ completely·pureparisuddhaṁ holy·lifebrahmacariyaṁ forth·shinepakāseti.
goodSādhu indeedkho furtherpana such·kindtathārūpānaṁ of perfected onesarahataṁ seeingdassanaṁ it ishotī”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 mendicants. 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 fit for training, teacher of gods and humans, awakened, blessed.’ 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. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. He reveals an entirely full and pure spiritual life. It’s good to see such perfected ones.”

thenAtha indeedkho of Sālāsāleyyakā brahmin·householderbrāhmaṇagahapatikā whereyena the Buddhabhagavā they approached himtenupasaṅkamiṁsu; having approachedupasaṅkamitvā someappekacce the Buddhabhagavantaṁ having bowedabhivādetvā one·sideekamantaṁ they sat downnisīdiṁsu; someappekacce with the Buddhabhagavatā togethersaddhiṁ they exchanged greetingssammodiṁsu, politesammodanīyaṁ conversationkathaṁ memorablesāraṇīyaṁ having exchangedvītisāretvā one·sideekamantaṁ they sat downnisīdiṁsu; someappekacce whereyena the Buddhabhagavā cupped palms toward himtenañjaliṁ having held uppaṇāmetvā one·sideekamantaṁ they sat downnisīdiṁsu; someappekacce of the Buddhabhagavato in the presencesantike name·clannāmagottaṁ having announcedsāvetvā one·sideekamantaṁ they sat downnisīdiṁsu; someappekacce silent·beingtuṇhībhūtā one·sideekamantaṁ they sat downnisīdiṁsu. to one sideEkamantaṁ seatednisinnā indeedkho of Sālāsāleyyakā brahmin·householderbrāhmaṇagahapatikā the Buddhabhagavantaṁ they said thisetadavocuṁ:

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:

what“ko indeednu indeedkho, worthybho Gotamagotama, causehetu, whatko reasonpaccayo, by whichyena here somem’idhekacce beingssattā of bodykāyassa breaking upbhedā afterparaṁ deathmaraṇā place of lossapāyaṁ bad placeduggatiṁ underworldvinipātaṁ hellnirayaṁ are rebornupapajjanti?
whatKo andpana, worthybho Gotamagotama, causehetu, whatko reasonpaccayo, by whichyena here somem’idhekacce beingssattā of bodykāyassa breaking upbhedā afterparaṁ deathmaraṇā good placesugatiṁ heavenly realmsaggaṁ worldlokaṁ are rebornupapajjantī”ti?

“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? 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?”

because of unprincipled and immoral conduct“Adhammacariyāvisamacariyāhetu indeedkho, householdersgahapatayo, thus here someevam’idhekacce sentient beingssattā of the bodykāyassa breaking upbhedā afterparaṁ deathmaraṇā place of lossapāyaṁ bad·placeduggatiṁ the underworldvinipātaṁ hellnirayaṁ are rebornupapajjanti.
principled·conduct·moral·conduct·reasonDhammacariyāsamacariyāhetu indeedkho, householdersgahapatayo, thus here someevam’idhekacce sentient beingssattā of the bodykāyassa breaking upbhedā afterparaṁ deathmaraṇā good·placesugatiṁ heavenly realmsaggaṁ realmlokaṁ are rebornupapajjantī”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.”

not“Na indeedkho wemayaṁ of thisimassa of the worthybhoto of Gotamagotamassa in briefsaṅkhittena of the statementbhāsitassa, in detailvitthārena meaningatthaṁ not·apart·dividedavibhattassa, in detailvitthārena meaningatthaṁ to·knowājānāma.
pleaseSādhu for usno worthybhavaṁ Gotamagotamo in this waytathā the teachingdhammaṁ let him teachdesetu, so thatyathā wemayaṁ of thisimassa of the worthybhoto of Gotamagotamassa in briefsaṅkhittena of the statementbhāsitassa, in detailvitthārena meaningatthaṁ not·apart·dividedavibhattassa, in detailvitthārena meaningatthaṁ to·know·quotation markerājāneyyāmā”ti.
then“Tena wellhi, householdersgahapatayo, listensuṇātha, wellsādhukaṁ in the mindmanasi applykarotha, speak·quotation markerbhāsissāmī”ti.
yes“Evaṁ, worthy sir·quotation markerbho”ti indeedkho the people of Sālāsāleyyakā brahmin·householderbrāhmaṇagahapatikā to the Blessed Onebhagavato back·heardpaccassosuṁ.
the Blessed OneBhagavā this·saidetadavoca:

“We don’t understand the detailed meaning of the worthy Gotama’s brief statement. Worthy Gotama, please teach us this matter in detail so we can understand the meaning.” “Well then, householders, listen and apply your mind well, I will speak.” “Yes, worthy sir,” they replied. The Buddha said this:

three·fold“Tividhaṁ indeedkho, householdersgahapatayo, by way of bodykāyena unprincipled and immoral conductadhammacariyāvisamacariyā ishoti, four·foldcatubbidhaṁ by way of speechvācāya unprincipled and immoral conductadhammacariyāvisamacariyā ishoti, three·foldtividhaṁ by way of mindmanasā unprincipled and immoral conductadhammacariyāvisamacariyā ishoti.

“Householders, unprincipled and immoral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind.

how + andKathañca, householdersgahapatayo, three·foldtividhaṁ by way of bodykāyena un·principled·conduct + immoral·conductadhammacariyāvisamacariyā ishoti?
hereIdha, householdersgahapatayo, someoneekacco kills living creaturespāṇātipātī ishoti, violentluddo blood·handlohitapāṇi in killing and slaughterhatappahate intentniviṭṭho mercilessadayāpanno living being + beingspāṇabhūtesu.
stealsAdinnādāyī indeedkho furtherpana ishoti. whichYaṁ thattaṁ of anotherparassa wealth or belongings of othersparavittūpakaraṇaṁ, village·gonegāmagataṁ orvā wilderness·gonearaññagataṁ orvā, thattaṁ un·givenadinnaṁ theft·reckonedtheyyasaṅkhātaṁ to·giveādātā ishoti.
sensual pleasures·wrong·conductKāmesumicchācārī indeedkho furtherpana ishoti. whichYā thosetā mother·protectedmāturakkhitā father·protectedpiturakkhitā mother·father·protectedmātāpiturakkhitā brother·protectedbhāturakkhitā sister·protectedbhaginirakkhitā relatives·protectedñātirakkhitā clan·protectedgottarakkhitā principle·protecteddhammarakkhitā with + husbandsassāmikā with + punishmentsaparidaṇḍā evenantamaso garland·token + garlanded + evenmālāguḷaparikkhittāpi, such + kindtathārūpāsu relationscārittaṁ to·enterāpajjitā ishoti.
thusEvaṁ indeedkho, householdersgahapatayo, three·foldtividhaṁ by way of bodykāyena un·principled·conduct + immoral·conductadhammacariyāvisamacariyā ishoti.

And how is unprincipled and immoral conduct threefold by way of body? It’s when someone kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings. They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness. 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. This is how unprincipled and immoral conduct is threefold by way of body.

how + andKathañca, householdersgahapatayo, fourfoldcatubbidhaṁ by way of speechvācāya unprincipled and immoral conductadhammacariyāvisamacariyā ishoti?
hereIdha, householdersgahapatayo, someoneekacco a liarmusāvādī ishoti. gone to a councilSabhāgato orvā gone to an assemblyparisāgato orvā, gone among relativesñātimajjhagato orvā gone among a guildpūgamajjhagato orvā gone among the royal courtrājakulamajjhagato orvā, ledabhinīto asked as a witnesssakkhipuṭṭho: please, my friend‘ehambho manpurisa, whatyaṁ you knowjānāsi thattaṁ sayvadehī’ti, heso not knowingajānaṁ orvā saysāha: I know‘jānāmī’ti, knowingjānaṁ orvā saysāha: notna I knowjānāmī’ti, not seeing‘apassaṁ orvā saysāha: I see‘passāmī’ti, seeingpassaṁ orvā saysāha: not‘na I seepassāmī’ti. thusIti for the sake of oneselfattahetu orvā for the sake of anotherparahetu orvā for some trivial worldly reasonāmisakiñcikkhahetu orvā deliberately lyingsampajānamusā one who has spokenbhāsitā ishoti.
backbiting speechPisuṇavāco indeedkho thenpana ishoti. from hereIto having heardsutvā thereamutra a reporterakkhātā of theseimesaṁ for dividingbhedāya, thereamutra orvā having heardsutvā of theseimesaṁ a reporterakkhātā of thoseamūsaṁ for dividingbhedāya. thusIti of the unitedsamaggānaṁ orvā a dividerbhettā, of the dividedbhinnānaṁ orvā one who supportsanuppadātā, delighting in divisionvaggārāmo enjoying divisionvaggarato loving divisionvagganandī words that promote divisionvaggakaraṇiṁ speechvācaṁ one who has spokenbhāsitā ishoti.

And how is unprincipled and immoral conduct fourfold by way of speech? 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. 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.

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