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Majjhima Nikāya 41

Sāleyyakasutta

The People of Sālā · Translation: Bhikkhu Sujato, SuttaCentral

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of harsh speechPharusavāco indeedkho furthermorepana ishoti. whateverYā thatsā speechvācā cruelaṇḍakā nastykakkasā hurtful to othersparakaṭukā offensiveparābhisajjanī bordering on angerkodhasāmantā not leading to immersionasamādhisaṁvattanikā, such kind oftathārūpiṁ speechvācaṁ one who speaksbhāsitā ishoti.
one who talks nonsenseSamphappalāpī indeedkho furthermorepana ishoti. one who speaks untimelyAkālavādī one who speaks what is not factualabhūtavādī one who speaks what is not beneficialanatthavādī one who speaks contrary to the teachingadhammavādī one who speaks contrary to the trainingavinayavādī. without valueAnidhānavatiṁ speechvācaṁ one who speaksbhāsitā ishoti at the wrong timeakālena unreasonableanapadesaṁ ramblingapariyantavatiṁ pointlessanatthasaṁhitaṁ.
thusEvaṁ indeedkho, householdersgahapatayo, fourfoldcatubbidhaṁ by way of speechvācāya unprincipled and immoral conductadhammacariyāvisamacariyā ishoti.

and howKathañca, householdersgahapatayo, threefoldtividhaṁ by mindmanasā unprincipled and immoral conductadhammacariyāvisamacariyā ishoti?
hereIdha, householdersgahapatayo, someoneekacco covetousabhijjhālu ishoti, whichyaṁ thattaṁ of anotherparassa wealth and belongings of othersparavittūpakaraṇaṁ thattaṁ covetsabhijjhātā ishoti: oh‘aho indeedvata whatyaṁ belongs to anotherparassa thattaṁ mine weremamassā’ti.
with malevolent mindByāpannacitto indeedkho andpana ishoti of corrupt mental intentionpaduṭṭhamanasaṅkappo: these‘ime sentient beingssattā may be killedhaññantu orvā may be slaughteredvajjhantu orvā may be slainucchijjantu orvā may be destroyedvinassantu orvā notmā orvā may beahesun’ti.
of wrong viewMicchādiṭṭhiko indeedkho andpana ishoti with distorted perspectiveviparītadassano:
there is not‘natthi givingdinnaṁ there is notnatthi sacrificeyiṭṭhaṁ there is notnatthi offeringhutaṁ, there is notnatthi of good and badsukatadukkaṭānaṁ of deedskammānaṁ fruitphalaṁ resultvipāko, there is notnatthi thisayaṁ worldloko there is notnatthi otherparo worldloko, there is notnatthi mothermātā there is notnatthi fatherpitā, there is notnatthi beingssattā spontaneously rebornopapātikā, there is notnatthi in the worldloke ascetics and brahminssamaṇabrāhmaṇā rightly comportedsammaggatā rightly practicedsammāpaṭipannā whoye thisimañca worldlokaṁ otherparañca worldlokaṁ themselvessayaṁ with insightabhiññā having realizedsacchikatvā proclaimpavedentī’ti.
thusEvaṁ indeedkho, householdersgahapatayo, threefoldtividhaṁ by mindmanasā unprincipled and immoral conductadhammacariyāvisamacariyā ishoti.

thusEvaṁ because of unprincipled and immoral conductadhammacariyāvisamacariyāhetu indeedkho, householdersgahapatayo, thus here someevam’idhekacce sentient beingssattā of the bodykāyassa from breaking upbhedā afterparaṁ from deathmaraṇā to a place of lossapāyaṁ to a bad placeduggatiṁ to the underworldvinipātaṁ to hellnirayaṁ are rebornupapajjanti.

threefoldTividhaṁ indeedkho, householdersgahapatayo, by way of bodykāyena principled and moral conductdhammacariyāsamacariyā ishoti, fourfoldcatubbidhaṁ by way of speechvācāya principled and moral conductdhammacariyāsamacariyā ishoti, threefoldtividhaṁ by way of mindmanasā principled and moral conductdhammacariyāsamacariyā ishoti.

and howKathañca, householdersgahapatayo, threefoldtividhaṁ by way of bodykāyena principled and moral conductdhammacariyāsamacariyā ishoti?
hereIdha, householdersgahapatayo, someoneekacco killing living creaturespāṇātipātaṁ having given uppahāya from killing living creaturespāṇātipātā refrainingpaṭivirato ishoti, having renounced the rodnihitadaṇḍo having renounced the swordnihitasattho scrupulouslajjī kinddayāpanno full of sympathy for all living beingssabbapāṇabhūtahitānukampī livesviharati.
stealingAdinnādānaṁ having given uppahāya from stealingadinnādānā refrainingpaṭivirato ishoti. whichYaṁ thattaṁ of anotherparassa wealth or belongings of othersparavittūpakaraṇaṁ, in the villagegāmagataṁ orvā in the wildernessaraññagataṁ orvā, thattaṁ not givennādinnaṁ with the intention to commit thefttheyyasaṅkhātaṁ takerādātā ishoti.
sexual misconductKāmesumicchācāraṁ having given uppahāya from sexual misconductkāmesumicchācārā refrainingpaṭivirato ishoti. those women whoYā thosetā protected by mothermāturakkhitā protected by fatherpiturakkhitā protected by mother and fathermātāpiturakkhitā protected by brotherbhāturakkhitā protected by sisterbhaginirakkhitā protected by relativesñātirakkhitā protected by clangottarakkhitā protected on principledhammarakkhitā having a husbandsassāmikā whose violation is punishable by lawsaparidaṇḍā evenantamaso garlanded as a token of betrothalmālāguḷaparikkhittāpi, with such womentathārūpāsu notna sexual relationscārittaṁ undertakerāpajjitā ishoti.
thusEvaṁ indeedkho, householdersgahapatayo, threefoldtividhaṁ by way of bodykāyena principled and moral conductdhammacariyāsamacariyā ishoti.

and howKathañca, householdersgahapatayo, fourfoldcatubbidhaṁ by speechvācāya principled and moral conductdhammacariyāsamacariyā ishoti?
hereIdha, householdersgahapatayo, someoneekacco lyingmusāvādaṁ having given uppahāya from lyingmusāvādā restrainedpaṭivirato ishoti. to a councilSabhāgato orvā to an assemblyparisāgato orvā, to a family meetingñātimajjhagato orvā to a guildpūgamajjhagato orvā to the royal courtrājakulamajjhagato orvā, summonedabhinīto asked as a witnesssakkhipuṭṭho: please, my friend‘ehambho manpurisa, whatyaṁ you knowjānāsi thattaṁ sayvadehī’ti, heso not knowingajānaṁ orvā saysāha: not‘na I knowjānāmī’ti, knowingjānaṁ orvā saysāha: I know‘jānāmī’ti, not seeingapassaṁ orvā saysāha: not‘na I seepassāmī’ti, seeingpassaṁ orvā saysāha: I see‘passāmī’ti. soIti for one's own sakeattahetu orvā for another's sakeparahetu orvā for some trivial worldly reasonāmisakiñcikkhahetu orvā notna deliberately lyingsampajānamusā speakerbhāsitā ishoti.
backbitingPisuṇaṁ speechvācaṁ having given uppahāya from backbitingpisuṇāya speechvācāya restrainedpaṭivirato ishoti, from hereito having heardsutvā notna thereamutra a repeaterakkhātā of theseimesaṁ for dividingbhedāya, thereamutra orvā having heardsutvā notna of theseimesaṁ a repeaterakkhātā of thoseamūsaṁ for dividingbhedāya. soIti of the dividedbhinnānaṁ orvā a reconcilersandhātā, of the unitedsahitānaṁ orvā a supporteranuppadātā, delighting in harmonysamaggārāmo loving harmonysamaggarato enjoying harmonysamagganandī promoting harmonysamaggakaraṇiṁ speechvācaṁ speakerbhāsitā ishoti.

harshPharusaṁ speechvācaṁ having given uppahāya harshpharusāya speechvācāya restrainedpaṭivirato ishoti. whicheverYā thatsā speechvācā mellownelā pleasing to the earkaṇṇasukhā endearingpemanīyā going to the hearthadayaṅgamā politeporī likable to the peoplebahujanakantā agreeable to the people—of such kindbahujanamanāpā—tathārūpiṁ speechvācaṁ speaksbhāsitā ishoti.
talking nonsenseSamphappalāpaṁ having given uppahāya talking nonsensesamphappalāpā restrainedpaṭivirato ishoti. speaking at the right timeKālavādī speaking truthbhūtavādī speaking meaningfullyatthavādī speaking in line with dhammadhammavādī speaking in line with the trainingvinayavādī valuablenidhānavatiṁ speechvācaṁ speaksbhāsitā ishoti at the right timekālena with good reasonsāpadesaṁ succinctpariyantavatiṁ beneficialatthasaṁhitaṁ.
thusEvaṁ indeed,kho, householders,gahapatayo, fourfoldcatubbidhaṁ by way of speechvācāya principled and moral conductdhammacariyāsamacariyā ishoti.

and howKathañca, householdersgahapatayo, threefoldtividhaṁ by mindmanasā principled and moral conductdhammacariyāsamacariyā ishoti?
hereIdha, householdersgahapatayo, someoneekacco not covetousanabhijjhālu ishoti, whichyaṁ thattaṁ of anotherparassa the wealth and belongings of othersparavittūpakaraṇaṁ thattaṁ does not covetnābhijjhātā ishoti: oh‘aho if onlyvata whichyaṁ of anotherparassa thattaṁ were minemamassā’ti.
with kind heartAbyāpannacitto indeedkho thenpana ishoti loving intentionsappaduṭṭhamanasaṅkappo: these‘ime sentient beingssattā free of enmityaverā free of ill willabyābajjhā untroubledanīghā happysukhī themselvesattānaṁ may they livepariharantū’ti.
with right viewSammādiṭṭhiko indeedkho thenpana ishoti with undistorted perspectiveaviparītadassano:
there is‘atthi givingdinnaṁ there isatthi sacrificeyiṭṭhaṁ there isatthi offeringhutaṁ, there areatthi of good and bad deedssukatadukkaṭānaṁ of deedskammānaṁ fruitphalaṁ resultvipāko, there isatthi thisayaṁ worldloko there isatthi otherparo worldloko, there isatthi mothermātā there isatthi fatherpitā, there areatthi beingssattā reborn spontaneouslyopapātikā, there areatthi in the worldloke ascetics and brahminssamaṇabrāhmaṇā rightly comportedsammaggatā rightly practicedsammāpaṭipannā whoye thisimañca worldlokaṁ and the otherparañca worldlokaṁ with their own insightsayaṁ direct knowledgeabhiññā having realizedsacchikatvā describepavedentī’ti.
thusEvaṁ indeedkho, householdersgahapatayo, threefoldtividhaṁ by mindmanasā principled and moral conductdhammacariyāsamacariyā ishoti.

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