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 he arrived attadavasari.

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 brahmins and householdersbrāhmaṇagahapatikā:
the ascetic“samaṇo it seemskhalu, sirbho, Gotamagotamo a Sakyansakyaputto from a Sakyan familysakyakulā gone forthpabbajito among the Kosalanskosalesu wanderingcārikaṁ while wanderingcaramāno with a largemahatā with a Saṅgha of mendicantsbhikkhusaṅghena together withsaddhiṁ at Sālāsālaṁ has arrivedanuppatto.
thisTaṁ indeedkho furtherpana the venerablebhavantaṁ Gotamagotamaṁ thusevaṁ goodkalyāṇo reputationkittisaddo has arisenabbhuggato:
thus indeed‘itipi thatso Blessed Onebhagavā perfectedarahaṁ a fully awakened Buddhasammāsambuddho accomplished in knowledge and conductvijjācaraṇasampanno holysugato knower of the worldlokavidū supremeanuttaro guide for those fit for trainingpurisadammasārathi teachersatthā of gods and humansdevamanussānaṁ awakenedbuddho blessedbhagavā’.
heSo thisimaṁ worldlokaṁ with its godssadevakaṁ with its Mārassamārakaṁ with its divinitiessabrahmakaṁ with its ascetics and brahminssassamaṇabrāhmaṇiṁ populationpajaṁ with its gods and humanssadevamanussaṁ with his own insightsayaṁ by direct knowledgeabhiññā having realizedsacchikatvā he makes knownpavedeti.
heSo Dhammadhammaṁ he teachesdeseti good in the beginningādikalyāṇaṁ good in the middlemajjhekalyāṇaṁ good in the endpariyosānakalyāṇaṁ meaningfulsātthaṁ well-phrasedsabyañjanaṁ;
entirely fullkevalaparipuṇṇaṁ pureparisuddhaṁ spiritual lifebrahmacariyaṁ he revealspakāseti.
goodSādhu indeedkho furtherpana of 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 brahmins and householdersbrāhmaṇagahapatikā whereyena the Buddhabhagavā they approached himtenupasaṅkamiṁsu; having approachedupasaṅkamitvā someappekacce the Buddhabhagavantaṁ having bowedabhivādetvā to one sideekamantaṁ they sat downnisīdiṁsu; someappekacce with the Buddhabhagavatā togethersaddhiṁ they exchanged greetingssammodiṁsu, politesammodanīyaṁ conversationkathaṁ memorablesāraṇīyaṁ having exchangedvītisāretvā to one sideekamantaṁ they sat downnisīdiṁsu; someappekacce whereyena the Buddhabhagavā cupped palms toward himtenañjaliṁ having held uppaṇāmetvā to one sideekamantaṁ they sat downnisīdiṁsu; someappekacce of the Buddhabhagavato in the presencesantike name and clannāmagottaṁ having announcedsāvetvā to one sideekamantaṁ they sat downnisīdiṁsu; someappekacce silenttuṇhībhūtā to one sideekamantaṁ they sat downnisīdiṁsu. to one sideEkamantaṁ seatednisinnā indeedkho of Sālāsāleyyakā brahmins and householdersbrāhmaṇagahapatikā 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.
because of principled and moral conductDhammacariyāsamacariyāhetu 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 of the unanalyzedavibhattassa, in detailvitthārena meaningatthaṁ we understandājānāma.
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 of the unanalyzedavibhattassa, in detailvitthārena meaningatthaṁ we may understandājāneyyāmā”ti.
then“Tena wellhi, householdersgahapatayo, listensuṇātha, wellsādhukaṁ in the mindmanasi applykarotha, I will speakbhāsissāmī”ti.
yes“Evaṁ, worthy sirbho”ti indeedkho the people of Sālāsāleyyakā brahmin householdersbrāhmaṇagahapatikā to the Blessed Onebhagavato they repliedpaccassosuṁ.
the Blessed OneBhagavā said thisetadavoca:

“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:

threefold“Tividhaṁ indeedkho, householdersgahapatayo, by way of bodykāyena unprincipled and immoral conductadhammacariyāvisamacariyā ishoti, fourfoldcatubbidhaṁ by way of speechvācāya unprincipled and immoral conductadhammacariyāvisamacariyā ishoti, threefoldtividhaṁ 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.

and howKathañca, householdersgahapatayo, threefoldtividhaṁ by way of bodykāyena unprincipled and immoral conductadhammacariyāvisamacariyā ishoti?
hereIdha, householdersgahapatayo, someoneekacco kills living creaturespāṇātipātī ishoti, violentluddo bloody-handedlohitapāṇi in killing and slaughterhatappahate intentniviṭṭho mercilessadayāpanno to living beingspāṇabhūtesu.
stealsAdinnādāyī indeedkho furtherpana ishoti. whichYaṁ thattaṁ of anotherparassa wealth or belongings of othersparavittūpakaraṇaṁ, in a villagegāmagataṁ orvā in the wildernessaraññagataṁ orvā, thattaṁ not givenadinnaṁ with theft intenttheyyasaṅkhātaṁ takesādātā ishoti.
commits sexual misconductKāmesumicchācārī indeedkho furtherpana ishoti. whichYā 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 by principledhammarakkhitā having a husbandsassāmikā protected by lawsaparidaṇḍā evenantamaso even one garlanded as a token of betrothalmālāguḷaparikkhittāpi, with suchtathārūpāsu relationscārittaṁ engages ināpajjitā ishoti.
thusEvaṁ indeedkho, householdersgahapatayo, threefoldtividhaṁ by way of bodykāyena unprincipled and 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.

and howKathañca, 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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