With Pāṭaliya

At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying in the land of the Koliyans, where they have a town named Uttarakā.*The Koliyans were south-eastern neighbors of the Sakyans, with whom they had close ties in marriage and customs.Then Pāṭaliya the chief went up to the Buddha, bowed, sat down to one side, and said to him:*For derivation of this name, see note on DN 16:1.19.2.

Ekaṁ samayaṁ bhagavā koliyesu viharati uttaraṁ nāma koliyānaṁ nigamo. *uttaraṁ nāma → uttarakaṁ nāma (bj); uttarannāma (sya-all)Atha kho pāṭaliyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pāṭaliyo gāmaṇi bhagavantaṁ etadavoca:

At one time the Buddha was staying in the land of the Koliyans, where they have a town named Uttarakā.*The Koliyans were south-eastern neighbors of the Sakyans, with whom they had close ties in marriage and customs.Ekaṁ samayaṁ bhagavā koliyesu viharati uttaraṁ nāma koliyānaṁ nigamo. *uttaraṁ nāma → uttarakaṁ nāma (bj); uttarannāma (sya-all)Then Pāṭaliya the chief went up to the Buddha, bowed, sat down to one side, and said to him:*For derivation of this name, see note on DN 16:1.19.2.Atha kho pāṭaliyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pāṭaliyo gāmaṇi bhagavantaṁ etadavoca:

“Sir, I have heard this:‘The ascetic Gotama knows deceit.’*Māyā means “illusion, trick, deceit”. Perhaps a reference to the “conversion trick” of which the Buddha was accused at MN 56:8.3 and AN 4.193:15.8. In his reply, the Buddha employs a careful logical method to demonstrate that his teaching is based on reason, not trickery.Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?For we don’t want to misrepresent the Blessed One.”

“sutaṁ metaṁ, bhante: ‘samaṇo gotamo māyaṁ jānātī’ti. Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo māyaṁ jānātī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati? Anabbhācikkhitukāmā hi mayaṁ, bhante, bhagavantan”ti.

“Sir, I have heard this:“sutaṁ metaṁ, bhante: ‘The ascetic Gotama knows deceit.’*Māyā means “illusion, trick, deceit”. Perhaps a reference to the “conversion trick” of which the Buddha was accused at MN 56:8.3 and AN 4.193:15.8. In his reply, the Buddha employs a careful logical method to demonstrate that his teaching is based on reason, not trickery.‘samaṇo gotamo māyaṁ jānātī’ti. Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo māyaṁ jānātī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati? For we don’t want to misrepresent the Blessed One.”Anabbhācikkhitukāmā hi mayaṁ, bhante, bhagavantan”ti.

“Sir, we didn’t believe that what those ascetics and brahmins said was really true.But it seems the ascetic Gotama is deceitful!”

“Saccaṁyeva kira, bho, mayaṁ tesaṁ samaṇabrāhmaṇānaṁ na saddahāma: ‘samaṇo gotamo māyaṁ jānātī’ti, samaṇo khalu bho gotamo māyāvī”ti.

“Sir, we didn’t believe that what those ascetics and brahmins said was really true.“Saccaṁyeva kira, bho, mayaṁ tesaṁ samaṇabrāhmaṇānaṁ na saddahāma: But it seems the ascetic Gotama is deceitful!”‘samaṇo gotamo māyaṁ jānātī’ti, samaṇo khalu bho gotamo māyāvī”ti.

What do you think, chief?Do you know the Koliyan officers with drooping headdresses?”

Taṁ kiṁ maññasi, gāmaṇi, jānāsi tvaṁ koliyānaṁ lambacūḷake bhaṭe”ti?

What do you think, chief?Taṁ kiṁ maññasi, gāmaṇi, Do you know the Koliyan officers with drooping headdresses?”jānāsi tvaṁ koliyānaṁ lambacūḷake bhaṭe”ti?

“What do you think, chief?Are the Koliyan officers with drooping headdresses moral or immoral?”

“Taṁ kiṁ maññasi, gāmaṇi, jānāsi tvaṁ koliyānaṁ lambacūḷake bhaṭe sīlavante vā te dussīle vā”ti?

“What do you think, chief?“Taṁ kiṁ maññasi, gāmaṇi, Are the Koliyan officers with drooping headdresses moral or immoral?”jānāsi tvaṁ koliyānaṁ lambacūḷake bhaṭe sīlavante vā te dussīle vā”ti?

“Would it be right to say thatPāṭaliya knows the Kolyian officers with drooping headdresses who are immoral, of bad character, so he too must be immoral and of bad character?”

“Yo nu kho, gāmaṇi, evaṁ vadeyya: ‘pāṭaliyo gāmaṇi jānāti koliyānaṁ lambacūḷake bhaṭe dussīle pāpadhamme, pāṭaliyopi gāmaṇi dussīlo pāpadhammo’ti, sammā nu kho so vadamāno vadeyyā”ti?

“Would it be right to say that“Yo nu kho, gāmaṇi, evaṁ vadeyya: Pāṭaliya knows the Kolyian officers with drooping headdresses who are immoral, of bad character, so he too must be immoral and of bad character?”‘pāṭaliyo gāmaṇi jānāti koliyānaṁ lambacūḷake bhaṭe dussīle pāpadhamme, pāṭaliyopi gāmaṇi dussīlo pāpadhammo’ti, sammā nu kho so vadamāno vadeyyā”ti?

“No, sir.I’m quite different from the Koliyan officers with drooping headdresses; we have quite different characters.”

“No hetaṁ, bhante. Aññe, bhante, koliyānaṁ lambacūḷakā bhaṭā, aññohamasmi. Aññathādhammā koliyānaṁ lambacūḷakā bhaṭā, aññathādhammohamasmī”ti.

“No, sir.“No hetaṁ, bhante. I’m quite different from the Koliyan officers with drooping headdresses; we have quite different characters.”Aññe, bhante, koliyānaṁ lambacūḷakā bhaṭā, aññohamasmi. Aññathādhammā koliyānaṁ lambacūḷakā bhaṭā, aññathādhammohamasmī”ti.

I understand killing living creatures and its result. And I understand how those who kill living creatures practice so that when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.I understand stealing …sexual misconduct …lying …backbiting …harsh speech …talking nonsense …covetousness …ill will …wrong view and its result. And I understand how those who have wrong view practice so that when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Pāṇātipātañcāhaṁ, gāmaṇi, pajānāmi, pāṇātipātassa ca vipākaṁ, yathāpaṭipanno ca pāṇātipātī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Adinnādānañcāhaṁ, gāmaṇi, pajānāmi, adinnādānassa ca vipākaṁ, yathāpaṭipanno ca adinnādāyī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Kāmesumicchācārañcāhaṁ, gāmaṇi, pajānāmi, kāmesumicchācārassa ca vipākaṁ, yathāpaṭipanno ca kāmesumicchācārī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Musāvādañcāhaṁ, gāmaṇi, pajānāmi, musāvādassa ca vipākaṁ, yathāpaṭipanno ca musāvādī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Pisuṇavācañcāhaṁ, gāmaṇi, pajānāmi, pisuṇavācāya ca vipākaṁ, yathāpaṭipanno ca pisuṇavāco kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Pharusavācañcāhaṁ, gāmaṇi, pajānāmi, pharusavācāya ca vipākaṁ, yathāpaṭipanno ca pharusavāco kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Samphappalāpañcāhaṁ, gāmaṇi, pajānāmi, samphappalāpassa ca vipākaṁ, yathāpaṭipanno ca samphappalāpī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Abhijjhañcāhaṁ, gāmaṇi, pajānāmi, abhijjhāya ca vipākaṁ, yathāpaṭipanno ca abhijjhālu kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Byāpādapadosañcāhaṁ, gāmaṇi, pajānāmi, byāpādapadosassa ca vipākaṁ, yathāpaṭipanno ca byāpannacitto kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Micchādiṭṭhiñcāhaṁ, gāmaṇi, pajānāmi, micchādiṭṭhiyā ca vipākaṁ, yathāpaṭipanno ca micchādiṭṭhiko kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi.

I understand killing living creatures and its result. And I understand how those who kill living creatures practice so that when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.Pāṇātipātañcāhaṁ, gāmaṇi, pajānāmi, pāṇātipātassa ca vipākaṁ, yathāpaṭipanno ca pāṇātipātī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. I understand stealing …Adinnādānañcāhaṁ, gāmaṇi, pajānāmi, adinnādānassa ca vipākaṁ, yathāpaṭipanno ca adinnādāyī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. sexual misconduct …Kāmesumicchācārañcāhaṁ, gāmaṇi, pajānāmi, kāmesumicchācārassa ca vipākaṁ, yathāpaṭipanno ca kāmesumicchācārī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. lying …Musāvādañcāhaṁ, gāmaṇi, pajānāmi, musāvādassa ca vipākaṁ, yathāpaṭipanno ca musāvādī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. backbiting …Pisuṇavācañcāhaṁ, gāmaṇi, pajānāmi, pisuṇavācāya ca vipākaṁ, yathāpaṭipanno ca pisuṇavāco kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. harsh speech …Pharusavācañcāhaṁ, gāmaṇi, pajānāmi, pharusavācāya ca vipākaṁ, yathāpaṭipanno ca pharusavāco kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. talking nonsense …Samphappalāpañcāhaṁ, gāmaṇi, pajānāmi, samphappalāpassa ca vipākaṁ, yathāpaṭipanno ca samphappalāpī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. covetousness …Abhijjhañcāhaṁ, gāmaṇi, pajānāmi, abhijjhāya ca vipākaṁ, yathāpaṭipanno ca abhijjhālu kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. ill will …Byāpādapadosañcāhaṁ, gāmaṇi, pajānāmi, byāpādapadosassa ca vipākaṁ, yathāpaṭipanno ca byāpannacitto kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. wrong view and its result. And I understand how those who have wrong view practice so that when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.Micchādiṭṭhiñcāhaṁ, gāmaṇi, pajānāmi, micchādiṭṭhiyā ca vipākaṁ, yathāpaṭipanno ca micchādiṭṭhiko kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi.

There are some ascetics and brahmins who have this doctrine and view:‘Everyone who kills living creatures experiences pain and sadness in this very life.*This uses the emphatic distributive form as at SN 42.8:1.5.Everyone who steals …commits sexual misconduct …lies experiences pain and sadness in this very life.’

Santi hi, gāmaṇi, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayati. Yo koci adinnaṁ ādiyati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayati. Yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayati. Yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti.

There are some ascetics and brahmins who have this doctrine and view:Santi hi, gāmaṇi, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Everyone who kills living creatures experiences pain and sadness in this very life.*This uses the emphatic distributive form as at SN 42.8:1.5.‘yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayati. Everyone who steals …Yo koci adinnaṁ ādiyati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayati. commits sexual misconduct …Yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayati. lies experiences pain and sadness in this very life.’Yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti.

But you can see someone, garlanded and adorned, nicely bathed and anointed, hair and beard dressed, taking his pleasure with women as if he were a king.You might ask someone:‘My man, what did that man do?’*Ambho is not usually used by itself as a vocative, but rather as an interjection. This would work for this sentence (“Oh my, what did that man do?”) but not for the response below. It seems a vocative sense is demanded; perhaps we should read ambho purisa, ayaṁ puriso.And they’d reply:‘My man, that man attacked the king’s enemy and killed them.The king was delighted and gave him this reward.That’s why he’s garlanded and adorned, nicely bathed and anointed, hair and beard dressed, taking his pleasure with women as if he were a king.’

Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento. *sunhāto → sunahāto (bj)Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso rañño paccatthikaṁ pasayha jīvitā voropesi. Tassa rājā attamano abhihāramadāsi. Tenāyaṁ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu, itthikāmehi rājā maññe paricāretī’ti.

But you can see someone, garlanded and adorned, nicely bathed and anointed, hair and beard dressed, taking his pleasure with women as if he were a king.Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento. *sunhāto → sunahāto (bj)You might ask someone:Tamenaṁ evamāhaṁsu: ‘My man, what did that man do?’*Ambho is not usually used by itself as a vocative, but rather as an interjection. This would work for this sentence (“Oh my, what did that man do?”) but not for the response below. It seems a vocative sense is demanded; perhaps we should read ambho purisa, ayaṁ puriso.‘ambho, ayaṁ puriso kiṁ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti? And they’d reply:Tamenaṁ evamāhaṁsu: ‘My man, that man attacked the king’s enemy and killed them.‘ambho, ayaṁ puriso rañño paccatthikaṁ pasayha jīvitā voropesi. The king was delighted and gave him this reward.Tassa rājā attamano abhihāramadāsi. That’s why he’s garlanded and adorned, nicely bathed and anointed, hair and beard dressed, taking his pleasure with women as if he were a king.’Tenāyaṁ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu, itthikāmehi rājā maññe paricāretī’ti.

And you can see someone else, his arms tied tightly behind his back with a strong rope. His head is shaven and he’s marched from street to street and from square to square to the beating of a harsh drum. Then he’s taken out the south gate and there, to the south of the city, they chop off his head.You might ask someone:‘My man, what did that man do?’And they’d reply:‘My man, that man is an enemy of the king, and he has murdered a man or a woman.That’s why the rulers arrested him and inflicted such punishment.’

Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṁ chijjamāno. *rathiyāya rathiyaṁ → rathikāya rathikaṁ (bj)Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi, daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindatī’ti? *chindatī’ti → chijjatīti (katthaci)Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso rājaverī itthiṁ vā purisaṁ vā jīvitā voropesi, tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti.

And you can see someone else, his arms tied tightly behind his back with a strong rope. His head is shaven and he’s marched from street to street and from square to square to the beating of a harsh drum. Then he’s taken out the south gate and there, to the south of the city, they chop off his head.Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṁ chijjamāno. *rathiyāya rathiyaṁ → rathikāya rathikaṁ (bj)You might ask someone:Tamenaṁ evamāhaṁsu: ‘My man, what did that man do?’‘ambho, ayaṁ puriso kiṁ akāsi, daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindatī’ti? *chindatī’ti → chijjatīti (katthaci)And they’d reply:Tamenaṁ evamāhaṁsu: ‘My man, that man is an enemy of the king, and he has murdered a man or a woman.‘ambho, ayaṁ puriso rājaverī itthiṁ vā purisaṁ vā jīvitā voropesi, That’s why the rulers arrested him and inflicted such punishment.’tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti.

What do you think, chief?Have you seen or heard of such a thing?”

Taṁ kiṁ maññasi, gāmaṇi, api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā”ti?

What do you think, chief?Taṁ kiṁ maññasi, gāmaṇi, Have you seen or heard of such a thing?”api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā”ti?

“Since this is so, the ascetics and brahmins whose view is thateveryone who kills living creatures experiences pain and sadness in this very life: are they right or wrong?”

“Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti, saccaṁ vā te āhaṁsu musā vā”ti?

“Since this is so, the ascetics and brahmins whose view is that“Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: everyone who kills living creatures experiences pain and sadness in this very life: are they right or wrong?”‘yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti, saccaṁ vā te āhaṁsu musā vā”ti?

“You can see someone, garlanded and adorned …‘My man, that man attacked the king’s enemy and took their valuables.The king was delighted and gave him this reward. …’ …

“Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricārento. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso rañño paccatthikassa pasayha ratanaṁ ahāsi. *pasayha ratanaṁ ahāsi → pasayha adinnaṁ ādiyati (sya-all); pasayha adinnaṁ ratanaṁ ādiyi (mr)Tassa rājā attamano abhihāramadāsi. Tenāyaṁ puriso mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti.

“You can see someone, garlanded and adorned …“Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricārento. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti? Tamenaṁ evamāhaṁsu: ‘My man, that man attacked the king’s enemy and took their valuables.‘ambho, ayaṁ puriso rañño paccatthikassa pasayha ratanaṁ ahāsi. *pasayha ratanaṁ ahāsi → pasayha adinnaṁ ādiyati (sya-all); pasayha adinnaṁ ratanaṁ ādiyi (mr)The king was delighted and gave him this reward. …’ …Tassa rājā attamano abhihāramadāsi. Tenāyaṁ puriso mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti.

And you can see someone else, his arms tied tightly behind his back …‘My man, that man took something from a village or wilderness, with the intention to commit theft.That’s why the rulers arrested him and inflicted such punishment.’What do you think, chief?Have you seen or heard of such a thing?”

Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṁ chijjamāno tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṁ chindatī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso gāmā vā araññā vā adinnaṁ theyyasaṅkhātaṁ ādiyi. Tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti. Taṁ kiṁ maññasi, gāmaṇi, api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā”ti?

And you can see someone else, his arms tied tightly behind his back …Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṁ chijjamāno tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṁ chindatī’ti? Tamenaṁ evamāhaṁsu: ‘My man, that man took something from a village or wilderness, with the intention to commit theft.‘ambho, ayaṁ puriso gāmā vā araññā vā adinnaṁ theyyasaṅkhātaṁ ādiyi. That’s why the rulers arrested him and inflicted such punishment.’Tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti. What do you think, chief?Taṁ kiṁ maññasi, gāmaṇi, Have you seen or heard of such a thing?”api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā”ti?

“Since this is so, the ascetics and brahmins whose view is thateveryone who steals experiences pain and sadness in this very life: are they right or wrong? …Is it appropriate to have confidence in them?”

“Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yo koci adinnaṁ ādiyati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti, saccaṁ vā te āhaṁsu musā vāti …pe… kallaṁ nu tesu pasīditun”ti?

“Since this is so, the ascetics and brahmins whose view is that“Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: everyone who steals experiences pain and sadness in this very life: are they right or wrong? …‘yo koci adinnaṁ ādiyati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti, saccaṁ vā te āhaṁsu musā vāti …pe… Is it appropriate to have confidence in them?”kallaṁ nu tesu pasīditun”ti?

“You can see someone, garlanded and adorned …‘My man, that man had sexual relations with the wives of an enemy king.The king was delighted and gave him this reward. …’ …

“Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricārento. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso rañño paccatthikassa dāresu cārittaṁ āpajji. Tassa rājā attamano abhihāramadāsi. Tenāyaṁ puriso mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti.

“You can see someone, garlanded and adorned …“Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricārento. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti? Tamenaṁ evamāhaṁsu: ‘My man, that man had sexual relations with the wives of an enemy king.‘ambho, ayaṁ puriso rañño paccatthikassa dāresu cārittaṁ āpajji. The king was delighted and gave him this reward. …’ …Tassa rājā attamano abhihāramadāsi. Tenāyaṁ puriso mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti.

And you can see someone else, his arms tied tightly behind his back …‘My man, that man had sexual relations with the women and maidens of good families.That’s why the rulers arrested him and inflicted such punishment.’What do you think, chief?Have you seen or heard of such a thing?”

Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṁ chijjamāno. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṁ chindatī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kulitthīsu kulakumārīsu cārittaṁ āpajji, tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti. Taṁ kiṁ maññasi, gāmaṇi, api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā”ti?

And you can see someone else, his arms tied tightly behind his back …Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṁ chijjamāno. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṁ chindatī’ti? Tamenaṁ evamāhaṁsu: ‘My man, that man had sexual relations with the women and maidens of good families.‘ambho, ayaṁ puriso kulitthīsu kulakumārīsu cārittaṁ āpajji, That’s why the rulers arrested him and inflicted such punishment.’tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti. What do you think, chief?Taṁ kiṁ maññasi, gāmaṇi, Have you seen or heard of such a thing?”api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā”ti?

“Since this is so, the ascetics and brahmins whose view is thateveryone who commits sexual misconduct experiences pain and sadness in this very life: are they right or wrong? …Is it appropriate to have confidence in them?”

“Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti, saccaṁ vā te āhaṁsu musā vāti …pe… kallaṁ nu tesu pasīditun”ti?

“Since this is so, the ascetics and brahmins whose view is that“Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: everyone who commits sexual misconduct experiences pain and sadness in this very life: are they right or wrong? …‘yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti, saccaṁ vā te āhaṁsu musā vāti …pe… Is it appropriate to have confidence in them?”kallaṁ nu tesu pasīditun”ti?

“And you can see someone, garlanded and adorned …‘My man, that man amused the king with lies.The king was delighted and gave him this reward. …’ …

“Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso rājānaṁ musāvādena hāsesi. Tassa rājā attamano abhihāramadāsi. Tenāyaṁ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti.

“And you can see someone, garlanded and adorned …“Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti? Tamenaṁ evamāhaṁsu: ‘My man, that man amused the king with lies.‘ambho, ayaṁ puriso rājānaṁ musāvādena hāsesi. The king was delighted and gave him this reward. …’ …Tassa rājā attamano abhihāramadāsi. Tenāyaṁ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti.

And you can see someone else, his arms tied tightly behind his back …‘My man, that man has ruined a householder or householder’s child by lying.*See AN 5.178.That’s why the rulers arrested him and inflicted such punishment.’What do you think, chief?Have you seen or heard of such a thing?”

Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chijjamāno. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṁ chindatī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso gahapatissa vā gahapatiputtassa vā musāvādena atthaṁ bhañji, tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti. Taṁ kiṁ maññasi, gāmaṇi, api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā”ti?

And you can see someone else, his arms tied tightly behind his back …Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chijjamāno. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṁ chindatī’ti? Tamenaṁ evamāhaṁsu: ‘My man, that man has ruined a householder or householder’s child by lying.*See AN 5.178.‘ambho, ayaṁ puriso gahapatissa vā gahapatiputtassa vā musāvādena atthaṁ bhañji, That’s why the rulers arrested him and inflicted such punishment.’tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti. What do you think, chief?Taṁ kiṁ maññasi, gāmaṇi, Have you seen or heard of such a thing?”api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā”ti?

“Since this is so, the ascetics and brahmins whose view is thateveryone who lies experiences pain and sadness in this very life: are they right or wrong?”

“Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti, saccaṁ vā te āhaṁsu musā vā”ti?

“Since this is so, the ascetics and brahmins whose view is that“Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: everyone who lies experiences pain and sadness in this very life: are they right or wrong?”‘yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti, saccaṁ vā te āhaṁsu musā vā”ti?

It’s incredible, sir, it’s amazing!I have a guest house,where there are cots, seats, water jars, and oil lamps.Whenever an ascetic or brahmin comes to stay, I share what I have as best I can.Once it so happened, sir, that four teachers of different views, beliefs, and opinions came to stay at my guest house.*The ascetic teachers are normally located in Magadha, but here we see that, like the Buddha, the wandered extensively.

“Acchariyaṁ, bhante, abbhutaṁ, bhante. Atthi me, bhante, āvasathāgāraṁ. Tattha atthi mañcakāni, atthi āsanāni, atthi udakamaṇiko, atthi telappadīpo. Tattha yo samaṇo vā brāhmaṇo vā vāsaṁ upeti, tenāhaṁ yathāsatti yathābalaṁ saṁvibhajāmi. Bhūtapubbaṁ, bhante, cattāro satthāro nānādiṭṭhikā nānākhantikā nānārucikā, tasmiṁ āvasathāgāre vāsaṁ upagacchuṁ.

It’s incredible, sir, it’s amazing!“Acchariyaṁ, bhante, abbhutaṁ, bhante. I have a guest house,Atthi me, bhante, āvasathāgāraṁ. where there are cots, seats, water jars, and oil lamps.Tattha atthi mañcakāni, atthi āsanāni, atthi udakamaṇiko, atthi telappadīpo. Whenever an ascetic or brahmin comes to stay, I share what I have as best I can.Tattha yo samaṇo vā brāhmaṇo vā vāsaṁ upeti, tenāhaṁ yathāsatti yathābalaṁ saṁvibhajāmi. Once it so happened, sir, that four teachers of different views, beliefs, and opinions came to stay at my guest house.*The ascetic teachers are normally located in Magadha, but here we see that, like the Buddha, the wandered extensively.Bhūtapubbaṁ, bhante, cattāro satthāro nānādiṭṭhikā nānākhantikā nānārucikā, tasmiṁ āvasathāgāre vāsaṁ upagacchuṁ.

One teacher had this doctrine and view:*Attributed to Ajita of the hair blanket at DN 2:23.2.‘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 rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’

Eko satthā evaṁvādī evaṁdiṭṭhi: ‘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.

One teacher had this doctrine and view:*Attributed to Ajita of the hair blanket at DN 2:23.2.Eko satthā evaṁvādī evaṁdiṭṭhi: ‘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 rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’‘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.

One teacher had this doctrine and view:‘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 rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’

Eko satthā evaṁvādī evaṁdiṭṭhi: ‘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.

One teacher had this doctrine and view:Eko satthā evaṁvādī evaṁdiṭṭhi: ‘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 rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’‘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.

One teacher had this doctrine and view:‘The one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. Nothing bad is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.*Attributed to Pūraṇa Kassapa at DN 2:17.2.If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’

Eko satthā evaṁvādī evaṁdiṭṭhi: ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto na karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.

One teacher had this doctrine and view:Eko satthā evaṁvādī evaṁdiṭṭhi: ‘The one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. Nothing bad is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.*Attributed to Pūraṇa Kassapa at DN 2:17.2.‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto na karīyati pāpaṁ. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.

One teacher had this doctrine and view:‘The one who acts does a bad deed when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. A bad deed is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, evil comes of that, and an outcome of evil.If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, evil comes of that, and an outcome of evil.If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, merit comes of that, and an outcome of merit.In giving, self-control, restraint, and truthfulness there is merit and outcome of merit.’

Eko satthā evaṁvādī evaṁdiṭṭhi: ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo’ti.

One teacher had this doctrine and view:Eko satthā evaṁvādī evaṁdiṭṭhi: ‘The one who acts does a bad deed when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. A bad deed is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto karīyati pāpaṁ. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, evil comes of that, and an outcome of evil.Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, evil comes of that, and an outcome of evil.Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, merit comes of that, and an outcome of merit.Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. In giving, self-control, restraint, and truthfulness there is merit and outcome of merit.’Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo’ti.

I had doubt and uncertainty about that:‘I wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?’”

Tassa mayhaṁ, bhante, ahudeva kaṅkhā, ahu vicikicchā: ‘kosu nāma imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ āha, ko musā’”ti?

I had doubt and uncertainty about that:Tassa mayhaṁ, bhante, ahudeva kaṅkhā, ahu vicikicchā: ‘I wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?’”‘kosu nāma imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ āha, ko musā’”ti?

“Chief, no wonder you’re doubting and uncertain.Doubt has come up in you about an uncertain matter.”

“Alañhi te, gāmaṇi, kaṅkhituṁ, alaṁ vicikicchituṁ. Kaṅkhanīye ca pana te ṭhāne vicikicchā uppannā”ti.

“Chief, no wonder you’re doubting and uncertain.“Alañhi te, gāmaṇi, kaṅkhituṁ, alaṁ vicikicchituṁ. Doubt has come up in you about an uncertain matter.”Kaṅkhanīye ca pana te ṭhāne vicikicchā uppannā”ti.

“Chief, there is immersion based on understanding of principle.*Dhammasamādhi (“immersion based on understanding of principle”) is a unique term, and appears to have caused some confusion. The commentary offers various explanations (see Bodhi’s note in Connected Discourses). MA 20 has 有法之定，名曰遠離, translated by Analayo/Bucknell as “there is a Dharma meditation called abandoning.” The context, however, makes the sense clear. Samādhi has its usual meaning of “immersion”. Dhamma means the “principle” of cause and effect, as in “observation of principles” (dhammānupassanā), “investigation of principles” (dhammavicaya), or “discernment of principles” (dhammavipassanā). This discourse describes how a meditator who has already entered absorption can then use wisdom to reflect on the principles of causality, which gives rise to joy and further immersion.If you gain such mental immersion, you can give up that state of uncertainty.*Tatra ce does not mean “if in that” (meditation state), but “if regarding that, if in that case”, and may often be translated simply as “if” (eg. AN 6.64:12.1, MN 22:38.1, Pli Tv Bu Pm:41.3).

“Atthi, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi. Evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.

“Chief, there is immersion based on understanding of principle.*Dhammasamādhi (“immersion based on understanding of principle”) is a unique term, and appears to have caused some confusion. The commentary offers various explanations (see Bodhi’s note in Connected Discourses). MA 20 has 有法之定，名曰遠離, translated by Analayo/Bucknell as “there is a Dharma meditation called abandoning.” The context, however, makes the sense clear. Samādhi has its usual meaning of “immersion”. Dhamma means the “principle” of cause and effect, as in “observation of principles” (dhammānupassanā), “investigation of principles” (dhammavicaya), or “discernment of principles” (dhammavipassanā). This discourse describes how a meditator who has already entered absorption can then use wisdom to reflect on the principles of causality, which gives rise to joy and further immersion.“Atthi, gāmaṇi, dhammasamādhi. If you gain such mental immersion, you can give up that state of uncertainty.*Tatra ce does not mean “if in that” (meditation state), but “if regarding that, if in that case”, and may often be translated simply as “if” (eg. AN 6.64:12.1, MN 22:38.1, Pli Tv Bu Pm:41.3).Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi. Evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.

And what is immersion based on understanding of principle?It’s when a noble disciple has given up killing living creatures, stealing, sexual misconduct, lying, backbiting, harsh speech, talking nonsense, covetousness, ill will, and wrong view.

Katamo ca, gāmaṇi, dhammasamādhi? Idha, gāmaṇi, ariyasāvako pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṁ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṁ pahāya musāvādā paṭivirato hoti, pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti, samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, abhijjhaṁ pahāya anabhijjhālu hoti, byāpādapadosaṁ pahāya abyāpannacitto hoti, micchādiṭṭhiṁ pahāya sammādiṭṭhiko hoti.

And what is immersion based on understanding of principle?Katamo ca, gāmaṇi, dhammasamādhi? It’s when a noble disciple has given up killing living creatures, stealing, sexual misconduct, lying, backbiting, harsh speech, talking nonsense, covetousness, ill will, and wrong view.Idha, gāmaṇi, ariyasāvako pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṁ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṁ pahāya musāvādā paṭivirato hoti, pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti, samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, abhijjhaṁ pahāya anabhijjhālu hoti, byāpādapadosaṁ pahāya abyāpannacitto hoti, micchādiṭṭhiṁ pahāya sammādiṭṭhiko hoti.

They reflect thus:‘That teacher who had this doctrine and view:“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 rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.”If what this good teacher says is true, it’s a sure bet for me to not hurt any creature firm or frail.*Compare MN 60, which likewise uses a careful conditional logic, while employing the language of gambling to assess outcomes after death.I hold a winning hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’*“Winning hand” (kaṭaggaha) is an expression from the classical Vedic game of chance. A large quantity of vibhītaka (“bedda”) nuts were placed in a hollow, from which players would take a handful. If the number of nuts was divisible by four, it was said to be a “perfect” (kaṭa) “hand” (gāha).

So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “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. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā. *yvāhaṁ → yohaṁ (bj, sya-all, km, pts1ed) | kiñci → kañci (?)Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. *Ubhayamettha → ubhayattha me (?) | upapajjissāmī’ti → upapajjīssāmīti (pts1ed); paraṁ maraṇā na upapajjissāmīti (?)

They reflect thus:So iti paṭisañcikkhati: ‘That teacher who had this doctrine and view:‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “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 rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.”“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. If what this good teacher says is true, it’s a sure bet for me to not hurt any creature firm or frail.*Compare MN 60, which likewise uses a careful conditional logic, while employing the language of gambling to assess outcomes after death.Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā. *yvāhaṁ → yohaṁ (bj, sya-all, km, pts1ed) | kiñci → kañci (?)I hold a winning hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’*“Winning hand” (kaṭaggaha) is an expression from the classical Vedic game of chance. A large quantity of vibhītaka (“bedda”) nuts were placed in a hollow, from which players would take a handful. If the number of nuts was divisible by four, it was said to be a “perfect” (kaṭa) “hand” (gāha).Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. *Ubhayamettha → ubhayattha me (?) | upapajjissāmī’ti → upapajjīssāmīti (pts1ed); paraṁ maraṇā na upapajjissāmīti (?)

Joy springs up in them.Being joyful, rapture springs up.When the mind is full of rapture, the body becomes tranquil.When the body is tranquil, they feel bliss.And when blissful, the mind becomes immersed in samādhisamādhiConcentración o estabilidad unificada de la mente. En meditación, samādhi reúne y estabiliza la atención sobre un objeto hasta distintos grados de profundidad, pudiendo culminar en jhāna. Es uno de los cinco indriya, una de las cinco fuerzas, uno de los siete bojjhaṅgas y el octavo factor del Noble Sendero Óctuple.Ver en el glosario.This is that immersion based on understanding of principle.If you gain such mental immersion, you can give up that state of uncertainty.

Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.

Joy springs up in them.Tassa pāmojjaṁ jāyati. Being joyful, rapture springs up.Pamuditassa pīti jāyati. When the mind is full of rapture, the body becomes tranquil.Pītimanassa kāyo passambhati. When the body is tranquil, they feel bliss.Passaddhakāyo sukhaṁ vedayati. And when blissful, the mind becomes immersed in samādhi.Sukhino cittaṁ samādhiyati. This is that immersion based on understanding of principle.Ayaṁ kho, gāmaṇi, dhammasamādhi. If you gain such mental immersion, you can give up that state of uncertainty.Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.

They reflect thus:‘That teacher who had this doctrine and view:“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 rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.”If what this good teacher says is true, it’s a sure bet for me to not hurt any creature firm or frail.I hold a winning hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’

So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “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. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā. Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti.

They reflect thus:So iti paṭisañcikkhati: ‘That teacher who had this doctrine and view:‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “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 rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.”“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. If what this good teacher says is true, it’s a sure bet for me to not hurt any creature firm or frail.Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā. I hold a winning hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti.

Joy springs up in them.Being joyful, rapture springs up.When the mind is full of rapture, the body becomes tranquil.When the body is tranquil, they feel bliss.And when blissful, the mind becomes immersed in samādhi.This is that immersion based on understanding of principle.If you gain such mental immersion, you can give up that state of uncertainty.

Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.

Joy springs up in them.Tassa pāmojjaṁ jāyati. Being joyful, rapture springs up.Pamuditassa pīti jāyati. When the mind is full of rapture, the body becomes tranquil.Pītimanassa kāyo passambhati. When the body is tranquil, they feel bliss.Passaddhakāyo sukhaṁ vedayati. And when blissful, the mind becomes immersed in samādhi.Sukhino cittaṁ samādhiyati. This is that immersion based on understanding of principle.Ayaṁ kho, gāmaṇi, dhammasamādhi. If you gain such mental immersion, you can give up that state of uncertainty.Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.

They reflect thus:‘That teacher who had this doctrine and view:“The one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. Nothing bad is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.”If what this good teacher says is true, it’s a sure bet for me to not hurt any creature firm or frail.I hold a winning hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’

So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto na karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo”ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā. Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. *sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti → paraṁ maraṇā na upapajjissāmīti (?)

They reflect thus:So iti paṭisañcikkhati: ‘That teacher who had this doctrine and view:‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “The one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. Nothing bad is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.“karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto na karīyati pāpaṁ. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.”Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo”ti. If what this good teacher says is true, it’s a sure bet for me to not hurt any creature firm or frail.Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā. I hold a winning hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. *sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti → paraṁ maraṇā na upapajjissāmīti (?)

Joy springs up in them.Being joyful, rapture springs up.When the mind is full of rapture, the body becomes tranquil.When the body is tranquil, they feel bliss.And when blissful, the mind becomes immersed in samādhi.This is that immersion based on understanding of principle.If you gain such mental immersion, you can give up that state of uncertainty.

Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. Ayaṁ kho, gāmaṇi, dhammasamādhi tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.

Joy springs up in them.Tassa pāmojjaṁ jāyati. Being joyful, rapture springs up.Pamuditassa pīti jāyati. When the mind is full of rapture, the body becomes tranquil.Pītimanassa kāyo passambhati. When the body is tranquil, they feel bliss.Passaddhakāyo sukhaṁ vedayati. And when blissful, the mind becomes immersed in samādhi.Sukhino cittaṁ samādhiyati. This is that immersion based on understanding of principle.Ayaṁ kho, gāmaṇi, dhammasamādhi If you gain such mental immersion, you can give up that state of uncertainty.tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.

They reflect thus:‘That teacher who had this doctrine and view:“The one who acts does a bad deed when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. A bad deed is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, evil comes of that, and an outcome of evil.If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, evil comes of that, and an outcome of evil.If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, merit comes of that, and an outcome of merit.In giving, self-control, restraint, and truthfulness there is merit and outcome of merit.”If what this good teacher says is true, it’s a sure bet for me to not hurt any creature firm or frail.I hold a winning hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’

So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. Dānena damena saṁyamena saccavajjena atthi puññaṁ atthi puññassa āgamo”ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā. Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti.

They reflect thus:So iti paṭisañcikkhati: ‘That teacher who had this doctrine and view:‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “The one who acts does a bad deed when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. A bad deed is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.“karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto karīyati pāpaṁ. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, evil comes of that, and an outcome of evil.Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, evil comes of that, and an outcome of evil.Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, merit comes of that, and an outcome of merit.Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. In giving, self-control, restraint, and truthfulness there is merit and outcome of merit.”Dānena damena saṁyamena saccavajjena atthi puññaṁ atthi puññassa āgamo”ti. If what this good teacher says is true, it’s a sure bet for me to not hurt any creature firm or frail.Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā. I hold a winning hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti.

Joy springs up in them.Being joyful, rapture springs up.When the mind is full of rapture, the body becomes tranquil.When the body is tranquil, they feel bliss.And when blissful, the mind becomes immersed in samādhi.This is that immersion based on understanding of principle.If you gain such mental immersion, you can give up that state of uncertainty.

Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.

Joy springs up in them.Tassa pāmojjaṁ jāyati. Being joyful, rapture springs up.Pamuditassa pīti jāyati. When the mind is full of rapture, the body becomes tranquil.Pītimanassa kāyo passambhati. When the body is tranquil, they feel bliss.Passaddhakāyo sukhaṁ vedayati. And when blissful, the mind becomes immersed in samādhi.Sukhino cittaṁ samādhiyati. This is that immersion based on understanding of principle.Ayaṁ kho, gāmaṇi, dhammasamādhi. If you gain such mental immersion, you can give up that state of uncertainty.Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.

Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of compassion …rejoicing …equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato karuṇāsahagatena cetasā ekaṁ disaṁ pharitvā viharati …pe… muditāsahagatena cetasā ekaṁ disaṁ pharitvā viharati …pe…. Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of compassion …Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato karuṇāsahagatena cetasā ekaṁ disaṁ pharitvā viharati …pe… rejoicing …muditāsahagatena cetasā ekaṁ disaṁ pharitvā viharati …pe…. equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

They reflect thus:‘If what this good teacher says is true, it’s a sure bet for me to not hurt any creature firm or frail.I hold a winning hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’

Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo”ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā. Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti.

Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. They reflect thus:So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo”ti. ‘If what this good teacher says is true, it’s a sure bet for me to not hurt any creature firm or frail.Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā. I hold a winning hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti.

Joy springs up in them.Being joyful, rapture springs up.When the mind is full of rapture, the body becomes tranquil.When the body is tranquil, they feel bliss.And when blissful, the mind becomes immersed in samādhi.This is that immersion based on understanding of principle.If you gain such mental immersion, you can give up that state of uncertainty.”

Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsī”ti.

Joy springs up in them.Tassa pāmojjaṁ jāyati. Being joyful, rapture springs up.Pamuditassa pīti jāyati. When the mind is full of rapture, the body becomes tranquil.Pītimanassa kāyo passambhati. When the body is tranquil, they feel bliss.Passaddhakāyo sukhaṁ vedayati. And when blissful, the mind becomes immersed in samādhi.Sukhino cittaṁ samādhiyati. This is that immersion based on understanding of principle.Ayaṁ kho, gāmaṇi, dhammasamādhi. If you gain such mental immersion, you can give up that state of uncertainty.”Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsī”ti.

When he said this, Pāṭaliya the chief said to the Buddha,“Excellent, sir! Excellent! …From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

Evaṁ vutte, pāṭaliyo gāmaṇi bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

When he said this, Pāṭaliya the chief said to the Buddha,Evaṁ vutte, pāṭaliyo gāmaṇi bhagavantaṁ etadavoca: “Excellent, sir! Excellent! …“abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.