A Horn Blower

Then Asibandhaka’s son the chief, who was a disciple of the Jains, went up to the Buddha, and sat down to one side. The Buddha said to him,“Chief, how does the Jain ascetic of the Ñātika clan teach his disciples?”

Atha kho asibandhakaputto gāmaṇi nigaṇṭhasāvako yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho asibandhakaputtaṁ gāmaṇiṁ bhagavā etadavoca: “kathaṁ nu kho, gāmaṇi, nigaṇṭho nāṭaputto sāvakānaṁ dhammaṁ desetī”ti?

Then Asibandhaka’s son the chief, who was a disciple of the Jains, went up to the Buddha, and sat down to one side. The Buddha said to him,Atha kho asibandhakaputto gāmaṇi nigaṇṭhasāvako yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho asibandhakaputtaṁ gāmaṇiṁ bhagavā etadavoca: “Chief, how does the Jain ascetic of the Ñātika clan teach his disciples?”“kathaṁ nu kho, gāmaṇi, nigaṇṭho nāṭaputto sāvakānaṁ dhammaṁ desetī”ti?

“Sir, this is how the Jain Ñātika teaches his disciples:‘Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell.You’re led on by what you frequently live by.’*This saying echoes Sūtrakṛtāṅga 1.5.1.4–5, but appears to misrepresent the Jain text. There, Mahāvīra says a person who “relentlessly kills movable and immovable beings for the sake of his own comfort, who injures them, who takes what is not freely given, who does not train at all in what is to be cultivated, the impudent sinner who, unsated, injures many beings will go to hell” (translation adapted from Jacobi). The closeness of the two passages is shown by the form: the first phrase speaks of the ill deeds that are done, while the second phrase in both cases uses the word bahuṇa/bahula, “frequently, repeatedly, usually”. The use of “relentlessly” (tivva, Pali tibba, Sanskrit tīrva) implies a violent and excessive action. As quoted in the Pali, the first phrase of Mahāvīra’s view suggests that anyone at all who kills will go to hell. This sense is conveyed through the emphatic distributive pronoun yo koci (“everyone who”), whereas the Jain text has the unemphatic je (“one who”). The Jain text restricts the distributive to one who does not train “at all” (kiṁci). Thus the thrust of the Jain passage is that one who frequently kills for their own pleasure, without even trying to do better, will go to hell. The sense of the Pali passage is both more severe and less coherent, as the first phrase implies that any killer goes to hell, while the second speaks of habitual action.This is how the Jain Ñātika teaches his disciples.”

“Evaṁ kho, bhante, nigaṇṭho nāṭaputto sāvakānaṁ dhammaṁ deseti: ‘yo koci pāṇaṁ atipāteti, sabbo so āpāyiko nerayiko, yo koci adinnaṁ ādiyati, sabbo so āpāyiko nerayiko, yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko, yo koci musā bhaṇati sabbo, so āpāyiko nerayiko. Yaṁbahulaṁ yaṁbahulaṁ viharati, tena tena nīyatī’ti. Evaṁ kho, bhante, nigaṇṭho nāṭaputto sāvakānaṁ dhammaṁ desetī”ti.

“Sir, this is how the Jain Ñātika teaches his disciples:“Evaṁ kho, bhante, nigaṇṭho nāṭaputto sāvakānaṁ dhammaṁ deseti: ‘Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell.‘yo koci pāṇaṁ atipāteti, sabbo so āpāyiko nerayiko, yo koci adinnaṁ ādiyati, sabbo so āpāyiko nerayiko, yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko, yo koci musā bhaṇati sabbo, so āpāyiko nerayiko. You’re led on by what you frequently live by.’*This saying echoes Sūtrakṛtāṅga 1.5.1.4–5, but appears to misrepresent the Jain text. There, Mahāvīra says a person who “relentlessly kills movable and immovable beings for the sake of his own comfort, who injures them, who takes what is not freely given, who does not train at all in what is to be cultivated, the impudent sinner who, unsated, injures many beings will go to hell” (translation adapted from Jacobi). The closeness of the two passages is shown by the form: the first phrase speaks of the ill deeds that are done, while the second phrase in both cases uses the word bahuṇa/bahula, “frequently, repeatedly, usually”. The use of “relentlessly” (tivva, Pali tibba, Sanskrit tīrva) implies a violent and excessive action. As quoted in the Pali, the first phrase of Mahāvīra’s view suggests that anyone at all who kills will go to hell. This sense is conveyed through the emphatic distributive pronoun yo koci (“everyone who”), whereas the Jain text has the unemphatic je (“one who”). The Jain text restricts the distributive to one who does not train “at all” (kiṁci). Thus the thrust of the Jain passage is that one who frequently kills for their own pleasure, without even trying to do better, will go to hell. The sense of the Pali passage is both more severe and less coherent, as the first phrase implies that any killer goes to hell, while the second speaks of habitual action.Yaṁbahulaṁ yaṁbahulaṁ viharati, tena tena nīyatī’ti. This is how the Jain Ñātika teaches his disciples.”Evaṁ kho, bhante, nigaṇṭho nāṭaputto sāvakānaṁ dhammaṁ desetī”ti.

What do you think, chief?Take an individual who kills living creatures. If we compare periods of time during the day and night, which is more frequent: the occasions when they’re killing or when they’re not killing?”

Taṁ kiṁ maññasi, gāmaṇi, yo so puriso pāṇātipātī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so pāṇamatipāteti, yaṁ vā so pāṇaṁ nātipātetī”ti?

What do you think, chief?Taṁ kiṁ maññasi, gāmaṇi, Take an individual who kills living creatures. If we compare periods of time during the day and night, which is more frequent: the occasions when they’re killing or when they’re not killing?”yo so puriso pāṇātipātī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so pāṇamatipāteti, yaṁ vā so pāṇaṁ nātipātetī”ti?

What do you think, chief?Take an individual who steals …

Taṁ kiṁ maññasi, gāmaṇi, yo so puriso adinnādāyī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so adinnaṁ ādiyati, yaṁ vā so adinnaṁ nādiyatī”ti. “Yo so, bhante, puriso adinnādāyī rattiyā vā divasassa vā samayāsamayaṁ upādāya appataro so samayo, yaṁ so adinnaṁ ādiyati, atha kho sveva bahutaro samayo, yaṁ so adinnaṁ nādiyatī”ti. “‘Yaṁbahulaṁ yaṁbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṁ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṁ.

What do you think, chief?Taṁ kiṁ maññasi, gāmaṇi, Take an individual who steals …yo so puriso adinnādāyī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so adinnaṁ ādiyati, yaṁ vā so adinnaṁ nādiyatī”ti. “Yo so, bhante, puriso adinnādāyī rattiyā vā divasassa vā samayāsamayaṁ upādāya appataro so samayo, yaṁ so adinnaṁ ādiyati, atha kho sveva bahutaro samayo, yaṁ so adinnaṁ nādiyatī”ti. “‘Yaṁbahulaṁ yaṁbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṁ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṁ.

Take an individual who commits sexual misconduct …

Taṁ kiṁ maññasi, gāmaṇi, yo so puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so kāmesu micchā carati, yaṁ vā so kāmesu micchā na caratī”ti? “Yo so, bhante, puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṁ upādāya, appataro so samayo yaṁ so kāmesu micchā carati, atha kho sveva bahutaro samayo, yaṁ so kāmesu micchā na caratī”ti. “‘Yaṁbahulaṁ yaṁbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṁ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṁ.

Take an individual who commits sexual misconduct …Taṁ kiṁ maññasi, gāmaṇi, yo so puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so kāmesu micchā carati, yaṁ vā so kāmesu micchā na caratī”ti? “Yo so, bhante, puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṁ upādāya, appataro so samayo yaṁ so kāmesu micchā carati, atha kho sveva bahutaro samayo, yaṁ so kāmesu micchā na caratī”ti. “‘Yaṁbahulaṁ yaṁbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṁ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṁ.

Take some teacher who has this doctrine and view:‘Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell.’And there’s a disciple who is devoted to that teacher.They think:‘My teacher has this doctrine and view:“Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell.”But I’ve killed living creatures …stolen …committed sexual misconduct …or lied.’They get the view: ‘I too am going to a place of loss, to hell.’Unless they give up that speech and that thought, and let go of that view, they will be placed in hell as if delivered there.

Idha, gāmaṇi, ekacco satthā evaṁvādī hoti evaṁdiṭṭhi: *evaṁdiṭṭhi → evaṁdiṭṭhī (mr)‘yo koci pāṇamatipāteti, sabbo so āpāyiko nerayiko, yo koci adinnaṁ ādiyati, sabbo so āpāyiko nerayiko, yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko, yo koci musā bhaṇati, sabbo so āpāyiko nerayiko’ti. Tasmiṁ kho pana, gāmaṇi, satthari sāvako abhippasanno hoti. Tassa evaṁ hoti: ‘mayhaṁ kho satthā evaṁvādī evaṁdiṭṭhi—yo koci pāṇamatipāteti, sabbo so āpāyiko nerayikoti. Atthi kho pana mayā pāṇo atipātito, ahampamhi āpāyiko nerayikoti diṭṭhiṁ paṭilabhati. Taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Mayhaṁ kho satthā evaṁvādī evaṁdiṭṭhi—yo koci adinnaṁ ādiyati, sabbo so āpāyiko nerayikoti. Atthi kho pana mayā adinnaṁ ādinnaṁ ahampamhi āpāyiko nerayikoti diṭṭhiṁ paṭilabhati. Taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Mayhaṁ kho satthā evaṁvādī evaṁdiṭṭhi—yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko’ti. Atthi kho pana mayā kāmesu micchā ciṇṇaṁ. ‘Ahampamhi āpāyiko nerayiko’ti diṭṭhiṁ paṭilabhati. Taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Mayhaṁ kho satthā evaṁvādī evaṁdiṭṭhi—yo koci musā bhaṇati, sabbo so āpāyiko nerayikoti. Atthi kho pana mayā musā bhaṇitaṁ. ‘Ahampamhi āpāyiko nerayiko’ti diṭṭhiṁ paṭilabhati. Taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.

Take some teacher who has this doctrine and view:Idha, gāmaṇi, ekacco satthā evaṁvādī hoti evaṁdiṭṭhi: *evaṁdiṭṭhi → evaṁdiṭṭhī (mr)‘Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell.’‘yo koci pāṇamatipāteti, sabbo so āpāyiko nerayiko, yo koci adinnaṁ ādiyati, sabbo so āpāyiko nerayiko, yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko, yo koci musā bhaṇati, sabbo so āpāyiko nerayiko’ti. And there’s a disciple who is devoted to that teacher.Tasmiṁ kho pana, gāmaṇi, satthari sāvako abhippasanno hoti. They think:Tassa evaṁ hoti: ‘My teacher has this doctrine and view:‘mayhaṁ kho satthā evaṁvādī evaṁdiṭṭhi—“Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell.”yo koci pāṇamatipāteti, sabbo so āpāyiko nerayikoti. But I’ve killed living creatures …Atthi kho pana mayā pāṇo atipātito, ahampamhi āpāyiko nerayikoti diṭṭhiṁ paṭilabhati. Taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Mayhaṁ kho satthā evaṁvādī evaṁdiṭṭhi—yo koci adinnaṁ ādiyati, sabbo so āpāyiko nerayikoti. stolen …Atthi kho pana mayā adinnaṁ ādinnaṁ ahampamhi āpāyiko nerayikoti diṭṭhiṁ paṭilabhati. Taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Mayhaṁ kho satthā evaṁvādī evaṁdiṭṭhi—yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko’ti. committed sexual misconduct …Atthi kho pana mayā kāmesu micchā ciṇṇaṁ. ‘Ahampamhi āpāyiko nerayiko’ti diṭṭhiṁ paṭilabhati. Taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Mayhaṁ kho satthā evaṁvādī evaṁdiṭṭhi—yo koci musā bhaṇati, sabbo so āpāyiko nerayikoti. or lied.’Atthi kho pana mayā musā bhaṇitaṁ. They get the view: ‘I too am going to a place of loss, to hell.’‘Ahampamhi āpāyiko nerayiko’ti diṭṭhiṁ paṭilabhati. Unless they give up that speech and that thought, and let go of that view, they will be placed in hell as if delivered there.Taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.

But consider when a Realized One arises in the world, 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.In many ways he criticizes and denounces killing living creatures, saying: ‘Stop killing living creatures!’He criticizes and denounces stealing …sexual misconduct …lying, saying: ‘Stop lying!’And there’s a disciple who is devoted to that teacher.*The following passage shows a healthy response to one’s own ethical lapses, lost neither in guilt nor in denial, but acknowledging the mistake and determining to do better.Then they reflect:‘In many ways the Buddha criticizes and denounces killing living creatures, saying: “Stop killing living creatures!”But I have killed living creatures to a certain extent.That’s not right, it’s not good,and I feel remorseful because of it.But I can’t undo what I have done.’Reflecting like this, they give up killing living creatures,and in future they don’t kill living creatures.That’s how to give up this bad deedand get past it.

Idha pana, gāmaṇi, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So anekapariyāyena pāṇātipātaṁ garahati vigarahati, ‘pāṇātipātā viramathā’ti cāha. Adinnādānaṁ garahati vigarahati, ‘adinnādānā viramathā’ti cāha. Kāmesumicchācāraṁ garahati, vigarahati ‘kāmesumicchācārā viramathā’ti cāha. Musāvādaṁ garahati vigarahati ‘musāvādā viramathā’ti cāha. Tasmiṁ kho pana, gāmaṇi, satthari sāvako abhippasanno hoti. So iti paṭisañcikkhati: ‘bhagavā kho anekapariyāyena pāṇātipātaṁ garahati vigarahati, pāṇātipātā viramathāti cāha. Atthi kho pana mayā pāṇo atipātito yāvatako vā tāvatako vā. Yo kho pana mayā pāṇo atipātito yāvatako vā tāvatako vā, taṁ na suṭṭhu, taṁ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṁ. *Ahañceva → ahañce (?)Na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. *pāpaṁ kammaṁ → pāpakaṁ kammaṁ (bj); pāpakammaṁ (sya-all, km, pts1ed, mr)So iti paṭisaṅkhāya tañceva pāṇātipātaṁ pajahati. Āyatiñca pāṇātipātā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṁ hoti. Evametassa pāpassa kammassa samatikkamo hoti.

But consider when a Realized One arises in the world, 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.Idha pana, gāmaṇi, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. In many ways he criticizes and denounces killing living creatures, saying: ‘Stop killing living creatures!’So anekapariyāyena pāṇātipātaṁ garahati vigarahati, ‘pāṇātipātā viramathā’ti cāha. He criticizes and denounces stealing …Adinnādānaṁ garahati vigarahati, ‘adinnādānā viramathā’ti cāha. sexual misconduct …Kāmesumicchācāraṁ garahati, vigarahati ‘kāmesumicchācārā viramathā’ti cāha. lying, saying: ‘Stop lying!’Musāvādaṁ garahati vigarahati ‘musāvādā viramathā’ti cāha. And there’s a disciple who is devoted to that teacher.*The following passage shows a healthy response to one’s own ethical lapses, lost neither in guilt nor in denial, but acknowledging the mistake and determining to do better.Tasmiṁ kho pana, gāmaṇi, satthari sāvako abhippasanno hoti. Then they reflect:So iti paṭisañcikkhati: ‘In many ways the Buddha criticizes and denounces killing living creatures, saying: “Stop killing living creatures!”‘bhagavā kho anekapariyāyena pāṇātipātaṁ garahati vigarahati, pāṇātipātā viramathāti cāha. But I have killed living creatures to a certain extent.Atthi kho pana mayā pāṇo atipātito yāvatako vā tāvatako vā. That’s not right, it’s not good,Yo kho pana mayā pāṇo atipātito yāvatako vā tāvatako vā, taṁ na suṭṭhu, taṁ na sādhu. and I feel remorseful because of it.Ahañceva kho pana tappaccayā vippaṭisārī assaṁ. *Ahañceva → ahañce (?)But I can’t undo what I have done.’Na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. *pāpaṁ kammaṁ → pāpakaṁ kammaṁ (bj); pāpakammaṁ (sya-all, km, pts1ed, mr)Reflecting like this, they give up killing living creatures,So iti paṭisaṅkhāya tañceva pāṇātipātaṁ pajahati. and in future they don’t kill living creatures.Āyatiñca pāṇātipātā paṭivirato hoti. That’s how to give up this bad deedEvametassa pāpassa kammassa pahānaṁ hoti. and get past it.Evametassa pāpassa kammassa samatikkamo hoti.

‘In many ways the Buddha criticizes and denounces stealing …’

‘Bhagavā kho anekapariyāyena adinnādānaṁ garahati vigarahati, adinnādānā viramathāti cāha. Atthi kho pana mayā adinnaṁ ādinnaṁ yāvatakaṁ vā tāvatakaṁ vā. Yaṁ kho pana mayā adinnaṁ ādinnaṁ yāvatakaṁ vā tāvatakaṁ vā taṁ na suṭṭhu, taṁ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṁ, na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. So iti paṭisaṅkhāya tañceva adinnādānaṁ pajahati. Āyatiñca adinnādānā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṁ hoti. Evametassa pāpassa kammassa samatikkamo hoti.

‘In many ways the Buddha criticizes and denounces stealing …’‘Bhagavā kho anekapariyāyena adinnādānaṁ garahati vigarahati, adinnādānā viramathāti cāha. Atthi kho pana mayā adinnaṁ ādinnaṁ yāvatakaṁ vā tāvatakaṁ vā. Yaṁ kho pana mayā adinnaṁ ādinnaṁ yāvatakaṁ vā tāvatakaṁ vā taṁ na suṭṭhu, taṁ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṁ, na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. So iti paṭisaṅkhāya tañceva adinnādānaṁ pajahati. Āyatiñca adinnādānā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṁ hoti. Evametassa pāpassa kammassa samatikkamo hoti.

‘In many ways the Buddha criticizes and denounces sexual misconduct …’

‘Bhagavā kho pana anekapariyāyena kāmesumicchācāraṁ garahati vigarahati, kāmesumicchācārā viramathāti cāha. Atthi kho pana mayā kāmesu micchā ciṇṇaṁ yāvatakaṁ vā tāvatakaṁ vā. Yaṁ kho pana mayā kāmesu micchā ciṇṇaṁ yāvatakaṁ vā tāvatakaṁ vā taṁ na suṭṭhu, taṁ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṁ, na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. So iti paṭisaṅkhāya tañceva kāmesumicchācāraṁ pajahati, āyatiñca kāmesumicchācārā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṁ hoti. Evametassa pāpassa kammassa samatikkamo hoti.

‘In many ways the Buddha criticizes and denounces sexual misconduct …’‘Bhagavā kho pana anekapariyāyena kāmesumicchācāraṁ garahati vigarahati, kāmesumicchācārā viramathāti cāha. Atthi kho pana mayā kāmesu micchā ciṇṇaṁ yāvatakaṁ vā tāvatakaṁ vā. Yaṁ kho pana mayā kāmesu micchā ciṇṇaṁ yāvatakaṁ vā tāvatakaṁ vā taṁ na suṭṭhu, taṁ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṁ, na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. So iti paṭisaṅkhāya tañceva kāmesumicchācāraṁ pajahati, āyatiñca kāmesumicchācārā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṁ hoti. Evametassa pāpassa kammassa samatikkamo hoti.

‘In many ways the Buddha criticizes and denounces lying, saying: “Stop lying!”But I have lied to a certain extent.That’s not right, it’s not good, and I feel remorseful because of it. But I can’t undo what I have done.’Reflecting like this, they give up lying, and in future they refrain from lying.That’s how to give up this bad deed and get past it.

‘Bhagavā kho pana anekapariyāyena musāvādaṁ garahati vigarahati, musāvādā viramathāti cāha. Atthi kho pana mayā musā bhaṇitaṁ yāvatakaṁ vā tāvatakaṁ vā. Yaṁ kho pana mayā musā bhaṇitaṁ yāvatakaṁ vā tāvatakaṁ vā taṁ na suṭṭhu, taṁ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṁ, na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. So iti paṭisaṅkhāya tañceva musāvādaṁ pajahati, āyatiñca musāvādā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṁ hoti. Evametassa pāpassa kammassa samatikkamo hoti.

‘In many ways the Buddha criticizes and denounces lying, saying: “Stop lying!”‘Bhagavā kho pana anekapariyāyena musāvādaṁ garahati vigarahati, musāvādā viramathāti cāha. But I have lied to a certain extent.Atthi kho pana mayā musā bhaṇitaṁ yāvatakaṁ vā tāvatakaṁ vā. That’s not right, it’s not good, and I feel remorseful because of it. But I can’t undo what I have done.’Yaṁ kho pana mayā musā bhaṇitaṁ yāvatakaṁ vā tāvatakaṁ vā taṁ na suṭṭhu, taṁ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṁ, na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. Reflecting like this, they give up lying, and in future they refrain from lying.So iti paṭisaṅkhāya tañceva musāvādaṁ pajahati, āyatiñca musāvādā paṭivirato hoti. That’s how to give up this bad deed and get past it.Evametassa pāpassa kammassa pahānaṁ hoti. Evametassa pāpassa kammassa samatikkamo hoti.

They give up killing living creatures.*These are the “ten ways of doing skillful deeds” (dasakusalakammapathā). There is a detailed explanation at MN 41:7.1.They give up stealing.They give up sexual misconduct.They give up lying.They give up backbiting.They give up harsh speech.They give up talking nonsense.They give up covetousness.They give up ill will and malevolence.They give up wrong view and have right view.

So 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. Byāpādappadosaṁ pahāya abyāpannacitto hoti. Micchādiṭṭhiṁ pahāya sammādiṭṭhiko hoti.

They give up killing living creatures.*These are the “ten ways of doing skillful deeds” (dasakusalakammapathā). There is a detailed explanation at MN 41:7.1.So pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. They give up stealing.Adinnādānaṁ pahāya adinnādānā paṭivirato hoti. They give up sexual misconduct.Kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti. They give up lying.Musāvādaṁ pahāya musāvādā paṭivirato hoti. They give up backbiting.Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti. They give up harsh speech.Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. They give up talking nonsense.Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti. They give up covetousness.Abhijjhaṁ pahāya anabhijjhālu hoti. They give up ill will and malevolence.Byāpādappadosaṁ pahāya abyāpannacitto hoti. They give up wrong view and have right view.Micchādiṭṭhiṁ pahāya sammādiṭṭhiko hoti.

That noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love 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 love to the whole world—abundant, expansive, limitless, free of enmity and ill will.*Established on skillful deeds of body, speech, and mind, they undertake the set of four meditations known in later traditions as either the “divine meditations” (brahmavihārā) or the “immeasurables” (appamaññā). These are four wholesome emotional states that can be developed as a basis for samādhi. They were evidently pre-Buddhist, although they have not been traced as a group in pre-Buddhist texts. However, they are shared with later non-Buddhist texts such as Yogasūtra 1.33 and the Jain Tattvārthasūtra 7.11. | “Love” (mettā) is a universal positive regard and well-wishing free of personal desires or attachments.Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.*See MN 99:24.4, DN 13:77.1.In the same way, when the heart’s release by love has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.*The mind in jhāna is so powerful that it effectively overrides any limited kamma, including ordinary good or bad deeds. Unless they have committed serious crimes with a fixed kammic result such as matricide, etc., the meditator will be reborn in a Brahmā realm.

Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; evameva kho, gāmaṇi, evaṁ bhāvitāya mettāya cetovimuttiyā evaṁ bahulīkatāya yaṁ pamāṇakataṁ kammaṁ, na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati.

That noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love 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 love to the whole world—abundant, expansive, limitless, free of enmity and ill will.*Established on skillful deeds of body, speech, and mind, they undertake the set of four meditations known in later traditions as either the “divine meditations” (brahmavihārā) or the “immeasurables” (appamaññā). These are four wholesome emotional states that can be developed as a basis for samādhi. They were evidently pre-Buddhist, although they have not been traced as a group in pre-Buddhist texts. However, they are shared with later non-Buddhist texts such as Yogasūtra 1.33 and the Jain Tattvārthasūtra 7.11. | “Love” (mettā) is a universal positive regard and well-wishing free of personal desires or attachments.Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.*See MN 99:24.4, DN 13:77.1.Seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; In the same way, when the heart’s release by love has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.*The mind in jhāna is so powerful that it effectively overrides any limited kamma, including ordinary good or bad deeds. Unless they have committed serious crimes with a fixed kammic result such as matricide, etc., the meditator will be reborn in a Brahmā realm.evameva kho, gāmaṇi, evaṁ bhāvitāya mettāya cetovimuttiyā evaṁ bahulīkatāya yaṁ pamāṇakataṁ kammaṁ, na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati.

Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of compassion …*“Compassion” (karuṇā) is the quality of empathy with the suffering of another or oneself and the wish to remove it.They meditate spreading a heart full of rejoicing …*“Rejoicing” (muditā) is joyful celebration in the success of others or oneself, free of jealousy or cynicism.They meditate spreading a heart full of 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.*Equanimity (upekkhā) is literally “close watching”, not interfering but standing ready when needed. It is not indifference, which is why it emerges only at the end, after the positive emotions are developed.Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.”

Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe…. 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. Seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; evameva kho, gāmaṇi, evaṁ bhāvitāya upekkhāya cetovimuttiyā evaṁ bahulīkatāya yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhatī”ti.

Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of compassion …*“Compassion” (karuṇā) is the quality of empathy with the suffering of another or oneself and the wish to remove it.Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato karuṇāsahagatena cetasā …pe… They meditate spreading a heart full of rejoicing …*“Rejoicing” (muditā) is joyful celebration in the success of others or oneself, free of jealousy or cynicism.muditāsahagatena cetasā …pe…. They meditate spreading a heart full of 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.*Equanimity (upekkhā) is literally “close watching”, not interfering but standing ready when needed. It is not indifference, which is why it emerges only at the end, after the positive emotions are developed.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. Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.Seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.”evameva kho, gāmaṇi, evaṁ bhāvitāya upekkhāya cetovimuttiyā evaṁ bahulīkatāya yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhatī”ti.

When he said this, Asibandhaka’s son 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, asibandhakaputto gāmaṇi bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

When he said this, Asibandhaka’s son the chief said to the Buddha,Evaṁ vutte, asibandhakaputto 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.”upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.