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Majjhima Nikaya 41
THE BRAHMINS OF SALA
(//Saleyyaka Sutta//)
Introduction
~~~~~~~~~~~~
The brahmins of this discourse, intelligent people, asked a question
about the causality of rebirth -- why is one reborn in the states of
deprivation (the hells, animals, and ghosts) while others make it to
the heaven worlds?
The Buddha then analyzes what kind of kamma will take one to a low
rebirth. You see any of your own actions here? Then you know what to
do about it, for if one makes any of these ten courses of
unwholesome kamma strong in oneself, a result can be expected at
least "on the dissolution of the body, after death," if not in this
life.
The ten courses of wholesome kamma follow. They should be
strengthened in oneself, repeated frequently so that they become
habitual. If one recognizes any of one's own actions among them,
then just guard against the conceit: "I am good."
The last part of the sutta deals with the aspirations which one
may have for rebirth at the time of death. Of course, one's
previously made kamma must be such that it will support such
aspirations. A miser might aspire to riches but his kamma will give
him poverty. If a person has kept the Uposatha and generally all the
precepts and been generous and truthful as well, this is the
passport to heavenly birth (from the gods of the Four Kings up to
the gods that Wield Power over others' Creations). Beyond this, it
is necessary also to be proficient in jhana and one will gain
rebirth among the Brahmas (from the Divinity's Retinue to the Very
Fruitful gods) according to proficiency in this. For the next five
Brahma-planes, the state of non-returning is required, while for the
last four one must have gained the formless attainments. Finally,
one may aspire to no rebirth: to Arahantship, but of course the
aspiration alone is not sufficient -- practice and sufficient
insight-wisdom are needed.
* * *
The Brahmins of Sala
~~~~~~~~~~~~~~~~~~~~
1. Thus have I heard. On one occasion the Blessed One was wandering
in the Kosalan country with a large Sangha of bhikkhus, and
eventually he arrived at a Kosalan brahmin village called Sala.
2. The brahmin householders of Sala heard: "A monk called Gotama,
it seems, a son of the Sakyans who went forth from a Sakyan clan,
has been wandering in the Kosalan country with a large Sangha of
bhikkhus and has come to Sala. Now a good report of Master Gotama
has been spread to this effect: 'That Blessed One is such since he
is Arahant and Fully Enlightened, perfect in true knowledge and
conduct, sublime, knower of worlds, incomparable teacher of men to
be tamed, teacher of gods and humans, enlightened, blessed. He
describes this world with its gods, its Maras, and its (Brahma)
Divinities, this generation with its monks and brahmins, with its
kings and its people, which he has himself realized through direct
knowledge. He teaches a Dhamma that is good in the beginning, good
in the middle and good in the end with (the right) meaning and
phrasing, he affirms a holy life that is utterly perfect and pure.'
Now it is good to see such Arahants."
3. The brahmin householders of Sala went to the Blessed One; and
some paid homage to the Blessed One and sat down at one side; some
exchanged greetings with him, and when the courteous and amiable
talk was finished, sat down at one side; some raised hands palms
together in salutation to the Blessed One and sat down at one side;
some pronounced their name and clan in the Blessed One's presence
and sat down at one side; some kept silence and sat down at one
side.
4. When they were seated, they said to the Blessed One: "Master
Gotama, what is the reason, what is the condition, why some beings
here, on the dissolution of the body, after death, reappear in
states of deprivation, in an unhappy destination, in perdition, even
in hell; and what is the reason, what is the condition, why some
beings here, on the dissolution of the body, after death, reappear
in a happy destination, even in the heavenly world?"
5. "Householders, it is by reason of conduct not in accordance
with the Dhamma, by reason of unrighteous conduct, that beings here
on the dissolution of the body, after death, reappear in states of
deprivation, in an unhappy destination, in perdition, even in hell.
It is by reason of conduct in accordance with the Dhamma, by reason
of righteous conduct, that some beings here on the dissolution of
the body, after death, reappear in a happy destination, even in the
heavenly world."
6. "We do not understand the detailed meaning of this utterance of
Master Gotama's spoken in brief without expounding the detailed
meaning. It would be good if Master Gotama taught us the Dhamma so
that we might understand the detailed meaning of Master Gotama's
utterance spoken in brief without expounding the detailed meaning."
"Then, householders, listen and heed well what I shall say."
"Yes, venerable sir," they replied. The Blessed One said this:
7. "Householders, there are three kinds of bodily conduct not in
accordance with the Dhamma, unrighteous conduct. There are four
kinds of verbal conduct not in accordance with the Dhamma,
unrighteous conduct. There are three kinds of mental conduct not in
accordance with the Dhamma, unrighteous conduct.
8. "And how are there three kinds of bodily conduct not in
accordance with the Dhamma, unrighteous conduct? Here someone is a
killer of living beings: he is murderous, bloody-handed, given to
blows and violence, and merciless to all living beings. He is a
taker of what is not given: he takes as a thief another's chattels
and property in the village or in the forest. He is given over to
misconduct in sexual desires: he has intercourse with such (women)
as are protected by the mother, father, (mother and father),
brother, sister, relatives, as have a husband, as entail a penalty,
and also with those that are garlanded in token of betrothal. That
is how there are three kinds of bodily conduct not in accordance
with the Dhamma, unrighteous conduct.
9. "And how are there four kinds of verbal conduct not in
accordance with the Dhamma, unrighteous conduct? Here someone speaks
falsehood: when summoned to a court or to a meeting, or to his
relatives' presence, or to his guild, or to the royal family's
presence, and questioned as a witness thus, 'So, good man, tell what
you know,' then, not knowing, he says 'I know,' or knowing, he says
'I do not know,' not seeing, he says 'I see,' or seeing, he says 'I
do not see'; in full awareness he speaks falsehood for his own ends
or for another's ends or for some trifling worldly end. He speaks
maliciously: he is a repeater elsewhere of what is heard here for
the purpose of causing division from these, or he is a repeater to
these of what is heard elsewhere for the purpose of causing division
from those, and he is thus a divider of the united, a creator of
divisions, who enjoys discord, rejoices in discord, delights in
discord, he is a speaker of words that create discord. He speaks
harshly: he utters such words as are rough, hard, hurtful to
others, censorious of others, bordering on anger and unconducive to
concentration. He is a gossip: as one who tells that which is
unseasonable, that which is not fact, that which is not good, that
which is not the Dhamma, that which is not the Discipline, and he
speaks out of season speech not worth recording, which is
unreasoned, indefinite, and unconnected with good. That is how there
are four kinds of verbal conduct not in accordance with the Dhamma,
unrighteous conduct.
10. "And how are there three kinds of mental conduct not in
accordance with the Dhamma, unrighteous conduct? Here someone is
covetous: he is a coveter of another's chattels and property thus:
'Oh, that what is another's were mine!' Or he has a mind of
ill-will, with the intention of a mind affected by hate thus: 'May
these beings be slain and slaughtered, may they be cut off, perish,
or be annihilated!' Or he has wrong view, distorted vision, thus:
'There is nothing given, nothing offered, nothing sacrificed, no
fruit and ripening of good and bad kammas, no this world, no other
world, no mother, no father, no spontaneously (born) beings,[1] no
good and virtuous monks and brahmins that have themselves realized
by direct knowledge and declare this world and the other world.'[2]
That is how there are three kinds of mental conduct not in
accordance with the Dhamma, unrighteous conduct.
"So, householders, it is by reason of conduct not in accordance
with the Dhamma, by reason of unrighteous conduct, that some beings
here, on the dissolution of the body, after death, reappear in
states of deprivation, in an unhappy destination, in perdition, even
in hell.
11. "Householders, there are three kinds of bodily conduct in
accordance with the Dhamma, righteous conduct. There are four kinds
of verbal conduct in accordance with the Dhamma, righteous conduct.
There are three kinds of mental conduct in accordance with the
Dhamma, righteous conduct.
12. "And how are there three kinds of bodily conduct in accordance
with the Dhamma, righteous conduct? Here someone, abandoning the
killing of living beings, becomes one who abstains from killing
living beings; with rod and weapon laid aside, gentle and kindly, he
abides compassionate to all living beings. Abandoning the taking of
what is not given, he becomes one who abstains from taking what is
not given; he does not take as a thief another's chattels and
property in the village or in the forest. Abandoning misconduct in
sexual desires, he becomes one who abstains from misconduct in
sexual desires: he does not have intercourse with such women as are
protected by mother, father, (father and mother), brother, sister,
relatives, as have a husband, as entail a penalty, and also those
that are garlanded in token of betrothal. That is how there are
three kinds of bodily conduct in accordance with the Dhamma,
righteous conduct.
13. "And how are there four of verbal conduct in accordance with
the Dhamma, righteous conduct? Here someone, abandoning false
speech, becomes one who abstains from false speech: when summoned to
a court or to a meeting or to his relatives' presence or to his
guild or to the royal family's presence, and questioned as a witness
thus, 'So, good man, tell what you know,' not knowing, he says 'I do
not know,' or knowing, he says 'I know,' not seeing he says 'I do
not see,' or seeing, he says 'I see'; he does not in full awareness
speak falsehood for his own ends or for another's ends or for some
trifling worldly end. Abandoning malicious speech, he becomes one
who abstains from malicious speech: as one who is neither a repeater
elsewhere of what is heard here for the purpose of causing division
from these, nor a repeater to these of what is heard elsewhere for
the purpose of causing division from those, who is thus a reuniter
of the divided, a promoter of friendships, enjoying concord,
rejoicing in concord, delighting in concord, he becomes a speaker of
words that promote concord. Abandoning harsh speech, he becomes one
who abstains from harsh speech: he becomes a speaker of such words
as are innocent, pleasing to the ear and lovable, as go to the
heart, are civil, desired of many and dear to many. Abandoning
gossip, he becomes one who abstains from gossip: as one who tells
that which is seasonable, that which is factual, that which is good,
that which is the Dhamma, that which is the Discipline, he speaks in
season speech worth recording, which is reasoned, definite and
connected with good. That is how there are four kinds of verbal
conduct in accordance with the Dhamma, righteous conduct.
14. "And how are there three kinds of mental conduct in accordance
with the Dhamma, righteous conduct? Here someone is not covetous: he
is not a coveter of another's chattels and property thus: 'Oh, that
what is another's were mine!' He has no mind of ill-will, with the
intention of a mind unaffected by hate thus: 'May these beings be
free from enmity, affliction and anxiety, may they live happily!' He
has right view, undistorted vision, thus: 'There is what is given
and what is offered and what is sacrificed, and there is fruit and
ripening of good and bad kammas, and there is this world and the
other world and mother and father and spontaneously (born) beings,
and good and virtuous monks and brahmins that have themselves
realized by direct knowledge and declared this world and the other
world.' That is how there are three kinds of mental conduct in
accordance with the Dhamma, righteous conduct.
"So, householders, it is by reason of conduct in accordance with
the Dhamma, by reason of righteous conduct, that some beings here,
on the dissolution of the body, after death, reappear in a happy
destination, even in the heavenly world.
15. "If a householder who observes conduct in accordance with the
Dhamma, righteous conduct, should wish: 'Oh, that on the dissolution
of the body, after death, I might reappear in the company of the
warrior-nobles of great property!' it is possible that on the
dissolution of the body, after death, he may do so. Why is that?
Because he observes conduct that is in accordance with the Dhamma,
righteous conduct.
16. "If a householder who observes conduct is accordance with the
Dhamma, righteous conduct, should wish: 'Oh, that on the dissolution
of the body, after death, I might reappear in the company of the
brahmins of great property!' it is possible ...
17. "If a householder who observes conduct in accordance with the
Dhamma, ... ' ... I might reappear in the company of householders of
great property!' it is possible ...
18. "If a householder who observes conduct in accordance with the
Dhamma, righteous conduct, should wish: 'Oh, that on the dissolution
of the body, after death, I might reappear in the company of the
gods of the Four Kings!' it is possible that on the dissolution of
the body, after death, he may do so. Why is that? Because he
observes conduct in accordance with the Dhamma, righteous conduct.
19. ... of the gods of the Realm of the Thirty-three ...[3]
20. ... of the gods that have Gone to Bliss ...
21. ... of the Contented gods ...
22. ... of the gods that Delight in Creating ...
23. ... of the gods that Wield Power over others' Creations ...
24. ... of the gods of Brahma's Retinue ...
25 ... of the Radiant gods ...
26 ... of the gods of Limited Radiance ...
27 ... of the gods of Measureless Radiance ...
28 ... of the gods of Streaming Radiance ...
29 ... of the Glorious gods ...
30. ... of the gods of Limited Glory ...
31. ... of the gods of Measureless Glory ...
32. ... of the gods of Refulgent Glory ...
33. ... of the Very Fruitful gods ...
34. ... of the gods Bathed in their own Prosperity ...
35. ... of the Untormenting gods ...
36. ... of the Fair-to-see gods ...
37. ... of the Fair-seeing gods ...
38. ... of the gods who are Junior to None ...
39. ... of the gods of the base consisting of the infinity of
space...
40. ... of the gods of the base consisting of the infinity of
consciousness ...
41. ... of the gods of the base consisting of nothingness ...
42. "If a householder who observes conduct in accordance with the
Dhamma, righteous conduct, should wish: 'Oh, that on the dissolution
of the body, after death, I might reappear in the company of the
gods of the base consisting of
neither-perception-nor-non-perception!' it is possible that, on the
dissolution of the body, after death, he may do so. Why is that?
Because he observes conduct in accordance with the Dhamma, righteous
conduct.
43. "If a householder who observes conduct in accordance with the
Dhamma, righteous conduct, should wish: 'Oh, that by realization
myself with direct knowledge, I may here and now enter upon and
abide in the deliverance of the heart and the deliverance by wisdom
that are taint-free with exhaustion of taints!' it is possible that,
by realization himself with direct knowledge, he may here and now
enter upon and abide in the deliverance of the heart and the
deliverance by wisdom that are taint-free with exhaustion of taints.
Why is that? Because he observes conduct in accordance with the
Dhamma, righteous conduct."
44. When this was said, the brahmin householders of Sala said to
the Blessed One:
"Magnificent, Master Gotama! Magnificent, Master Gotama! The
Dhamma has been made clear in many ways by Master Gotama, as though
he were turning upright what had been overthrown, revealing the
hidden, showing the way to one who was lost, holding up a lamp in
the darkness for those with eyes to see forms.
45. "We go to Master Gotama for refuge, and to the Dhamma, and to
the Sangha of bhikkhus. From today let Master Gotama accept us as
followers who have gone to him for refuge for life."
* * *
Notes
~~~~~
1. Beings who appear due to the force of past action (kamma) in some
states of birth: all gods and divinities, ghosts, inhabitants of
hells; see Majjhima Nikaya Sutta 12 (Mahasihanada Sutta).
2. For an explanation of these views held by some teachers in the
Buddhist time, and which were a rejection of all moral values, see
Ledi Sayadaw, //The Eightfold and its Factors Explained// (BPS
Wheel No. 245/247).
3. The rendering of the various gods' names are based on the
commentary to the Hadayavibhanga (in the //Vibhanga//, second book
of the Abhidhamma: see //The Book of Analysis//, P.T.S.
Translation Series).
* * * * * * * *