---
title: "Numbered Discourses: The Tens · Aṅguttara Nikāya · Dasakanipāta"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 28 of 35
url: https://scriptura.si/works/pali-anguttara-nikaya-10/28/
cite: "The Buddha, tr. Bhikkhu Sujato, Numbered Discourses: The Tens · Aṅguttara Nikāya · Dasakanipāta, section 28. Scriptura (scriptura.si), https://scriptura.si/works/pali-anguttara-nikaya-10/28/"
---

# Numbered Discourses: The Tens · Aṅguttara Nikāya · Dasakanipāta

*The Buddha, tr. Bhikkhu Sujato*

Teachings grouped in tens: ten perceptions, ten wholesome ways of action, the ten powers of the Realized One.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## 28. With Jānussoṇi · AN 10.176–10.177

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/28/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/28/#p-N

[¶0] AN 10.176 · With Cunda

> Pali: AN 10.176 · Cundasutta

[¶1] So I have heard. At one time the Buddha was staying near Pāvā in Cunda the smith’s mango grove. Then Cunda the smith went to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Cunda, whose purity do you believe in?”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane. Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā etadavoca: “kassa no tvaṁ, cunda, soceyyāni rocesī”ti?

[¶2] “Sir, I believe in the purity advocated by the western brahmins garlanded with aquatic flowers who carry pitchers, serve the sacred flame, and immerse themselves in water.”

> Pali: “Brāhmaṇā, bhante, pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti; tesāhaṁ soceyyāni rocemī”ti.

[¶3] “But Cunda, what kind of purity do these western brahmins advocate?”

> Pali: “Yathā kathaṁ pana, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapentī”ti?

[¶4] “The western brahmins encourage their disciple like this: ‘Please, my man, rising early you should stroke the earth from your bed. If you don’t stroke the earth, stroke fresh cow dung. If you don’t stroke fresh cow dung, stroke green grass. If you don’t stroke green grass, serve the sacred flame. If you don’t serve the sacred flame, revere the sun with cupped palms. If you don’t revere the sun with cupped palms, immerse yourself in water three times, including at dusk.’ The western brahmins advocate this kind of purity.”

> Pali: “Idha, bhante, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā. Te sāvakaṁ evaṁ samādapenti: ‘ehi tvaṁ, ambho purisa, kālasseva uṭṭhahantova sayanamhā pathaviṁ āmaseyyāsi; no ce pathaviṁ āmaseyyāsi, allāni gomayāni āmaseyyāsi; no ce allāni gomayāni āmaseyyāsi, haritāni tiṇāni āmaseyyāsi; no ce haritāni tiṇāni āmaseyyāsi, aggiṁ paricareyyāsi; no ce aggiṁ paricareyyāsi, pañjaliko ādiccaṁ namasseyyāsi; no ce pañjaliko ādiccaṁ namasseyyāsi, sāyatatiyakaṁ udakaṁ oroheyyāsī’ti. Evaṁ kho, bhante, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti; tesāhaṁ soceyyāni rocemī”ti.

[¶5] “The purity advocated by the western brahmins is quite different from that in the training of the Noble One.”

> Pali: “Aññathā kho, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti, aññathā ca pana ariyassa vinaye soceyyaṁ hotī”ti.

[¶6] “But what, sir, is purity in the training of the Noble One? Sir, please teach me this.”

> Pali: “Yathā kathaṁ pana, bhante, ariyassa vinaye soceyyaṁ hoti? Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye soceyyaṁ hotī”ti.

[¶7] “Well then, brahmin, listen and apply your mind well, I will speak.”

> Pali: “Tena hi, cunda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

[¶8] “Yes, sir,” Cunda replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paccassosi. Bhagavā etadavoca:

[¶9] “Cunda, impurity is threefold by way of body, fourfold by way of speech, and threefold by way of mind.

> Pali: “Tividhaṁ kho, cunda, kāyena asoceyyaṁ hoti; catubbidhaṁ vācāya asoceyyaṁ hoti; tividhaṁ manasā asoceyyaṁ hoti.

[¶10] And how is impurity threefold by way of body? It’s when someone kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to all living beings.

> Pali: Kathañca, cunda, tividhaṁ kāyena asoceyyaṁ hoti? Idha, cunda, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu.

[¶11] They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.

> Pali: Adinnādāyī hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.

[¶12] They commit sexual misconduct. They have relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

> Pali: Kāmesumicchācārī hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṁ āpajjitā hoti.

[¶13] This is the threefold impurity by way of body.

> Pali: Evaṁ kho, cunda, tividhaṁ kāyena asoceyyaṁ hoti.

[¶14] And how is impurity fourfold by way of speech? It’s when someone lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my friend, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

> Pali: Kathañca, cunda, catubbidhaṁ vācāya asoceyyaṁ hoti? Idha, cunda, ekacco musāvādī hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: ‘na jānāmī’ti; apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.

[¶15] They backbite. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.

> Pali: Pisuṇavāco hoti. Ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. Iti samaggānaṁ vā bhettā, bhinnānaṁ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṁ vācaṁ bhāsitā hoti.

[¶16] They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion.

> Pali: Pharusavāco hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti.

[¶17] They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless. This is the fourfold impurity by way of speech.

> Pali: Samphappalāpī hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī; anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ. Evaṁ kho, cunda, catubbidhaṁ vācāya asoceyyaṁ hoti.

[¶18] And how is impurity threefold by way of mind? It’s when someone is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’

> Pali: Kathañca, cunda, tividhaṁ manasā asoceyyaṁ hoti? Idha, cunda, ekacco abhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ abhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti.

[¶19] They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’

> Pali: Byāpannacitto hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti.

[¶20] They have wrong view. Their perspective is distorted: ‘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.’ This is the threefold impurity by way of mind.

> Pali: Micchādiṭṭhiko hoti viparītadassano: ‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukaṭadukkaṭānaṁ 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. Evaṁ kho, cunda, manasā tividhaṁ asoceyyaṁ hoti.

[¶21] These are the ten ways of doing unskillful deeds. When you have these ten ways of doing unskillful deeds, then if you rise early, whether or not you stroke the earth from your bed, you’re still impure.

> Pali: Ime kho, cunda, dasa akusalakammapathā. Imehi kho, cunda, dasahi akusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviñcepi āmasati, asuciyeva hoti; no cepi pathaviṁ āmasati, asuciyeva hoti.

[¶22] Whether or not you stroke fresh cow dung, you’re still impure.

> Pali: Allāni cepi gomayāni āmasati, asuciyeva hoti; no cepi allāni gomayāni āmasati, asuciyeva hoti.

[¶23] Whether or not you stroke green grass, you’re still impure.

> Pali: Haritāni cepi tiṇāni āmasati, asuciyeva hoti; no cepi haritāni tiṇāni āmasati, asuciyeva hoti.

[¶24] Whether or not you serve the sacred flame, you’re still impure.

> Pali: Aggiñcepi paricarati, asuciyeva hoti, no cepi aggiṁ paricarati, asuciyeva hoti.

[¶25] Whether or not you revere the sun with cupped palms, you’re still impure.

> Pali: Pañjaliko cepi ādiccaṁ namassati, asuciyeva hoti; no cepi pañjaliko ādiccaṁ namassati, asuciyeva hoti.

[¶26] Whether or not you immerse yourself in water three times, you’re still impure. Why is that? These ten ways of doing unskillful deeds are impure and make things impure.

> Pali: Sāyatatiyakañcepi udakaṁ orohati, asuciyeva hoti; no cepi sāyatatiyakaṁ udakaṁ orohati, asuciyeva hoti. Taṁ kissa hetu? Ime, cunda, dasa akusalakammapathā asucīyeva honti asucikaraṇā ca.

[¶27] It’s because of those who do these ten kinds of unskillful deeds that hell, the animal realm, the ghost realm, or any other bad places are found.

> Pali: Imesaṁ pana, cunda, dasannaṁ akusalānaṁ kammapathānaṁ samannāgamanahetu nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo.

[¶28] Cunda, purity is threefold by way of body, fourfold by way of speech, and threefold by way of mind.

> Pali: Tividhaṁ kho, cunda, kāyena soceyyaṁ hoti; catubbidhaṁ vācāya soceyyaṁ hoti; tividhaṁ manasā soceyyaṁ hoti.

[¶29] And how is purity threefold by way of body? It’s when someone gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.

> Pali: Kathaṁ, cunda, tividhaṁ kāyena soceyyaṁ hoti? Idha, cunda, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.

[¶30] They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.

> Pali: Adinnādānaṁ pahāya, adinnādānā paṭivirato hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā, na taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.

[¶31] They give up sexual misconduct. They don’t have relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

> Pali: Kāmesumicchācāraṁ pahāya, kāmesumicchācārā paṭivirato hoti yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṁ āpajjitā hoti.

[¶32] This is the threefold purity by way of body.

> Pali: Evaṁ kho, cunda, tividhaṁ kāyena soceyyaṁ hoti.

[¶33] And how is purity fourfold by way of speech? It’s when someone gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my friend, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

> Pali: Kathañca, cunda, catubbidhaṁ vācāya soceyyaṁ hoti? Idha, cunda, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.

[¶34] They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.

> Pali: Pisuṇaṁ vācaṁ pahāya, pisuṇāya vācāya paṭivirato hoti—na ito sutvā amutra akkhātā imesaṁ bhedāya, na amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti.

[¶35] They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.

> Pali: Pharusaṁ vācaṁ pahāya, pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti.

[¶36] They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.

> Pali: Samphappalāpaṁ pahāya, samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī; nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.

[¶37] This is the fourfold purity by way of speech.

> Pali: Evaṁ kho, cunda, catubbidhaṁ vācāya soceyyaṁ hoti.

[¶38] And how is purity threefold by way of mind? It’s when someone is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’

> Pali: Kathañca, cunda, tividhaṁ manasā soceyyaṁ hoti? Idha, cunda, ekacco anabhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ anabhijjhitā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti.

[¶39] They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’

> Pali: Abyāpannacitto hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā hontu abyāpajjā, anīghā sukhī attānaṁ pariharantū’ti.

[¶40] They have right view, an undistorted perspective: ‘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.’

> Pali: Sammādiṭṭhiko hoti aviparītadassano: ‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukaṭadukkaṭānaṁ 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.

[¶41] This is the threefold purity by way of mind.

> Pali: Evaṁ kho, cunda, tividhaṁ manasā soceyyaṁ hoti.

[¶42] These are the ten ways of doing skillful deeds. When you have these ten ways of doing skillful deeds, then if you rise early, whether or not you stroke the earth from your bed, you’re still pure.

> Pali: Ime kho, cunda, dasa kusalakammapathā. Imehi kho, cunda, dasahi kusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviñcepi āmasati, suciyeva hoti; no cepi pathaviṁ āmasati, suciyeva hoti.

[¶43] Whether or not you stroke fresh cow dung, you’re still pure.

> Pali: Allāni cepi gomayāni āmasati, suciyeva hoti; no cepi allāni gomayāni āmasati, suciyeva hoti.

[¶44] Whether or not you stroke green grass, you’re still pure.

> Pali: Haritāni cepi tiṇāni āmasati, suciyeva hoti; no cepi haritāni tiṇāni āmasati, suciyeva hoti.

[¶45] Whether or not you serve the sacred flame, you’re still pure.

> Pali: Aggiñcepi paricarati, suciyeva hoti; no cepi aggiṁ paricarati, suciyeva hoti.

[¶46] Whether or not you revere the sun with cupped palms, you’re still pure.

> Pali: Pañjaliko cepi ādiccaṁ namassati, suciyeva hoti; no cepi pañjaliko ādiccaṁ namassati, suciyeva hoti.

[¶47] Whether or not you immerse yourself in water three times, you’re still pure. Why is that? These ten ways of doing skillful deeds are pure and make things pure.

> Pali: Sāyatatiyakañcepi udakaṁ orohati, suciyeva hoti; no cepi sāyatatiyakaṁ udakaṁ orohati, suciyeva hoti. Taṁ kissa hetu? Ime, cunda, dasa kusalakammapathā sucīyeva honti sucikaraṇā ca.

[¶48] It’s because of those who do these ten kinds of skillful deeds that gods, humans, or any other good places are found.”

> Pali: Imesaṁ pana, cunda, dasannaṁ kusalānaṁ kammapathānaṁ samannāgamanahetu devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo”ti.

[¶49] When he said this, Cunda the smith 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.”

> Pali: Evaṁ vutte, cundo kammāraputto bhagavantaṁ etadavoca: “abhikkantaṁ, bhante …pe… upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶50] > Pali: Dasamaṁ.

[¶51] AN 10.177 · With Jānussoṇi

> Pali: AN 10.177 · Jāṇussoṇisutta

[¶52] Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him.

> Pali: Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

[¶53] When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “We who are known as brahmins give gifts and perform memorial rites for the dead: ‘May this gift aid my departed relatives and kin. May they partake of this gift.’ But does this gift really aid departed relatives and kin? Do they actually partake of it?”

> Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca: “Mayamassu, bho gotama, brāhmaṇā nāma. Dānāni dema, saddhāni karoma: ‘idaṁ dānaṁ petānaṁ ñātisālohitānaṁ upakappatu, idaṁ dānaṁ petā ñātisālohitā paribhuñjantū’ti. Kacci taṁ, bho gotama, dānaṁ petānaṁ ñātisālohitānaṁ upakappati; kacci te petā ñātisālohitā taṁ dānaṁ paribhuñjantī”ti?

[¶54] “It aids them if the conditions are right, brahmin, but not if the conditions are wrong.”

> Pali: “Ṭhāne kho, brāhmaṇa, upakappati, no aṭṭhāne”ti.

[¶55] “Then, worthy Gotama, what are the right and wrong conditions?”

> Pali: “Katamaṁ pana, bho gotama, ṭhānaṁ, katamaṁ aṭṭhānan”ti?

[¶56] “Brahmin, take someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. When their body breaks up, after death, they’re reborn in hell. There they survive feeding on the food of the hell beings. The conditions there are wrong, so the gift does not aid the one who lives there.

> Pali: “Idha, brāhmaṇa, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti. So kāyassa bhedā paraṁ maraṇā nirayaṁ upapajjati. Yo nerayikānaṁ sattānaṁ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi kho, brāhmaṇa, aṭṭhānaṁ yattha ṭhitassa taṁ dānaṁ na upakappati.

[¶57] Take someone else who kills living creatures … and has wrong view. When their body breaks up, after death, they’re reborn in the animal realm. There they survive feeding on the food of the beings in the animal realm. The conditions there too are wrong, so the gift does not aid the one who lives there.

> Pali: Idha pana, brāhmaṇa, ekacco pāṇātipātī …pe… micchādiṭṭhiko hoti. So kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjati. Yo tiracchānayonikānaṁ sattānaṁ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi kho, brāhmaṇa, aṭṭhānaṁ yattha ṭhitassa taṁ dānaṁ na upakappati.

[¶58] Take someone else who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. When their body breaks up, after death, they’re reborn in the human realm. There they survive feeding on human food. The conditions there too are wrong, so the gift does not aid the one who lives there.

> Pali: Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti. So kāyassa bhedā paraṁ maraṇā manussānaṁ sahabyataṁ upapajjati. Yo manussānaṁ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi kho, brāhmaṇa, aṭṭhānaṁ yattha ṭhitassa taṁ dānaṁ na upakappati.

[¶59] Take someone else who doesn’t kill living creatures … and has right view. When their body breaks up, after death, they’re reborn in the company of the gods. There they survive feeding on the food of the gods. The conditions there too are wrong, so the gift does not aid the one who lives there.

> Pali: Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhiko hoti. So kāyassa bhedā paraṁ maraṇā devānaṁ sahabyataṁ upapajjati. Yo devānaṁ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi, brāhmaṇa, aṭṭhānaṁ yattha ṭhitassa taṁ dānaṁ upakappati.

[¶60] Take someone else who kills living creatures … and has wrong view. When their body breaks up, after death, they’re reborn in the ghost realm. There they survive feeding on the food of the beings in the ghost realm. Or else they survive feeding on what friends and colleagues, relatives and kin provide them with from here. The conditions there are right, so the gift aids the one who lives there.”

> Pali: Idha pana, brāhmaṇa, ekacco pāṇātipātī hoti …pe… micchādiṭṭhiko hoti. So kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjati. Yo pettivesayikānaṁ sattānaṁ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati, yaṁ vā panassa ito anuppavecchanti mittāmaccā vā ñātisālohitā vā, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idaṁ kho, brāhmaṇa, ṭhānaṁ yattha ṭhitassa taṁ dānaṁ upakappatī”ti.

[¶61] “But worthy Gotama, who partakes of that gift if the departed relative is not reborn in that place?”

> Pali: “Sace pana, bho gotama, so peto ñātisālohito taṁ ṭhānaṁ anupapanno hoti, ko taṁ dānaṁ paribhuñjatī”ti?

[¶62] “Other departed relatives reborn there will partake of that gift.”

> Pali: “Aññepissa, brāhmaṇa, petā ñātisālohitā taṁ ṭhānaṁ upapannā honti, te taṁ dānaṁ paribhuñjantī”ti.

[¶63] “But who partakes of the gift when neither that relative nor other relatives have been reborn in that place?”

> Pali: “Sace pana, bho gotama, so ceva peto ñātisālohito taṁ ṭhānaṁ anupapanno hoti aññepissa ñātisālohitā petā taṁ ṭhānaṁ anupapannā honti, ko taṁ dānaṁ paribhuñjatī”ti?

[¶64] “It’s impossible, brahmin, it cannot happen that that place is vacant of departed relatives in all this long time. It’s never fruitless for the donor.”

> Pali: “Aṭṭhānaṁ kho etaṁ, brāhmaṇa, anavakāso yaṁ taṁ ṭhānaṁ vivittaṁ assa iminā dīghena addhunā yadidaṁ petehi ñātisālohitehi. Api ca, brāhmaṇa, dāyakopi anipphalo”ti.

[¶65] “Does the worthy Gotama propose this even when the conditions are wrong?”

> Pali: “Aṭṭhānepi bhavaṁ gotamo parikappaṁ vadatī”ti?

[¶66] “I propose this even when the conditions are wrong. Take someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. When their body breaks up, after death, they’re reborn in the company of elephants. There they get to have food and drink, garlands and various adornments.

> Pali: “Aṭṭhānepi kho ahaṁ, brāhmaṇa, parikappaṁ vadāmi. Idha, brāhmaṇa, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti; so dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So kāyassa bhedā paraṁ maraṇā hatthīnaṁ sahabyataṁ upapajjati. So tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.

[¶67] Since in this life they killed living creatures … and had wrong view, they were reborn in the company of elephants. Since they gave to ascetics or brahmins … they get to have food and drink, garlands and various adornments.

> Pali: Yaṁ kho, brāhmaṇa, idha pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko, tena so kāyassa bhedā paraṁ maraṇā hatthīnaṁ sahabyataṁ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ, tena so tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.

[¶68] Take someone else who kills living creatures … and has wrong view. They give to ascetics or brahmins … When their body breaks up, after death, they’re reborn in the company of horses. … cattle … dogs. There they get to have food and drink, garlands and various adornments.

> Pali: Idha pana, brāhmaṇa, ekacco pāṇātipātī hoti …pe… micchādiṭṭhiko hoti. So dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So kāyassa bhedā paraṁ maraṇā assānaṁ sahabyataṁ upapajjati …pe… gunnaṁ sahabyataṁ upapajjati …pe… kukkurānaṁ sahabyataṁ upapajjati. So tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.

[¶69] Since in this life they killed living creatures … and had wrong view, they were reborn in the company of dogs. Since they gave to ascetics or brahmins … they get to have food and drink, garlands and various adornments.

> Pali: Yaṁ kho, brāhmaṇa, idha pāṇātipātī …pe… micchādiṭṭhiko, tena so kāyassa bhedā paraṁ maraṇā kukkurānaṁ sahabyataṁ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ, tena so tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.

[¶70] Take someone else who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. They give to ascetics or brahmins … When their body breaks up, after death, they’re reborn in the human realm. There they get to have the five kinds of human sensual stimulation.

> Pali: Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhiko hoti. So dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So kāyassa bhedā paraṁ maraṇā manussānaṁ sahabyataṁ upapajjati. So tattha lābhī hoti mānusakānaṁ pañcannaṁ kāmaguṇānaṁ.

[¶71] Since in this life they didn’t kill living creatures … and had right view, they were reborn in the company of humans. Since they gave to ascetics or brahmins … they get to have the five kinds of human sensual stimulation.

> Pali: Yaṁ kho, brāhmaṇa, idha pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhiko, tena so kāyassa bhedā paraṁ maraṇā manussānaṁ sahabyataṁ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ, tena so tattha lābhī hoti mānusakānaṁ pañcannaṁ kāmaguṇānaṁ.

[¶72] Take someone else who doesn’t kill living creatures … and has right view. They give to ascetics or brahmins … When their body breaks up, after death, they’re reborn in the company of the gods. There they get to have the five kinds of heavenly sensual stimulation.

> Pali: Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhiko hoti. So dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So kāyassa bhedā paraṁ maraṇā devānaṁ sahabyataṁ upapajjati. So tattha lābhī hoti dibbānaṁ pañcannaṁ kāmaguṇānaṁ.

[¶73] Since in this life they didn’t kill living creatures … and had right view, they were reborn in the company of the gods. Since they gave to ascetics or brahmins … they get to have the five kinds of heavenly sensual stimulation. It’s never fruitless for the donor.”

> Pali: Yaṁ kho, brāhmaṇa, idha pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhiko, tena so kāyassa bhedā paraṁ maraṇā devānaṁ sahabyataṁ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ, tena so tattha lābhī hoti dibbānaṁ pañcannaṁ kāmaguṇānaṁ. Api ca, brāhmaṇa, dāyakopi anipphalo”ti.

[¶74] “It’s incredible, worthy Gotama, it’s amazing, This is quite enough to justify giving gifts and performing memorial rites for the dead, since it’s never fruitless for the donor.”

> Pali: “Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yāvañcidaṁ, bho gotama, alameva dānāni dātuṁ, alaṁ saddhāni kātuṁ, yatra hi nāma dāyakopi anipphalo”ti.

[¶75] “That’s so true, brahmin. It’s never fruitless for the donor.”

> Pali: “Evametaṁ, brāhmaṇa, dāyakopi hi, brāhmaṇa, anipphalo”ti.

[¶76] “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: “Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶77] > Pali: Ekādasamaṁ.

[¶78] > Pali: Jāṇussoṇivaggo dutiyo.