AN 6.11 · Warm-hearted (1st)
AN 6.11 · Paṭhamasāraṇīyasutta
“Mendicants, there are these six warm-hearted qualities. What six?
“Chayime, bhikkhave, dhammā sāraṇīyā. Katame cha?
Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This is a warm-hearted quality.
Idha, bhikkhave, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo.
Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness, both in public and in private. This too is a warm-hearted quality.
Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo.
Furthermore, a mendicant consistently treats their spiritual companions with mental kindness …
Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo.
Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. This too is a warm-hearted quality.
Puna caparaṁ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo.
Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality.
Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo.
Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who applies it to the complete ending of suffering. This too is a warm-hearted quality.
Puna caparaṁ, bhikkhave, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo.
These are the six warm-hearted qualities.”
Ime kho, bhikkhave, cha dhammā sāraṇīyā”ti.
Paṭhamaṁ.
AN 6.12 · Warm-hearted (2nd)
AN 6.12 · Dutiyasāraṇīyasutta
“Mendicants, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without dispute. What six?
“Chayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti. Katame cha?
Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without dispute.
Idha, bhikkhave, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness …
Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti …pe….
Furthermore, a mendicant consistently treats their spiritual companions with mental kindness …
Mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. This too is a warm-hearted quality.
Puna caparaṁ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality.
Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who applies it to the complete ending of suffering. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without dispute.
Puna caparaṁ, bhikkhave, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
These six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.”
Ime kho, bhikkhave, cha dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattantī”ti.
Dutiyaṁ.
AN 6.13 · Elements of Escape
AN 6.13 · Nissāraṇīyasutta
“Mendicants, there are these six elements of escape. What six?
“Chayimā, bhikkhave, nissāraṇīyā dhātuyo. Katamā cha?
Take a mendicant who says: ‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow ill will still occupies my mind.’ They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented, yet somehow ill will still occupies the mind. For it is the heart’s release by love that is the escape from ill will.’
Idha, bhikkhave, bhikkhu evaṁ vadeyya: ‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; atha ca pana me byāpādo cittaṁ pariyādāya tiṭṭhatī’ti. So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṁ avaca; mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ, āvuso, anavakāso yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; atha ca panassa byāpādo cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. Nissaraṇañhetaṁ, āvuso, byāpādassa yadidaṁ mettācetovimuttī’ti.
Take another mendicant who says: ‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow the thought of harming still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by compassion that is the escape from thoughts of harming.’
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; atha ca pana me vihesā cittaṁ pariyādāya tiṭṭhatī’ti. So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṁ avaca; mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ, āvuso, anavakāso yaṁ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; atha ca panassa vihesā cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. Nissaraṇañhetaṁ, āvuso, vihesāya yadidaṁ karuṇācetovimuttī’ti.
Take another mendicant who says: ‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow discontent still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by rejoicing that is the escape from discontent.’
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; atha ca pana me arati cittaṁ pariyādāya tiṭṭhatī’ti. So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṁ avaca; mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ, āvuso, anavakāso yaṁ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; atha ca panassa arati cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. Nissaraṇañhetaṁ, āvuso, aratiyā yadidaṁ muditācetovimuttī’ti.
Take another mendicant who says: ‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow desire still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by equanimity that is the escape from desire.’
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; atha ca pana me rāgo cittaṁ pariyādāya tiṭṭhatī’ti. So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṁ avaca; mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ, āvuso, anavakāso yaṁ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; atha ca panassa rāgo cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. Nissaraṇañhetaṁ, āvuso, rāgassa yadidaṁ upekkhācetovimuttī’ti.
Take another mendicant who says: ‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow my consciousness still follows after signs.’ They should be told, ‘Not so, venerable! … For it is the signless release of the heart that is the escape from all signs.’
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; atha ca pana me nimittānusāri viññāṇaṁ hotī’ti. So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṁ avaca; mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ, āvuso, anavakāso yaṁ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; atha ca panassa nimittānusāri viññāṇaṁ bhavissati, netaṁ ṭhānaṁ vijjati. Nissaraṇañhetaṁ, āvuso, sabbanimittānaṁ yadidaṁ animittācetovimuttī’ti.
Take another mendicant who says: ‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”. Yet somehow the dart of doubt and indecision still occupies my mind.’ They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”, yet somehow the dart of doubt and indecision still occupies the mind. For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’
Idha pana bhikkhave, bhikkhu evaṁ vadeyya: ‘asmīti kho me vigataṁ, ayamahamasmīti ca na samanupassāmi; atha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti. So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṁ avaca; mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ, āvuso, anavakāso yaṁ asmīti vigate ayamahamasmīti ca na samanupassato; atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. Nissaraṇañhetaṁ, āvuso, vicikicchākathaṅkathāsallassa yadidaṁ asmīti mānasamugghāto’ti.
These are the six elements of escape.”
Imā kho, bhikkhave, cha nissāraṇīyā dhātuyo”ti.
Tatiyaṁ.
AN 6.14 · A Good Death
AN 6.14 · Bhaddakasutta
There Sāriputta addressed the mendicants: “Reverends, mendicants!”
Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.
“Reverend,” they replied. Sāriputta said this:
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
“A mendicant lives life so as to not have a good death. And how do they live life so as to not have a good death?
“Tathā tathā, āvuso, bhikkhu vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā. Kathañcāvuso, bhikkhu tathā tathā vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā?
Take a mendicant who relishes work, talk, sleep, company, closeness, and proliferation. They love these things and like to relish them. A mendicant who lives life like this does not have a good death. This is called a mendicant who enjoys substantial reality, who hasn’t given up substantial reality to rightly make an end of suffering.
Idhāvuso, bhikkhu kammārāmo hoti kammarato kammārāmataṁ anuyutto, bhassārāmo hoti bhassarato bhassārāmataṁ anuyutto, niddārāmo hoti niddārato niddārāmataṁ anuyutto, saṅgaṇikārāmo hoti saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto, saṁsaggārāmo hoti saṁsaggarato saṁsaggārāmataṁ anuyutto, papañcārāmo hoti papañcarato papañcārāmataṁ anuyutto. Evaṁ kho, āvuso, bhikkhu tathā tathā vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā. Ayaṁ vuccatāvuso: ‘bhikkhu sakkāyābhirato nappajahāsi sakkāyaṁ sammā dukkhassa antakiriyāya’.
A mendicant lives life so as to have a good death. And how do they live life so as to have a good death?
Tathā tathāvuso, bhikkhu vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā. Kathañcāvuso, bhikkhu tathā tathā vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā?
Take a mendicant who doesn’t relish work, talk, sleep, company, closeness, and proliferation. They don’t love these things or like to relish them. A mendicant who lives life like this has a good death. This is called a mendicant who delights in extinguishment, who has given up substantial reality to rightly make an end of suffering.
Idhāvuso, bhikkhu na kammārāmo hoti na kammarato na kammārāmataṁ anuyutto, na bhassārāmo hoti na bhassarato na bhassārāmataṁ anuyutto, na niddārāmo hoti na niddārato na niddārāmataṁ anuyutto, na saṅgaṇikārāmo hoti na saṅgaṇikarato na saṅgaṇikārāmataṁ anuyutto, na saṁsaggārāmo hoti na saṁsaggarato na saṁsaggārāmataṁ anuyutto, na papañcārāmo hoti na papañcarato na papañcārāmataṁ anuyutto. Evaṁ kho, āvuso, bhikkhu tathā tathā vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā. Ayaṁ vuccatāvuso: ‘bhikkhu nibbānābhirato pajahāsi sakkāyaṁ sammā dukkhassa antakiriyāyā’ti.
A beast who likes to proliferate,enjoying proliferation,fails to win extinguishment,the supreme sanctuary from the yoke.
Yo papañcamanuyutto,papañcābhirato mago;Virādhayī so nibbānaṁ,yogakkhemaṁ anuttaraṁ.
But one who gives up proliferation,enjoying the state of non-proliferation,wins extinguishment,the supreme sanctuary from the yoke.”
Yo ca papañcaṁ hitvāna,nippapañcapade rato;Ārādhayī so nibbānaṁ,yogakkhemaṁ anuttaran”ti.
Catutthaṁ.
AN 6.15 · Regret
AN 6.15 · Anutappiyasutta
There Sāriputta addressed the mendicants:
Tatra kho āyasmā sāriputto bhikkhū āmantesi:
“As a mendicant makes their bed, so they must lie in it, and die tormented by regrets. And how do they die tormented by regrets?
“tathā tathāvuso, bhikkhu vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato kālakiriyā anutappā hoti. Kathañcāvuso, bhikkhu tathā tathā vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato kālakiriyā anutappā hoti?
Take a mendicant who relishes work, talk, sleep, company, closeness, and proliferation. They love these things and like to relish them. A mendicant who makes their bed like this must lie in it, and die tormented by regrets. This is called a mendicant who enjoys substantial reality, who hasn’t given up substantial reality to rightly make an end of suffering.
Idhāvuso, bhikkhu kammārāmo hoti kammarato kammārāmataṁ anuyutto, bhassārāmo hoti … niddārāmo hoti … saṅgaṇikārāmo hoti … saṁsaggārāmo hoti … papañcārāmo hoti papañcarato papañcārāmataṁ anuyutto. Evaṁ kho, āvuso, bhikkhu tathā tathā vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato kālakiriyā anutappā hoti. Ayaṁ vuccatāvuso: ‘bhikkhu sakkāyābhirato nappajahāsi sakkāyaṁ sammā dukkhassa antakiriyāya’.
As a mendicant makes their bed, so they must lie in it, and die free of regrets. And how do they die free of regrets?
Tathā tathāvuso, bhikkhu vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato kālakiriyā ananutappā hoti. Kathañcāvuso, bhikkhu tathā tathā vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato kālakiriyā ananutappā hoti?
Take a mendicant who doesn’t relish work, talk, sleep, company, closeness, and proliferation. They don’t love these things or like to relish them. A mendicant who makes their bed like this must lie in it, and die free of regrets. This is called a mendicant who delights in extinguishment, who has given up substantial reality to rightly make an end of suffering.
Idhāvuso, bhikkhu na kammārāmo hoti na kammarato na kammārāmataṁ anuyutto, na bhassārāmo hoti … na niddārāmo hoti … na saṅgaṇikārāmo hoti … na saṁsaggārāmo hoti … na papañcārāmo hoti na papañcarato na papañcārāmataṁ anuyutto. Evaṁ kho, āvuso, bhikkhu tathā tathā vihāraṁ kappeti yathā yathāssa vihāraṁ kappayato kālakiriyā ananutappā hoti. Ayaṁ vuccatāvuso: ‘bhikkhu nibbānābhirato pajahāsi sakkāyaṁ sammā dukkhassa antakiriyāyā’ti.
A beast who likes to proliferate,enjoying proliferation,fails to win extinguishment,the supreme sanctuary from the yoke.
Yo papañcamanuyutto,papañcābhirato mago;Virādhayī so nibbānaṁ,yogakkhemaṁ anuttaraṁ.
But one who gives up proliferation,enjoying the state of non-proliferation,wins extinguishment,the supreme sanctuary from the yoke.”
Yo ca papañcaṁ hitvāna,nippapañcapade rato;Ārādhayī so nibbānaṁ,yogakkhemaṁ anuttaran”ti.
Pañcamaṁ.
AN 6.16 · Nakula’s Father
AN 6.16 · Nakulapitusutta
At one time the Buddha was staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood. Now at that time the householder Nakula’s father was sick, suffering, gravely ill. Then the housewife Nakula’s mother said to him:
Ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Tena kho pana samayena nakulapitā gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho nakulamātā gahapatānī nakulapitaraṁ gahapatiṁ etadavoca:
“Householder, don’t pass away with concerns. Such concern is suffering, and it’s criticized by the Buddha. Householder, you might think: ‘When I’ve gone, the housewife Nakula’s mother won’t be able to provide for the children and keep up the household carpets.’ But you should not see it like this. I’m skilled at spinning cotton and carding wool. I’m able to provide for the children and keep up the household carpets. So householder, don’t pass away with concerns …
“Mā kho tvaṁ, gahapati, sāpekkho kālamakāsi. Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā. Siyā kho pana te, gahapati, evamassa: ‘na nakulamātā gahapatānī mamaccayena sakkhissati dārake posetuṁ, gharāvāsaṁ santharitun’ti. Na kho panetaṁ, gahapati, evaṁ daṭṭhabbaṁ. Kusalāhaṁ, gahapati, kappāsaṁ kantituṁ veṇiṁ olikhituṁ. Sakkomahaṁ, gahapati, tavaccayena dārake posetuṁ, gharāvāsaṁ santharituṁ. Tasmātiha tvaṁ, gahapati, mā sāpekkho kālamakāsi. Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā.
Householder, you might think: ‘When I’ve gone, the housewife Nakula’s mother will take another husband.’ But you should not see it like this. Both you and I know that we have remained chaste while at home for the past sixteen years. So householder, don’t pass away with concerns …
Siyā kho pana te, gahapati, evamassa: ‘nakulamātā gahapatānī mamaccayena aññaṁ gharaṁ gamissatī’ti. Na kho panetaṁ, gahapati, evaṁ daṭṭhabbaṁ. Tvañceva kho, gahapati, jānāsi ahañca, yaṁ no soḷasavassāni gahaṭṭhakaṁ brahmacariyaṁ samāciṇṇaṁ. Tasmātiha tvaṁ, gahapati, mā sāpekkho kālamakāsi. Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā.
Householder, you might think: ‘When I’ve gone, the housewife Nakula’s mother won’t want to see the Buddha and his Saṅgha of mendicants.’ But you should not see it like this. When you’ve gone, I’ll want to see the Buddha and his mendicant Saṅgha even more. So householder, don’t pass away with concerns …
Siyā kho pana te, gahapati, evamassa: ‘nakulamātā gahapatānī mamaccayena na dassanakāmā bhavissati bhagavato na dassanakāmā bhikkhusaṅghassā’ti. Na kho panetaṁ, gahapati, evaṁ daṭṭhabbaṁ. Ahañhi, gahapati, tavaccayena dassanakāmatarā ceva bhavissāmi bhagavato, dassanakāmatarā ca bhikkhusaṅghassa. Tasmātiha tvaṁ, gahapati, mā sāpekkho kālamakāsi. Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā.
Householder, you might think: ‘The housewife Nakula’s mother won’t fulfill ethics.’ But you should not see it like this. I am one of those white-robed disciples of the Buddha who fulfills their ethics. For whoever doubts this, that Blessed One, the perfected one, the fully awakened Buddha is staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood. Let them approach him and ask. So householder, don’t pass away with concerns …
Siyā kho pana te, gahapati, evamassa: ‘na nakulamātā gahapatānī mamaccayena sīlesu paripūrakārinī’ti. Na kho panetaṁ, gahapati, evaṁ daṭṭhabbaṁ. Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā sīlesu paripūrakāriniyo, ahaṁ tāsaṁ aññatarā. Yassa kho panassa kaṅkhā vā vimati vā—ayaṁ so bhagavā arahaṁ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṁ bhagavantaṁ upasaṅkamitvā pucchatu. Tasmātiha tvaṁ, gahapati, mā sāpekkho kālamakāsi. Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā.
Householder, you might think: ‘The housewife Nakula’s mother doesn’t have internal serenity of heart.’ But you should not see it like this. I am one of those white-robed disciples of the Buddha who has internal serenity of heart. For whoever doubts this, that Blessed One is staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood. Let them approach him and ask. So householder, don’t pass away with concerns …
Siyā kho pana te, gahapati, evamassa: ‘na nakulamātā gahapatānī lābhinī ajjhattaṁ cetosamathassā’ti. Na kho panetaṁ, gahapati, evaṁ daṭṭhabbaṁ. Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā lābhiniyo ajjhattaṁ cetosamathassa, ahaṁ tāsaṁ aññatarā. Yassa kho panassa kaṅkhā vā vimati vā—ayaṁ so bhagavā arahaṁ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṁ bhagavantaṁ upasaṅkamitvā pucchatu. Tasmātiha tvaṁ, gahapati, mā sāpekkho kālamakāsi. Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā.
Householder, you might think: ‘The housewife Nakula’s mother has not found a footing, a firm footing, and solace in this teaching and training. She has not gone beyond doubt, got rid of indecision, and gained assurance. And she’s not independent of others in the Teacher’s instructions.’ But you should not see it like this. I am one of those white-robed disciples of the Buddha who has found a footing, a firm footing, and solace in this teaching and training. I have gone beyond doubt, got rid of indecision, and gained assurance. And I am independent of others in the Teacher’s instructions. For whoever doubts this, that Blessed One is staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood. Let them approach him and ask. So householder, don’t pass away with concerns. Such concern is suffering, and it’s criticized by the Buddha.”
Siyā kho pana te, gahapati, evamassa: ‘na nakulamātā gahapatānī imasmiṁ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharatī’ti. Na kho panetaṁ, gahapati, evaṁ daṭṭhabbaṁ. Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā imasmiṁ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharanti, ahaṁ tāsaṁ aññatarā. Yassa kho panassa kaṅkhā vā vimati vā—ayaṁ so bhagavā arahaṁ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṁ bhagavantaṁ upasaṅkamitvā pucchatu. Tasmātiha tvaṁ, gahapati, mā sāpekkho kālamakāsi. Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā”ti.
And then, as Nakula’s mother was giving this advice to Nakula’s father, his illness died down on the spot. And that’s how Nakula’s father recovered from that illness. Soon after recovering, leaning on a staff he went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
Atha kho nakulapituno gahapatissa nakulamātarā gahapatāniyā iminā ovādena ovadiyamānassa so ābādho ṭhānaso paṭippassambhi. Vuṭṭhahi ca nakulapitā gahapati tamhā ābādhā; tathā pahīno ca pana nakulapituno gahapatissa so ābādho ahosi. Atha kho nakulapitā gahapati gilānā vuṭṭhito aciravuṭṭhito gelaññā daṇḍamolubbha yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho nakulapitaraṁ gahapatiṁ bhagavā etadavoca:
“You’re fortunate, householder, so very fortunate, to have the housewife Nakula’s mother advise and instruct you out of kindness and sympathy.
“Lābhā te, gahapati, suladdhaṁ te, gahapati. Yassa te nakulamātā gahapatānī anukampikā atthakāmā ovādikā anusāsikā.
She is one of those white-robed disciples of the Buddha who fulfills their ethics.
Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā sīlesu paripūrakāriniyo, nakulamātā gahapatānī tāsaṁ aññatarā.
She is one of those white-robed disciples of the Buddha who has internal serenity of heart.
Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā lābhiniyo ajjhattaṁ cetosamathassa, nakulamātā gahapatānī tāsaṁ aññatarā.
She is one of those white-robed disciples of the Buddha who has found a footing, a firm footing, and solace in this teaching and training. She has gone beyond doubt, got rid of indecision, and gained assurance. And she is independent of others in the Teacher’s instructions.
Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā imasmiṁ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharanti, nakulamātā gahapatānī tāsaṁ aññatarā.
You’re fortunate, householder, so very fortunate, to have the housewife Nakula’s mother advise and instruct you out of kindness and sympathy.”
Lābhā te, gahapati, suladdhaṁ te, gahapati. Yassa te nakulamātā gahapatānī anukampikā atthakāmā ovādikā anusāsikā”ti.
Chaṭṭhaṁ.
AN 6.17 · Sleep
AN 6.17 · Soppasutta
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, and sat down on the seat spread out. Venerable Sāriputta also came out of retreat, went to the assembly hall, bowed to the Buddha and sat down to one side. Venerables Mahāmoggallāna, Mahākassapa, Mahākaccāna, Mahākoṭṭhita, Mahācunda, Mahākappina, Anuruddha, Revata, and Ānanda did the same. The Buddha spent much of the night sitting in meditation, then rose from his seat and entered his dwelling. And soon after the Buddha left those venerables each went to their own dwelling.
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Āyasmāpi kho sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Āyasmāpi kho mahāmoggallāno … āyasmāpi kho mahākassapo … āyasmāpi kho mahākaccāno … āyasmāpi kho mahākoṭṭhiko … āyasmāpi kho mahācundo … āyasmāpi kho mahākappino … āyasmāpi kho anuruddho … āyasmāpi kho revato … āyasmāpi kho ānando sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Atha kho bhagavā bahudeva rattiṁ nisajjāya vītināmetvā uṭṭhāyāsanā vihāraṁ pāvisi. Tepi kho āyasmanto acirapakkantassa bhagavato uṭṭhāyāsanā yathāvihāraṁ agamaṁsu.
But those mendicants who were junior, recently gone forth, newly come to this teaching and training slept until the sun came up, snoring. The Buddha saw them doing this, with his clairvoyance that is purified and superhuman. He went to the assembly hall, sat down on the seat spread out, and addressed the mendicants:
Ye pana tattha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ te yāva sūriyuggamanā kākacchamānā supiṁsu. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena te bhikkhū yāva sūriyuggamanā kākacchamāne supante. Disvā yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi:
“Mendicants, where is Sāriputta? Where are Mahāmoggallāna, Mahākassapa, Mahākaccāna, Mahākoṭṭhita, Mahācunda, Mahākappina, Anuruddha, Revata, and Ānanda? Where have these senior disciples gone?”
“Kahaṁ nu kho, bhikkhave, sāriputto? Kahaṁ mahāmoggallāno? Kahaṁ mahākassapo? Kahaṁ mahākaccāno? Kahaṁ mahākoṭṭhiko? Kahaṁ mahācundo? Kahaṁ mahākappino? Kahaṁ anuruddho? Kahaṁ revato? Kahaṁ ānando? Kahaṁ nu kho te, bhikkhave, therā sāvakā gatā”ti?
“Soon after the Buddha left those venerables each went to their own dwelling.”
“Tepi kho, bhante, āyasmanto acirapakkantassa bhagavato uṭṭhāyāsanā yathāvihāraṁ agamaṁsū”ti.
“So, mendicants, when the senior mendicants left, why did you sleep until the sun came up, snoring?
“Tena no tumhe, bhikkhave, therā bhikkhū nāgatāti yāva sūriyuggamanā kākacchamānā supatha?
What do you think, mendicants? Have you ever seen or heard of an anointed aristocratic king who rules his whole life, dear and beloved to the country, while indulging in the pleasures of sleeping, lying down, and drowsing as much as he likes?”
Taṁ kiṁ maññatha, bhikkhave, api nu tumhehi diṭṭhaṁ vā sutaṁ vā: ‘rājā khattiyo muddhāvasitto yāvadatthaṁ seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharanto yāvajīvaṁ rajjaṁ kārento janapadassa vā piyo manāpo’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Good, mendicants! I too have never seen or heard of such a thing.
“Sādhu, bhikkhave. Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: ‘rājā khattiyo muddhāvasitto yāvadatthaṁ seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharanto yāvajīvaṁ rajjaṁ kārento janapadassa vā piyo manāpo’ti.
What do you think, mendicants? Have you ever seen or heard of an appointed official … a hereditary official … a general … a village chief … or a guild head who runs the guild his whole life, dear and beloved to the guild, while indulging in the pleasures of sleeping, lying down, and drowsing as much as he likes?”
Taṁ kiṁ maññatha, bhikkhave, api nu tumhehi diṭṭhaṁ vā sutaṁ vā: ‘raṭṭhiko …pe… pettaṇiko … senāpatiko … gāmagāmaṇiko … pūgagāmaṇiko yāvadatthaṁ seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharanto yāvajīvaṁ pūgagāmaṇikattaṁ kārento pūgassa vā piyo manāpo’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Good, mendicants! I too have never seen or heard of such a thing.
“Sādhu, bhikkhave. Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: ‘pūgagāmaṇiko yāvadatthaṁ seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharanto yāvajīvaṁ pūgagāmaṇikattaṁ vā kārento pūgassa vā piyo manāpo’ti.
What do you think, mendicants? Have you ever seen or heard of an ascetic or brahmin who indulges in the pleasures of sleeping, lying down, and drowsing as much as they like? Their sense doors are unguarded, they eat too much, they’re not dedicated to wakefulness, they’re unable to discern skillful qualities, and they don’t pursue the development of the qualities on the side of awakening in the evening and toward dawn. Yet they realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.”
Taṁ kiṁ maññatha, bhikkhave, api nu tumhehi diṭṭhaṁ vā sutaṁ vā: ‘samaṇo vā brāhmaṇo vā yāvadatthaṁ seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto indriyesu aguttadvāro bhojane amattaññū jāgariyaṁ ananuyutto avipassako kusalānaṁ dhammānaṁ pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ ananuyutto āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanto’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Good, mendicants! I too have never seen or heard of such a thing.
“Sādhu, bhikkhave. Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: ‘samaṇo vā brāhmaṇo vā yāvadatthaṁ seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto indriyesu aguttadvāro bhojane amattaññū jāgariyaṁ ananuyutto avipassako kusalānaṁ dhammānaṁ pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ ananuyutto āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanto’ti.
So you should train like this: ‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities on the side of awakening in the evening and toward dawn.’ That’s how you should train.”
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṁ anuyuttā, vipassakā kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ, bhāvanānuyogamanuyuttā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.
Sattamaṁ.
AN 6.18 · A Fish Dealer
AN 6.18 · Macchabandhasutta
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants.
Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ.
While walking along the road he saw a fish dealer in a certain spot selling fish that he had killed himself. Seeing this he left the road, sat at the root of a tree on the seat spread out, and addressed the mendicants: “Mendicants, do you see that fish dealer selling fish that he killed himself?”
Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṁ padese macchikaṁ macchabandhaṁ macche vadhitvā vadhitvā vikkiṇamānaṁ. Disvā maggā okkamma aññatarasmiṁ rukkhamūle paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “passatha no tumhe, bhikkhave, amuṁ macchikaṁ macchabandhaṁ macche vadhitvā vadhitvā vikkiṇamānan”ti?
“Yes, sir.”
“Evaṁ, bhante”.
“What do you think, mendicants? Have you ever seen or heard of a fish dealer selling fish that he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?”
“Taṁ kiṁ maññatha, bhikkhave, api nu tumhehi diṭṭhaṁ vā sutaṁ vā: ‘macchiko macchabandho macche vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṁ vā bhogakkhandhaṁ ajjhāvasanto’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Good, mendicants! I too have never seen or heard of such a thing. Why is that? Because when the fish are led to the slaughter he regards them with bad intentions.
“Sādhu, bhikkhave. Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: ‘macchiko macchabandho macche vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṁ vā bhogakkhandhaṁ ajjhāvasanto’ti. Taṁ kissa hetu? Te hi so, bhikkhave, macche vajjhe vadhāyupanīte pāpakena manasānupekkhati, tasmā so neva hatthiyāyī hoti na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṁ bhogakkhandhaṁ ajjhāvasati.
What do you think, mendicants? Have you ever seen or heard of a butcher of cattle selling cattle that he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?”
Taṁ kiṁ maññatha, bhikkhave, api nu tumhehi diṭṭhaṁ vā sutaṁ vā: ‘goghātako gāvo vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṁ vā bhogakkhandhaṁ ajjhāvasanto’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Good, mendicants! I too have never seen or heard of such a thing. Why is that? Because when the cattle are led to the slaughter he regards them with bad intentions.
“Sādhu, bhikkhave. Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: ‘goghātako gāvo vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṁ vā bhogakkhandhaṁ ajjhāvasanto’ti. Taṁ kissa hetu? Te hi so, bhikkhave, gāvo vajjhe vadhāyupanīte pāpakena manasānupekkhati, tasmā so neva hatthiyāyī hoti na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṁ bhogakkhandhaṁ ajjhāvasati.
What do you think, mendicants? Have you ever seen or heard of a butcher of sheep … a butcher of pigs … a butcher of poultry … or a deer-hunter selling deer which he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?”
Taṁ kiṁ maññatha, bhikkhave, api nu tumhehi diṭṭhaṁ vā sutaṁ vā: ‘orabbhiko …pe… sūkariko …pe… sākuṇiko …pe… māgaviko mage vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṁ vā bhogakkhandhaṁ ajjhāvasanto’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Good, mendicants! I too have never seen or heard of such a thing. Why is that? Because when the deer are led to the slaughter he regards them with bad intentions.
“Sādhu, bhikkhave. Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: ‘māgaviko mage vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṁ vā bhogakkhandhaṁ ajjhāvasanto’ti. Taṁ kissa hetu? Te hi so, bhikkhave, mage vajjhe vadhāyupanīte pāpakena manasānupekkhati, tasmā so neva hatthiyāyī hoti na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṁ bhogakkhandhaṁ ajjhāvasati.
By regarding even animals led to the slaughter with bad intentions he did not get to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune. How much worse is someone who regards human beings brought to the slaughter with bad intentions! This will be for their lasting harm and suffering. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.”
Te hi nāma so, bhikkhave, tiracchānagate pāṇe vajjhe vadhāyupanīte pāpakena manasānupekkhamāno neva hatthiyāyī bhavissati na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṁ bhogakkhandhaṁ ajjhāvasissati. Ko pana vādo yaṁ manussabhūtaṁ vajjhaṁ vadhāyupanītaṁ pāpakena manasānupekkhati. Tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya. Kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī”ti.
Aṭṭhamaṁ.