MN 41
Saleyyaka Sutta
The Brahmans of Sala
Translated from the Pali by
Ñanamoli TheraPTS: M i 285
Source: From The Buddha's Words on Kamma: Four Discourses from the Middle
Length Collection (WH 248), edited by Khantipalo Bhikkhu (Kandy: Buddhist
Publication Society, 1993). Copyright © 1993 Buddhist Publication Society.
Used with permission.
Copyright © 1993 Buddhist Publication Society.
Access to Insight edition © 1994
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Introduction
by Bhikkhu Khantipalo
The brahmans 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.
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 brahman village called Sala.
2. The brahman 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 brahmans, 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 brahman 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 brahmans 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 brahmans
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 brahmans 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 brahman 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 (Maha-sihanada 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
Path 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).
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