English
5. The Lesser Twin Chapter 1. The Discourse to the Sāleyyakans 439. Thus have I heard: On one occasion the Blessed One was touring the Kosala country with a large community of bhikkhus. He arrived at Sālā, a brahmin village of the Kosalans. The brahmin householders of Sālā heard: “The recluse Gotama, it is said, a son of the Sakyans, who went forth from the Sakyan clan, is touring the Kosala country with a large community of bhikkhus, and has arrived at Sālā. This good report has spread concerning him: ‘That Blessed One is an Arahant, perfectly enlightened, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One.’ He makes known this world with its devas, its Māras, and its Brahmās, this generation with its recluses and brahmins, its devas and humans, having realized it himself with direct knowledge. He teaches the Dhamma good in the beginning, good in the middle, good in the end, with meaning and with phrasing. He proclaims the holy life fully complete and purified. It is good indeed to see such Arahants.” Then the brahmin householders of Sālā approached the Blessed One. Some, having approached, paid homage to the Blessed One and sat down to one side. Some exchanged greetings with the Blessed One, and after exchanging courteous and amiable talk, sat down to one side. Some, having saluted the Blessed One with joined palms, sat down to one side. Some, having announced their name and clan to the Blessed One, sat down to one side. Some, remaining silent, sat down to one side. Seated to one side, the brahmin householders of Sālā said to the Blessed One: “What is the reason, good Gotama, what is the cause, whereby some beings here, with the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a lower realm, hell? What, good Gotama, is the reason, what is the cause, whereby some beings here, with the breakup of the body, after death, to a good destination, a heavenly world, they reappear?" "Because of unrighteous conduct, uneven conduct, householders, some beings here, with the breaking up of the body, after death, reappear in a state of deprivation, a bad destination, a lower world, hell. Because of righteous conduct, even conduct, householders, some beings here, with the breaking up of the body, after death, reappear in a good destination, a heavenly world." "We do not understand the meaning in detail of this brief statement of Master Gotama, whose meaning has not been elaborated. It would be good if Master Gotama would teach the Dhamma to us in such a way that we might understand the meaning in detail of this brief statement of Master Gotama, whose meaning has not been elaborated." "Then, householders, listen, pay careful attention, I will speak." "Yes, sir," the brahmin householders of Sālā replied to the Blessed One. The Blessed One said this: Householders, there are three kinds of unrighteous conduct, uneven conduct by body. There are four kinds of unrighteous conduct, uneven conduct by speech. There are three kinds of unrighteous conduct, uneven conduct by mind. And how, householders, are there three kinds of unrighteous conduct, uneven conduct by body? Here, householders, someone is a killer of living beings, fierce, with bloody hands, intent on striking and wounding, without compassion for living beings. And he is one who takes what is not given. Whatever property or belongings of another, whether in a village or in the wilderness, he takes that which is not given, as an act of theft. And he is one who engages in sexual misconduct. He has sexual intercourse with those who are protected by their mother, protected by their father, protected by both mother and father, protected by their brother, protected by their sister, protected by their relatives, protected by their clan, protected by the Dhamma, who have a husband, who are liable to punishment, or even those garlanded (betrothed). Thus, householders... Now, householders, there are three kinds of unrighteous conduct, uneven conduct, by body. And how, householders, is there four kinds of unrighteous conduct, uneven conduct, by speech? Here, householders, some person is a speaker of falsehood. Whether gone to an assembly, or gone to a gathering, or gone among relatives, or gone among a guild, or gone among a royal court, brought forth as a witness, questioned: “Come, good sir, speak what you know!” He, not knowing, says: “I know!” Or knowing, says: “I do not know!” Not seeing, says: “I see!” Or seeing, says: “I do not see!” Thus, for his own sake, or for another’s sake, or for the sake of some trifling gain, he knowingly speaks a lie. And he is a slanderer. Having heard here, he tells there, for the breaking up of these. Or having heard there, he tells here, for the breaking up of those. Thus, he is a breaker of the united, or an instigator of the broken. He delights in factions, rejoices in factions, enjoys factions, and speaks words that create factions. And he is a harsh speaker. Whatever speech is rough, harsh, painful to others, abusive to others, bordering on anger, not conducive to concentration, such speech he speaks. And he is a frivolous talker. He speaks at the wrong time, speaks what is not true, speaks what is not beneficial, speaks what is not Dhamma, speaks what is not Vinaya. He speaks speech that is not worth treasuring, at the wrong time, without reason, without limit, not connected with benefit. Thus, householders, there are four kinds of unrighteous conduct, uneven conduct, by speech. And how, householders, is there three kinds of unrighteous conduct, uneven conduct, by mind? Here, householders, some person is covetous. Whatever belongs to another, the possessions and instruments of another, he covets, thinking: “Oh, if only what belongs to another were mine!” And he is of malevolent mind. but there is a corrupt mental intention: 'May these beings be slain, or slaughtered, or cut off, or perish, or not exist at all.' "And one is of wrong view, of perverted vision: 'There is no giving, no offering, no sacrifice. There is no fruit or result of good and bad deeds. There is no this world, no other world. There is no mother, no father. There are no spontaneously arisen beings. There are no ascetics and brahmins in the world who are rightly gone, rightly practiced, who, having realized this world and the other world for themselves by direct knowledge, proclaim it.' Thus, householders, is the threefold unrighteous conduct, uneven conduct by mind. "Because of such unrighteous conduct, uneven conduct, householders, some beings, at the breaking up of the body, after death, are reborn in a state of deprivation, a bad destination, a downfall, hell. 441. "Threefold, householders, is righteous conduct, even conduct by body. Fourfold is righteous conduct, even conduct by speech. Threefold is righteous conduct, even conduct by mind. "And how, householders, is the threefold righteous conduct, even conduct by body? Here, householders, someone, having abandoned the taking of life, abstains from the taking of life. He lays aside rod and weapon, is conscientious, compassionate, and dwells with kindness for all living beings. "Having abandoned taking what is not given, he abstains from taking what is not given. He does not take, as a theft, what belongs to another, another's property or belongings, whether in a village or in a forest, if it is not given. "Having abandoned sexual misconduct, he abstains from sexual misconduct. He does not engage in sexual relations with those who are protected by their mother, protected by their father, protected by both mother and father, protected by their brother, protected by their sister, protected by their relatives, protected by their clan, protected by their Dhamma, who have a husband, who are liable to punishment, or even those garlanded. Thus, householders, is the threefold righteous conduct, even conduct by body. Now. ‘‘And how, householders, is there fourfold conduct in Dhamma, righteous conduct, in speech? Here, householders, someone, abandoning false speech, abstains from false speech. Whether gone to an assembly or gone to a gathering, or gone amidst relatives, or gone amidst a guild, or gone amidst a royal court, brought forth and questioned as a witness: ‘Come, good man, speak what you know!’ He, not knowing, says, ‘I do not know.’ Or knowing, says, ‘I know.’ Not seeing, says, ‘I do not see.’ Or seeing, says, ‘I see.’ Thus, for his own sake, or for another's sake, or for the sake of some trifling gain, he does not knowingly speak a lie. ‘‘Abandoning divisive speech, he abstains from divisive speech. Having heard here, he does not tell there to cause division among these. Or having heard there, he does not tell here to cause division among those. Thus, he is a uniter of the divided, a supporter of the united. Delighting in harmony, rejoicing in harmony, enjoying harmony, he speaks words that promote harmony. ‘‘Abandoning harsh speech, he abstains from harsh speech. That speech which is gentle, pleasing to the ear, affectionate, going to the heart, cultured, agreeable to many, pleasing to many – he speaks such speech. ‘‘Abandoning idle chatter, he abstains from idle chatter. He speaks at the right time, speaks what is true, speaks what is beneficial, speaks about the Dhamma, speaks about the Vinaya. He speaks words that are worth treasuring, timely, reasoned, well-defined, and connected with benefit. Thus, householders, is there fourfold conduct in Dhamma, righteous conduct, in speech. ‘‘And how, householders, is there threefold conduct in Dhamma, righteous conduct, in mind? Here, householders, someone is not covetous. He does not covet what belongs to another, the wealth and possessions of another – ‘Oh, if only what belongs to another were mine!’ ‘‘And he has a mind free from ill-will, with uncorrupted thoughts.