Ven. Ñanamoli Thera, Saleyyaka Sutra: "The Brahmins of Sala" (MN 41); Eds., Wisdom Quarterly
Introduction
By Western monk Bhikkhu Khantipalo
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| Western monk Ven. Khantipalo (budsas.net) |
The Buddha analyzes what kind of actions (karma, deeds) take one to a low rebirth. Do we see any of our own acts here? Then we know what to do about it, for if one makes any of these Ten Courses of Unwholesome Action strong in oneself, a result can be expected at least "on the dissolution of the body, after death," if not in this very life and in the future.
The Ten Courses of Wholesome Action follow. If strengthened in oneself, repeated frequently so that they become habitual, if one recognizes any of one's own acts among them, then it is wise and profitable to guard against the conceit: "I am good."
The final part of the sutra deals with the aspirations that one may have for rebirth at the time of death. Of course, one's previous karma must be such that it will support such aspirations. A miser might aspire to riches, but miserly karma results in poverty.
If a person has kept the lunar observance (uposatha) and generally all the precepts and been generous and truthful as well, this is the path to heavenly births (from the devas of the Four Great Sky Kings up to the devas who Wield Power Over Others' Creations).
Beyond these lofty worlds, it is necessary also to be proficient in meditative absorption (jhana) and one will gain rebirth among the brahmas (from the Divinity's Retinue to the Very Fruitful Gods) according to one's proficiency in this -- mild, middling, or mastery.
For the next five brahma-planes, the noble state of the non-returner is required, while for the last four one must have gained the formless attainments. Finally, one may aspire to NO rebirth: to full liberation of nirvana as an arhat but, of course, aspiration alone is insufficient — practice and sufficient insight-wisdom are needed.
THE SUTRA
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| Ven. Nāṇamoli (Wisdom Experience) |
1. Thus have I heard. On one occasion the Blessed One was wandering in the country of Kosala with a large community (sangha) of wandering ascetics. He eventually arrived at a Brahmin village called Sala.
2. The Brahmin householders of Sala heard: "A monk called Gotama [the Buddha], it seems, a son of the Scythians [Sakyans] who went forth from a Scythian clan, has been wandering in Kosala with a large community of wandering ascetics and has come to Sala. Now a good report of Master Gotama has spread to this effect: 'That Blessed One is such since he is arhat, fully enlightened, perfect in knowledge and conduct, sublime, knower of the worlds, incomparable teacher of persons to be tamed, teacher of devas ["shining ones"] and humans, awakened, blessed. He describes this world with its devas, its maras, and its brahmas [shining ones, demons, and divinities], this generation with its wandering ascetics and Brahmin priests, with its kings and its people, which he himself has realized through direct knowledge. He teaches a doctrine (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 supreme life that is utterly perfect and pure.' Now it is good to see such arhats."
3. The Brahmin householders of Sala went to the Blessed One. Some paid homage then sat down respectfully to one side. Some exchanged pleasant greetings with him, and when the courteous and amiable talk was finished, sat down respectfully to one side. Some raised hands palms together (anjali mudra) in salutation to the Blessed One and sat down respectfully to one side. Some announced their name and clan in the Blessed One's presence then sat to one side. Some kept silence and sat to one side.
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| The Blessed One: The Buddha (Awakened One) |
5. "Householders, it is by reason of conduct not in accordance with dhamma, by reason of unrighteous (un-dhamma) 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 a hell.
"It is by reason of conduct in accordance with dhamma, by reason of righteous conduct, that some beings here on the dissolution of the body, after death, reappear in a fortunate destination, even in a heavenly world."
6. "We do not understand the meaning of this utterance that Master Gotama has spoken in brief without yet expounding its detailed meaning. It would be good if Master Gotama taught us the Dhamma (Doctrine) so that we might understand the meaning of Master Gotama's utterance spoken in brief without yet expounding its detailed meaning."
"Then, householders, listen and heed well what I shall say."
"Yes, venerable sir," they replied. And the Blessed One said:
7. "Householders, there are three kinds of bodily conduct not in accordance with dhamma, unrighteous conduct. There are four kinds of verbal conduct not in accordance with dhamma, unrighteous conduct. There are three kinds of mental conduct not in accordance with dhamma, unrighteous conduct.
8. "How are there three kinds of bodily conduct not in accordance with dhamma, unrighteous conduct?
- Here someone is a killer of living beings: one is murderous, bloodyhanded, given to blows and violence, merciless to all kinds of living beings.
- One is a taker of what is not given: one takes as a thief another's belongings in a village or forest.
- One is given over to misconduct in sexual desires: one has intercourse with partners protected by their mother, father, (mother and father), brother, sister, relatives, as have a spouse, as entail a penalty by officials, and also with those that are garlanded in token of betrothal.
9. "How are there four kinds of verbal conduct not in accordance with dhamma, unrighteous conduct?
- Here someone speaks falsehood: when summoned to a court or to a meeting, or to one's relatives' presence, or to one's guild, or to the royal family's presence, and questioned as a witness, 'So, good person, tell what you know.' Then, not knowing, one says, 'I know,' or knowing, one says, 'I do not know.' Not seeing, one says, 'I see,' or seeing, one says, 'I do not see.' In full awareness one speaks falsehood for one's own ends or for another's ends or for some trifling worldly end.
- One speaks maliciously: one is a repeater elsewhere of what is heard here for the purpose of causing division from these, or one is a repeater to these of what is heard elsewhere for the purpose of causing division from those, and one is thus a divider of the united, a creator of division, who enjoys discord, rejoices in discord, delights in discord, one is a speaker of words that create discord.
- One speaks harshly: one utters such words as are rough, hard, hurtful to others, censured by others, bordering on anger and unconducive to concentration.
- One is a idle chatterer: one says 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 one speaks out of season [at an inopportune time] speech not worth repeating, which is unreasonable, indefinite, and unconnected with good.
10. "How are there three kinds of mental conduct not in accordance with dhamma, unrighteous conduct?
- Here someone is covetous: one is a coveter of another's belongings: 'Oh, that what is another's were mine!'
- Or one has a mind of ill-will, with the intention of a mind affected by hate: 'May these beings be slain and slaughtered, may they be cut off, perish, or be annihilated!'
- Or one has wrong view, distorted vision: 'There is nothing given [no benefit that results from sharing], nothing offered, nothing sacrificed, no fruit or ripening of good and bad deeds, no this world, no other world [to come], no [special significance in giving to one's] mother, no father, no spontaneously (born) beings [1], no good and virtuous ascetics and priests who have themselves realized by direct knowledge and declare this world and other worlds' [2].
"So, householders, it is by reason of conduct not in accordance with dhamma, by reason of unrighteous conduct, that some beings here, on the dissolution of the body, after death, reappear in unfortunate states of deprivation, in an unhappy destination, in perdition, even in a hell.
[Happy results]
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| There are many worlds and planes of existence |
12. "How are there three kinds of bodily conduct in accordance with dhamma, righteous conduct?
- Here [in this Teaching, in this Doctrine and Discipline] someone, abandoning the killing of living beings, becomes one who abstains from killing living beings; with rod and weapon cast aside, gentle and kindly, one abides compassionate to all living beings.
- Abandoning the taking of what is not given, one becomes one who abstains from taking what is not given; one does not take as a thief another's belongings in the village or in the forest.
- Abandoning misconduct in sexual desires, one becomes one who abstains from misconduct in sexual desires: one refrains from intercourse with such women as are protected by mother, father, (father and mother), brother, sister, relatives, as have a spouse, as entail a penalty, and also those who are garlanded in token of betrothal.
13. "How are there four of verbal conduct in accordance with 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 one's guild or to the royal family's presence, and questioned as a witness, 'So, good person, tell what you know.' Not knowing, one says, 'I do not know.' Or knowing, one says, 'I know.' Not seeing, one says, 'I do not see.' Or seeing, one says, 'I see.' One does not in full awareness speak falsehood for one's own ends or for another's ends or for some trifling worldly end.
- Abandoning malicious speech, one 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, one becomes a speaker of words that promote concord.
- Abandoning harsh speech, one becomes one who abstains from harsh speech: one 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, one becomes one who abstains from gossip: as one who tells that which is said at an opportune time, that which is factual, that which is good, that which is dhamma (the Doctrine), that which is the Discipline, one speaks in season speech worth recording, which is reasoned, definite and connected with good.
14. "How are there three kinds of mental conduct in accordance with dhamma, righteous conduct?
- Here someone is not covetous: one is not a coveter of another's belongings: 'Oh, that what is another's were mine!'
- One has no mind of ill-will, with the intention of a mind unaffected by hate: 'May these beings be free from enmity, affliction, and anxiety. May they live happily!'
- One has right view, undistorted vision: 'There is what is given and what is offered and what is sacrificed, and there is fruit and ripening of good and bad deeds, and there is this world and the other world and [special significance in deeds performed for one's] mother and father, and spontaneously (born) beings, and good and virtuous wandering ascetics and priests who have themselves realized by direct knowledge and declared this world and other worlds.'
"So, householders, it is by reason of conduct in accordance with dhamma, by reason of righteous conduct, that some beings here, on the dissolution of the body, after death, reappear in a fortunate destination, even in a heavenly world.
15. "If a householder who observes conduct in accordance with 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, one may do so. Why? It is because one observes conduct that is in accordance with dhamma, righteous conduct.
16. "If a householder who observes conduct is accordance with dhamma, righteous conduct, should wish: 'Oh, that on the dissolution of the body, after death, I might reappear in the company of Brahmins of great property!' it is possible...
17. "If a householder who observes conduct in accordance with 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 dhamma, righteous conduct, should wish: 'Oh, that on the dissolution of the body, after death, I might reappear in the company of the devas of the Four Great Sky Kings!' it is possible that on the dissolution of the body, after death, one may do so. Why? It is because one observes conduct in accordance with dhamma, righteous conduct.
19. ...of the devas of the Realm of the Thirty-Three... [3].
20. ...of the devas that have Gone to Bliss...
21. ...of the Contented Devas...
22. ...of the devas who Delight in Creating...
23. ...of the devas who Wield Power over Others' Creations...
24. ...of the devas of Brahma's Retinue...
25. ...of the Radiant Devas...
26. ...of the devas of Limited Radiance...
27. ...of the devas of Measureless Radiance...
28. ...of the devas of Streaming Radiance...
29. ...of the Glorious Devas...
30. ...of the devas of Limited Glory...
31. ...of the devas of Measureless Glory...
32. ...of the devas of Refulgent Glory...
33. ...of the Very Fruitful Devas...
34. ...of the devas Bathed in Their Own Prosperity...
35. ...of the Untormenting Devas...
36. ...of the Fair-To-See Devas...
37. ...of the Fair-Seeing Devas...
38. ...of the devas who are Junior to None...
39. ...of the devas of the base consisting of unbounded space...
40. ...of the devas of the base consisting of unbounded consciousness...
41. ...of the devas of the base consisting of nothingness...
42. "If a householder who observes conduct in accordance with dhamma, righteous conduct, should wish: 'Oh, that on the dissolution of the body, after death, I might reappear in the company of the devas of the base consisting of neither-perception-nor-non-perception!' it is possible that, on the dissolution of the body, after death, one may do so. Why? It is because one observes conduct in accordance with dhamma, righteous conduct.
43. "If a householder who observes conduct in accordance with 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 mind (heart) and the deliverance by wisdom that are defilement-free with exhaustion of the taints!' it is possible that, by realization with direct knowledge, one may here and now enter upon and abide in the deliverance of mind and the deliverance by wisdom that are defilement-free with exhaustion of the taints. Why? It is because one observes conduct in accordance with dhamma, righteous conduct."
44. When this was said, the Brahmin householders of Sala said to the Blessed One:
"Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma [the Buddha's Doctrine] has been made clear in many ways by Master Gotama, as though he were turning upright what had been overturned, revealing the hidden, showing the way to one who were lost, holding up a lamp in the dark for those with eyes to see forms.
45. "We go to Master Gotama for guidance, and to the Dhamma (Doctrine), and to the Sangha (Community of Noble Ones). From today let Master Gotama accept us as followers who have gone to him for guidance for life."
NOTES
- Beings who appear due to the force of past deeds (karma) in some states of rebirth: all devas and divinities (brahmas), ghosts (petas), inhabitants of hells (narakas); see MN 12 (the Maha-Sihanada Sutta).
- For an explanation of the wrong views held by some teachers in the Buddha's time, which were a rejection of all moral values, see author Ledi Sayadaw's The Eightfold Path and its Factors Explained (BPS.lk Wheel No. 245/247).
- The rendering of the various gods' names are based on the commentary to the Hadaya-vibhanga (in the Vibhanga, the second book of the Abhidhamma: see The Book of Analysis, Pali Text Society (PTS). Translation Series).
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