Ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane. On one occasion, the Blessed One was staying near Nalandain the Pavarika Mango Grove.
Atha kho asibandhakaputto gāmaṇi nigaṇṭhasāvako yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho asibandhakaputtaṁ gāmaṇiṁ bhagavā etadavoca: Then Asibandhakaputta the headman, a disciple of the Niganthas, went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him: “kathaṁ nu kho, gāmaṇi, nigaṇṭho nāṭaputto sāvakānaṁ dhammaṁ desetī”ti? “Headman, how does Nigantha Nataputta teach the Dhamma to his disciples?”
“Evaṁ kho, bhante, nigaṇṭho nāṭaputto sāvakānaṁ dhammaṁ deseti: “Nigantha Nataputta teaches the Dhamma to his disciples in this way, lord: ‘yo koci pāṇaṁ atipāteti, sabbo so āpāyiko nerayiko, yo koci adinnaṁ ādiyati, sabbo so āpāyiko nerayiko, yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko, yo koci musā bhaṇati sabbo, so āpāyiko nerayiko. ‘All those who take life are destined for a state of deprivation, are destined for hell. All those who steal… All those who engage in sexual misconduct… All those who utter falsehoods are destined for a state of deprivation, are destined for hell. Yaṁbahulaṁ yaṁbahulaṁ viharati, tena tena nīyatī’ti. Whatever one frequently engages in, by that is one led’ Evaṁ kho, bhante, nigaṇṭho nāṭaputto sāvakānaṁ dhammaṁ desetī”ti. That is how Nigantha Nataputta teaches the Dhamma to his disciples.”
“‘Yaṁbahulaṁ yaṁbahulañca, gāmaṇi, viharati, tena tena nīyati’, evaṁ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṁ. “If it’s true that ‘Whatever one keeps doing frequently, by that is one led,’ then no one is destined for a state of deprivation or destined to hell, in accordance with Nigantha Nataputta’s words.
Taṁ kiṁ maññasi, gāmaṇi, What do you think, headman: yo so puriso pāṇātipātī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so pāṇamatipāteti, yaṁ vā so pāṇaṁ nātipātetī”ti? If a man is one who takes life, then taking into consideration time spent doing and not doing, whether by day or by night, which time is more: the time he spends taking life or the time he spends not taking life?”
“Yo so, bhante, puriso pāṇātipātī rattiyā vā divasassa vā samayāsamayaṁ upādāya, appataro so samayo yaṁ so pāṇamatipāteti, atha kho sveva bahutaro samayo yaṁ so pāṇaṁ nātipātetī”ti. If a man is one who takes life, lord, then taking into consideration time spent doing and not doing, whether by day or by night, then the time he spends taking life is less, and the time he spends not taking life is certainly more.
“‘Yaṁbahulaṁ yaṁbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṁ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṁ. If it’s true that ‘Whatever one keeps doing frequently, by that is one led,’ then no one is destined for a state of deprivation or destined for hell, in line with Nigantha Nataputta’s words. ”
Taṁ kiṁ maññasi, gāmaṇi, “What do you think, headman: yo so puriso adinnādāyī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so adinnaṁ ādiyati, yaṁ vā so adinnaṁ nādiyatī”ti. If a man is one who steals … “Yo so, bhante, puriso adinnādāyī rattiyā vā divasassa vā samayāsamayaṁ upādāya appataro so samayo, yaṁ so adinnaṁ ādiyati, atha kho sveva bahutaro samayo, yaṁ so adinnaṁ nādiyatī”ti. “‘Yaṁbahulaṁ yaṁbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṁ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṁ.
Taṁ kiṁ maññasi, gāmaṇi, yo so puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so kāmesu micchā carati, yaṁ vā so kāmesu micchā na caratī”ti? engages in sexual misconduct … “Yo so, bhante, puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṁ upādāya, appataro so samayo yaṁ so kāmesu micchā carati, atha kho sveva bahutaro samayo, yaṁ so kāmesu micchā na caratī”ti. “‘Yaṁbahulaṁ yaṁbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṁ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṁ.
Taṁ kiṁ maññasi, gāmaṇi, yo so puriso musāvādī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so musā bhaṇati, yaṁ vā so musā na bhaṇatī”ti? utters falsehoods, then taking into consideration time spent doing and not doing, whether by day or by night, which time is more: the time he spends uttering falsehoods or the time he spends not uttering falsehoods?”
“Yo so, bhante, puriso musāvādī rattiyā vā divasassa vā samayāsamayaṁ upādāya, appataro so samayo, yaṁ so musā bhaṇati, atha kho sveva bahutaro samayo, yaṁ so musā na bhaṇatī”ti. If a man is one who utters falsehoods, lord, then taking into consideration time spent doing and not doing, whether by day or by night, then the time he spends uttering falsehoods is less, and the time he spends not uttering falsehoods is certainly more.
“‘Yaṁbahulaṁ yaṁbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṁ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṁ. If it’s true that ‘Whatever one frequently engages in, by that is one led,’ then no one is destined for a state of deprivation or destined for hell in line with Nigantha Nataputta’s words.”
Idha, gāmaṇi, ekacco satthā evaṁvādī hoti evaṁdiṭṭhi: “There is the case, headman, where a certain teacher holds this doctrine, holds this view: ‘yo koci pāṇamatipāteti, sabbo so āpāyiko nerayiko, yo koci adinnaṁ ādiyati, sabbo so āpāyiko nerayiko, yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko, yo koci musā bhaṇati, sabbo so āpāyiko nerayiko’ti. ‘All those who take life are destined for a state of deprivation, are destined for hell. All those who steal… All those who indulge in sexual misconduct… All those who utter falsehoods are destined for a state of deprivation, are destined for hell.’ Tasmiṁ kho pana, gāmaṇi, satthari sāvako abhippasanno hoti. A disciple has faith in that teacher, Tassa evaṁ hoti: and the thought occurs to him, ‘mayhaṁ kho satthā evaṁvādī evaṁdiṭṭhi—‘Our teacher holds this doctrine, holds this view: yo koci pāṇamatipāteti, sabbo so āpāyiko nerayikoti. “All those who take life are destined for a state of deprivation, are destined for hell. All those who steal… All those who indulge in sexual misconduct… All those who utter falsehoods are destined for a state of deprivation, are destined for hell.” Atthi kho pana mayā pāṇo atipātito, ahampamhi āpāyiko nerayikoti diṭṭhiṁ paṭilabhati. There are living beings that I have killed … Taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Mayhaṁ kho satthā evaṁvādī evaṁdiṭṭhi— yo koci adinnaṁ ādiyati, sabbo so āpāyiko nerayikoti. Atthi kho pana mayā adinnaṁ ādinnaṁ ahampamhi āpāyiko nerayikoti diṭṭhiṁ paṭilabhati. goods that I have stolen … Taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Mayhaṁ kho satthā evaṁvādī evaṁdiṭṭhi— yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko’ti. Atthi kho pana mayā kāmesu micchā ciṇṇaṁ. sexual misconducts that I have committed … ‘Ahampamhi āpāyiko nerayiko’ti diṭṭhiṁ paṭilabhati. Taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Mayhaṁ kho satthā evaṁvādī evaṁdiṭṭhi— yo koci musā bhaṇati, sabbo so āpāyiko nerayikoti. Atthi kho pana mayā musā bhaṇitaṁ. There are falsehoods that I have uttered.’ ‘Ahampamhi āpāyiko nerayiko’ti diṭṭhiṁ paṭilabhati. Therefore, I am destined for a state of deprivation, I am destined for hell.’ He fastens onto that view. Taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. If he does not abandon that conviction, does not abandon that state of mind, does not relinquish that view, then as if he were to be carried off, he would thus be placed in hell.
Idha pana, gāmaṇi, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. There is the case, headman, where a Tathagata appears in the world, worthy and rightly self-awakened, with clear knowing and conduct, well-gone, a knower of the world, unexcelled trainer of those to be tamed, teacher of human and divine beings, awakened, blessed. So anekapariyāyena pāṇātipātaṁ garahati vigarahati, ‘pāṇātipātā viramathā’ti cāha. He, in various ways, criticizes and censures the taking of life, and says: ‘Abstain from taking life.’ Adinnādānaṁ garahati vigarahati, ‘adinnādānā viramathā’ti cāha. He criticizes and censures stealing … Kāmesumicchācāraṁ garahati, vigarahati ‘kāmesumicchācārā viramathā’ti cāha. engaging in sexual misconduct … Musāvādaṁ garahati vigarahati ‘musāvādā viramathā’ti cāha. the uttering of falsehoods, and says: ‘Abstain from uttering falsehoods.’ Tasmiṁ kho pana, gāmaṇi, satthari sāvako abhippasanno hoti. A disciple has faith in that teacher So iti paṭisañcikkhati: and reflects: ‘bhagavā kho anekapariyāyena pāṇātipātaṁ garahati vigarahati, pāṇātipātā viramathāti cāha. ‘The Blessed One in a variety of ways, criticizes and censures the taking of life, and says: “Abstain from taking life.” Atthi kho pana mayā pāṇo atipātito yāvatako vā tāvatako vā. There are living beings that I have killed, to a greater or lesser extent. Yo kho pana mayā pāṇo atipātito yāvatako vā tāvatako vā, taṁ na suṭṭhu, taṁ na sādhu. That was not right. That was not good. Ahañceva kho pana tappaccayā vippaṭisārī assaṁ. I am remorseful because of that. Na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. But I cannot undo what I have done.’ So iti paṭisaṅkhāya tañceva pāṇātipātaṁ pajahati. So, reflecting thus, he abandons at that moment the taking of life, Āyatiñca pāṇātipātā paṭivirato hoti. and in the future, refrains from taking life. Evametassa pāpassa kammassa pahānaṁ hoti. This is how there comes to be the abandoning of that evil deed. Evametassa pāpassa kammassa samatikkamo hoti. This is how there comes to be the transcending of that evil deed.
‘Bhagavā kho anekapariyāyena adinnādānaṁ garahati vigarahati, adinnādānā viramathāti cāha. [He reflects:] ‘The Blessed One in a variety of ways, criticizes and censures stealing … Atthi kho pana mayā adinnaṁ ādinnaṁ yāvatakaṁ vā tāvatakaṁ vā. Yaṁ kho pana mayā adinnaṁ ādinnaṁ yāvatakaṁ vā tāvatakaṁ vā taṁ na suṭṭhu, taṁ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṁ, na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. So iti paṭisaṅkhāya tañceva adinnādānaṁ pajahati. Āyatiñca adinnādānā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṁ hoti. Evametassa pāpassa kammassa samatikkamo hoti.
‘Bhagavā kho pana anekapariyāyena kāmesumicchācāraṁ garahati vigarahati, kāmesumicchācārā viramathāti cāha. engaging in sexual misconduct … Atthi kho pana mayā kāmesu micchā ciṇṇaṁ yāvatakaṁ vā tāvatakaṁ vā. Yaṁ kho pana mayā kāmesu micchā ciṇṇaṁ yāvatakaṁ vā tāvatakaṁ vā taṁ na suṭṭhu, taṁ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṁ, na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. So iti paṭisaṅkhāya tañceva kāmesumicchācāraṁ pajahati, āyatiñca kāmesumicchācārā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṁ hoti. Evametassa pāpassa kammassa samatikkamo hoti.
‘Bhagavā kho pana anekapariyāyena musāvādaṁ garahati vigarahati, musāvādā viramathāti cāha. the uttering of falsehoods, and says: “Abstain from uttering falsehoods.” Atthi kho pana mayā musā bhaṇitaṁ yāvatakaṁ vā tāvatakaṁ vā. There are falsehoods that I have uttered, to a greater or lesser extent. Yaṁ kho pana mayā musā bhaṇitaṁ yāvatakaṁ vā tāvatakaṁ vā taṁ na suṭṭhu, taṁ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṁ, na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. That was not right. That was not proper. I am remorseful because of that. But I cannot reverse what I have done.’ So iti paṭisaṅkhāya tañceva musāvādaṁ pajahati, āyatiñca musāvādā paṭivirato hoti. So, reflecting thus, he abandons immediately the uttering of falsehoods, and in the future refrains from uttering falsehoods. Evametassa pāpassa kammassa pahānaṁ hoti. Evametassa pāpassa kammassa samatikkamo hoti. This is how there occurs the abandoning of that evil deed. This is how there occurs the transcending of that deed.
So pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Having abandoned the taking of life, he refrains from taking life. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti. Having abandoned stealing, he refrains from stealing. Kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti. Having abandoned sexual misconduct, he refrains from sexual misconduct. Musāvādaṁ pahāya musāvādā paṭivirato hoti. Having abandoned uttering falsehoods, he refrains from uttering falsehoods. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti. Having abandoned divisive speech, he refrains from divisive speech. Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Having abandoned harsh speech, he refrains from harsh speech. Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti. Having abandoned idle chatter, he refrains from idle chatter. Abhijjhaṁ pahāya anabhijjhālu hoti. Having abandoned covetousness, he becomes uncovetous. Byāpādappadosaṁ pahāya abyāpannacitto hoti. Having abandoned ill will and anger, he becomes one with a mind of no ill will. Micchādiṭṭhiṁ pahāya sammādiṭṭhiko hoti. Having abandoned wrong views, he becomes one who has right views.
Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. That disciple of the noble ones, headman — thus devoid of covetousness, devoid of ill will, unbewildered, alert, mindful — keeps pervading the first direction [the east] with a mind imbued with friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, and all around, everywhere, in its entirety, he keeps pervading the all-encompassing world with a mind imbued with friendliness — abundant, expansive, immeasurable, without hostility, without ill will. Seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; Just as a strong conch-trumpet blower can notify the four directions without any difficulty, evameva kho, gāmaṇi, evaṁ bhāvitāya mettāya cetovimuttiyā evaṁ bahulīkatāya yaṁ pamāṇakataṁ kammaṁ, na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. in the same way, when the liberation through friendliness is thus developed, thus pursued, any deed done to a limited extent no longer remains there, no longer stays there.
Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato karuṇāsahagatena cetasā …pe… That disciple of the noble ones — thus devoid of covetousness, devoid of ill will, unbewildered, alert, recollected — keeps pervading the first direction with a mind imbued with compassion … muditāsahagatena cetasā …pe…. appreciation … Upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, and all around, everywhere, in its entirety, he abides having pervaded the all-encompassing world with a mind imbued with equanimity — abundant, expansive, immeasurable, without hostility, without ill will. Seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; Just as a strong conch-trumpet blower can notify the four directions without any difficulty, evameva kho, gāmaṇi, evaṁ bhāvitāya upekkhāya cetovimuttiyā evaṁ bahulīkatāya yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhatī”ti. in the same way, when the liberation through equanimity is thus developed, thus pursued, any deed done to a limited extent no longer remains there, no longer persists there.”
Evaṁ vutte, asibandhakaputto gāmaṇi bhagavantaṁ etadavoca: When this was said, Asibandhakaputta the headman, the disciple of the Niganthas, said to the Blessed One: “abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… “Magnificent, lord! … upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life.”
Aṭṭhamaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=sn42.8