“Endowed with three characteristics, monks, a fool should be known. What three? Bodily misconduct, verbal misconduct, mental misconduct. Endowed with these three characteristics, monks, a fool should be known.

“Endowed with three characteristics, monks, a wise man should be known. What three? Bodily good conduct, verbal good conduct, mental good conduct. Endowed with these three characteristics, monks, a wise man should be known.

“Therefore, monks, thus should one train oneself — ‘We will avoid these three characteristics endowed with which a fool is known, we will undertake and observe these three characteristics endowed with which a wise man is known.’ Thus, monks, you should train yourselves.”

Unwise Attention

(A.i.103)

5. “Endowed with three things, monks, a fool should be known. What three? He asks a question with unwise attention, he answers a question with unwise attention, when a question is answered by another with wise attention, with well-rounded words and coherent phrases, he does not appreciate the answer. By these three things, monks, a fool should be known.

“Endowed with three things, monks, a wise man should be known. What three? He asks a question with wise attention, he answers a question with wise attention, when a question is answered by another with wise attention, with well-rounded words and coherent phrases, he appreciates the answer. By these three things, monks, a wise man should be known.”

The Chariot Maker

(A.i.110)

15. On one occasion the Blessed One was dwelling near Benares in the deer park at Isipatana. Then the Blessed One addressed the monks, “Monks.” [111] “Yes, Venerable sir,” the monks replied, and the Blessed One said:

“At one time, monks, there was a king named Sacetana. Then, monks, King Sacetana asked his chariot-maker, ‘Six months from now, good chariot-maker, there will be a battle. Can you make a new pair of wheels for my chariot?’

‘I can, master, the chariot-maker replied to King Sacetana.’

“Then, monks, in six days short of the six months, one wheel was finished. Then, monks, King Sacetana asked the chariot-maker, ‘Six days from now, good chariot-maker, there will be a battle, is the new pair of wheels finished?’

‘Master, in six days short of six months, one wheel is finished.’

‘Are you able, good chariot-maker, to finish the second wheel in six days?’

“Monks, having said, ‘I can, master,’ in six days, having finished the second wheel, he took the new pair of wheels and went to see King Sacetana, and having approached him, he said, ‘This new pair of wheels is finished, master.’

‘Good chariot-maker, is there any difference between this wheel made in six days short of six months and this wheel made in six days? I cannot see any difference.’

‘There is a difference, master. Please watch.

“Then, monks, the chariot-maker set rolling the wheel made in six days, and having rolled as far as the momentum carried it, it fell over onto the ground. Then he set rolling the wheel made in six days short of six months. Having rolled as far as the momentum carried it, the wheel stood upright just where it stopped rolling.”

“[The king asked] ‘What is the reason, good chariot-maker, that this wheel made in six days, having rolled as far as the momentum carried it, fell over on the ground? What is the reason that this wheel made in six days short of six months, [112] having rolled as far as the momentum carried it, stood upright just where it stopped rolling?’

‘Master, this wheel that was made in six days, its rim, spokes, and hub are crooked,¹ with knots,² and defects,³ that is why, having rolled as far as the momentum carried it, it fell over on the ground. The wheel that was made in six days short of six months, its rim, spokes, and hub are not crooked, and are free from knots and defects, that is why, having rolled as far as the momentum carried it, it stood upright just where it stopped rolling.

“Monks, you should not think that the chariot-maker at that time was someone else. It should not be taken like that. I myself was the chariot-maker at that time. Then, monks, I was skilful in the crookedness, knots, and defects of wood. Now, monks, I am a Worthy Fully Enlightened One, who is skilled in bodily, verbal, and mental crookedness, knots, and defects.

Monks, whatever bhikkhu or bhikkhuṇī is negligent, with bodily, verbal, or mental crookedness, knots, and defects, [113] will fall away from this Dhamma-vinaya, just like that wheel completed in six days will fall.

“Monks, whatever bhikkhu or bhikkhuṇī is not negligent, without bodily, verbal, or mental crookedness, knots, and defects, will not fall away from this Dhamma-vinaya, just like that wheel completed in six days short of six months.

“Therefore, monks, you should train yourselves, ‘We will eliminate bodily, verbal, and mental crookedness, knots, and defects.’ Thus you should train yourselves.”

Patients

(A.i.120)

22. “Monks, there are three kinds of patients found in the world. What three? Here, monks, one patient will not recover from their disease, [121] whether or not he gets suitable food, medicine, and care-giver.

“Here, monks, one patient will recover from that disease, whether or not he gets suitable food, medicine, and care-giver.

“Here, monks, one patient will recover from their disease, only if he gets suitable food, medicine, and care-giver.

“Here, monks, for the sake of the patient who will recover from their disease only if he gets suitable food, medicine, and care-giver, suitable food, medicine, and care-giver are prescribed, but because of that patient the other patients should also be cared for. These, monks, are the three kinds of patients.

“Similarly, monks, three individuals like these three patients are found in the world. What three? Here, monks, one individual will not enter upon the sure path consisting of wholesome qualities,⁴ whether or not he gets to see the Tathāgata, or hears the Dhamma and Discipline taught by the Tathāgata.

“Here, monks, one individual will enter upon the sure path consisting of wholesome qualities, whether or not he gets to see the Tathāgata, or hears the Dhamma and Discipline taught by the Tathāgata.

“Here, monks, one individual will enter upon the sure path consisting of wholesome qualities, only if he gets to see the Tathāgata, or hears the Dhamma and Discipline taught by the Tathāgata. [122]

“Here, monks, for the sake of that individual who will enter upon the sure path only if he gets to see the Tathāgata, or hears the Dhamma and Discipline taught by the Tathāgata, the teaching of the Dhamma and Vinaya taught by the Tathāgata are prescribed, but because of this individual, the other individuals should also be taught.⁵ These, monks, three individuals like patients are found in the world.”

A Speaker of Excrement

(A.i.127)

28. “These three individuals, monks, are found in the world. [128] What three? A speaker of excrement (gūthabhāṇī), a speaker of flowers (pupphabhāṇī), and a speaker of honey (madhubhāṇī).

“What, monks, is an individual who is a speaker of excrement? Here, monks, a certain individual when called to a court, or an assembly, to the midst of his relatives, or a guild, or in the midst of the royal family, and questioned as a witness: ‘So, good man, tell us what you know,” not knowing, he says, ‘I know,’ or knowing, he says, ‘I do not know,’ or not seeing, he says, ‘I see,’ or seeing, he says, ‘I do not see.’ Thus, for his own sake or for the sake of another or for the sake of a trifling material gain he tells deliberate lies. This, monks, is called an individual who is a speaker of excrement.

“What, monks, is an individual who is a speaker of flowers? Here, monks, a certain individual when called to a court, or an assembly, to the midst of his relatives, or a guild, or in the midst of the royal family, and questioned as a witness: ‘So, good man, tell us what you know,” not knowing, he says, ‘I do not know,’ or knowing, he says, ‘I know,’ or not seeing, he says, ‘I do not see,’ or seeing, he says, ‘I see.’ Thus, for his own sake or for the sake of another or for the sake of a trifling material gain he does not tell deliberate lies. This, monks, is called an individual who is a speaker of flowers.

“What, monks, is an individual who is a speaker of honey? Here, monks, a certain individual abandons and abstains from harsh speech; speech that is gentle, pleasing to the ear, affectionate, heartfelt, polite, lovely and pleasing to many people — that kind of speech is what he speaks. This, monks, is called an individual who is a speaker of honey.

“These three individuals, monks, are found in the world.”

The Blind

(A.i.128)

29. “These three individuals, monks, are found in the world. What three? The blind,⁶ the one-eyed, and the two-eyed.

“And what, monks, is the blind person? Here, monks, one person does not have the vision (cakkhu)⁷ [129] to obtain the wealth not yet acquired or to increase that wealth already acquired; he or she lacks the vision to discern (jāneyya)⁸ wholesome and unwholesome states, blameworthy and blameless states, inferior or superior states, dark and bright states with their opposites (paṭibhāga). This, monks, is called a blind person.

“And what, monks, is the one-eyed person? Here, monks, one person has the vision to obtain the wealth not yet acquired and to increase that wealth already acquired, but lacks the vision to discern wholesome and unwholesome states, blameworthy and blameless states, inferior or superior states, dark and bright states with their opposites. This, monks, is called a one-eyed person.

“And what, monks, is the two-eyed person? Here, monks, one person has the vision to obtain the wealth not yet acquired and to increase that wealth already acquired, and has the vision to discern wholesome and unwholesome states, blameworthy and blameless states, inferior or superior states, dark and bright states with their opposites. This, monks, is called a two-eyed person.

“These three individuals, monks, are found in the world.”

“Neither having the vision to acquire wealth, nor to acquire merit.In both ways he casts the unlucky dice, the blind person whose vision is destroyed.

“The fraudulent hypocrite is a one-eyed person
Who seeks wealth sometimes honestly and sometimes dishonestly.

“With thieving and deceitful intentions, and telling lies,
Skilled at acquiring wealth, the man who enjoys sensualityHaving gone from here to hell, the one-eyed person grieves.

“The two-eyed person, however, is the most excellent
Gaining property honestly, becoming wealthy through industriousness. [130]

“He gives with the best of intentions,⁹ with an unconfused mind.
He goes to a fortunate state, where having gone he does not grieve.

“The blind and the one-eyed, one should keep far away from them.
The two-eyed, however, one should follow, the most excellent person.”

Delicate

(A.i.145)

39. “I was delicately nurtured, monks, most delicately, extremely delicately. For my sake, monks, in my father’s residence ponds were built. In one blue lotuses (uppalaṃ) grew, in one red lotuses (padumaṃ) grew, in one white lotuses (puṇḍarīkaṃ) grew, just for my sake. I used no sandalwood, monks, that was not from Benares. My turban, shirt, sarong, and upper robe were from Benares. Night and day, monks, a white parasol was held over me: ‘Let not cold, heat, pollen, dust, or dew affect him.’

“For my use, monks, there were three palaces — one for the cold season, one for the hot season, and one for the rainy season. During the four months of the rainy season, monks, I was entertained in the rainy season palace with music only by women, and did not leave it. Whereas in other dwellings, monks, the slaves and workers were given broken rice and sour gruel, in my father’s dwelling the slaves and workers were given rice (sāli), meat (maṃsa), and milk-rice porridge (odana).

“Being endowed with such luxury and delicacy it occurred to me: ‘An uninstructed ordinary person being subject to aging and not having passed beyond it, on seeing aging in others is troubled, anxious, disgusted, although not having transcended it. I reflected that being myself subject to aging and not having passed beyond it, on seeing aging in others it was improper for me to be troubled, anxious, [146] and disgusted by it. Reflecting thus, monks, all intoxication with youth (yobbanamado) vanished.

“An uninstructed ordinary person being subject to disease and not having passed beyond it, on seeing disease in others is troubled, anxious, disgusted, although not having transcended it. I reflected that being myself subject to disease and not having passed beyond it, on seeing disease in others it was improper for me to be troubled, anxious, and disgusted by it. Reflecting thus, monks, all intoxication with health (ārogyamado) vanished.

“An uninstructed ordinary person being subject to death and not having passed beyond it, on seeing death in others is troubled, anxious, disgusted, although not having transcended it. I reflected that being myself subject to death and not having passed beyond it, on seeing death in others it was improper for me to be troubled, anxious, and disgusted by it. Reflecting thus, monks, all intoxication with life (jīvitamado) vanished.

“These are three intoxications, monks. What three? Intoxication with youth, with health, and with life. Due to intoxication with youth, monks, an uninstructed ordinary person does bodily misconduct, [147] verbal misconduct, and mental misconduct. Having done bodily, verbal, and mental misconduct, on the break-up of the body after death, he or she arises in a state of loss, an unfortunate destination, in perdition, in hell. Due to intoxication with health … with life, monks, an uninstructed ordinary person does bodily misconduct, verbal misconduct, and mental misconduct. Having done bodily, verbal, and mental misconduct, on the break-up of the body after death, he or she arises in a state of loss, an unfortunate destination, in perdition, in hell.

“Due to intoxication with youth, monks, a monk gives up the training and returns to an inferior life. Or due to intoxication with health, monks … or due to intoxication with life, monks, a monk gives up the training and returns to an inferior life.

“Being subject to disease, aging, and death,
Ordinary people are disgusted by these things.

“If I too were to be disgusted with these things
It would not be proper for me to abide like this.

“While abiding thus, have known the state without attachment
To intoxication with health, youth, and life;

“I overcame all intoxication, having seen the peace in renunciation
Zeal arose in me to strive for nibbāna.

“It was no longer possible for me to see pleasure in sensuality,
There would be no turning back from the goal of the holy life.”

Characteristics of the Conditioned

(A.152)

47. “These, monks, are the three characteristics of the conditioned. What three? Arising is seen, vanishing is seen, alteration while it exists is seen. These, monks, are three characteristics of the conditioned.”

Note: The Burmese edition splits the characteristics of the unconditioned to Sutta 48, so numbering in Bhikkhu Bodhi’s translation of the Book of Threes misaligns after this.

A Discourse on Heretical Views

(A.i.173)

62. “Monks, there are three heretical views ¹⁰ that when cross-questioned, examined, and asked for reasons by the wise will resolve as being views of inaction (akiriyāya). What three?

There are monks, some recluses and priests who say this and hold this view: ‘Whatever a person experiences, whether pleasant, painful, or neutral, all of that is caused by something done before.¹¹

There are monks, some recluses and priests who say this and hold this view: ‘Whatever a person experiences, whether pleasant, painful, or neutral, all of that is created by God.¹²

There are monks, some recluses and priests who say this and hold this view: ‘Whatever a person experiences, whether pleasant, painful, or neutral, all of that has no cause or condition.” ¹³

“Then, monks, I approached those recluses and priests who are fatalists and asked them if that was their view, they replied that it was, [174] then I said to them: ‘Then according to what you say a person will be a murderer due to something done before, one will be a thief, unchaste, a liar, a slanderer, an abuser, an idle chatterer, covetous, malicious, will hold wrong-views due to something done before.’

“Those who rely on what was done before as the essence have no desire or effort for what should be done or should not be done. Thus being unable to decide the truth of what should or should not be done he is muddle-headed and dwells unprotected, and cannot rightly call himself a recluse. This, monks, was my first righteous refutation of those recluses and priests who say thus, and hold this fatalistic view.

“Then, monks, I approached those recluses and priests who are creationists and asked them if that was their view, they replied that it was, then I said to them: ‘Then according to what you say a person will be a murderer due to being created by God, one will be a thief, unchaste, a liar, a slanderer, an abuser, an idle chatterer, covetous, malicious, will hold wrong-views due to being created by God.’

“Those who rely on God’s creation as the essence have no desire or effort for what should be done or should not be done. Thus being unable to decide the truth of what should or should not be done he is muddle-headed and dwells unprotected, and cannot rightly call himself a recluse. This, monks, was my second righteous refutation of those recluses and priests who say thus, and hold this creationist view. [175]

“Then, monks, I approached those recluses and priests who say there is no cause or condition and asked them if that was their view, when they replied that it was, then I said to them: ‘Then according to what you say a person will be a murderer due to no cause or reason, one will be a thief, unchaste, a liar, a slanderer, an abuser, an idle chatterer, covetous, malicious, will hold wrong-views due to no cause or reason.’

“Those who rely on there being no cause or reason as the essence have no desire or effort for what should be done or should not be done. Thus being unable to decide the truth of what should or should not be done he is muddle-headed and dwells unprotected, and cannot rightly call himself a recluse. This, monks, was my third righteous refutation of those recluses and priests who say thus, and hold this view of no cause or condition.

“These three heretical views, monks when cross-questioned, examined, and asked for reasons by the wise will resolve as being views of inaction.

“This, monks, is the Dhamma taught by me, which cannot be refuted (aniggahito), is undefiled (asaṃkiliṭṭho), blameless (anupavajjo), and not censured (appaṭikuṭṭho) by wise recluses and priests. What is that teaching? These are the six elements, these are the six faculties of contact, these are the eighteen mental investigations (manopavicārāti), these are the four noble truths, which cannot be refuted, are undefiled, blameless, and not censured by wise recluses and priests.

“These, monks, are the six elements. This is the Dhamma taught by me, which cannot be refuted, is undefiled, blameless, and not censured by wise recluses and priests. This was said. Why was this said? There are [176] the six elements — earth-element (pathavī-dhātu), water-element (āpodhātu), fire-element (tejo-dhātu), air-element (vāyo-dhātu), space-element (ākāsa-dhātu), and consciousness-element (viññāṇa-dhātu). These six elements, monks, are the Dhamma taught by me, which cannot be refuted …

“These, monks, are the six faculties of contact. This is the Dhamma taught by me, which cannot be refuted, is undefiled, blameless, and not censured by wise recluses and priests. This was said. Why was this said? These, monks, are the six faculties of contact — eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. These six faculties of contact, monks, are the Dhamma taught by me, which cannot be refuted …

“These are the eighteen mental investigations, monks. This is the Dhamma taught by me, which cannot be refuted, is undefiled, blameless, and not censured by wise recluses and priests. This was said. Why was this said? Having seen a form with the eye, one investigates a form that is the basis for happiness, … that is the basis for sorrow, … that is the basis for indifference. Having heard a sound with the ear … Having smelled an odour with the nose … having tasted a flavour with the tongue … having felt a touch with the body … having understood an idea with the mind, one investigates an idea that is the basis for happiness, … that is the basis for sorrow, … that is the basis for indifference. These eighteen mental investigations, monks, are the Dhamma taught by me, which cannot be refuted …

“These are the four noble truths, monks. This the Dhamma taught by me, which cannot be refuted, is undefiled, blameless, and not censured by wise recluses and priests. This was said. Why was this said? Depending on the six elements there is appearance in the womb (gabbhassāvakkanti).¹⁴ When there is appearance, there is mind and matter (nāmarūpaṃ); dependent on mind and matter there are the six sense faculties (saḷāyatanaṃ); dependent on the six sense faculties there is contact (phasso); dependent on contact there is feeling (vedanā). For one who feels, monks, I point out (paññapemi): ‘This is suffering,’ ‘This is the arising of suffering,’ ‘This is the cessation of suffering, and ‘This is the practice leading to the cessation of suffering (dukkhanirodhagāminī paṭipadā).’

“And what, monks, is the noble truth of suffering? Birth is suffering, aging is suffering, [disease is suffering],¹⁵ death [177] is suffering, grief, lamentation, pain, sorrow, and despair are suffering, association with the unloved is suffering,¹⁶ separation from loved ones is suffering,¹⁶ not getting what one wants is suffering, in brief, the five aggregates of attachment are suffering. This, monks, is called the noble truth of suffering.

“And what, monks, is the noble truth of the arising of suffering? Dependent on ignorance there are mental formations, dependent on mental formations there is consciousness, dependent on consciousness there is feeling, dependent on feeling there is craving, dependent on craving there is attachment, dependent on attachment there is becoming, dependent on becoming there is birth, dependent on birth aging, death, grief, lamentation, pain, sorrow, and despair come into being. Thus this whole mass of suffering arises. This, monks, is called the noble truth of the cause of suffering.

“And what, monks, is the noble truth of the cessation of suffering? With the complete cessation and fading away of ignorance, mental formations cease; with the cessation of mental formations, consciousness ceases; with the cessation of consciousness, mind and matter cease; with the cessation of mind and matter, the six sense faculties cease; with the cessation of the six sense faculties, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, attachment ceases; with the cessation of attachment, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging, death, grief, lamentation, pain, sorrow, and despair cease. Thus this whole mass of suffering ceases. This, monks, is called the noble truth of the cessation of suffering.

“And what, monks, is the noble truth of the practice leading to the cessation of suffering? It is this very noble eightfold path, namely: right-view, right-thought, right-speech, right-action, right-livelihood, right-effort, right-mindfulness, and right-concentration. This, monks, is called the noble truth of the practice leading to the cessation of suffering. These four noble truths, monks, are the Dhamma taught by me, which cannot be refuted, are undefiled, blameless, and not censured by wise recluses and priests. Thus it was said, and for this reason it was said.”¹⁷ [178]

About the Titthāyatanādi Suttaṃ

The title of the sutta could be translated as heretics (titthi), faculties (āyatana), and so forth (ādi). The word “āyatana” has a broad range of meanings. 1. Stretch, extent, reach, compass, region; sphere, locus, place, spot; position, occasion; 2. Exertion, doing, working, practice, performance. 3. Sphere of perception or sense in general, object of thought, sense-organ and object; relation, order.

I have paraphrased or removed some repetitions for the sake of brevity.

A Discourse to the Kālāmā

(A.i.188)

A Summary of the Discourse

“Etha tumhe, Kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā pitakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā ditthinijjhānakkhantiyā, mā bhabbarūpatāya, mā samano no garū’ti. Yadā tumhe, Kālāmā, attanāva jāneyyātha: “Ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya samvattantī”ti, atha tumhe, Kālāmā, pajaheyyātha.”

Mā anussavena: Do not believe something just because it has been passed along and retold for many generations. Mā paramparāya: Do not believe something merely because it has become a traditional practice. Mā itikirāya: Do not believe something simply because it is well-known everywhere. Mā pitakasampadānena: Do not believe something just because it is cited in a text. Mā takkahetu: Do not believe something solely on the grounds of logical reasoning. Mā nayahetu: Do not believe something merely because it accords with your philosophy. Mā ākāraparivitakkena: Do not believe something because it appeals to common sense. Mā ditthinijjhanakkhantiya: Do not believe something just because you like the idea. Mā bhabbarūpatāya: Do not believe something because the speaker seems trustworthy. Mā samano no garūti: Do not believe something thinking, “This is what our teacher says.” When you yourselves know, “This is unwholesome, this is blameworthy, this is censured by the wise, these things when accepted and practised lead to harm and suffering, then you should give them up.”

A Discourse to the Kālāmā

66. Thus have I heard — At one time the Blessed One was wandering among the Kosala district with a large following of monks and was staying at a market town of the Kālāmā named Kesamutti. The Kālāmā of Kesamutti heard: “The recluse Gotama, the son of the Sakyans, who went forth has arrived at Kesamutti. A good reputation regarding the Venerable Gotama has spread thus: ‘Indeed the Blessed One is a worthy one, a fully enlightened Buddha, endowed with vision and conduct, fortunate, a knower of the worlds, the incomparable charioteer of trainable persons, the teacher of gods and men, enlightened, and blessed. Having realised with direct knowledge this world with its deities, māras, and brahmas, this generation of recluses and priests, deities and human beings, he declares it. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing, he declares a holy life that is perfect and pure.’ It is good to meet such worthy ones.”

Then the Kālāmā of Kesamutti approached the Blessed One; and having approached, some of them paid homage and sat down at one side, some of them exchanged polite and friendly greetings and having engaged in friendly conversation, sat down at one side, some of them have announced their name and clan, sat down at one side, and some remaining silent sat down at once side. Sitting there at one side those Kālāmā of Kesamutti said to the Blessed One:–

“There are, venerable sir, some recluses and priests who come to Kesamutti. They explain (dīpenti) and glorify (jotenti) their own doctrine, but disparage (khuṃsenti), denigrate (vambhenti), condemn (paribhavanti), and dismiss (omakkhiṃ karonti) the doctrines of others. Other recluses and priests too, venerable sir, come to Kesamutti [189] who explain and glorify their own doctrines, but disparage, denigrate, condemn, and dismiss the doctrines of others.²⁰ We are undecided and doubtful, venerable sir, ‘Who among these venerable recluses and priests speaks truthfully, who speaks falsely?’”

“It is proper, Kālāmā, for you to be undecided and doubtful. Indecision has arisen regarding a matter that is doubtful.

“Herein, Kālāmā, do not believe something just because it has been passed along and retold for many generations (mā anussavena), do not believe something merely because it has become a traditional practice (mā paramparāya), do not believe something simply because it is well-known everywhere (mā itikirāya), do not believe something just because it is cited in a text (mā pitakasampadānena), do not believe something solely on the grounds of logical reasoning (mā takkahetu), do not believe something merely because it accords with your philosophy (mā nayahetu), do not believe something because it appeals to common sense (mā ākāraparivitakkena), do not believe something just because you like the idea (mā ditthinijjhanakkhantiya), do not believe something because the speaker seems trustworthy (mā bhabbarūpatāya), do not believe something thinking, “This is what our teacher says (mā samano no garūti).” When you yourselves know, ‘This is unwholesome, this is blameworthy, this is censured by the wise, these things when accepted and practised lead to harm and suffering, then you should give them up.’

“What do you think, Kālāmā? When greed (lobho) arises in a person, is it for their benefit or their harm?”

“For their harm, venerable sir.”

“A greedy person, Kālāmā, overcome by greed with the mind overwhelmed, kills living beings, takes what is not given, commits adultery, tells lies, and urges others to do the same. Will that leads to their harm and suffering for a long time?”

“Indeed it will, venerable sir.”

“What do you think, Kālāmā? When anger (doso) arises in a person, is it for their benefit or their harm?”

“For their harm, venerable sir.”

“A malignant (duṭṭho) person, Kālāmā, overcome by anger with the mind overwhelmed, kills living beings, takes what is not given, commits adultery, tells lies, and urges others to do the same. Will that lead to their harm and suffering for a long time?”

“Indeed it will, venerable sir.”

“What do you think, Kālāmā? When delusion (moho) arises in a person, is it for their benefit or their harm?”

“For their harm, venerable sir.” [190]

“A deluded person, Kālāmā, overcome by delusion with the mind overwhelmed, kills living beings, takes what is not given, commits adultery, tells lies, and urges others to do the same. Will that lead to their harm and suffering for a long time?”

“Indeed it will, venerable sir.”

“What do you think, Kālāmā? Are these states wholesome or unwholesome?”

“Unwholesome, venerable sir.”

“Are they blameworthy or blameless?”

“They are blameworthy, venerable sir.”

“Are they censured by the wise or are they praised?”

“They are censured by the wise, venerable sir.”

“If accepted and undertaken do they lead to harm and suffering, or not? How is it here?”

“If accepted and practised, venerable sir, they lead to harm and suffering. Thus it is for us.”

“Therefore, Kālāmā, when I said: ‘Herein, Kālāmā, do not believe something just because it has been passed along and retold for many generations, do not believe something merely because it has become a traditional practice, do not believe something simply because it is well-known everywhere, do not believe something just because it is cited in a text, do not believe something solely on the grounds of logical reasoning, do not believe something merely because it accords with your philosophy, do not believe something because it appeals to common sense, do not believe something just because you like the idea, do not believe something because the speaker seems trustworthy, do not believe something thinking, “This is what our teacher says.” When you yourselves know, ‘This is unwholesome, this is blameworthy, this is censured by the wise, these things when accepted and practised lead to harm and suffering, then you should give them up,’ when this was said, it was said because of this.

“Herein, Kālāmā, do not believe something just because it has been passed along and retold for many generations, do not believe something merely because it has become a traditional practice, do not believe something simply because it is well-known everywhere, do not believe something just because it is cited in a text, do not believe something solely on the grounds of logical reasoning, do not believe something merely because it accords with your philosophy, do not believe something because it appeals to common sense, do not believe something just because you like the idea, do not believe something because the speaker seems trustworthy, do not believe something thinking, “This is what our teacher says.” When you yourselves know, ‘This is wholesome, this is blameless, this is praised by the wise, these things when accepted and practised lead to benefit and happiness,’ then you should undertake them and abide by them.”

“What do you think, Kālāmā, when generosity (alobho) arises in a person, is it for their benefit or their harm?”

“It is for their benefit, venerable sir.”

“A generous (aluddho) person, Kālāmā, not overcome by greed, with the mind not overwhelmed, neither kills living beings, nor takes what is not given, nor commits adultery, nor tells lies, nor urges others to do the same, will that lead to their benefit and happiness for a long time?” [191]

“Indeed it will, venerable sir.”

“A kind (adoso) person, Kālāmā, not overcome by anger, with the mind not overwhelmed, neither kills living beings, nor takes what is not given, nor commits adultery, nor tells lies, nor urges others to do the same, will that lead to their benefit and happiness for a long time?”

“Indeed it will, venerable sir.”

“An undeluded (amoho) person, Kālāmā, not overcome by delusion, with the mind not overwhelmed, neither kills living beings, nor takes what is not given, nor commits adultery, nor tells lies, nor urges others to do the same, will that lead to their benefit and happiness for a long time?”

“Indeed it will, venerable sir.”

“What do you think, Kālāmā, are these things wholesome or unwholesome?”

“Wholesome, venerable sir.”

“Are they blameworthy or blameless?”

“They are blameless, venerable sir.”

“Are they censured by the wise or are they praised by the wise?”

“They are praised by the wise, venerable sir.”

“If accepted and undertaken do they lead to harm and suffering, or not? How is it here?”

“If accepted and practised, venerable sir, they lead to benefit and happiness. Thus it is for us.”

“Therefore, Kālāmā, when I said: ‘Herein, Kālāmā, do not believe something just because it has been passed along and retold for many generations, do not believe something merely because it has become a traditional practice, do not believe something simply because it is well-known everywhere, do not believe something just because it is cited in a text, do not believe something solely on the grounds of logical reasoning, do not believe something merely because it accords with your philosophy, do not believe something because it appeals to common sense, do not believe something just because you like the idea, do not believe something because the speaker seems trustworthy, do not believe something thinking, “This is what our teacher says.” When you yourselves know, ‘This is wholesome, this is blameless, this is praised by the wise, these things when accepted and practised lead to benefit and happiness, then you should [192] undertake them and abide by them,’ when this was said, it was said because of this.

“So, Kālāmā, that noble disciple who is thus free from enmity and ill-will, and unconfused (asammūḷho), clearly comprehending and mindful, dwells pervading one direction with a mind accompanied by loving-kindness (mettāsahagatena), likewise a second, a third, and a fourth direction. Thus above, below, and everywhere, to the entire world with an expansive (vipulena) mind, lofty (mahaggata), and illimitable (appamāṇena), without enmity and ill-will … with a mind accompanied by compassion (karuṇāsahagatena) … with a mind accompanied by sympathetic-joy (muditāsahagatena) … dwells pervading one direction with a mind accompanied by equanimity (upekkhāsahagatena), likewise a second, a third, and a fourth direction. Thus above, below, and everywhere to the entire world with an expansive mind, lofty, and illimitable, without enmity, without ill-will.

“So, Kālāmā, that noble disciple with a mind thus free from enmity and ill-will, undefiled and purified, gains four assurances (assāsā).²¹ ‘If there is another world, if there is a result and fruit of good and evil deeds, on the break-up of the body after death I will arise in a fortunate realm, in heaven.’ This is the first assurance that he or she gains. ‘If there is no other world, no result and fruit of good and evil deeds, in this very life I keep myself happy with a mind free from enmity (averaṃ) and ill-will (abyāpajjhaṃ), unoppressed by difficulties (anīghaṃ). This is the second assurance that he or she gains. ‘If evil befalls one who does evil, no evil will befall me because I have no thoughts of doing evil.’ This is the third assurance that he or she gains. ‘If evil does not befall one who does evil,²² I am purified in both ways, and keep myself happy.’ This is the fourth assurance that he or she gains.

“Herein, Kālāmā, the noble disciple is thus free from enmity and ill-will, with a mind that is undefiled and purified, gains these four assurances in this very life.”

“Thus it is, Blessed One! Thus it is, Fortunate One! The noble disciple, venerable sir, is thus free from enmity and ill-will, with a mind that is undefiled and purified. [193] In this very life he or she gains four assurances. ‘If there is another world, if there is a result and fruit of good and evil deeds, on the break-up of the body after death I will arise in a fortunate destination, in a heavenly realm. This is the first assurance that he or she gains. ‘If there is not another world, if there is no result and fruit of good and evil deeds, in this very life I abide free from enmity and ill-will, not oppressed by difficulties. This is the second assurance that he or she gains. ‘If evil befalls one who does evil, no evil will befall me because I have no thoughts of doing evil.’ This is the third assurance that he or she gains. ‘If evil does not befall one who does evil, I am purified in both ways, and keep myself happy.’ This is the fourth assurance that he or she gains.

“Herein, venerable sir, the noble disciple is thus free from enmity and ill-will, with a mind that is undefiled and purified. In this very life he or she gains these four assurances.

“It is wonderful, venerable sir, it is marvellous! It is as if, venerable sir, what was overturned was set upright, what was hidden was revealed, the right way was pointed out to someone who was lost, or a light was lit in the darkness so that those with eyes could see. Thus, the truth has been explained in various ways by the Blessed One. We go for refuge to the Blessed One, to the Dhamma, and to the community of monks (bhikkhu-saṅghañca). From today onwards, venerable sir, may the Blessed One regard us as lay disciples gone for refuge.”

Topics for Discussion

(A.i.197)

68. “Monks, there are three topics for discussion. What three? One may talk about the past, monks, saying — ‘This is how it was in the past.’ One may talk about the future, monks, saying — ‘This is how it will be in the future.’ One may talk about the present, monks, saying — ‘This is how it is in the present.’

“It is by how he engages in a discussion, monks, that an individual should be known as fit to discuss with or unfit to discuss with. If, monks, on being asked a question that deserves a direct answer, an individual does not give a direct answer; on being asked a question that deserves a qualified answer, an individual does not give a qualified answer; on being asked a question that deserves a counter-question, an individual does not ask a counter-question; on being asked a question that deserves to be set aside, an individual does not set the question aside; then he is not fit to discuss with.

“If, monks, on being asked a question that deserves a direct answer, an individual gives a direct answer; on being asked a question that deserves a qualified answer, an individual gives a qualified answer; on being asked a question that deserves a counter-question, an individual asks a counter-question; on being asked a question that deserves to be set aside, an individual sets the question aside; then he is fit to discuss with.

“It is by how he engages in a discussion, monks, that an individual should be known as fit to discuss with or unfit to discuss with. If, monks, when asked a question he does not maintain his position, he does not maintain his strategy, he does not [198] accept what is known, he does not follow the accepted procedure; then he is not fit to discuss with. If, monks, when asked a question he maintains his position, he maintains his strategy, he accepts what is known, he follows the accepted procedure; then he is fit to discuss with.

“It is by how he engages in a discussion, monks, that an individual should be known as fit to discuss with or unfit to discuss with. If, monks, when asked a question he changes the subject, pulling the discussion off-topic, if he becomes angry or sullen; then he is not fit to discuss with. If, monks, when asked a question he does not change the subject, thus keeping the discussion on-topic, if he does not become angry or sullen; then he is fit to discuss with.

“It is by how he engages in a discussion, monks, that an individual should be known as fit to discuss with or unfit to discuss with. If, monks, when asked a question he reviles the questioner, crushes him, mocks him, picks on trivial faults; then he is not fit to discuss with. If, monks, when asked a question he does not revile the questioner, does not crush or mock him, does not pick on trivial faults; then he is fit to discuss with.

“It is by how he engages in a discussion, monks, that an individual should be known as having the supporting condition [for liberation] or not having it. One who listens attentively has the supporting condition, one who does not listen attentively does not. One who has the supporting condition, knows one thing for certain [suffering], abandons one thing [craving], realises one thing [nibbāna]. Having known one thing for certain, abandoned one thing, and realised one thing, he gains right-liberation. That is the advantage of discussion, monks, the advantage of consultation, the advantage of supporting conditions, the advantage of listening attentively, that is to say the liberation of the mind without attachment. [199]

“Those who discuss obstructed by dogmatism, puffed up with pride
Ignoble, seeking to expose each other’s flaws.

“What is badly said in error, rejoicing in the other’s defeat,
Each delights in the other’s mistakes, but the noble do not do that.

“If a wise person wants to discuss, having considered the right time,
He speaks on the essence of the Dhamma, that is the conduct of the noble.

“He is not envious, and speaks from true knowledge
Approving of what is well said without disparaging what is not.

“He does not train in reproach, nor seize on mistakes
Not putting others down to crush them, he does not speak maliciously.

“For the sake of knowledge and confidence, the wise give counsel
This is how the noble consult and advise,
Knowing this the wise advise without grandiloquence.”

The Uposatha

(A.i.205)

Three Kinds of Uposatha

70. “There are these three kinds of Uposatha, Visākhā. What three? The Cowherd’s Uposatha, the Naked Ascetics’ Uposatha, and the Noble One’s Uposatha.

The Cowherd’s Uposatha

“What, Visākhā, is the cowherd’s Uposatha? It is as if, Visākhā, when returning the cows to their owners in the evening, the cowherd thinks: ‘Today the cows grazed and drank at one place, tomorrow they will graze and drink at another place.’ Similarly, someone observes the Uposatha thinking, ‘Today I ate this kind of food, [206] tomorrow I will eat that kind of food.’ Thus he spends the day with thoughts of covetousness. Thus, Visākhā, is the cowherd’s Uposatha. Observed in this way, Visākhā, the cowherd’s Uposatha is not of great fruit, nor of great benefit, it is not of great splendour, nor very pervasive.

The Naked Ascetics’ Uposatha

“What, Visākhā, is the Naked Ascetics’ Uposatha? There is, Visākhā, a class of ascetics called Nigaṇṭhā (Naked Ascetics).²³ They urge their followers thus: ‘Lay aside weapons towards living beings beyond a hundred leagues to the east, west, north, and south. Thus they have sympathy and compassion for some living beings, but not for others. On the Uposatha they urge their disciples to lay aside all clothing and to declare ‘I belong to no one and possess nothing.’ Yet his parents know him as their son, and he knows them as his parents. His wife and children know him as their provider, and he knows them as his wife and children. His slaves and workers know him as their employer, and he knows them as his slaves and workers. Thus on an occasion when they should be urging them to be honest, they urge them to tell untruths. When the night has passed he makes use of goods that have not been given. This, I declare, is taking what is not given. Observed in this way, Visākhā, the Naked Ascetics’ Uposatha is not of great fruit, nor of great benefit, it is not of great splendour, nor very pervasive.

The Noble One’s Uposatha

“What, Visākhā, is the Noble One’s Uposatha? [207] The defiled mind, Visākhā, is cleansed by skilful action. How, Visākhā, is the defiled mind purified by skilful action?

The Recollection of the Buddha

”Here, Visākhā, the noble disciple recollects the Tathāgata: ‘Such indeed is the Blessed One, worthy (arahaṃ), fully enlightened by himself (sammāsambuddho), endowed with knowledge and conduct (vijjācaraṇasampanno), fortunate (sugato), seer of the worlds (lokavidū), an incomparable trainer of trainable persons (anuttaro purisadammasārathi), teacher of gods and humans (satthā devamanussānaṃ), enlightened (buddho), and blessed (bhagavā’ti).²⁴ Recollecting the Tathāgata the mind becomes bright and joy arises. The mental defilements are abandoned, it is like, Visākhā, the soiled head being cleansed by skilful action. And how, Visākhā, is the soiled head cleansed by skilful action? Dependent on shampoo (kakka),²⁵ bath-powder (mattika), water, and the appropriate effort of an individual, thus, Visākhā, the soiled head is cleansed by skilful action. In the same way, Visākhā, the defiled mind is cleansed by skilful action. Herein, Visākhā, a noble disciple recollects the Tathāgata: ‘Such indeed is the Blessed One, worthy, fully enlightened by himself, endowed with knowledge and conduct, fortunate, seer of the worlds, an incomparable trainer of trainable persons, teacher of gods and humans, enlightened, and blessed. Recollecting the Tathāgata the mind becomes bright and joy arises, and the mental defilements are abandoned. Thus, Visākhā, the defiled mind is purified by skilful action. Visākhā, I call this a noble disciple observing the Brahma Uposatha, dwelling with Brahma, and it is with reference to Brahma that the mind becomes bright, joy arises, and mental defilements are abandoned. Thus, Visākhā, the defiled mind is purified by skilful action.

The Recollection of the Dhamma

“The defiled mind, Visākhā, is cleansed by skilful action. How, Visākhā, is the defiled mind purified by their skilful action? Here, Visākhā, the noble disciple recollects the teaching: ‘The Dhamma is well-taught by the Blessed One (svākkhāto Bhagavāta dhammo), visible by oneself (sandiṭṭhiko), timeless (akāliko), inviting investigation (ehipassiko), leading onwards (opaneyyiko), to be realised by the wise (paccattaṃ veditabbo viññūhī’ti).’ Recollecting that teaching the mind becomes bright and joy arises. The mental defilements are abandoned, [208] it is like, Visākhā, the dirty body being cleansed by skilful action. And how, Visākhā, is the body cleansed by skilful action? Dependent on a back-scrubber (sottiṃ), clay (cuṇṇaṃ), water, and the appropriate effort of an individual, thus, Visākhā, the body is cleansed by skilful action. In the same way, Visākhā, the defiled mind is purified by skilful action. And how, Visākhā, is the defiled mind purified by skilful action? Here, Visākhā, the noble disciple recollects the teaching: ‘The Dhamma is well-taught by the Blessed One, visible by oneself, timeless, inviting investigation, leading onwards, to be realised by the wise.’ Recollecting that teaching the mind becomes bright and joy arises. The mental defilements are abandoned. Visākhā, I call this a noble disciple observing the Dhamma Uposatha, dwelling with the teachings, and it is with reference to the teaching that the mind becomes bright, joy arises, and mental defilements are abandoned. Thus, Visākhā, the defiled mind is purified by skilful action.

The Recollection of the Saṅgha

“The defiled mind, Visākhā, is cleansed by skilful action. How, Visākhā, is the defiled mind purified by skilful action? Here, Visākhā, the noble disciple recollects the Saṅgha: ‘The community of the disciples of the Blessed One practises well (suppaṭipanno bhagavato sāvakasaṅgho), practises honestly (ujuppaṭipanno bhagavato sāvakasaṅgho), practises wisely (ñāyappaṭipanno bhagavato sāvakasaṅgho), practices dutifully (sāmīcippaṭipanno bhagavato sāvakasaṅgho). That is to say the four pairs of persons (cattāri purisayugāni),²⁶ the eight individuals (aṭṭha purisapuggalā), this community of the disciples of the Blessed One (esa bhagavato sāvakasaṅgho) is worthy of gifts (āhuneyyo), worthy of hospitality (pāhuneyyo), worthy of offerings (dakkhiṇeyyo), worthy of reverential salutation (añjalikaraṇīyo), an incomparable field of merit for the world (anuttaraṃ puññakkhetaṃ lokassā’ti). Recollecting that community the mind becomes bright and joy arises. The mental defilements are abandoned, it is like, Visākhā, a stained cloth being cleansed by skilful action. And how, Visākhā, is a stained cloth cleansed by skilful action? [209] Dependent on boiling (usmañca), and caustic soda (khārañca), and cow dung (gomayañca), and water, and the appropriate effort of an individual. Thus, Visākhā, a stained cloth is cleansed by skilful action. In the same way, Visākhā, the defiled mind is purified by skilful action. And how, Visākhā, is the defiled mind purified by skilful action? Here, Visākhā, the noble disciple recollects the Saṅgha: ‘The community of the disciples of the Blessed One practises well, practices honestly, practices wisely, practices dutifully. That is to say the four pairs of persons, the eight individuals. This community of the disciples of the Blessed One is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an incomparable field of merit for the world.’ Recollecting that community the mind becomes bright and joy arises. The mental defilements are abandoned. Visākhā, I call this a noble disciple observing the Saṅgha Uposatha, dwelling with the Saṅgha, and it is with reference to the Saṅgha that the mind becomes bright, joy arises, and mental defilements are abandoned. Thus, Visākhā, the defiled mind is purified by skilful action.

The Recollection of One’s Own Morality

“The defiled mind, Visākhā, is cleansed by skilful action. How, Visākhā, is the defiled mind purified by their skilful action? Here, Visākhā, the noble disciple recollects his or her own morality as unbroken (akhaṇḍāni), faultless (acchiddāni), spotless (asabalāni), unblemished (akammāsāni), liberated (bhujissāni), praised by the wise (viññuppasatthāni), not clung to (aparāmaṭṭhāni), leading to concentration (samādhisaṃvattanikāni). Recollecting that morality the mind becomes bright and joy arises. The mental defilements are abandoned, it is like, Visākhā, a dull mirror being polished by skilful action. And how, Visākhā, is a dull mirror polished by skilful action? Dependent on oil (telañca), and ashes (chārikañca), and a coarse cloth (vālaṇḍupakañca), and the appropriate effort of a person. Thus, Visākhā, a dull mirror is polished by skilful action. In the same way, Visākhā, the defiled mind is purified by skilful action. And how, Visākhā, is the defiled mind purified by skilful action? [210] Here, Visākhā, a noble disciple recollects their own morality as unbroken, faultless, spotless, unblemished, liberated, praised by the wise, not clung to, leading to concentration. Recollecting that morality the mind becomes bright and joy arises. Visākhā, I call this a noble disciple observing the morality Uposatha, dwelling with morality, and it is with reference to morality that the mind becomes bright, joy arises, and the mental defilements are abandoned. Thus, Visākhā, the defiled mind is purified by skilful action.

The Recollection of Deities

“The defiled mind, Visākhā, is cleansed by skilful action. How, Visākhā, is the defiled mind purified by their skilful action? Here, Visākhā, the noble disciple recollects the deities: ‘There are the deities of the Four Great Kings (Cātumahārājikā), the deities of the Thirty-three (Tāvatiṃsā), the deities of Yāmā, the deities of delight (Tusitā), the deities who delight in creating (Nimmānaratino), the deities who delight in the creations of others (Paranimmitavasavattino),²⁷ there are the deities of Brahma’s company (Brahmakāyikā) and deities higher than these. I too have such faith … morality … learning … liberality … wisdom as those deities had before they died and arose there. Recollecting one’s own faith, morality, learning, liberality, and wisdom that those deities possessed, the mind becomes bright and joy arises. The mental defilements are abandoned, it is like, Visākhā, impure gold is refined by skilful action. And how, Visākhā, is impure gold refined by skilful action? Dependent on a furnace (ukkañca), salt (loṇa), red chalk (gerukañca), a blow-pipe (nāḷika), tweezers (saṇḍāsañca), and the appropriate effort of a person. Thus, Visākhā, impure gold is refined by skilful action.²⁸ In the same way, Visākhā, a defiled mind is purified by skilful action. [211] And how, Visākhā, is the defiled mind purified by skilful action? Here, Visākhā, a noble disciple recollects the deities: ‘There are the deities of the Four Great Kings, there are the deities of the Thirty-three, there are the deities of Yāmā, there are the deities of delight, there are the the deities who delight in creating, there are the deities who delight in the creations of others, there are the deities of Brahma’s company, there are deities higher than these. I too have such faith … morality … learning … liberality … wisdom as those deities had before they died and arose there. Recollecting one’s own faith, morality, learning, liberality, and wisdom that those deities possessed, the mind becomes bright and joy arises, and the mental defilements are abandoned. I call this a noble disciple observing the deity’s Uposatha, dwelling with deities, and it is with reference to the deities that the mind becomes bright, joy arises, Thus, Visākhā, the defiled mind is purified by skilful action.

The Morality of the Arahants

“The noble disciple, Visākhā, reflects thus: ‘As long as they live, the Arahants abandon the killing of living beings, abstaining from killing living beings, having put down sticks and weapons, conscientious and sympathetic, dwelling harmless and compassionate to all living beings. Today and tonight ²⁹ I will abandon killing living beings, abstaining from killing living beings, having put down sticks and weapons, conscientious and sympathetic, dwelling harmless and compassionate to all living beings. I will also emulate this factor of the Arahants, and the Uposatha will be observed by me.

‘As long as they live, the Arahants abandon the taking of what is not given, abstaining from stealing, taking only what is given, wishing only for what is given, dwelling honestly without deceit. Today and tonight I will abandon the taking of what is not given, abstaining from stealing, taking only what is given, wishing only for what is given, dwelling honestly without deceit. I will also emulate this factor of the Arahants, and the Uposatha will be observed by me.

‘As long as they live, the Arahants abandon sexual intercourse, remote from sexuality, abstaining from sexual activity. Today and tonight I will abandon sexual intercourse, remote from sexuality, abstaining from sexual activity. I will also emulate this factor of the Arahants, and the Uposatha will be observed by me. [212]

‘As long as they live, the Arahants abandon lying, abstaining from lying, speaking the truth, upholding he truth, reliable and trustworthy, not deceiving anyone in the world. Today and tonight I will abandon lying, abstaining from lying, speaking the truth, upholding he truth, reliable and trustworthy, not deceiving anyone in the world. I will also emulate this factor of the Arahants, and the Uposatha will be observed by me.

‘As long as they live, the Arahants abandon intoxicants that cause heedlessness, abstaining from intoxicants that cause heedlessness. Today and tonight I will abandon intoxicants that cause heedlessness, abstaining from intoxicants that cause heedlessness. I will also emulate this factor of the Arahants, and the Uposatha will be observed by me.

‘As long as they live, the Arahants eat only one meal,³⁰ abstaining from eating at the wrong time. Today and tonight I will eat only one meal, abstaining from eating at the wrong time. I will also emulate this factor of the Arahants, and the Uposatha will be observed by me.

‘As long as they live, the Arahants abstain from dancing (nacca), singing (gīta), music (vādita), entertainments (visūkadassana),³¹ garlands (mālā), perfumes (gandha), cosmetics (vilepana), and wearing ornaments (dhāraṇamaṇḍana) for adornment (vibhūsanaṭṭhānā).³² Today and tonight I will abstain from dancing, singing, music, entertainments, garlands, cosmetics, perfumes, and ornaments. I will also emulate this factor of the Arahants, and the Uposatha will be observed by me.

‘As long as they live, the Arahants abandon high and luxurious beds and seats, abstaining from using high and luxurious beds and seats, they arrange a low seat or bed,³³ or a straw mat. Today and tonight I will abandon high and luxurious beds and seats, abstaining from using high and luxurious beds and seats, I will arrange a low seat or bed, or a straw mat. I will also emulate this factor of the Arahants, and the Uposatha will be observed by me.’

“Thus, Visākhā, is the Noble One’s Uposatha. Thus observed, Visākhā, the Noble One’s Uposatha is of great fruit, of great benefit, or great splendour, and very pervasive.”

How Great is the Benefit?

“How great is the fruit, how great is the benefit, how great is the splendour, how pervasive is it? If, Visākhā, one ruled over these sixteen great nations full of abundant precious things, [213] namely: Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, Kamboja, that would not be worth one sixteenth of this Uposatha accompanied by eight factors. What is the reason for that? Human sovereignty is insignificant compared to celestial happiness.

“Fifty human years, Visākhā, is just one day and night for the deities of the Four Great Kings. Thirty such days make a month, and twelve months make a year. The lifespan of the deities of the Four Great Kings is five hundred celestial years.³⁴ It is possible, Visākhā, that a woman or man, having observed this Uposatha accompanied by eight factors, on the break-up of the body after death, could arise in the company of the deities of the Four Great Kings. It was in connection with this that it was said: ‘Human sovereignty is insignificant compared to celestial happiness.

“A hundred human years, Visākhā, is just one day and night for the deities of the Thirty-three. Thirty such days make a month, and twelve months make a year. The lifespan of the deities of the Thirty-three is a thousand celestial years.³⁵ It is possible, Visākhā, that a woman or man, having observed this Uposatha accompanied by eight factors, on the break-up of the body after death, could arise in the company of the deities of the Thirty-three. It was in connection with this that it was said: ‘Human sovereignty is insignificant compared to celestial happiness.

“Two hundred human years, Visākhā, is just one day and night for the Yāma deities. Thirty such days make a month, and twelve months make a year. The lifespan of the Yāma deities is two thousand celestial years.³⁶ It is possible, Visākhā, that a woman or man, having observed this Uposatha accompanied by eight factors, on the break-up of the body after death, could arise in the company of the Yāma deities. It was in connection with this that [214] it was said: ‘Human sovereignty is insignificant compared to celestial happiness.

“Four hundred human years, Visākhā, is just one day and night for the deities of delight. Thirty such days make a month, and twelve months make a year. The lifespan of the deities of delight is four thousand celestial years.³⁷ It is possible, Visākhā, that a woman or man, having observed this Uposatha accompanied by eight factors, on the break-up of the body after death, could arise in the company of the deities of delight. It was in connection with this that it was said: ‘Human sovereignty is insignificant compared to celestial happiness.

“Eight hundred human years, Visākhā, is just one day and night for the deities who delight in creating. Thirty such days make a month, and twelve months make a year. The lifespan of the deities who delight in creating is eight thousand celestial years.³⁸ It is possible, Visākhā, that a woman or man, having observed this Uposatha accompanied by eight factors, on the break-up of the body after death, could arise in the company of the deities who delight in creating. It was in connection with this that it was said: ‘Human sovereignty is insignificant compared to celestial happiness.

“Sixteen hundred human years, Visākhā, is just one day and night for the deities who delight in the creations of others. Thirty such days make a month, and twelve months make a year. The lifespan of the deities who delight in the creations of others is sixteen thousand celestial years.³⁹ It is possible, Visākhā, that a woman or man, having observed this Uposatha accompanied by eight factors, on the break-up of the body after death, could arise in the company of the deities who delight in the creations of others. It was in connection with this that it was said: ‘Human sovereignty is insignificant compared to celestial happiness.’

“One should not kill, and one should not steal,
Do not tell lies, and do not drink intoxicants. [215]
One should refrain from sexual activity, from unchastity
Do not eat at night, or the wrong time.

“One should not wear garlands and perfumes,
Spread a bed to lie down on the ground.
Thus indeed is great eight-factored Uposatha,
Made known by the Buddha who ended suffering.

“The moon and sun, both beautiful to see,
Illuminate wherever they roam.
Dispelling darkness as they cross the sky,
Lighting up the sky, pervading all directions.

“Wealth existing within this realm,
Pearls, gems, the best lapis lazuli,
Gold like a cow’s horn, or shining gold,
Or that gold stored by ants.

“The Uposatha endowed with eight factors,
They are not even a sixteenth fraction of it.
As the radiance of the moon exceeds all the stars.

“Therefore, a virtuous woman and a man,
Observing the Uposatha endowed with eight factors,
Having made merit resulting in happiness,
Blameless, attain a heavenly realm.”

A Ladle of Salt

(A.i.249)

100. “Monks, if someone says: A man experiences the result of kamma in the exact same way that he did it,’ if that were so there could be no living of the holy life, and there would be no chance for the complete ending of suffering. Monks, if someone says, ‘When a man performs kamma to be experienced in a particular way he experiences its result in that way,’ there could be the living of the holy life, and there would be a chance for the complete ending of suffering.

“Here, monks, one individual performs a trifling evil kamma that leads to hell, but another person experiences the result of that trifling evil kamma in this very life.

“Monks, what kind of individual performs a trifling evil kamma that leads to hell? Here, monks, the kind of individual who is undeveloped in body,⁴⁰ morality, mind, and wisdom. This kind of individual, monks, who performs a trifling evil kamma that leads to hell.

“Monks, what kind of individual performs a trifling evil kamma that is experienced in this very life, and only a little, let alone a lot? Here, monks, the kind of individual is developed in body, morality, mind, and wisdom. This kind of individual, monks, who performs a trifling evil kamma experiences the result in this very life, and only a little, let alone a lot. [250]

“It is as if, monks, a man were to drop a ladle of salt (loṇakapallaṃ)⁴¹ into a cup of water. What do you think, monks, due to that ladle of salt would the water become salty and undrinkable?”

“Indeed it would, venerable sir.”

“However, monks, if a man were to drop a ladle of salt into the Ganges. What do you think, monks, due to that ladle of salt would the great body of water in the river Ganges become salty and undrinkable?”

“Indeed not, venerable sir.”

“Thus it is, monks, that one kind of individual performs a trifling evil kamma that leads to hell, but another kind of individual who performs a trifling evil kamma experiences the result in this very life, and only a little, let alone a lot.”

“Monks, what kind of individual performs a trifling evil kamma that leads to hell? Here, monks, the kind of individual who is undeveloped in body, morality, mind, and wisdom, who is insignificant, of no account, who dwells in suffering. This kind of individual, monks, performs a trifling evil kamma that leads to hell.

“Monks, what kind of individual performs a trifling evil kamma that is experienced in this very life, and only a little, let alone a lot? Here, monks, the kind of individual who is developed in body, morality, mind, and wisdom, significant, of some account, who dwells with immeasurable good-will. This kind of individual, monks, who performs a trifling evil kamma, experiences the result in this very life, and only a little, let alone a lot.⁴²

“Here, monks, one kind of individual is imprisoned for the sake of half a kahāpaṇa,⁴³ for a kahāpaṇa, [251] or for a hundred kahāpaṇas, while another kind of individual is not imprisoned for the sake of half a kahāpaṇa, for a kahāpaṇa, nor even for a hundred kahāpaṇas.

“The kind of individual who is undeveloped in body, morality, mind, and wisdom, who is insignificant, of no account, who dwells in suffering is imprisoned for the sake of half a kahāpaṇa, for a kahāpaṇa, or for a hundred kahāpaṇas. Another kind of individual is developed in body, morality, mind, and wisdom, who is significant, of some account, one who dwells with immeasurable good-will. This kind of individual, monks, who performs a trifling evil kamma, experiences the result in this very life, and only a little, let alone a lot.

“Monks, it is like a seller of sheep or a butcher [252] can kill, imprison, fine, or punish one person who has stolen one of his sheep,⁴⁴ but cannot do the same to another person. What kind of person can a seller of sheep or a butcher kill, imprison, fine, or punish? Here, monks one person is a vagrant, with few possessions, and little wealth. What kind of person can a butcher not kill, imprison, fine, or punish? Here, monks, another person is opulent, of great wealth, with much property, a king or a king’s minister. A seller of sheep or a butcher cannot kill, imprison, fine, or punish this kind of person. He can only plead with him: ‘Sir, please give me back my sheep, or give me the price of a sheep.’ Likewise, monks, one kind of individual performs a trifling evil kamma that leads to hell, while another kind of individual who performs a trifling evil kamma experiences the result in this very life, and only a little, let alone a lot.

“Monks, if someone says: A man experiences the result of kamma in the exact same way that he did it,’ if that were so there could be no living of the holy life, and there would be no chance for the complete ending of suffering. Monks, if someone says, ‘When a man performs kamma to be experienced in a particular way he experiences its result in that way,’ there could be the living of the holy life, and there would be a chance for the complete ending of suffering.”

About the Loṇakapalla Sutta

The CST4 Pāḷi text refers to this discourse as the Loṇakapalla Sutta, while other editions call it the Loṇaphala Sutta. Since the CST4 Pāḷi Tipiṭaka is easily available, I use that spelling. Bhikkhu Bodhi and Ajahn Thanissaro both assume the spelling Loṇaphala in translating this as “A Lump of Salt,” and “The Salt Crystal” respectively.

I have removed some repetitions from the translation. The suttas were designed for memorisation to pass down by oral tradition, hence repetitions were commonly used.

The discourse explains why there is one law for the poor and another for the rich and powerful.

Difficult to Get

(A.i.266)

115. “These three, monks, is difficult to get in the world. What three? A Tathāgata, monks, a worthy fully enlightened Buddha is difficult to get in the world. An individual who teaches the Dhamma and Vinaya taught by the Tathāgata is difficult to get in the world. A grateful person who knows what has been done for them is difficult to get in the world. These three, monks, are difficult to get in the world.”

A Discourse to Hatthaka Devaputta

(A.i.278)

127. At one time the Blessed One was dwelling in the Jeta grove at Anāthapiṇḍika’s monastery. Then, late at night the young deity (devaputta) Hatthaka,⁴⁵ illuminating the entire Jeta grove, approached the Blessed One. Having approached, thinking, “I will stand in front of the Blessed One,” only sank down into the ground and was not able to stand on it. It is like ghee or oil when poured onto sand just sinks into it and cannot remain on top of it, in the same way Hatthaka the young deity thinking, ‘I will stand in front of the Blessed One,’ only sank into the ground and could not stand on it. [279] Then the Blessed One said to Hatthaka the young deity: “Make a gross body, Hatthaka.”

“Yes, venerable sir,” Hatthaka the young deity replied, and having made a gross body, paid homage to the Blessed One and stood at one side. As he was standing at one side, the Blessed One said to him:–

“Those Dhamma teachings, Hatthaka, which you thoroughly mastered when you were a human being, can you remember them thoroughly now?”

“Those Dhamma teachings, venerable sir, that I thoroughly mastered when I was a human being, I can remember them thoroughly now, and those Dhamma teachings that I had not thorough mastered when I was a human being, I can remember them thoroughly now. It is like, venerable sir, the Blessed One dwells surrounded by monks, nuns, male and female disciples, by kings and king’s ministers, by adherents of other beliefs and their followers, even so, venerable sir, I dwell surrounded by young deities. Venerable sir, the young deities come to my presence thinking, ‘Let us hear the Dhamma’ from the young deity Hatthaka.

“There are three things, venerable sir, that I could not get enough of before I died, and remained unsatiated. What three? I could not get enough of seeing the Blessed One before I died. I could not get enough of listening to the Dhamma before I died. I could not get enough of waiting on the community before I died. These three things, venerable sir, I could not get enough of before I died, and remained unsatiated.”

“I could never get enough of seeing the Blessed One, Attending on the Saṅgha or listening to the Dhamma.”

“Training in higher morality, delighting in hearing the Dhamma;Unsatisfied in three things, Hatthaka has gone to Avihā.” ⁴⁶

Writing

(A.i.283)

132. “Monks, three kinds of individuals can be found in the world. What three? An individual who is like writing carved in stone. An individual who is like writing scratched on the ground. An individual who is like writing traced in the water.⁴⁷

“What, monks, is the individual like writing carved in stone? Here, monks, a certain individual is constantly irritable, and his or her anger persists for a long time. Monks, it is like writing carved in stone that is not quickly erased by wind or rain, and remains for a long time; likewise, monks, a certain individual is constantly irritable, and his or her anger persists for a long time. This, monks, I call an individual like writing carved in stone.

“What, monks, is the individual like writing scratched on the ground? Here, monks, a certain individual is always irritable,⁴⁸ but his or her anger does not persist for long. Monks, it is like writing scratched on the ground that is quickly erased by wind or rain, and does not remain for long; likewise, monks, a certain individual is always irritable, but his or her anger does not persist for long. This, monks, I call an individual like writing scratched on the ground.

“What, monks, is the individual like writing traced in the water? Here, monks, a certain individual even when spoken to roughly, [284] abusively, and unpleasantly remains friendly, united, and congenial. Monks, it is like writing traced in water that quickly disappears, and does not persist for long; likewise, monks, a certain individual even when spoken to roughly, abusively, and unpleasantly remains friendly, united, and congenial. This, monks, I call an individual like writing traced in the water.”

The Friend

(A.i.286)

136. “A friend endowed with these three factors, monks, should be associated with. What three? He gives what is hard to give, he does what is hard to do, he endures what is hard to bear. Endowed with these three factors, monks, a friend should be associated with.

The Hair Blanket

(A.i.286)

138. “Monks, the hair blanket is said to be the worst of woven cloths. The hair blanket, monks, is cold in the winter, hot in the summer, of bad colour, of bad odour, and unpleasant to touch. In the same way, monks, the doctrine of Makkhali is said to be the worst of the doctrines of the various recluses and brahmins.

“The foolish man Makkhali, monks, teaches thus and holds this view — ‘There is no kamma, no deed, no striving.’ Whoever, monks, was a worthy fully enlightened Buddha in the distant past was a teacher of kamma, deeds, and striving. The foolish man Makkhali, monks, contradicts them saying — ‘There is no kamma, no deed, no striving.’ Whoever, monks, will be a worthy fully enlightened Buddha in the distant future will be a teacher of kamma, deeds, and striving. The foolish man Makkhali, monks, contradicts them saying — ‘There is no kamma, no deed, no striving.’ I too, monks, a worthy fully enlightened Buddha in the present am a teacher of kamma, deeds, and striving. The foolish man Makkhali, monks, contradicts me saying — ‘There is no kamma, no deed, no striving.’

“Just as, monks, a net set across the mouth of a river would lead to the harm, suffering, misfortune, and destruction of many fish; thus, monks, the foolish man Makkhali has set a trap for human beings who have arisen in the world, for the harm, suffering, misfortune, and destruction of many people.”

Homage

(A.i.294)

155. “Monks, there are three kinds of paying homage. What three? By body, by speech, and by mind — these, monks, are the three kinds of paying homage.

Notes

1. Avankā: crooked. Not properly seasoned, planed, and sanded. A simile for bodily misconduct.

2. Sadosā: knotted. Not carefully selected pieces of wood, but just whatever was available. A simile for verbal misconduct.

3. Sakasāvā: defective. A simile for mental misconduct, i.e. irascibility or wrong-views.

4. Becomes at least a lesser stream-winner (cūḷasotāpanna) liberated by the truth (dhammānussārī) or liberated through faith (saddhānussārī).

5. Only the Tathāgata or one like him who has direct knowledge of the spiritual potential of others, so the Dhamma should be taught to everyone who will listen, whether they seem to benefit from it or not.

6. See also Dhammapada v 174: “Andhabhūto ayaṃ loko…”

7. Literally the kind of eye to see properly (tathārūpaṃ cakkhu na hoti yathārūpena cakkhunā).

8. To know the difference.

9. Donation is of three kinds: Inferior donation (hīna-dāna), medium donation (majjhima-dāna), and superior donation (paṇīta-dāna). Donations given for the sake of fame or gain are inferior; those given believing in the law of kamma are medium; those done because it is the practice of the Noble Ones, or to acquire perfections are superior.

10. The leaders of other groups of recluses and ascetic during the time of the Buddha were known as Titthi, which means literally “a ford, a place to cross.” They claimed to teach doctrines leading to liberation. Modern translators are wary of using the word “heretic” because of its Catholic connotations. However, in my opinion, it is the most accurate term to use. The WordWeb Thesaurus gives the second meaning of heretic as “A person who holds unorthodox opinions in any field (not merely religion).” The discourse clearly shows that their views are blameworthy and do not lead to liberation. They are not sectarians, i.e. those who follow unorthodox schools of Buddhism, but those entirely outside of Buddhism.

11. The wrong-view of fatalism (pubbekatahetu-diṭṭhi).

12. The wrong-view of creationism (issaranimmānahetu-diṭṭhi).

13. The wrong-view of nihilism (akiriyahetu-diṭṭhi). Note that western philosophical terms do not match exactly the meaning of the views as taught by the heretics.

14. Appearance in the womb (gabbhassāvakkanti), often translated as “Descent into the womb,” but nothing descends from above. Rebirth can take place from the lower realms or the human realm into the human realm, as well as from the heavenly realms. Even in the case of the Bodhisatta’s decease from Tusita and taking rebirth in the womb it is misleading to say “descent,” since consciousness in Tusita ceased and rebirth-consciousness (paṭisandhi-viññāṇa) arose in the womb. I labour this point because a wrong-view may be adopted regarding the transmigration of consciousness. That view, which was held by Bhikkhu Sāti, was refuted by the Buddha in the Mahātaṇhasaṅkhaya Sutta.

15. Disease is suffering (byādipi dukkho) is not found in the Burmese edition of the text.

16. Association with the unloved (appiyehi sampayogo dukkho), and separation from loved ones (piyehi vippayogo dukkho) are found only in the Burmese edition of the text.

17, The discourse clearly ends here, but the CST4 Tipiṭaka is missing the heading for the second discourse in this chapter — the Bhayasuttaṃ. The Commentary has the heading for [63] 2. Bhayasuttavaṇṇanā. The Tikanipāta begins with a different Bhayasuttaṃ.

18. This famous discourse is not, in fact, called the Kālāma Sutta, but the

Sutta, and is found in the Book of Threes of the Gradual Sayings. Kesamutti was a market town of the Kālāmā.

19. This is a key section of the discourse that is often selectively quoted as the Buddha’s Charter for Freedom of Inquiry. It begins with the Kālāmā expressing their doubts about the doctrines they have heard from various teachers, who praise their own doctrines and disparage those of others, so it is hard to know who is speaking the truth. The Buddha advises them that it is wise to make a proper examination before accepting any religious teaching. It should not be taken to mean that one should reject all religious teachings and be a cynical materialist, as some try to imply. That would mean holding fast to one’s own opinions and failing to investigate any further.

20. Omaka (inferior, low in rank, insignificant). The variant reading is opapakiṃ, which in the phrase opapakiṃ karoti means to deprive of one’s wings, to render powerless, hence I translate it as to dismiss the doctrines of others.

21. Lit. breathing out. Figuratively, breathing easily, feeling relief, confident and assured.

22. Those who do evil deeds fear repercussions in this very life such as being killed or injured by the victim that they are attacking, robbing, or raping, being hated and harmed by the spouse of the person with whom they commit adultery, being exposed as a liar, or losing wealth and health in manifold ways due to taking intoxicants. The evil-doer may also be charged with a crime, and fined, flogged, imprisoned, or executed as a result. One who does no evil deeds does not have these fears.

23. Visākhā was married to the son of Migāra, a disciple of the naked ascetics (Nigaṇṭhā).

24. Please see the footnotes to the Mahānāma Sutta for a full description of these attributes from the Visuddhimagga.

25. A paste made from embolic myrobalan. Commonly used in inks, shampoos, and hair oils, the high tannin content of Indian gooseberry fruit serves as a mordant for fixing dyes in fabrics.

26. For each of the four noble ones, there is one person striving to attain the path, and one who has attained the path. The path consciousness arises only momentarily, and is immediately followed by fruition consciousness. The Stream-winner can enter into and abide in fruition at will, and with more practice can become adept at staying in fruition for longer periods. To strive for the higher path, they have to forgo the fruition of Stream-winning to develop the higher stage of the path.

27. The deities who delight in the creations of others are in still in the realm of sensual happiness (kāmasugati bhūmi). The Brahmakāyika deities are in the first jhāna stage of the realms of form (rūpa loka), which is a realm remote from sensuality.

28. The similes of cleaning the head, the body, a cloth, a mirror, and gold for reflecting on the Buddha, the Dhamma, the Saṅgha, one’s own morality, and the virtues of deities are so appropriate. I have translated upakkiliṭṭhassa as defiled, soiled, dirty, stained, dull, or impure to suit.

29. The Pāḷi idiom is “This night and day (imañca rattiṃ imañca divasaṃ).”

30. One meal (ekabhattikā), is one of the thirteen ascetic practices, but it seems that it would be the regular practice for Arahants. The Buddha recommended it for health, but he also allowed the use of gruel made (by a novice or lay-attendant) to be taken in the early morning. He also allowed those who wished, to keep back some food from the morning meal after almsround to eat later in the morning, but before midday. Eating at night is for lay people who may be working in the fields or market place all day, and must survive on snacks until they can return home to have a cooked meal in the evening. The monastic rules are flexible, as the dietary needs of young novices, grown men in vigorous health, the sick, and the elderly, are obviously very different.

31. Either performing these acts of dancing, singing, playing music, entertainments such as acrobatics or juggling, or watching or listening to others doing these things. Even drumming with one’s fingers would be regarded as playing music.

32. Any kind of jewellery, even a wrist watch, any kind of adornment such as bangles or brightly coloured clothing would be included. White clothes are generally worn, but any kind of plain and modest clothing is appropriate. An exception is usually made for wearing wedding rings.

33. The monastic rule allows a bed with legs of eight inches measured to the bottom of the bed frame. This is to offer some protection from snakes and other crawling creatures. Mattresses and cushions stuffed with cotton are not permitted. A straw mat offers a bare minimum of protection from dust and small stones on the ground. A Zabuton meditation cushion stuffed with buckwheat hulls is ideal for meditation as it will adjust to one’s posture.

34. 50 years x 30 days x 12 months x 500 celestial years = 9 million human years.

35. 100 years x 30 days x 12 months x 1,000 celestial years = 36 million human years.

36. 200 years x 30 days x 12 months x 2,000 celestial years = 144 million human years.

37. 400 years x 30 days x 12 months x 4,000 celestial years = 576 million human years.

38. 800 years x 30 days x 12 months x 8,000 celestial years = 2.3 billion human years.

39. 1,600 years x 30 days x 12 months x 16,000 celestial years = 9.2 billion human years. The lifespan of the Brahmakāyikā deities in the formless realms, but for times 9.2 billion human years would be greater than the age of the known universe. Other sources give the life-spans of such beings measured in aeons (Mahākappa). In Buddhist cosmology there is no beginning to this cycle of birth and death, and the Buddha could recollect any number of aeons. Ninety-one aeons ago, the Bodhisatta vowed at the feet of Dīpaṅkara Buddha to attain full enlightenment, and Dīpaṅkara Buddha gave him a firm assurance that he would achieve his goal ninety-one aeons later.

40. Undeveloped in body (abhāvitakāyo), morality (abhāvitasīlo), mind (abhāvitacitto), and wisdom (abhāvitapañño) means an ordinary person wandering around in saṃsāra who has not cultivated mindfulness of the body, morality, concentration, or wisdom.

41. Only the Burmese edition of the text has loṇakapalla, which is also the title of this Sutta. Other translations have assumed “loṇaphala” here. The PTS dictionary gives “kapalla” as a variant of “kapāla,” which is a tortoise or turtle shell, a skull, a begging bowl used by certain ascetics, or a shard of pottery. Perhaps what is meant is a ladle made from a shell. Although this translation is speculative, the essential meaning of “loṇakapalla” is clearly a significant amount of salt that would dissolve and make water in a drinking vessel (udakamalla) unpalatable. Salt crystals tend to be small, so that is an unsatisfactory translation. Perhaps that is why Bhikkhu Bodhi used “A Lump of Salt,” which would be enough to make a cup or jug of water undrinkable.

42. Perhaps the prime example is that of Aṅgulimāla. He murdered 999 people before meeting the Buddha and becoming a monk and an Arahant. These were not trifling evil kammas by a long way, as even killing one human being would normally result in execution in those days, and might well lead to hell after death, what to say of killing 999 people? However, the pious King Pasenadi was awestruck by how the Buddha had managed to tame this multi-murderer, and offered to provide his monastic requisites. Aṅgulimāla did not live much longer, but he became very compassionate as the Aṅgulimāla Sutta shows. He had to endure many injuries caused by people throwing stones at him when he walked for alms, thus experiencing the results of his evil kamma in this very life as physical injuries and pain. The Buddha urged him to practice forbearance. Being an Arahant, he was not born again after death.

43. A copper coin (kahāpaṇa) of some value. The monastic rule on stealing states that the value of the property stolen must be five māsaka or greater to entail defeat. The Buddhist Monastic Code, estimates that this would be the equivalent of 1/24 of a Troy ounce of gold, or about £40 at today’s values. A kahāpaṇa is apparently four times this amount, so it would be about one day’s wages.

44. The price of a sheep in the UK is about £50, so about a quarter of a kahāpaṇa. Petty theft of something of this kind of value would be unlikely to lead to a court appearance for a first offence.

45. The newly reborn deity was apparently Hatthaka of Āḷavi.

46. Avihā is the lowest of the five Pure Abodes (Suddhāvāsa), so Hatthaka gained the stage of Non-returning before his demise. The life-span in Avihā is 1,000 great aeons.

47. The Pāḷi text says: “An individual like writing on stone (pāsāṇalekhūpamo puggalo), an individual like writing on earth (pathavilekhūpamo puggalo), an individual like writing on water (udakalekhūpamo puggalo).” I have translated the same Pāḷi word to “carved,” “scratched,” and “traced” depending on the context.

48. Always irritable (abhiṇhaṃ kujjhati). The same expression is used regarding both the first and second individuals. Always (abhiṇhaṃ) here means repeatedly, often, habitually. Everyone who is not an Arahant or a Non-returner still has some latent tendency to anger remaining.