Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā nandako sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Atha kho sāḷho ca migāranattā sāṇo ca sekhuniyanattā yenāyasmā nandako tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ nandakaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnaṁ kho sāḷhaṁ migāranattāraṁ āyasmā nandako etadavoca:
Thus have I heard — Once, the venerable Nandaka was dwelling at Sāvatthi, in the Eastern Park, at Migāramātā’s mansion. Then Sāḷha, Migāra’s grandson, and Sāṇo, Sekhuniya’s grandson, approached the venerable Nandaka. Having approached, they paid homage to the venerable Nandaka and sat down to one side. While seated to one side, the venerable Nandaka said to Sāḷha, Migāra’s grandson:
“Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, sāḷhā, pajaheyyātha.
“Come now, Sāḷha, do not [adhere merely] by tradition, by lineage, by rumor, by scripture, by logical reasoning, by inferential reasoning, by speculative reasoning, by acceptance of a view after thorough investigation, by the seeming competence [of a speaker], or because ‘the ascetic is our revered teacher.’ When you know for yourselves: ‘These |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| are |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]|; these mental qualities are blameworthy; these mental qualities are criticized by the wise; these mental qualities, when adopted and carried out, lead to harm and to |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,’ then you should abandon them.
Taṁ kiṁ maññatha, sāḷhā, atthi lobho”ti?
What do you think, Sāḷha, is there |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]|?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Abhijjhāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. Luddho kho ayaṁ, sāḷhā, abhijjhālu pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.
“I declare that this means |yearning for with strong eagerness and desire::wishing for, wanting, longing for, insatiability [abhijjhati]|. Indeed, an insatiable person, being greedy, might kill living beings, take what is not given, engage in sexual misconduct, lie, and persuade others to do likewise, which results in long-term harm and suffering.”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Taṁ kiṁ maññatha, sāḷhā, atthi doso”ti?
“What do you think, Sāḷha, is there |aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Byāpādoti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. Duṭṭho kho ayaṁ, sāḷhā, byāpannacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.
“I declare that this means |ill will::intentional act of mentally opposing or rejecting others; an intentional construct fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|. Indeed, a person filled with ill will might kill living beings, take what is not given, engage in sexual misconduct, lie, and persuade others to do likewise, which results in long-term harm and suffering.”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Taṁ kiṁ maññatha, sāḷhā, atthi moho”ti?
“What do you think, Sāḷha, is there |delusion::illusion, misperception, erroneous belief, false idea, misapprehension; a fundamental distortion of reality that sustains confusion, clouds discernment, and fuels further doubt [moha]|?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Avijjāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. Mūḷho kho ayaṁ, sāḷhā, avijjāgato pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.
“I declare that this means |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. Indeed, a deluded person might kill living beings, take what is not given, engage in sexual misconduct, lie, and persuade others to do likewise, which results in long-term harm and suffering.”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Taṁ kiṁ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti?
“What do you think, Sāḷha, are these mental qualities wholesome or unwholesome?”
“Akusalā, bhante”.
“Unwholesome, venerable sir.”
“Sāvajjā vā anavajjā vā”ti?
“Blameworthy or blameless?”
“Sāvajjā, bhante”.
“Blameworthy, venerable sir.”
“Viññugarahitā vā viññuppasatthā vā”ti?
“Criticized by the wise or praised by the wise?”
“Viññugarahitā, bhante”.
“Criticized by the wise, venerable sir.”
“Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā? Kathaṁ vā ettha hotī”ti?
“Do they, when adopted and carried out, lead to harm and to suffering, or not? How does it stand with that?”
“Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattantīti. Evaṁ no ettha hotī”ti.
“They lead to harm and to suffering, venerable sir. That is how it stands.”
“Iti kho, sāḷhā, yaṁ taṁ avocumhā: ‘etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha— ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, sāḷhā, pajaheyyāthā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
“So, Sāḷha, as we said: ‘Come now, Sāḷha, do not [adhere merely] by hearsay, by lineage, by rumor, by scripture, by logical reasoning, by inferential reasoning, by speculative reasoning, by acceptance of a view after thorough investigation, by the seeming competence [of a speaker], or because ‘the ascetic is our revered teacher.’ When you know for yourselves — these mental qualities are unwholesome, blameworthy, criticized by the wise, and, when adopted and carried out, lead to harm and to suffering, then you should abandon them.’ Thus was it said, and this was the reason for saying it.
Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha: ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantī’ti, atha tumhe, sāḷhā, upasampajja vihareyyātha.
Come now, Sāḷha, do not [adhere merely] by hearsay, by lineage, by rumor, by scripture, by logical reasoning, by inferential reasoning, by speculative reasoning, by acceptance of a view after thorough investigation, by the seeming competence [of a speaker], or because ‘the ascetic is our revered teacher.’ When you know for yourselves: ‘These mental qualities are |wholesome::healthy, beneficial, useful [kusalesu]|, blameless, praised by the wise, and, when adopted and carried out, lead to welfare and to |ease::contentment, happiness, pleasant abiding [sukha]|,’ then you should practice and abide in them.
Taṁ kiṁ maññatha, sāḷhā, atthi alobho”ti?
What do you think, Sāḷha, is there |non-greed::the absence of greed, lack of craving or lustful wanting; contentment, renunciation [alobha]|?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Anabhijjhāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. Aluddho kho ayaṁ, sāḷhā, anabhijjhālu neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.
“I declare that this means |contentment::lit. not overthinking [anabhijjhā]|. Indeed, a contented person does not kill living beings, does not take what is not given, does not engage in sexual misconduct, does not lie, and does not persuade others to do likewise, which results in long-term welfare and ease.”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Taṁ kiṁ maññatha, sāḷhā, atthi adoso”ti?
“What do you think, Sāḷha, is there |non-aversion::the absence of aversion, ill will, or hostility; loving-kindness, goodwill, friendliness [adosa]|?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Abyāpādoti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. Aduṭṭho kho ayaṁ, sāḷhā, abyāpannacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.
“I declare that this means |good-will::kindness, friendliness, benevolence [abyāpāda]|. Indeed, a person free from ill will does not kill living beings, does not take what is not given, does not engage in sexual misconduct, does not lie, and does not persuade others to do likewise, which results in long-term welfare and ease.”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Taṁ kiṁ maññatha, sāḷhā, atthi amoho”ti?
“What do you think, Sāḷha, is there |non-delusion::the absence of illusion, misapprehension, or distorted view; clear comprehension, understanding things as they really are [amoha]|?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Vijjāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. Amūḷho kho ayaṁ, sāḷhā, vijjāgato neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.
“I declare that this means |wisdom::clear apprehension of how things have come to be, directly knowing [vijja]|. Indeed, a wise person does not kill living beings, does not take what is not given, does not engage in sexual misconduct, does not lie, and does not persuade others to do likewise, which results in long-term welfare and ease.”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Taṁ kiṁ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti?
“What do you think, Sāḷha, are these mental qualities wholesome or unwholesome?”
“Kusalā, bhante”.
“Wholesome, venerable sir.”
“Sāvajjā vā anavajjā vā”ti?
“Blameworthy or blameless?”
“Anavajjā, bhante”.
“Blameless, venerable sir.”
“Viññugarahitā vā viññuppasatthā vā”ti?
“Criticized by the wise or praised by the wise?”
“Viññuppasatthā, bhante”.
“Praised by the wise, venerable sir.”
“Samattā samādinnā hitāya sukhāya saṁvattanti, no vā? Kathaṁ vā ettha hotī”ti?
“Do they, when adopted and carried out, lead to welfare and to ease, or not? How does it stand with that?”
“Samattā, bhante, samādinnā hitāya sukhāya saṁvattantīti. Evaṁ no ettha hotī”ti.
“They lead to welfare and to ease, venerable sir. That is how it stands.”
“Iti kho, sāḷhā, yaṁ taṁ avocumhā: ‘etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha—
“So, Sāḷha, as we said: ‘Come now, Sāḷha, do not [adhere merely] by hearsay, by lineage, by rumor, by scripture, by logical reasoning, by inferential reasoning, by speculative reasoning, by acceptance of a view after thorough investigation, by the seeming competence [of a speaker], or because ‘the ascetic is our revered teacher.’ When you know for yourselves —
ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā dīgharattaṁ hitāya sukhāya saṁvattantīti, atha tumhe, sāḷhā, upasampajja vihareyyāthā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
these mental qualities are wholesome, blameless, praised by the wise, and, when adopted and carried out, lead to long-term welfare and ease, then you should practice and abide in them.’ Thus was it said, and this was the reason for saying it.
Sa kho so, sāḷhā, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā …pe… karuṇā … muditā … 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 abyāpajjhena pharitvā viharati.
“Thus, Sāḷha, the noble disciple, having abandoned greed, aversion, and delusion, |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]| and |with mindfulness::remembering to be present with continuous effort, observing the body in and of itself, felt experience in and of itself, mind in and of itself, mental qualities in and of themselves [patissata]|, dwells pervading one direction with a mind imbued with |loving-kindness::good-will towards, friendliness to, benevolence for [mettā]|, ... likewise with |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, ... with |appreciative joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, ... and with |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|. In the same way, he pervades the second direction, the third, and the fourth. Thus above, below, across, and everywhere, with a boundless mind, he dwells pervading the entire world with a mind imbued with equanimity—vast, exalted, measureless, free from enmity, and free from ill will—abiding in this way.”
So evaṁ pajānāti: ‘atthi idaṁ, atthi hīnaṁ, atthi paṇītaṁ, atthi imassa saññāgatassa uttari nissaraṇan’ti. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
He thus understands: ‘There is this, there is the inferior, there is the superior, and beyond this is liberation from the sphere of perception.’ As he understands and sees thus, his mind is liberated from the |taint of sensual desire::oozing sensual desire [kāmāsava]|, from the |taint of becoming::effluent of being, taint of existence [bhavāsava]|, and from the |taint of ignorance::taint of not knowing how things have come to be, illusion of knowing, distorted perception [avijjāsava]|; in liberation, there arises the knowledge: ‘Liberated.’
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
He understands: ‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’
So evaṁ pajānāti: ‘ahu pubbe lobho, tadahu akusalaṁ, so etarahi natthi, iccetaṁ kusalaṁ; ahu pubbe doso, tadahu akusalaṁ, so etarahi natthi, iccetaṁ kusalaṁ; ahu pubbe moho, tadahu akusalaṁ, so etarahi natthi, iccetaṁ kusalan’ti. So diṭṭheva dhamme nicchāto nibbuto sītibhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti.
Thus he understands: ‘Previously, there was greed; at that time, it was unwholesome. Now, it is not present; thus, this is wholesome. Previously there was aversion; at that time, it was unwholesome. Now, it is not present; thus, this is wholesome. Previously, there was delusion, at that time, it was unwholesome. Now, it is not present; thus, this is wholesome.’ Thus, in this very life, he is |satiated::free from craving, desireless [nicchāta]|, |quenched::liberated from mental defilements [nibbuta]|, |become cool::calmed, liberated [sītibhūta]|, |experiencing ease::feeling comfort [sukhappaṭisaṃvedī]|, and abiding with a purified mind like the |Brahmā::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [brahmā]|.”