At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Then Bhaddiya the Licchavi went up to the Buddha, bowed, sat down to one side, and said to him: Atha kho bhaddiyo licchavi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho bhaddiyo licchavi bhagavantaṁ etadavoca:

“Sir, I have heard this: “Sutaṁ metaṁ, bhante: ‘The ascetic Gotama is deceitful. He knows a conversion trick, and uses it to convert the disciples of those of other religions.’ ‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’ti. Ye te, bhante, evamāhaṁsu: I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?” ‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa ca anudhammaṁ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgacchati, anabbhakkhātukāmā hi mayaṁ, bhante, bhagavantan”ti?

“Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ “Etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. But when you know for yourselves: Yadā tumhe, bhaddiya, attanāva jāneyyātha: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up. ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, bhaddiya, pajaheyyātha.

What do you think, Bhaddiya? Taṁ kiṁ maññatha, bhaddiya, Does greed come up in a person for their welfare or harm?” lobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

“Harm, sir.” “Ahitāya, bhante”.

“A greedy individual—overcome by greed—kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” “Luddho panāyaṁ, bhaddiya, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṁsa hoti dīgharattaṁ ahitāya dukkhāyā”ti.

“Yes, sir.” “Evaṁ, bhante”.

“What do you think, Bhaddiya? “Taṁ kiṁ maññatha, bhaddiya, Does hate … or delusion … or aggression come up in a person for their welfare or harm?” doso purisassa …pe… moho purisassa …pe… sārambho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

“Harm, sir.” “Ahitāya, bhante”.

“An aggressive individual kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” “Sāraddho panāyaṁ, bhaddiya, purisapuggalo sārambhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṁsa hoti dīgharattaṁ ahitāya dukkhāyā”ti.

“Yes, sir.” “Evaṁ, bhante”.

“What do you think, Bhaddiya, are these things skillful or unskillful?” “Taṁ kiṁ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā”ti?

“Unskillful, sir.” “Akusalā, bhante”.

“Blameworthy or blameless?” “Sāvajjā vā anavajjā vā”ti?

“Blameworthy, sir.” “Sāvajjā, bhante”.

“Criticized or praised by sensible people?” “Viññugarahitā vā viññuppasatthā vā”ti?

“Criticized by sensible people, sir.” “Viññugarahitā, bhante”.

“When you undertake them, do they lead to harm and suffering, or not? “Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā? Or how do you see this?” Kathaṁ vā ettha hotī”ti?

“When you undertake them, they lead to harm and suffering. “Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattanti. That’s how we see it.” Evaṁ no ettha hotī”ti.

“So, Bhaddiya, when we said: “Iti kho, bhaddiya, yaṁ taṁ te avocumhā—‘Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. But when you know for yourselves: Yadā tumhe, bhaddiya, attanāva jāneyyātha: “These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’ ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, bhaddiya, pajaheyyāthā’ti, That’s what I said, and this is why I said it. iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

Please, Bhaddiya, don’t rely on oral transmission … Etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. But when you know for yourselves: Yadā tumhe, bhaddiya, attanāva jāneyyātha: ‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them. ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantī’ti, atha tumhe, bhaddiya, upasampajja vihareyyāthāti.

What do you think, Bhaddiya? Taṁ kiṁ maññatha, bhaddiya, Does contentment … love … understanding … benevolence come up in a person for their welfare or harm?” alobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

“Hitāya, bhante”. “Aluddho panāyaṁ, bhaddiya, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṁsa hoti dīgharattaṁ hitāya sukhāyā”ti. “Evaṁ, bhante”.

“Taṁ kiṁ maññatha, bhaddiya, adoso purisassa …pe… amoho purisassa …pe… asārambho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

“Welfare, sir.” “Hitāya, bhante”.

“An individual who is benevolent—not overcome by aggression—doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?” “Asāraddho panāyaṁ, bhaddiya, purisapuggalo sārambhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṁsa hoti dīgharattaṁ hitāya sukhāyā”ti.

“Yes, sir.” “Evaṁ, bhante”.

“What do you think, Bhaddiya, are these things skillful or unskillful?” “Taṁ kiṁ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā”ti?

“Skillful, sir.” “Kusalā, bhante”.

“Blameworthy or blameless?” “Sāvajjā vā anavajjā vā”ti?

“Blameless, sir.” “Anavajjā, bhante”.

“Criticized or praised by sensible people?” “Viññugarahitā vā viññuppasatthā vā”ti?

“Praised by sensible people, sir.” “Viññuppasatthā, bhante”.

“When you undertake them, do they lead to welfare and happiness, or not? “Samattā samādinnā hitāya sukhāya saṁvattanti no vā? Or how do you see this?” Kathaṁ vā ettha hotī”ti?

“When you undertake them, they lead to welfare and happiness. “Samattā, bhante, samādinnā hitāya sukhāya saṁvattanti. That’s how we see it.” Evaṁ no ettha hotī”ti.

“So, Bhaddiya, when we said: “Iti kho, bhaddiya, yaṁ taṁ te avocumhā—‘Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. But when you know for yourselves: Yadā tumhe, bhaddiya, attanāva jāneyyātha: “These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’ ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantīti, atha tumhe, bhaddiya, upasampajja vihareyyāthā’ti, That’s what I said, and this is why I said it. iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

The good and true persons in the world encourage their disciples: Ye kho te, bhaddiya, loke santo sappurisā te sāvakaṁ evaṁ samādapenti: ‘Please, worthy man, live rid of greed. ‘ehi tvaṁ, ambho purisa, lobhaṁ vineyya viharāhi. Then you won’t act out of greed by way of body, speech, or mind. Lobhaṁ vineyya viharanto na lobhajaṁ kammaṁ karissasi kāyena vācāya manasā. Live rid of hate … delusion … aggression. Dosaṁ vineyya viharāhi. Then you won’t act out of hate … delusion … aggression by way of body, speech, or mind.” Dosaṁ vineyya viharanto na dosajaṁ kammaṁ karissasi kāyena vācāya manasā. Mohaṁ vineyya viharāhi. Mohaṁ vineyya viharanto na mohajaṁ kammaṁ karissasi kāyena vācāya manasā. Sārambhaṁ vineyya viharāhi. Sārambhaṁ vineyya viharanto na sārambhajaṁ kammaṁ karissasi kāyena vācāya manasā’”ti.

When he said this, Bhaddiya the Licchavi said to the Buddha, Evaṁ vutte, bhaddiyo licchavi bhagavantaṁ etadavoca: “Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” “abhikkantaṁ, bhante …pe… upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

“Well, Bhaddiya, did I say to you: “Api nu tāhaṁ, bhaddiya, evaṁ avacaṁ: ‘Please, Bhaddiya, be my disciple, ‘ehi me tvaṁ, bhaddiya, sāvako hohi; and I will be your teacher’?” ahaṁ satthā bhavissāmī’”ti?

“No, sir.” “No hetaṁ, bhante”.

“Though I state and assert this, certain ascetics and brahmins misrepresent me with the incorrect, hollow, false, untruthful claim: “Evaṁvādiṁ kho maṁ, bhaddiya, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: ‘The ascetic Gotama is deceitful. He knows a conversion trick, and uses it to convert the disciples of those of other religions.’” ‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’”ti.

“Sir, this conversion trick is excellent. “Bhaddikā, bhante, āvaṭṭanī māyā. This conversion trick is lovely! Kalyāṇī, bhante, āvaṭṭanī māyā. If my loved ones—relatives and kin—were to be converted by this, it would be for their lasting welfare and happiness. Piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṁ, piyānampi me assa ñātisālohitānaṁ dīgharattaṁ hitāya sukhāya. If all the aristocrats, brahmins, peasants, and menials were to be converted by this, it would be for their lasting welfare and happiness.” Sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ, sabbesampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya. Sabbe cepi, bhante, brāhmaṇā … vessā … suddā imāya āvaṭṭaniyā āvaṭṭeyyuṁ, sabbesampissa suddānaṁ dīgharattaṁ hitāya sukhāyā”ti.

“That’s so true, Bhaddiya! That’s so true, Bhaddiya! “Evametaṁ, bhaddiya, evametaṁ, bhaddiya. If all the aristocrats, brahmins, peasants, and menials were to be converted by this, it would be for their lasting welfare and happiness. Sabbe cepi, bhaddiya, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya. Sabbe cepi, bhaddiya, brāhmaṇā … vessā … suddā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa suddānaṁ dīgharattaṁ hitāya sukhāya. If the whole world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—were to be converted by this, for giving up unskillful qualities and embracing skillful qualities, it would be for their lasting welfare and happiness. Sadevako cepi, bhaddiya, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāya. If these great sal trees were to be converted by this, for giving up unskillful qualities and embracing skillful qualities, it would be for their lasting welfare and happiness—if they were sentient. Ime cepi, bhaddiya, mahāsālā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, imesampissa mahāsālānaṁ dīgharattaṁ hitāya sukhāya (…). How much more then a human being!” Ko pana vādo manussabhūtassā”ti.

Tatiyaṁ.