AN 7.47

Dutiyaaggisutta

Tena kho pana samayena uggatasarīrassa brāhmaṇassa mahāyañño upakkhaṭo hoti. Pañca usabhasatāni thūṇūpanītāni honti yaññatthāya, pañca vacchatarasatāni thūṇūpanītāni honti yaññatthāya, pañca vacchatarisatāni thūṇūpanītāni honti yaññatthāya, pañca ajasatāni thūṇūpanītāni honti yaññatthāya, pañca urabbhasatāni thūṇūpanītāni honti yaññatthāya. Atha kho uggatasarīro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uggatasarīro brāhmaṇo bhagavantaṁ etadavoca:

Fires (2nd)

Now at that time the brahmin Uggatasarīra had prepared a large sacrifice. Bulls, bullocks, heifers, goats and rams—five hundred of each—had been led to the post for the sacrifice. Then the brahmin Uggatasarīra went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha,

“Sutaṁ metaṁ, bho gotama, aggissa ādānaṁ yūpassa ussāpanaṁ mahapphalaṁ hoti mahānisaṁsan”ti. “Mayāpi kho etaṁ, brāhmaṇa, sutaṁ aggissa ādānaṁ yūpassa ussāpanaṁ mahapphalaṁ hoti mahānisaṁsan”ti. Dutiyampi kho uggatasarīro brāhmaṇo …pe… tatiyampi kho uggatasarīro brāhmaṇo bhagavantaṁ etadavoca: “sutaṁ metaṁ, bho gotama, aggissa ādānaṁ yūpassa ussāpanaṁ mahapphalaṁ hoti mahānisaṁsan”ti. “Mayāpi kho etaṁ, brāhmaṇa, sutaṁ aggissa ādānaṁ yūpassa ussāpanaṁ mahapphalaṁ hoti mahānisaṁsan”ti. “Tayidaṁ, bho gotama, sameti bhoto ceva gotamassa amhākañca, yadidaṁ sabbena sabbaṁ”.

“Worthy Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.” “I’ve also heard this, brahmin.” For a second time … and third time Uggatasarīra said to the Buddha, “Worthy Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.” “I’ve also heard this, brahmin.” “Then the worthy Gotama and I are in total agreement in this matter.”

Evaṁ vutte āyasmā ānando uggatasarīraṁ brāhmaṇaṁ etadavoca: “na kho, brāhmaṇa, tathāgatā evaṁ pucchitabbā: ‘sutaṁ metaṁ, bho gotama, aggissa ādānaṁ yūpassa ussāpanaṁ mahapphalaṁ hoti mahānisaṁsan’ti. Evaṁ kho, brāhmaṇa, tathāgatā pucchitabbā: ‘ahañhi, bhante, aggiṁ ādātukāmo, yūpaṁ ussāpetukāmo. Ovadatu maṁ, bhante, bhagavā. Anusāsatu maṁ, bhante, bhagavā yaṁ mama assa dīgharattaṁ hitāya sukhāyā’”ti.

When he said this, Venerable Ānanda said to Uggatasarīra, “Brahmin, you shouldn’t ask the Buddha in this way. You should ask in this way: ‘Sir, I want to kindle the sacrificial fire and raise the sacrificial post. May the Buddha please advise and instruct me. It will be for my lasting welfare and happiness.’”

Atha kho uggatasarīro brāhmaṇo bhagavantaṁ etadavoca: “ahañhi, bho gotama, aggiṁ ādātukāmo yūpaṁ ussāpetukāmo. Ovadatu maṁ bhavaṁ gotamo. Anusāsatu maṁ bhavaṁ gotamo yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.

Then Uggatasarīra said to the Buddha, “Worthy Gotama, I want to kindle the sacrificial fire and raise the sacrificial post. May the worthy Gotama please advise and instruct me. It will be for my lasting welfare and happiness.”

“Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni. Katamāni tīṇi? Kāyasatthaṁ, vacīsatthaṁ, manosatthaṁ. Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā evaṁ cittaṁ uppādesi: ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā’ti. So ‘puññaṁ karomī’ti apuññaṁ karoti, ‘kusalaṁ karomī’ti akusalaṁ karoti, ‘sugatiyā maggaṁ pariyesāmī’ti duggatiyā maggaṁ pariyesati. Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā idaṁ paṭhamaṁ manosatthaṁ ussāpeti akusalaṁ dukkhudrayaṁ dukkhavipākaṁ.

“Even before kindling the sacrificial fire and raising the sacrificial post, one raises three unskillful knives which ripen and result in suffering. What three? The knives of the body, speech, and mind. Even before kindling the sacrificial fire and raising the sacrificial post one gives rise to the thought: ‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’ Thinking, ‘May I make goodness’, one makes wickedness. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth. Even before kindling the sacrificial fire and raising the sacrificial post one raises this first unskillful mental knife which ripens and results in suffering.

Puna caparaṁ, brāhmaṇa, aggiṁ ādento yūpaṁ ussāpento pubbeva yaññā evaṁ vācaṁ bhāsati: ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā’ti. So ‘puññaṁ karomī’ti apuññaṁ karoti, ‘kusalaṁ karomī’ti akusalaṁ karoti, ‘sugatiyā maggaṁ pariyesāmī’ti duggatiyā maggaṁ pariyesati. Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā idaṁ dutiyaṁ vacīsatthaṁ ussāpeti akusalaṁ dukkhudrayaṁ dukkhavipākaṁ.

Furthermore, even before kindling the sacrificial fire and raising the sacrificial post, one says such things as: ‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’ Thinking, ‘May I make goodness’, one makes wickedness. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth. Even before kindling the sacrificial fire and raising the sacrificial post one raises this second unskillful verbal knife which ripens and results in suffering.

Puna caparaṁ, brāhmaṇa, aggiṁ ādento yūpaṁ ussāpento pubbeva yaññā sayaṁ paṭhamaṁ samārambhati usabhā hantuṁ yaññatthāya, sayaṁ paṭhamaṁ samārambhati vacchatarā hantuṁ yaññatthāya, sayaṁ paṭhamaṁ samārambhati vacchatariyo hantuṁ yaññatthāya, sayaṁ paṭhamaṁ samārambhati ajā hantuṁ yaññatthāya, sayaṁ paṭhamaṁ samārambhati urabbhā hantuṁ yaññatthāya. So ‘puññaṁ karomī’ti apuññaṁ karoti, ‘kusalaṁ karomī’ti akusalaṁ karoti, ‘sugatiyā maggaṁ pariyesāmī’ti duggatiyā maggaṁ pariyesati. Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā idaṁ tatiyaṁ kāyasatthaṁ ussāpeti akusalaṁ dukkhudrayaṁ dukkhavipākaṁ. Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā imāni tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni.

Furthermore, even before kindling the sacrificial fire and raising the sacrificial post one first personally undertakes preparations for the sacrificial slaughter of bulls, bullocks, heifers, goats, and rams. Thinking, ‘May I make goodness’, one makes wickedness. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth. Even before kindling the sacrificial fire and raising the sacrificial post, one raises this third unskillful bodily knife which ripens and results in suffering. Even before kindling the sacrificial fire and raising the sacrificial post, one raises these three unskillful knives which ripen and result in suffering.

Tayome, brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā. Katame tayo? Rāgaggi, dosaggi, mohaggi.

Brahmin, these three fires should be given up and shunned, not cultivated. What three? The fires of greed, hate, and delusion.

Kasmā cāyaṁ, brāhmaṇa, rāgaggi pahātabbo parivajjetabbo, na sevitabbo? Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Tasmāyaṁ rāgaggi pahātabbo parivajjetabbo, na sevitabbo.

And why should the fire of greed be given up and shunned, not cultivated? A greedy person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s why the fire of greed should be given up and shunned, not cultivated.

Kasmā cāyaṁ, brāhmaṇa, dosaggi pahātabbo parivajjetabbo, na sevitabbo? Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Tasmāyaṁ dosaggi pahātabbo parivajjetabbo, na sevitabbo.

And why should the fire of hate be given up and shunned, not cultivated? A hateful person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s why the fire of hate should be given up and shunned, not cultivated.

Kasmā cāyaṁ, brāhmaṇa, mohaggi pahātabbo parivajjetabbo, na sevitabbo? Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Tasmāyaṁ mohaggi pahātabbo parivajjetabbo, na sevitabbo. Ime kho tayo, brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā.

And why should the fire of delusion be given up and shunned, not cultivated? A deluded person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s why the fire of delusion should be given up and shunned, not cultivated. These three fires should be given up and shunned, not cultivated.

Tayo kho, brāhmaṇa, aggī sakkatvā garuṁ katvā mānetvā pūjetvā sammā sukhaṁ parihātabbā. Katame tayo? Āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi.

Brahmin, you should properly and happily take care of three fires, honoring, respecting, esteeming, and venerating them. What three? The fire of those worthy of offerings dedicated to the gods. The fire of a householder. And the fire of those worthy of a religious donation.

Katamo ca, brāhmaṇa, āhuneyyaggi? Idha, brāhmaṇa, yassa te honti mātāti vā pitāti vā, ayaṁ vuccati, brāhmaṇa, āhuneyyaggi. Taṁ kissa hetu? Atohayaṁ, brāhmaṇa, āhuto sambhūto, tasmāyaṁ āhuneyyaggi sakkatvā garuṁ katvā mānetvā pūjetvā sammā sukhaṁ parihātabbo.

And what is the fire of those worthy of offerings dedicated to the gods? Your mother and father are called the fire of those worthy of offerings dedicated to the gods. Why is that? Since it is from them that you’ve been incubated and produced. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.

Katamo ca, brāhmaṇa, gahapataggi? Idha, brāhmaṇa, yassa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, ayaṁ vuccati, brāhmaṇa, gahapataggi. Tasmāyaṁ gahapataggi sakkatvā garuṁ katvā mānetvā pūjetvā sammā sukhaṁ parihātabbo.

And what is the fire of a householder? Your children, partners, bondservants, servants, and workers are called a householder’s fire. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.

Katamo ca, brāhmaṇa, dakkhiṇeyyaggi? Idha, brāhmaṇa, ye te samaṇabrāhmaṇā parappavādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṁ damenti, ekamattānaṁ samenti, ekamattānaṁ parinibbāpenti, ayaṁ vuccati, brāhmaṇa, dakkhiṇeyyaggi. Tasmāyaṁ dakkhiṇeyyaggi sakkatvā garuṁ katvā mānetvā pūjetvā sammā sukhaṁ parihātabbo. Ime kho, brāhmaṇa, tayo aggī sakkatvā garuṁ katvā mānetvā pūjetvā sammā sukhaṁ parihātabbā.

And what is the fire of those worthy of a religious donation? The ascetics and brahmins who refrain from intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves are called the fire of those worthy of a religious donation. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it. You should properly and happily take care of these three fires, honoring, respecting, esteeming, and venerating them.

Ayaṁ kho pana, brāhmaṇa, kaṭṭhaggi kālena kālaṁ ujjaletabbo, kālena kālaṁ ajjhupekkhitabbo, kālena kālaṁ nibbāpetabbo, kālena kālaṁ nikkhipitabbo”ti.

But the wood fire, brahmin, should, from time to time, be fanned, watched over with equanimity, extinguished, or put aside.”

Evaṁ vutte, uggatasarīro brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatanti. Esāhaṁ, bho gotama, pañca usabhasatāni muñcāmi jīvitaṁ demi, pañca vacchatarasatāni muñcāmi jīvitaṁ demi, pañca vacchatarisatāni muñcāmi jīvitaṁ demi, pañca ajasatāni muñcāmi jīvitaṁ demi, pañca urabbhasatāni muñcāmi jīvitaṁ demi. Haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṁ vāto upavāyatan”ti.

When he said this, the brahmin Uggatasarīra said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life. Worthy Gotama, I now set free these five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams. I give them life! May they eat grass and drink cool water and enjoy a cool breeze!”