Reference Translation by Bhikkhu Sujato (CC0).
Atha kho aññataro brāhmaṇaparibbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… ekamantaṁ nisinno kho so brāhmaṇaparibbājako bhagavantaṁ etadavoca:
Then a brahmin wanderer went up to the Buddha … Seated to one side he said to the Buddha:
“‘sandiṭṭhiko dhammo sandiṭṭhiko dhammo’ti, bho gotama, vuccati.
“Worthy Gotama, they speak of ‘a teaching apparent in the present life’.
Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti?
In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”
“Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.
“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.
When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.
A greedy person does bad things by way of body, speech, and mind.
Rāge pahīne neva kāyena duccaritaṁ carati, na vācāya duccaritaṁ carati, na manasā duccaritaṁ carati.
When greed has been given up, they don’t do bad things by way of body, speech, and mind.
Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṁ nappajānāti, paratthampi yathābhūtaṁ nappajānāti, ubhayatthampi yathābhūtaṁ nappajānāti.
A greedy person doesn’t truly understand what’s for their own good, the good of another, or the good of both.
Rāge pahīne attatthampi yathābhūtaṁ pajānāti, paratthampi yathābhūtaṁ pajānāti, ubhayatthampi yathābhūtaṁ pajānāti.
When greed has been given up, they truly understand what’s for their own good, the good of another, or the good of both.
Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti …pe….
This is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Duṭṭho kho, brāhmaṇa, dosena …pe…
A hateful person …
mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.
A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti.
When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto, kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.
A deluded person does bad things by way of body, speech, and mind.
Mohe pahīne neva kāyena duccaritaṁ carati, na vācāya duccaritaṁ carati, na manasā duccaritaṁ carati.
When delusion has been given up, they don’t do bad things by way of body, speech, and mind.
Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attatthampi yathābhūtaṁ nappajānāti, paratthampi yathābhūtaṁ nappajānāti, ubhayatthampi yathābhūtaṁ nappajānāti.
A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both.
Mohe pahīne attatthampi yathābhūtaṁ pajānāti, paratthampi yathābhūtaṁ pajānāti, ubhayatthampi yathābhūtaṁ pajānāti.
When delusion has been given up, they truly understand what’s for their own good, the good of another, or the good of both.
Evaṁ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti.
This, too, is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
“Abhikkantaṁ, bho gotama …pe…
“Excellent, worthy Gotama! Excellent! …
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
Catutthaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
Then a brahmin wanderer went up to the Buddha … Seated to one side he said to the Buddha:
“Worthy Gotama, they speak of ‘a teaching apparent in the present life’.
In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”
“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
A greedy person does bad things by way of body, speech, and mind.
When greed has been given up, they don’t do bad things by way of body, speech, and mind.
A greedy person doesn’t truly understand what’s for their own good, the good of another, or the good of both.
When greed has been given up, they truly understand what’s for their own good, the good of another, or the good of both.
This is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
A hateful person …
A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
A deluded person does bad things by way of body, speech, and mind.
When delusion has been given up, they don’t do bad things by way of body, speech, and mind.
A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both.
When delusion has been given up, they truly understand what’s for their own good, the good of another, or the good of both.
This, too, is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
“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.”
Atha kho aññataro brāhmaṇaparibbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… ekamantaṁ nisinno kho so brāhmaṇaparibbājako bhagavantaṁ etadavoca:
“‘sandiṭṭhiko dhammo sandiṭṭhiko dhammo’ti, bho gotama, vuccati.
Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti?
“Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.
Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.
Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.
Rāge pahīne neva kāyena duccaritaṁ carati, na vācāya duccaritaṁ carati, na manasā duccaritaṁ carati.
Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṁ nappajānāti, paratthampi yathābhūtaṁ nappajānāti, ubhayatthampi yathābhūtaṁ nappajānāti.
Rāge pahīne attatthampi yathābhūtaṁ pajānāti, paratthampi yathābhūtaṁ pajānāti, ubhayatthampi yathābhūtaṁ pajānāti.
Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti …pe….
Duṭṭho kho, brāhmaṇa, dosena …pe…
mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.
Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti.
Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto, kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.
Mohe pahīne neva kāyena duccaritaṁ carati, na vācāya duccaritaṁ carati, na manasā duccaritaṁ carati.
Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attatthampi yathābhūtaṁ nappajānāti, paratthampi yathābhūtaṁ nappajānāti, ubhayatthampi yathābhūtaṁ nappajānāti.
Mohe pahīne attatthampi yathābhūtaṁ pajānāti, paratthampi yathābhūtaṁ pajānāti, ubhayatthampi yathābhūtaṁ pajānāti.
Evaṁ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti.
“Abhikkantaṁ, bho gotama …pe…
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Catutthaṁ.