The Buddha teaches on breaking apart, presenting a threefold teaching for disciples on the path.

AN 3.56 Breaking Apart

Atha kho aññataro brāhmaṇamahāsālo yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so brāhmaṇamahāsālo bhagavantaṁ etadavoca:

“sutaṁ metaṁ, bho gotama, pubbakānaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘pubbe sudaṁ ayaṁ loko avīci maññe phuṭo ahosi manussehi, kukkuṭasaṁpātikā gāmanigamarājadhāniyo’ti. Ko nu kho, bho gotama, hetu ko paccayo yenetarahi manussānaṁ khayo hoti, tanuttaṁ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī”ti?

“Etarahi, brāhmaṇa, manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. Te adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā tiṇhāni satthāni gahetvā aññamaññaṁ jīvitā voropenti, tena bahū manussā kālaṁ karonti. Ayampi kho, brāhmaṇa, hetu ayaṁ paccayo yenetarahi manussānaṁ khayo hoti, tanuttaṁ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.

Puna caparaṁ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. Tesaṁ adhammarāgarattānaṁ visamalobhābhibhūtānaṁ micchādhammaparetānaṁ devo na sammādhāraṁ anuppavecchati. Tena dubbhikkhaṁ hoti dussassaṁ setaṭṭhikaṁ salākāvuttaṁ. Tena bahū manussā kālaṁ karonti. Ayampi kho, brāhmaṇa, hetu ayaṁ paccayo yenetarahi manussānaṁ khayo hoti, tanuttaṁ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.

Puna caparaṁ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. Tesaṁ adhammarāgarattānaṁ visamalobhābhibhūtānaṁ micchādhammaparetānaṁ yakkhā vāḷe amanusse ossajjanti, tena bahū manussā kālaṁ karonti. Ayampi kho, brāhmaṇa, hetu ayaṁ paccayo yenetarahi manussānaṁ khayo hoti, tanuttaṁ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī”ti.

“Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

Chaṭṭhaṁ.

Reference Translation by Bhikkhu Sujato (CC0).

Atha kho aññataro brāhmaṇamahāsālo yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so brāhmaṇamahāsālo bhagavantaṁ etadavoca:

Then a well-to-do Brahmin went up to the Buddha, and seated to one side he said to him:

“sutaṁ metaṁ, bho gotama, pubbakānaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:

“Worthy Gotama, I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said:

‘pubbe sudaṁ ayaṁ loko avīci maññe phuṭo ahosi manussehi, kukkuṭasaṁpātikā gāmanigamarājadhāniyo’ti.

‘In the old days this world was so full of humans you’d think they were squashed together. The villages, towns and capital cities were no more than a chicken’s flight apart.’

Ko nu kho, bho gotama, hetu ko paccayo yenetarahi manussānaṁ khayo hoti, tanuttaṁ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī”ti?

What is the cause, sir, what is the reason why these days human numbers have dwindled, a decline in population is evident, and whole villages, towns, cities, and countries have disappeared?”

“Etarahi, brāhmaṇa, manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā.

“These days, brahmin, humans just love illicit desire. They’re overcome by immoral greed, and mired in wrong custom.

Te adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā tiṇhāni satthāni gahetvā aññamaññaṁ jīvitā voropenti, tena bahū manussā kālaṁ karonti.

Taking up sharp knives, they murder each other. And so many people perish.

Ayampi kho, brāhmaṇa, hetu ayaṁ paccayo yenetarahi manussānaṁ khayo hoti, tanuttaṁ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.

This is the cause, this is the reason why these days human numbers have dwindled.

Puna caparaṁ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā.

Furthermore, because these days humans just love illicit desire …

Tesaṁ adhammarāgarattānaṁ visamalobhābhibhūtānaṁ micchādhammaparetānaṁ devo na sammādhāraṁ anuppavecchati.

the heavens don’t provide enough rain,

Tena dubbhikkhaṁ hoti dussassaṁ setaṭṭhikaṁ salākāvuttaṁ.

so there’s famine, a bad harvest, with crops blighted and turned to straw.

Tena bahū manussā kālaṁ karonti.

And so many people perish.

Ayampi kho, brāhmaṇa, hetu ayaṁ paccayo yenetarahi manussānaṁ khayo hoti, tanuttaṁ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.

This is the cause, this is the reason why these days human numbers have dwindled.

Puna caparaṁ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā.

Furthermore, because these days humans just love illicit desire …

Tesaṁ adhammarāgarattānaṁ visamalobhābhibhūtānaṁ micchādhammaparetānaṁ yakkhā vāḷe amanusse ossajjanti, tena bahū manussā kālaṁ karonti.

native spirits let vicious monsters loose. And so many humans perish.

Ayampi kho, brāhmaṇa, hetu ayaṁ paccayo yenetarahi manussānaṁ khayo hoti, tanuttaṁ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī”ti.

This is the cause, this is the reason why these days human numbers have dwindled.”

“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.”

Chaṭṭhaṁ.

Topics & Qualities:

Affection

Affection

A mental quality of tender affection and fond regard, often wholesome when rooted in kindness, which inclines the mind toward warmth and care. When unguarded, it may turn toward fixation upon what is 'dear,' leading the mind to attachment and the grief that follows separation from what has been clung to as 'dear'.

Also known as: fondness, love, tender regard
Pāli: pema
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Craving

Craving

A driving ‘thirst’ that reaches out toward experiences, identities, or outcomes as the place to find satisfaction—“if only I had that.” It spins stories of lack, binds the mind to becoming, and invariably leads to suffering.

Also known as: wanting, yearning, longing, lit. thirst
Pāli: taṇha, abhijjhā
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Desire

Desire

A wholesome motivation, interest, or objective that acts as the starting point for effort and application of will.

Also known as: aspiration, interest, wish, having an objective, intention, impulse
Pāli: chanda
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Greed

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

Also known as: acquisitiveness, avarice, covetousness, rapacity, money grabbing, grabbiness
Pāli: lobha, gedha
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Harm

Harm

Intention or action that causes injury or suffering to oneself or others. It arises from aversion and heedlessness and destroys trust and safety. The opposite of non-harm, it obscures compassion and leads to regret.

Also known as: injury causing behavior, destructiveness, bad, evil
Pāli: pāpaka
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Unprincipled conduct

Unprincipled conduct

Conduct that disregards moral restraint and ignores the consequences of harm done to oneself or others through body or speech. Such behavior clouds the mind and leads to regret and further decline.

Also known as: lacking in moral principles, lacking in ethics, immoral, wrong action
Pāli: dussīlya, micchākammanta
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Last updated on July 27, 2026