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SN 3.21PTS (1st ed) SN 1.934 min read

Individuals

Puggalasutta

The Buddha teaches Pasenadi of four kinds of person, going from dark to dark, dark to light, light to dark, and light to light.

Translated by Bhikkhu Sujato · Pāli: Mahāsaṅgīti Tipiṭaka · Public domain (CC0) via SuttaCentral

  • 0.1Saṁyutta Nikāya 3.21Linked Discourses 3.21
  • 0.23. Tatiyavagga3. Kosala

0.3PuggalasuttaIndividuals

1.1Sāvatthinidānaṁ.At Sāvatthī.

1.2Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho rājānaṁ pasenadiṁ kosalaṁ bhagavā etadavoca:Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

1.3“cattārome, mahārāja puggalā santo saṁvijjamānā lokasmiṁ.“Great king, these four individuals are found in the world.11.4Katame cattāro?What four?

  1. 1.5Tamotamaparāyano,The dark bound for darkness,
  2. 1.6tamojotiparāyano,the dark bound for light,
  3. 1.7jotitamaparāyano,the light bound for darkness,
  4. 1.8jotijotiparāyano.and the light bound for light.

2.1Kathañca, mahārāja puggalo tamotamaparāyano hoti?And how is an individual dark and bound for darkness?2.2Idha, mahārāja, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati.It’s when an individual is reborn in a low family—a family of corpse-workers, bamboo-workers, hunters, chariot-makers, or scavengers—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find.22.3So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.And they’re ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting.2.4So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.And they do bad things by way of body, speech, and mind.2.5So kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

3.1Seyyathāpi, mahārāja, puriso andhakārā vā andhakāraṁ gaccheyya, tamā vā tamaṁ gaccheyya, lohitamalā vā lohitamalaṁ gaccheyya.This individual is like someone who goes from darkness to darkness, from blackness to blackness, from bloodstain to bloodstain.33.2Tathūpamāhaṁ, mahārāja, imaṁ puggalaṁ vadāmi.3.3Evaṁ kho, mahārāja, puggalo tamotamaparāyano hoti.That’s how an individual is dark and bound for darkness.

4.1Kathañca, mahārāja, puggalo tamojotiparāyano hoti?And how is an individual dark and bound for light?4.2Idha, mahārāja, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati.It’s when an individual is reborn in a low family—a family of corpse-workers, bamboo-workers, hunters, chariot-makers, or scavengers—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find.4.3So ca kho hoti dubbaṇṇo duddasiko okoṭimako bavhābādho, kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.And they’re ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting.4.4So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati.But they do good things by way of body, speech, and mind.4.5So kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

5.1Seyyathāpi, mahārāja, puriso pathaviyā vā pallaṅkaṁ āroheyya, pallaṅkā vā assapiṭṭhiṁ āroheyya, assapiṭṭhiyā vā hatthikkhandhaṁ āroheyya, hatthikkhandhā vā pāsādaṁ āroheyya.This individual is like someone who ascends from the ground to a couch; from a couch to horseback; from horseback to an elephant; and from an elephant to a stilt longhouse.5.2Tathūpamāhaṁ, mahārāja, imaṁ puggalaṁ vadāmi.5.3Evaṁ kho, mahārāja, puggalo tamojotiparāyano hoti.That’s how an individual is dark and bound for light.

6.1Kathañca, mahārāja, puggalo jotitamaparāyano hoti?And how is an individual light and bound for darkness?6.2Idha, mahārāja, ekacco puggalo ucce kule paccājāto hoti, khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe.It’s when an individual is reborn in an eminent family—a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain.6.3So ca hoti abhirūpo dassanīyo pāsādiko, paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.6.4So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.But they do bad things by way of body, speech, and mind.6.5So kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

7.1Seyyathāpi, mahārāja, puriso pāsādā vā hatthikkhandhaṁ oroheyya, hatthikkhandhā vā assapiṭṭhiṁ oroheyya, assapiṭṭhiyā vā pallaṅkaṁ oroheyya, pallaṅkā vā pathaviṁ oroheyya, pathaviyā vā andhakāraṁ paviseyya.This individual is like someone who descends from a stilt longhouse to an elephant; from an elephant to horseback; from horseback to a couch; and from a couch to the ground; and from the ground they enter darkness.47.2Tathūpamāhaṁ, mahārāja, imaṁ puggalaṁ vadāmi.7.3Evaṁ kho, mahārāja, puggalo jotitamaparāyano hoti.That’s how an individual is light and bound for darkness.

8.1Kathañca, mahārāja, puggalo jotijotiparāyano hoti?And how is an individual light and bound for light?8.2Idha, mahārāja, ekacco puggalo ucce kule paccājāto hoti, khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe.It’s when an individual is reborn in an eminent family—a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain.8.3So ca hoti abhirūpo dassanīyo pāsādiko, paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.8.4So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati.And they do good things by way of body, speech, and mind.8.5So kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

9.1Seyyathāpi, mahārāja, puriso pallaṅkā vā pallaṅkaṁ saṅkameyya, assapiṭṭhiyā vā assapiṭṭhiṁ saṅkameyya, hatthikkhandhā vā hatthikkhandhaṁ saṅkameyya, pāsādā vā pāsādaṁ saṅkameyya.This individual is like someone who shifts from one couch to another; from the back of one horse to another; from one elephant to another; or from one stilt longhouse to another.9.2Tathūpamāhaṁ, mahārāja, imaṁ puggalaṁ vadāmi.9.3Evaṁ kho, mahārāja, puggalo jotijotiparāyano hoti.That’s how an individual is light and bound for light.9.4Ime kho, mahārāja, cattāro puggalā santo saṁvijjamānā lokasmin”ti.These are the four individuals found in the world.”

9.5Idamavoca …pe…That is what the Buddha said. …

10.1“Daliddo puriso rāja,“O King, some people are poor,10.2assaddho hoti maccharī;faithless and stingy.10.3Kadariyo pāpasaṅkappo,Miserly, with bad intentions,10.4micchādiṭṭhi anādaro.they lack regard, they have wrong view.

11.1Samaṇe brāhmaṇe vāpi,They abuse and insult11.2aññe vāpi vanibbake;ascetics and brahmins11.3Akkosati paribhāsati,and other supplicants.11.4natthiko hoti rosako.They’re nihilists and bullies,

12.1Dadamānaṁ nivāreti,who prevent others from giving12.2yācamānāna bhojanaṁ;food to beggars.12.3Tādiso puriso rāja,O King, ruler of the people:12.4mīyamāno janādhipa;when such people die12.5Upeti nirayaṁ ghoraṁ,they fall into the terrible hell—12.6tamotamaparāyano.from darkness they’re bound for darkness.

13.1Daliddo puriso rāja,O King, some people are poor,13.2saddho hoti amaccharī;but faithful and not stingy.13.3Dadāti seṭṭhasaṅkappo,They give with best of intentions,13.4abyaggamanaso naro.that peaceful-hearted person.

14.1Samaṇe brāhmaṇe vāpi,They rise for and bow to14.2aññe vāpi vanibbake;ascetics and brahmins14.3Uṭṭhāya abhivādeti,and other supplicants.14.4samacariyāya sikkhati.Training in moral conduct,

15.1Dadamānaṁ na vāreti,they don’t prevent others from giving15.2yācamānāna bhojanaṁ;food to beggars.15.3Tādiso puriso rāja,O King, ruler of the people:15.4mīyamāno janādhipa;when such people die15.5Upeti tidivaṁ ṭhānaṁ,they go to the Third Heaven—515.6tamojotiparāyano.from darkness they’re bound for light.

16.1Aḍḍho ce puriso rāja,O King, some people are rich,16.2assaddho hoti maccharī;but faithless and stingy.16.3Kadariyo pāpasaṅkappo,Miserly, with bad intentions,16.4micchādiṭṭhi anādaro.they lack regard, they have wrong view.

17.1Samaṇe brāhmaṇe vāpi,They abuse and insult17.2aññe vāpi vanibbake;ascetics and brahmins17.3Akkosati paribhāsati,and other supplicants17.4natthiko hoti rosako.They’re nihilists and bullies,

18.1Dadamānaṁ nivāreti,who prevent others from giving18.2yācamānāna bhojanaṁ;food to beggars.18.3Tādiso puriso rāja,O King, ruler of the people:18.4mīyamāno janādhipa;when such people die18.5Upeti nirayaṁ ghoraṁ,they fall into the terrible hell—18.6jotitamaparāyano.from light they’re bound for darkness.

19.1Aḍḍho ce puriso rāja,O King, some people are rich,19.2saddho hoti amaccharī;faithful and not stingy.19.3Dadāti seṭṭhasaṅkappo,They give with best of intentions,19.4abyaggamanaso naro.that peaceful-hearted person.

20.1Samaṇe brāhmaṇe vāpi,They rise for and bow to20.2aññe vāpi vanibbake;ascetics and brahmins20.3Uṭṭhāya abhivādeti,and other supplicants.20.4samacariyāya sikkhati.Training in moral conduct,

21.1Dadamānaṁ na vāreti,they don’t prevent others from giving21.2yācamānāna bhojanaṁ;food to beggars.21.3Tādiso puriso rāja,O King, ruler of the people:21.4mīyamāno janādhipa;when such people die21.5Upeti tidivaṁ ṭhānaṁ,they go to the Third Heaven—21.6jotijotiparāyano”ti.from light they’re bound for light.”

Translator’s notes

  1. Also at AN 4.85 and DN 33:1.11.216.

    ↩ sn3.21:1.3

  2. Caṇḍālas (“corpse-workers”) are frequently depicted as the lowest of untouchables as seen by Brahmins. However, the usual rendering of “outcast” is unsatisfactory, as all the groups here are defined positively by their occupation, and moreover some, such as the scavengers, would also have been untouchable. The Pali commentaries equate the caṇḍāla with the chavaka (or chapaka) of Bu Sk 69:1.12.1, a “corpse disposer” (chavachaḍḍakacaṇḍālā; see also chavakacaṇḍālo at Mil 5.4.7:2.4). They were known for their “bone-washing” ceremony (DN 1:1.13.2, AN 10.107:1.1). This agrees with Rāmāyana 1.58.10, which describes a caṇḍāla as dark-complexioned, dirty, with disheveled hair, his body smeared with graveyard ash. Mahāvaṁsa 10.91–94 tells how King Paṇḍukābhaya employed caṇḍālas for cleaning streets and toilets, bearing the dead, and watching over cemeteries, with their village adjoining the cemetery. My grandfather was a corpse-worker, so in another world it might have been my inheritance.

    ↩ sn3.21:2.2

  3. Note the rare term lohitamala, “bloodstain”.

    ↩ sn3.21:3.1

  4. The last phrase is curious. It doesn’t mirror the positive version of the simile, and it’s not clear exactly what it means. Of course it can be interpreted spiritually, but it’s a simile, the point is that it is describing something physical. Bodhi interprets it as “underground darkness”, but he misses the change in verb from “descend” to “enter”; and anyway, the text doesn’t say “underground”. Commentary is silent.

    ↩ sn3.21:7.1

  5. The tidiva was the realm of Indra/Sakka (DN 21:1.12.22, DN 30:2.27.12, Thag 10.1:8.4), as it was from the time of the Vedas (Rig Veda 9.113.9, Atharva Veda 10.9.5, 17.1.10). In Buddhist cosmology, this agrees with the fact that Sakka’s realm is the third of the heavens (after the earth gods and the four great kings). Thus the Third Heaven is the heaven of the Thirty-Three. Both ideas spring from an old association of Indra, or divinity generally, with the number three. Agni Purāṇa lists tridiva as a synonym for “heaven”, as does Amarakośa 1.1.11. Kṣīrasvāmin clarifies that three here means “third”, while also adding that some connect it with the Brahmā realm (Amarakośodghāṭana 1.1.6; see SN 7.18:4.2).

    ↩ sn3.21:15.5