1 At one time, the Auspicious One was living at Rājagaha at the Bamboo Grove, the Squirrel's Feeding Place. Then Moliyasivaka, the wanderer, visited with the Auspicious One. Upon arrival, he exchanged friendly greetings with the Auspicious One. Having exchange friendly greetings and cordial talk, he sat down to one side. Having sat down to one side, Moliyasivaka, the wonderer, said this to the Auspicious One: “There are, O Master Gotama, some samanas and brahmanas who hold such doctrine, such view: “Whatever this individual person experiences, whether pleasure, pain or neither pain nor pleasure, all that is caused by what was done in the past.” Herein what does the venerable Gotama say?”

2 “There are some people here, O Sivaka, who experience feelings originating from bile. Even by oneself, O Sivaka, it can be known how some people here experience feelings originating from bile. It is also agreed upon as true in the world, O Sivaka, how some people here experience feelings originating from bile. Therein, O Sivaka, those samanas and brahmanas who hold such doctrine, such view: “Whatever this individual person experiences, whether pleasure, pain or neither pain nor pleasure, all that is caused by what was done in the past,” overstep their claim regarding that which can be known by oneself, and they overstep their claim regarding that which in the world is agreed upon as true. Therefore that is wrong on the part of those samanas and brahmanas, I say.”

3 “There are some people here, O Sivaka, who experience feelings originating from phlegm. Even by oneself, O Sivaka, it can be known how some people here experience feelings originating from phlegm. It is also agreed upon as true in the world, O Sivaka, how some people here experience feelings originating from phlegm. Therein, O Sivaka, those samanas and brahmanas who hold such doctrine, such view: “Whatever this individual person experiences, whether pleasure, pain or neither pain nor pleasure, all that is caused by what was done in the past,” overstep their claim regarding that which can be known by oneself, and they overstep their claim regarding that which in the world is agreed upon as true. Therefore that is wrong on the part of those samanas and brahmanas, I say.”

4 “There are some people here, O Sivaka, who experience feelings originating from wind. Even by oneself, O Sivaka, it can be known how some people here experience feelings originating from wind. It is also agreed upon as true in the world, O Sivaka, how some people here experience feelings originating from wind. Therein, O Sivaka, those samanas and brahmanas who hold such doctrine, such view: “Whatever this individual person experiences, whether pleasure, pain or neither pain nor pleasure, all that is caused by what was done in the past,” overstep their claim regarding that which can be known by oneself, and they overstep their claim regarding that which in the world is agreed upon as true. Therefore that is wrong on the part of those samanas and brahmanas, I say.”

5 “There are some people here, O Sivaka, who experience feelings originating from a combination of the three humours. Even by oneself, O Sivaka, it can be known how some people here experience feelings originating from a combination of the three humours. It is also agreed upon as true in the world, O Sivaka, how some people here experience feelings originating from a combination of the three humours. Therein, O Sivaka, those samanas and brahmanas who hold such doctrine, such view: “Whatever this individual person experiences, whether pleasure, pain or neither pain nor pleasure, all that is caused by what was done in the past,” overstep their claim regarding that which can be known by oneself, and they overstep their claim regarding that which in the world is agreed upon as true. Therefore that is wrong on the part of those samanas and brahmanas, I say.”

6 “There are some people here, O Sivaka, who experience feelings originating from changes in temperature. Even by oneself, O Sivaka, it can be known how some people here experience feelings originating from changes in temperature. It is also agreed upon as true in the world, O Sivaka, how some people here experience feelings originating from changes in temperature. Therein, O Sivaka, those samanas and brahmanas who hold such doctrine, such view: “Whatever this individual person experiences, whether pleasure, pain or neither pain nor pleasure, all that is caused by what was done in the past,” overstep their claim regarding that which can be known by oneself, and they overstep their claim regarding that which in the world is agreed upon as true. Therefore that is wrong on the part of those samanas and brahmanas, I say.”

7 “There are some people here, O Sivaka, who experience feelings originating from uneven treatment. Even by oneself, O Sivaka, it can be known how some people here experience feelings originating from uneven treatment. It is also agreed upon as true in the world, O Sivaka, how some people here experience feelings originating from uneven treatment. Therein, O Sivaka, those samanas and brahmanas who hold such doctrine, such view: “Whatever this individual person experiences, whether pleasure, pain or neither pain nor pleasure, all that is caused by what was done in the past,” overstep their claim regarding that which can be known by oneself, and they overstep their claim regarding that which in the world is agreed upon as true. Therefore that is wrong on the part of those samanas and brahmanas, I say.”

8 “There are some people here, O Sivaka, who experience feelings originating from inflictions. Even by oneself, O Sivaka, it can be known how some people here experience feelings originating from inflictions. It is also agreed upon as true in the world, O Sivaka, how some people here experience feelings originating from inflictions. Therein, O Sivaka, those samanas and brahmanas who hold such doctrine, such view: “Whatever this individual person experiences, whether pleasure, pain or neither pain nor pleasure, all that is caused by what was done in the past,” overstep their claim regarding that which can be known by oneself, and they overstep their claim regarding that which in the world is agreed upon as true. Therefore that is wrong on the part of those samanas and brahmanas, I say.”

9 “There are some people here, O Sivaka, who experience feelings originating from the results of kamma. Even by oneself, O Sivaka, it can be known how some people here experience feelings originating from the results of kamma. It is also agreed upon as true in the world, O Sivaka, how some people here experience feelings originating from the results of kamma. Therein, O Sivaka, those samanas and brahmanas who hold such doctrine, such view: “Whatever this individual person experiences, whether pleasure, pain or neither pain nor pleasure, all that is caused by what was done in the past,” overstep their claim regarding that which can be known by oneself, and they overstep their claim regarding that which in the world is agreed upon as true. Therefore that is wrong on the part of those samanas and brahmanas, I say.”

10 When thus was said, Moliyasivaka, the wonderer, said this to the Auspicious One: “Excellent, O Master Gotama! Excellent, O Master Gotama! Just as, O Master Gotama, one might set upright what has been overturned, or open up what has been closed, or show a path to one who is lost, or bear an oil lamp in the darkness so that those with good eyesight can see forms, just so has the Dhamma been explained by the venerable Gotama in countless ways. I go, to the Auspicious Gotama, as refuge, and to the Dhamma, and to the Sangha of bhikkhus. May Master Gotama bear it in mind, that I am a lay disciple who has gone for refuge from today for as long as life lasts.”

“Bile, phlegm and wind,
their combination and temperature;
uneven treatment and afflictions,
with the results of kamma as the eighth.”

1 ekaṃ samayaṃ bhagavā rājagahe viharati vephavane kalandakanivāpe. atha kho moḷiyasīvako1 paribbājako yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sārāṇīyaṃ vītisāretvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho moḷiyasīvako paribbājako bhagavantaṃ etadavoca: santi hi bho gotama eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: "yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvediyati sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbantaṃ pubbekatahetu" ti. idha bhavaṃ gotamo kimāhāti?

2 pittasamuṭṭhānānipi kho sīvaka idhekaccāni vedayitāni uppajjanti, sāmampi kho etaṃ sīvaka veditabbaṃ, yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjantīti, lokassapi kho etaṃ2 sīvaka saccasammataṃ, yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti, tatra sīvaka ye te samaṇabrāhmaṇā evaṃ vādino evaṃdiṭṭhino: "yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvediyati sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbantaṃ pubbekatahetu" ti. yañca sāmaṃ ñātaṃ tañca atidhāvanti, yañca loke saccasammataṃ tañca atidhāvanti, tasmā nesaṃ samaṇabrāhmaṇānaṃ micchāti vadāmi.

3 semhasamuṭṭhānānipi kho sīvaka idhekaccāni vedayitāni uppajjanti, sāmampi kho etaṃ sīvaka veditabbaṃ, yathā semhasamuṭṭhānānipi idhekaccāni vedayitāni uppajjantīti, lokassapi kho etaṃ sīvaka saccasammataṃ, yathā semhasamuṭṭhānānipi idhekaccāni vedayitāni upapajjanti, tatra sīvaka ye te samaṇabrāhmaṇā evaṃ vādino evaṃdiṭṭhino: "yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvediyati sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbantaṃ pubbekatahetu" ti. yañca sāmaṃ ñātaṃ tañca atidhāvanti, yañca loke saccasammataṃ tañca atidhāvanti, tasmā nesaṃ samaṇabrāhmaṇānaṃ micchāti vadāmi.

4 vātasamuṭṭhānānipi kho sīvaka idhekaccāni vedayitāni uppajjanti, sāmampi kho etaṃ sīvaka veditabbaṃ, yathā vātasamuṭṭhānānipi idhekaccāni vedayitāni uppajjantīti, lokassapi kho etaṃ sīvaka saccasammataṃ, yathā vātasamuṭṭhānānipi idhekaccāni vedayitāni upapajjanti, tatra sīvaka ye te samaṇabrāhmaṇā evaṃ vādino evaṃdiṭṭhino: "yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvediyati sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbantaṃ pubbekatahetu" ti. yañca sāmaṃ ñātaṃ tañca atidhāvanti, yañca loke saccasammataṃ tañca atidhāvanti, tasmā nesaṃ samaṇabrāhmaṇānaṃ micchāti vadāmi.

5 sannipātikānipi kho sīvaka idhekaccāni vedayitāni uppajjanti, sāmampi kho etaṃ sīvaka veditabbaṃ, yathā sannipātikānipi idhekaccāni vedayitāni uppajjantīti, lokassapi kho etaṃ. sīvaka saccasammataṃ, yathā sannipātikānipi idhekaccāni vedayitāni uppajjanti, tatra sīvaka ye te samaṇabrāhmaṇā evaṃ vādino evaṃdiṭṭhino: "yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvediyati sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbantaṃ pubbekatahetu" ti. yañca sāmaṃ ñātaṃ tañca atidhāvanti, yañca loke saccasammataṃ tañca atidhāvanti, tasmā nesaṃ samaṇabrāhmaṇānaṃ micchāti vadāmi.

6 utupariṇāmajānipi kho sīvaka idhekaccāni vedayitāni uppajjanti, sāmampi kho etaṃ sīvaka veditabbaṃ, yathā utupariṇāmajānipi idhekaccāni vedayitāni uppajjantīti, lokassapi kho etaṃ sīvaka saccasammataṃ, yathā utupariṇāmajānipi idhekaccāni vedayitāni uppajjanti, tatra sīvaka ye te samaṇabrāhmaṇā evaṃ vādino evaṃdiṭṭhino: "yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvediyati sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbantaṃ pubbekatahetu" ti. yañca sāmaṃ ñātaṃ tañca atidhāvanti, yañca loke saccasammataṃ tañca atidhāvanti, tasmā nesaṃ samaṇabrāhmaṇānaṃ micchāti vadāmi.

7 visamaparihārajānipi kho sīvaka idhekaccāni vedayitāni uppajjanti, sāmampi kho etaṃ sīvaka veditabbaṃ, yathā visamaparihārajānipi idhekaccāni vedayitāni uppajjantīti, lokassapi kho etaṃ sīvaka saccasammataṃ, yathā visamaparihārajānipi idhekaccāni vedayitāni upapajjanti, tatra sīvaka ye te samaṇabrāhmaṇā evaṃ vādino evaṃdiṭṭhino: "yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvediyati sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbantaṃ pubbekatahetu" ti. yañca sāmaṃ ñātaṃ tañca atidhāvanti, yañca loke saccasammataṃ tañca atidhāvanti, tasmā nesaṃ samaṇabrāhmaṇānaṃ micchāti vadāmi.

8 opakkamikānipi kho sīvaka idhekaccāni vedayitāni uppajjanti, sāmampi kho etaṃ sīvaka veditabbaṃ, yathā opakkamikānipi idhekaccāni vedayitāni uppajjantīti, lokassapi kho etaṃ sīvaka saccasammataṃ, yathā opakkamikānipi idhekaccāni vedayitāni uppajjanti, tatra sīvaka ye te samaṇabrāhmaṇā evaṃ vādino evaṃdiṭṭhino: "yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvediyati sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbantaṃ pubbekatahetu" ti. yañca sāmaṃ ñātaṃ tañca atidhāvanti, yañca loke saccasammataṃ tañca atidhāvanti, tasmā nesaṃ samaṇabrāhmaṇānaṃ micchāti vadāmi.

9 kammavipākajānipi kho sīvaka idhekaccāni vedayitāni uppajjanti, sāmampi kho etaṃ sīvaka veditabbaṃ, yathā kammavipākajānipi kho sīvaka idhekaccāni vedayitāni uppajjantīti, lokassapi kho etaṃ sīvaka saccasammataṃ, yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti, tanu sīvaka ye te samaṇabrāhmaṇā evaṃ vādino evaṃdiṭṭhino: "yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvediyati sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbantaṃ pubbekatahetu" ti. yañca sāmaṃ ñātaṃ tañca atidhāvanti, yañca loke saccasammataṃ tañca atidhāvanti, tasmā nesaṃ samaṇabrāhmaṇānaṃ micchāti vadāmi.

10 evaṃ vutte moliyasīvako paribbājako bhagavantaṃ etadavoca: "abhikkantaṃ bho gotama abhikkantaṃ bho gotama, seyyathāpi bho gotama nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, evameva gotā gotamena anekapariyāyena dhammo pakāsito. esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata"nti.

pittaṃ semhañca vāto ca,
sannipātā utuni ca;
visamaṃ opakkamiko ca,
kammavipākena aṭṭhamīti.