Now at that time the brahmin Uggatasarīra had prepared a large sacrifice. Tena kho pana samayena uggatasarīrassa brāhmaṇassa mahāyañño upakkhaṭo hoti. Bulls, bullocks, heifers, goats and rams—five hundred of each—had been led to the post for the sacrifice. 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.

Then the brahmin Uggatasarīra went up to the Buddha, and exchanged greetings with him. Atha kho uggatasarīro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uggatasarīro brāhmaṇo bhagavantaṁ etadavoca: “Worthy Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.” “Sutaṁ metaṁ, bho gotama, aggissa ādānaṁ yūpassa ussāpanaṁ mahapphalaṁ hoti mahānisaṁsan”ti.

“I’ve also heard this, brahmin.” “Mayāpi kho etaṁ, brāhmaṇa, sutaṁ aggissa ādānaṁ yūpassa ussāpanaṁ mahapphalaṁ hoti mahānisaṁsan”ti.

For a second time … Dutiyampi kho uggatasarīro brāhmaṇo …pe… and third time Uggatasarīra said to the Buddha, tatiyampi kho uggatasarīro brāhmaṇo bhagavantaṁ etadavoca: “Worthy Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.” “sutaṁ metaṁ, bho gotama, aggissa ādānaṁ yūpassa ussāpanaṁ mahapphalaṁ hoti mahānisaṁsan”ti.

“I’ve also heard this, brahmin.” “Mayāpi kho etaṁ, brāhmaṇa, sutaṁ aggissa ādānaṁ yūpassa ussāpanaṁ mahapphalaṁ hoti mahānisaṁsan”ti.

“Then the worthy Gotama and I are in total agreement in this matter.” “Tayidaṁ, bho gotama, sameti bhoto ceva gotamassa amhākañca, yadidaṁ sabbena sabbaṁ”.

When he said this, Venerable Ānanda said to Uggatasarīra, Evaṁ vutte āyasmā ānando uggatasarīraṁ brāhmaṇaṁ etadavoca: “Brahmin, you shouldn’t ask the Buddha in this way. “na kho, brāhmaṇa, tathāgatā evaṁ pucchitabbā: ‘sutaṁ metaṁ, bho gotama, aggissa ādānaṁ yūpassa ussāpanaṁ mahapphalaṁ hoti mahānisaṁsan’ti. You should ask in this way: Evaṁ kho, brāhmaṇa, tathāgatā pucchitabbā: ‘Sir, I want to kindle the sacrificial fire and raise the sacrificial post. ‘ahañhi, bhante, aggiṁ ādātukāmo, yūpaṁ ussāpetukāmo. May the Buddha please advise Ovadatu maṁ, bhante, bhagavā. and instruct me. It will be for my lasting welfare and happiness.’” Anusāsatu maṁ, bhante, bhagavā yaṁ mama assa dīgharattaṁ hitāya sukhāyā’”ti.

Then Uggatasarīra said to the Buddha, Atha kho uggatasarīro brāhmaṇo bhagavantaṁ etadavoca: “Worthy Gotama, I want to kindle the sacrificial fire and raise the sacrificial post. “ahañhi, bho gotama, aggiṁ ādātukāmo yūpaṁ ussāpetukāmo. May the worthy Gotama please advise Ovadatu maṁ bhavaṁ gotamo. and instruct me. It will be for my lasting welfare and happiness.” Anusāsatu maṁ bhavaṁ gotamo yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.

“Even before kindling the sacrificial fire and raising the sacrificial post, one raises three unskillful knives which ripen and result in suffering. “Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni. What three? Katamāni tīṇi? The knives of the body, speech, and mind. Kāyasatthaṁ, vacīsatthaṁ, manosatthaṁ. Even before kindling the sacrificial fire and raising the sacrificial post one gives rise to the thought: Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā evaṁ cittaṁ uppādesi: ‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’ ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā’ti. 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. So ‘puññaṁ karomī’ti apuññaṁ karoti, ‘kusalaṁ karomī’ti akusalaṁ karoti, ‘sugatiyā maggaṁ pariyesāmī’ti duggatiyā maggaṁ pariyesati. Even before kindling the sacrificial fire and raising the sacrificial post one raises this first unskillful mental knife which ripens and results in suffering. Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā idaṁ paṭhamaṁ manosatthaṁ ussāpeti akusalaṁ dukkhudrayaṁ dukkhavipākaṁ.

Furthermore, even before kindling the sacrificial fire and raising the sacrificial post, one says such things as: Puna caparaṁ, brāhmaṇa, aggiṁ ādento yūpaṁ ussāpento pubbeva yaññā evaṁ vācaṁ bhāsati: ‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’ ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā’ti. 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. So ‘puññaṁ karomī’ti apuññaṁ karoti, ‘kusalaṁ karomī’ti akusalaṁ karoti, ‘sugatiyā maggaṁ pariyesāmī’ti duggatiyā maggaṁ pariyesati. Even before kindling the sacrificial fire and raising the sacrificial post one raises this second unskillful verbal knife which ripens and results in suffering. 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 first personally undertakes preparations for the sacrificial slaughter of bulls, bullocks, heifers, goats, and rams. 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. 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. So ‘puññaṁ karomī’ti apuññaṁ karoti, ‘kusalaṁ karomī’ti akusalaṁ karoti, ‘sugatiyā maggaṁ pariyesāmī’ti duggatiyā maggaṁ pariyesati. Even before kindling the sacrificial fire and raising the sacrificial post, one raises this third unskillful bodily knife which ripens and results in suffering. Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā idaṁ tatiyaṁ kāyasatthaṁ ussāpeti akusalaṁ dukkhudrayaṁ dukkhavipākaṁ. Even before kindling the sacrificial fire and raising the sacrificial post, one raises these three unskillful knives which ripen and result in suffering. Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā imāni tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni.

Brahmin, these three fires should be given up and shunned, not cultivated. Tayome, brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā. What three? Katame tayo? The fires of greed, hate, and delusion. Rāgaggi, dosaggi, mohaggi.

And why should the fire of greed be given up and shunned, not cultivated? Kasmā cāyaṁ, brāhmaṇa, rāgaggi pahātabbo parivajjetabbo, na sevitabbo? A greedy person does bad things by way of body, speech, and mind. Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. That’s why the fire of greed should be given up and shunned, not cultivated. Tasmāyaṁ rāgaggi pahātabbo parivajjetabbo, na sevitabbo.

And why should the fire of hate be given up and shunned, not cultivated? Kasmā cāyaṁ, brāhmaṇa, dosaggi pahātabbo parivajjetabbo, na sevitabbo? A hateful person does bad things by way of body, speech, and mind. Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. That’s why the fire of hate should be given up and shunned, not cultivated. Tasmāyaṁ dosaggi pahātabbo parivajjetabbo, na sevitabbo.

And why should the fire of delusion be given up and shunned, not cultivated? Kasmā cāyaṁ, brāhmaṇa, mohaggi pahātabbo parivajjetabbo, na sevitabbo? A deluded person does bad things by way of body, speech, and mind. Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. That’s why the fire of delusion should be given up and shunned, not cultivated. Tasmāyaṁ mohaggi pahātabbo parivajjetabbo, na sevitabbo. These three fires should be given up and shunned, not cultivated. Ime kho tayo, brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā.

Brahmin, you should properly and happily take care of three fires, honoring, respecting, esteeming, and venerating them. Tayo kho, brāhmaṇa, aggī sakkatvā garuṁ katvā mānetvā pūjetvā sammā sukhaṁ parihātabbā. What three? Katame tayo? 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. Āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi.

And what is the fire of those worthy of offerings dedicated to the gods? Katamo ca, brāhmaṇa, āhuneyyaggi? Your mother and father are called the fire of those worthy of offerings dedicated to the gods. Idha, brāhmaṇa, yassa te honti mātāti vā pitāti vā, ayaṁ vuccati, brāhmaṇa, āhuneyyaggi. Why is that? Taṁ kissa hetu? 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. Atohayaṁ, brāhmaṇa, āhuto sambhūto, tasmāyaṁ āhuneyyaggi sakkatvā garuṁ katvā mānetvā pūjetvā sammā sukhaṁ parihātabbo.

And what is the fire of a householder? Katamo ca, brāhmaṇa, gahapataggi? Your children, partners, bondservants, servants, and workers are called a householder’s fire. Idha, brāhmaṇa, yassa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, ayaṁ vuccati, brāhmaṇa, gahapataggi. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it. Tasmāyaṁ gahapataggi sakkatvā garuṁ katvā mānetvā pūjetvā sammā sukhaṁ parihātabbo.

And what is the fire of those worthy of a religious donation? Katamo ca, brāhmaṇa, dakkhiṇeyyaggi? 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. Idha, brāhmaṇa, ye te samaṇabrāhmaṇā parappavādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṁ damenti, ekamattānaṁ samenti, ekamattānaṁ parinibbāpenti, ayaṁ vuccati, brāhmaṇa, dakkhiṇeyyaggi. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it. Tasmāyaṁ dakkhiṇeyyaggi sakkatvā garuṁ katvā mānetvā pūjetvā sammā sukhaṁ parihātabbo. You should properly and happily take care of these three fires, honoring, respecting, esteeming, and venerating them. Ime kho, brāhmaṇa, tayo aggī sakkatvā garuṁ katvā mānetvā pūjetvā sammā sukhaṁ parihātabbā.

But the wood fire, brahmin, should, from time to time, be fanned, watched over with equanimity, extinguished, or put aside.” Ayaṁ kho pana, brāhmaṇa, kaṭṭhaggi kālena kālaṁ ujjaletabbo, kālena kālaṁ ajjhupekkhitabbo, kālena kālaṁ nibbāpetabbo, kālena kālaṁ nikkhipitabbo”ti.

When he said this, the brahmin Uggatasarīra said to the Buddha, Evaṁ vutte, uggatasarīro brāhmaṇo bhagavantaṁ etadavoca: “Excellent, worthy Gotama! Excellent! … “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life. upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatanti. 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! 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. May they eat grass and drink cool water and enjoy a cool breeze!” Haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṁ vāto upavāyatan”ti.

Catutthaṁ.