[44] On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's park. Now on that occasion a great sacrifice had been prepared by the brahmin Uggatasarīra: five hundred bulls had been brought to the post for the sacrifice, five hundred bull-calves had been brought to the post for the sacrifice, five hundred heifer-calves had been brought to the post for the sacrifice, five hundred goats had been brought to the post for the sacrifice, five hundred rams had been brought to the post for the sacrifice. Then the brahmin Uggatasarīra approached the Blessed One; having approached, he exchanged greetings with the Blessed One, and when the courteous and memorable talk was concluded, he sat down to one side. Sitting to one side, the brahmin Uggatasarīra said to the Blessed One: "I have heard this, Master Gotama: the kindling of the fire and the raising of the sacrificial post is of great fruit and great benefit."
"I too have heard this, brahmin: the kindling of the fire and the raising of the sacrificial post is of great fruit and great benefit."
A second time … A third time the brahmin Uggatasarīra said to the Blessed One: "I have heard this, Master Gotama: the kindling of the fire and the raising of the sacrificial post is of great fruit and great benefit."
"I too have heard this, brahmin: the kindling of the fire and the raising of the sacrificial post is of great fruit and great benefit."
"Then in this, Master Gotama, Master Gotama and I agree entirely and completely."
When this was said, the Venerable Ānanda said to the brahmin Uggatasarīra: "Brahmin, the Tathāgatas should not be questioned thus: 'I have heard this, Master Gotama: the kindling of the fire and the raising of the sacrificial post is of great fruit and great benefit.' Rather, brahmin, the Tathāgatas should be questioned thus: 'Venerable sir, I wish to kindle the fire and to raise the sacrificial post. Let the Blessed One exhort me, venerable sir; let the Blessed One instruct me, venerable sir, in what will be for my welfare and happiness for a long time.'"
Then the brahmin Uggatasarīra said to the Blessed One: "Master Gotama, I wish to kindle the fire and to raise the sacrificial post. Let Master Gotama exhort me; let Master Gotama instruct me in what will be for my welfare and happiness for a long time."
"Brahmin, one kindling the fire, raising the sacrificial post, even before the sacrifice raises three knives, unwholesome, yielding suffering, ripening in suffering. Which three? The knife of body, the knife of speech, the knife of mind. Brahmin, one kindling the fire, raising the sacrificial post, even before the sacrifice arouses such a thought in the mind (citta): 'Let so many bulls be slain for the sacrifice; let so many bull-calves be slain for the sacrifice; let so many heifer-calves be slain for the sacrifice; let so many goats be slain for the sacrifice; let so many rams be slain for the sacrifice.' Thinking 'I am making merit,' he makes demerit; thinking 'I am doing what is wholesome,' he does what is unwholesome; thinking 'I am seeking the path to a good destination,' he seeks the path to a bad destination. Brahmin, one kindling the fire, raising the sacrificial post, even before the sacrifice raises this first knife, the knife of mind, unwholesome, yielding suffering, ripening in suffering.
"Furthermore, brahmin, one kindling the fire, raising the sacrificial post, even before the sacrifice utters such speech: 'Let so many bulls be slain for the sacrifice; let so many bull-calves be slain for the sacrifice; let so many heifer-calves be slain for the sacrifice; let so many goats be slain for the sacrifice; let so many rams be slain for the sacrifice.' Thinking 'I am making merit,' he makes demerit; thinking 'I am doing what is wholesome,' he does what is unwholesome; thinking 'I am seeking the path to a good destination,' he seeks the path to a bad destination. Brahmin, one kindling the fire, raising the sacrificial post, even before the sacrifice raises this second knife, the knife of speech, unwholesome, yielding suffering, ripening in suffering.
"Furthermore, brahmin, one kindling the fire, raising the sacrificial post, even before the sacrifice himself first sets to work, thinking, 'Let the bulls be slain for the sacrifice'; himself first sets to work, thinking, 'Let the bull-calves be slain for the sacrifice'; himself first sets to work, thinking, 'Let the heifer-calves be slain for the sacrifice'; himself first sets to work, thinking, 'Let the goats be slain for the sacrifice'; himself first sets to work, thinking, 'Let the rams be slain for the sacrifice.' Thinking 'I am making merit,' he makes demerit; thinking 'I am doing what is wholesome,' he does what is unwholesome; thinking 'I am seeking the path to a good destination,' he seeks the path to a bad destination. Brahmin, one kindling the fire, raising the sacrificial post, even before the sacrifice raises this third knife, the knife of body, unwholesome, yielding suffering, ripening in suffering. Brahmin, one kindling the fire, raising the sacrificial post, even before the sacrifice raises these three knives, unwholesome, yielding suffering, ripening in suffering.
"There are, brahmin, these three fires to be abandoned, to be avoided, not to be pursued. Which three? The fire of lust (rāgaggi), the fire of hatred (dosaggi), the fire of delusion (mohaggi). And why, brahmin, is this fire of lust to be abandoned, to be avoided, not to be pursued? One who is lustful, brahmin, overcome by lust, his mind possessed by it, conducts himself wrongly by body, conducts himself wrongly by speech, conducts himself wrongly by mind. Having conducted himself wrongly by body, having conducted himself wrongly by speech, having conducted himself wrongly by mind, with the breakup of the body, after death, he is reborn in a state of loss, a bad destination, a lower world, hell. Therefore this fire of lust is to be abandoned, to be avoided, not to be pursued. And why, brahmin, is this fire of hatred to be abandoned, to be avoided, not to be pursued? One who is hating, brahmin, overcome by hatred, his mind possessed by it, conducts himself wrongly by body, conducts himself wrongly by speech, conducts himself wrongly by mind. Having conducted himself wrongly by body, having conducted himself wrongly by speech, having conducted himself wrongly by mind, with the breakup of the body, after death, he is reborn in a state of loss, a bad destination, a lower world, hell. Therefore this fire of hatred is to be abandoned, to be avoided, not to be pursued. And why, brahmin, is this fire of delusion to be abandoned, to be avoided, not to be pursued? One who is deluded, brahmin, overcome by delusion, his mind possessed by it, conducts himself wrongly by body, conducts himself wrongly by speech, conducts himself wrongly by mind. Having conducted himself wrongly by body, having conducted himself wrongly by speech, having conducted himself wrongly by mind, with the breakup of the body, after death, he is reborn in a state of loss, a bad destination, a lower world, hell. Therefore this fire of delusion is to be abandoned, to be avoided, not to be pursued. These, brahmin, are the three fires to be abandoned, to be avoided, not to be pursued.
"There are, brahmin, these three fires which, being revered, respected, esteemed, and honored, are to be tended rightly and happily. Which three? The fire worthy of oblations (āhuneyyaggi), the householder's fire (gahapataggi), the fire worthy of offerings (dakkhiṇeyyaggi). And what, brahmin, is the fire worthy of oblations? Here, brahmin, those whom one has as mother or father — this, brahmin, is called the fire worthy of oblations. For what reason? Because from this source, brahmin, one has been brought forth and come to be. Therefore this fire worthy of oblations, being revered, respected, esteemed, and honored, is to be tended rightly and happily. And what, brahmin, is the householder's fire? Here, brahmin, those whom one has as children, or wife, or slaves, or servants — this, brahmin, is called the householder's fire. Therefore this householder's fire, being revered, respected, esteemed, and honored, is to be tended rightly and happily. And what, brahmin, is the fire worthy of offerings? Here, brahmin, those ascetics and brahmins who abstain from intoxication and heedlessness, who are established in patience and gentleness, who each tame the one self, each calm the one self, each quench the one self — this, brahmin, is called the fire worthy of offerings. Therefore this fire worthy of offerings, being revered, respected, esteemed, and honored, is to be tended rightly and happily. These, brahmin, are the three fires which, being revered, respected, esteemed, and honored, are to be tended rightly and happily.
"But as for this fire of wood, brahmin: from time to time it is to be kindled, from time to time it is to be regarded with equanimity, from time to time it is to be extinguished, from time to time it is to be set aside."
When this was said, the brahmin Uggatasarīra said to the Blessed One: "Excellent, Master Gotama! … Let Master Gotama remember me as a lay follower who, from this day forth, has gone for refuge for as long as life lasts. And I, Master Gotama, set free these five hundred bulls and grant them life; I set free these five hundred bull-calves and grant them life; I set free these five hundred heifer-calves and grant them life; I set free these five hundred goats and grant them life; I set free these five hundred rams and grant them life. Let them eat green grass, let them drink cool water, and let a cool breeze blow upon them."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.