DĪGHA NIKĀYA (LONG DISCOURSES)
Suttas 23-26
Pali Canon
Translated by Bhikkhu Sujato
23. Pāyāsisutta - With Pāyāsi
Dīgha Nikāya 23 - Long Discourses 23
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ āyasmā kumārakassapo kosalesu
cārikaṃ caramāno mahatā bhikkhusaṃghena
saddhiṃ pañcamattehi bhikkhusatehi yena setabyā
nāma kosalānaṃ nagaraṃ tadavasari.
At one time Venerable Kassapa the Prince was wandering in
the land of the Kosalans together with a large Saṅgha of
five hundred mendicants when he arrived at a Kosalan
citadel named Setavyā.
Tatra sudaṃ āyasmā kumārakassapo setabyāyaṃ
viharati uttarena setabyaṃ siṃsapāvane.
He stayed in the grove of Indian Rosewood to the north of
Setavyā.
Tena kho pana samayena pāyāsi rājañño setabyaṃ
ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ
sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena
dinnaṃ rājadāyaṃ brahmadeyyaṃ.
Now at that time the chieftain Pāyāsi was living in Setavyā.
It was a crown property given by King Pasenadi of Kosala,
teeming with living creatures, full of hay, wood, water, and
grain, a royal endowment of the highest quality.
1. Pāyāsirājaññavatthu
1. On Pāyāsi
Tena kho pana samayena pāyāsissa rājaññassa
evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti:
Now at that time Pāyāsi had the following harmful
misconception:
“itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti.
“There’s no afterlife. No beings are reborn spontaneously.
There’s no fruit or result of good and bad deeds.”
Assosuṃ kho setabyakā brāhmaṇagahapatikā:
The brahmins and householders of Setavyā heard,
“samaṇo khalu bho kumārakassapo samaṇassa
gotamassa sāvako kosalesu cārikaṃ caramāno
mahatā bhikkhusaṃghena saddhiṃ pañcamattehi
bhikkhusatehi setabyaṃ anuppatto setabyāyaṃ
viharati uttarena setabyaṃ siṃsapāvane.
“It seems the ascetic Kassapa the Prince—a disciple of the
ascetic Gotama—is staying in the grove of Indian Rosewood
to the north of Setavyā.
Taṃ kho pana bhavantaṃ kumārakassapaṃ evaṃ
kalyāṇo kittisaddo abbhuggato:
He has this good reputation:
‘paṇḍito byatto medhāvī bahussuto cittakathī
kalyāṇapaṭibhāno vuddho ceva arahā ca.
‘He is astute, competent, intelligent, learned, a brilliant
speaker, eloquent, mature, a perfected one.’
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ
hotī’”ti.
It’s good to see such perfected ones.”
Atha kho setabyakā brāhmaṇagahapatikā setabyāya
nikkhamitvā saṅghasaṅghī gaṇībhūtā
uttarenamukhā gacchanti yena siṃsapāvanaṃ.
Then, having departed Setavyā, they formed into companies
and headed north to the grove.
Tena kho pana samayena pāyāsi rājañño uparipāsāde
divāseyyaṃ upagato hoti.
Now at that time the chieftain Pāyāsi had retired to the
upper floor of his stilt longhouse for his midday nap.
Addasā kho pāyāsi rājañño setabyake
brāhmaṇagahapatike setabyāya nikkhamitvā
saṅghasaṅghī gaṇībhūte uttarenamukhe gacchante
yena siṃsapāvanaṃ,
He saw the brahmins and householders heading north
towards the grove,
disvā khattaṃ āmantesi:
and addressed his steward,
“kiṃ nu kho, bho khatte, setabyakā
brāhmaṇagahapatikā setabyāya nikkhamitvā
saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti
yena siṃsapāvanan”ti?
“My steward, why are the brahmins and householders
heading north towards the grove?”
“Atthi kho, bho, samaṇo kumārakassapo, samaṇassa
gotamassa sāvako kosalesu cārikaṃ caramāno
mahatā bhikkhusaṃghena saddhiṃ pañcamattehi
bhikkhusatehi setabyaṃ anuppatto setabyāyaṃ
viharati uttarena setabyaṃ siṃsapāvane.
“The ascetic Kassapa the Prince—a disciple of the ascetic
Gotama—is staying in the grove of Indian Rosewood to the
north of Setavyā.
Taṃ kho pana bhavantaṃ kumārakassapaṃ evaṃ
kalyāṇo kittisaddo abbhuggato:
He has this good reputation:
‘paṇḍito byatto medhāvī bahussuto cittakathī
kalyāṇapaṭibhāno vuddho ceva arahā cā’ti.
‘He is astute, competent, intelligent, learned, a brilliant
speaker, eloquent, mature, a perfected one.’
Tamete bhavantaṃ kumārakassapaṃ dassanāya
upasaṅkamantī”ti.
They’re going to see that Kassapa the Prince.”
“Tena hi, bho khatte, yena setabyakā
brāhmaṇagahapatikā tenupasaṅkama;
upasaṅkamitvā setabyake brāhmaṇagahapatike evaṃ
vadehi:
“Well then, go to the brahmins and householders and say to
them:
‘pāyāsi, bho, rājañño evamāha—
‘Sirs, the chieftain Pāyāsi asks
āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṃ
kumārakassapaṃ dassanāya upasaṅkamissatī’ti.
you to wait, as he will also go to see the ascetic Kassapa the
Prince.’
Purā samaṇo kumārakassapo setabyake
brāhmaṇagahapatike bāle abyatte saññāpeti:
Before Kassapa the Prince convinces those foolish and
incompetent brahmins and householders that
‘itipi atthi paro loko, atthi sattā opapātikā, atthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti.
there is an afterlife, there are beings reborn spontaneously,
and there is a fruit or result of good and bad deeds—
Natthi hi, bho khatte, paro loko, natthi sattā
opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ
phalaṃ vipāko”ti.
for none of these things are true!”
“Evaṃ, bho”ti kho so khattā pāyāsissa rājaññassa
paṭissutvā yena setabyakā brāhmaṇagahapatikā
tenupasaṅkami; upasaṅkamitvā setabyake
brāhmaṇagahapatike etadavoca:
“Yes, sir,” replied the steward, and did as he was asked.
“pāyāsi, bho, rājañño evamāha, āgamentu kira
bhavanto, pāyāsipi rājañño samaṇaṃ
kumārakassapaṃ dassanāya upasaṅkamissatī”ti.
Atha kho pāyāsi rājañño setabyakehi
brāhmaṇagahapatikehi parivuto yena siṃsapāvanaṃ
yenāyasmā kumārakassapo tenupasaṅkami;
upasaṅkamitvā āyasmatā kumārakassapena saddhiṃ
sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ
vītisāretvā ekamantaṃ nisīdi.
Then Pāyāsi escorted by the brahmins and householders,
went up to Kassapa the Prince, and exchanged greetings
with him. When the greetings and polite conversation were
over, he sat down to one side.
Setabyakāpi kho brāhmaṇagahapatikā appekacce
āyasmantaṃ kumārakassapaṃ abhivādetvā
ekamantaṃ nisīdiṃsu;
Before sitting down to one side, some of the brahmins and
householders of Setavyā bowed, some exchanged greetings
and polite conversation, some held up their joined palms
toward Kassapa the Prince, some announced their name
and clan, while some kept silent.
appekacce āyasmatā kumārakassapena saddhiṃ
sammodiṃsu;
sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā
ekamantaṃ nisīdiṃsu.
Appekacce yenāyasmā kumārakassapo tenañjaliṃ
paṇāmetvā ekamantaṃ nisīdiṃsu.
Appekacce nāmagottaṃ sāvetvā ekamantaṃ
nisīdiṃsu.
Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.
2. Natthikavāda
2. Nihilism
Ekamantaṃ nisinno kho pāyāsi rājañño āyasmantaṃ
kumārakassapaṃ etadavoca:
Seated to one side, the chieftain Pāyāsi said to Venerable
Kassapa the Prince,
“ahañhi, bho kassapa, evaṃvādī evaṃdiṭṭhī:
“Master Kassapa, this is my doctrine and view:
‘itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
‘There’s no afterlife. No beings are reborn spontaneously.
There’s no fruit or result of good and bad deeds.’”
“Nāhaṃ, rājañña, evaṃvādiṃ evaṃdiṭṭhiṃ addasaṃ
vā assosiṃ vā.
“Well, chieftain, I’ve never seen or heard of anyone holding
such a doctrine or view.
Kathañhi nāma evaṃ vadeyya:
For how on earth can anyone say such a thing?
‘itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti?
2.1. Candimasūriyaupamā
2.1. The Simile of the Moon and Sun
Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā
te khameyya, tathā naṃ byākareyyāsi.
Well then, chieftain, I’ll ask you about this in return, and
you can answer as you like.
Taṃ kiṃ maññasi, rājañña,
What do you think, chieftain?
ime candimasūriyā imasmiṃ vā loke parasmiṃ vā,
devā vā te manussā vā”ti?
Are the moon and sun in this world or the other world? Are
they gods or humans?”
“Ime, bho kassapa, candimasūriyā parasmiṃ loke, na
imasmiṃ; devā te na manussā”ti.
“They are in the other world, Master Kassapa, and they are
gods, not humans.”
“Imināpi kho te, rājañña, pariyāyena evaṃ hotu—
“By this method it ought to be proven that
itipi atthi paro loko, atthi sattā opapātikā, atthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti.
there is an afterlife, there are beings reborn spontaneously,
and there is a fruit or result of good and bad deeds.”
“Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ
me ettha hoti:
“Even though Master Kassapa says this, still I think that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
there’s no afterlife, no beings are reborn spontaneously,
and there’s no fruit or result of good and bad deeds.”
“Atthi pana, rājañña, pariyāyo, yena te pariyāyena
evaṃ hoti:
“Is there a method by which you can prove what you say?”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti?
“Atthi, bho kassapa, pariyāyo, yena me pariyāyena
evaṃ hoti:
“There is, Master Kassapa.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
“Yathā kathaṃ viya, rājaññā”ti?
“How, exactly, chieftain?”
“Idha me, bho kassapa, mittāmaccā ñātisālohitā
pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī
pisuṇavācā pharusavācā samphappalāpī abhijjhālū
byāpannacittā micchādiṭṭhī.
“Well, I have friends and colleagues, relatives and kin who
kill living creatures, steal, and commit sexual misconduct.
They use speech that’s false, divisive, harsh, or nonsensical.
And they’re covetous, malicious, with wrong view.
Te aparena samayena ābādhikā honti dukkhitā
bāḷhagilānā.
Some time later they become sick, suffering, gravely ill.
Yadāhaṃ jānāmi:
When I know that
‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṃ
upasaṅkamitvā evaṃ vadāmi:
they will not recover from their illness, I go to them and say,
‘santi kho, bho, eke samaṇabrāhmaṇā evaṃvādino
evaṃdiṭṭhino:
‘Sirs, there are some ascetics and brahmins who have this
doctrine and view:
“ye te pāṇātipātī adinnādāyī kāmesumicchācārī
musāvādī pisuṇavācā pharusavācā samphappalāpī
abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa
bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ
nirayaṃ upapajjantī”ti.
“Those who kill living creatures, steal, and commit sexual
misconduct; use speech that’s false, divisive, harsh, or
nonsensical; and are covetous, malicious, and have wrong
view—when their body breaks up, after death, are reborn in
a place of loss, a bad place, the underworld, hell.”
Bhavanto kho pāṇātipātī adinnādāyī
kāmesumicchācārī musāvādī pisuṇavācā pharusavācā
samphappalāpī abhijjhālū byāpannacittā
micchādiṭṭhī.
You do all these things.
Sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ
vacanaṃ, bhavanto kāyassa bhedā paraṃ maraṇā
apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissanti.
If what those ascetics and brahmins say is true, when your
body breaks up, after death, you’ll be reborn in a place of
loss, a bad place, the underworld, hell.
Sace, bho, kāyassa bhedā paraṃ maraṇā apāyaṃ
duggatiṃ vinipātaṃ nirayaṃ upapajjeyyātha, yena
me āgantvā āroceyyātha:
If that happens, sirs, come and tell me that
“itipi atthi paro loko, atthi sattā opapātikā, atthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti.
there is an afterlife, there are beings reborn spontaneously,
and there is a fruit or result of good and bad deeds.
Bhavanto kho pana me saddhāyikā paccayikā, yaṃ
bhavantehi diṭṭhaṃ, yathā sāmaṃ diṭṭhaṃ evametaṃ
bhavissatī’ti.
I trust you and believe you. Anything you see will be just as
if I’ve seen it for myself.’
Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na
pana dūtaṃ pahiṇanti.
They agree to this. But they don’t come back to tell me, nor
do they send a messenger.
Ayampi kho, bho kassapa, pariyāyo, yena me
pariyāyena evaṃ hoti:
This is the method by which I prove that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
there’s no afterlife, no beings are reborn spontaneously,
and there’s no fruit or result of good and bad deeds.”
2.2. Coraupamā
2.2. The Simile of the Bandit
“Tena hi, rājañña, taññevettha paṭipucchissāmi.
Yathā te khameyya tathā naṃ byākareyyāsi.
“Well then, chieftain, I’ll ask you about this in return, and
you can answer as you like.
Taṃ kiṃ maññasi, rājañña,
What do you think, chieftain?
idha te purisā coraṃ āgucāriṃ gahetvā dasseyyuṃ:
Suppose they were to arrest a bandit, a criminal and
present him to you, saying,
‘ayaṃ te, bhante, coro āgucārī;
‘Sir, this is a bandit, a criminal.
imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti.
Punish him as you will.’
Te tvaṃ evaṃ vadeyyāsi:
Then you’d say to them,
‘tena hi, bho, imaṃ purisaṃ daḷhāya rajjuyā
pacchābāhaṃ gāḷhabandhanaṃ bandhitvā
khuramuṇḍaṃ karitvā kharassarena paṇavena
rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ
parinetvā dakkhiṇena dvārena nikkhamitvā
dakkhiṇato nagarassa āghātane sīsaṃ chindathā’ti.
‘Well then, my men, tie this man’s arms tightly behind his
back with a strong rope. Shave his head and march him
from street to street and square to square to the beating of
a harsh drum. Then take him out the south gate and there,
at the place of execution to the south of the city, chop off his
head.’
Te ‘sādhū’ti paṭissutvā taṃ purisaṃ daḷhāya rajjuyā
pacchābāhaṃ gāḷhabandhanaṃ bandhitvā
khuramuṇḍaṃ karitvā kharassarena paṇavena
rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ
parinetvā dakkhiṇena dvārena nikkhamitvā
dakkhiṇato nagarassa āghātane nisīdāpeyyuṃ.
Saying, ‘Good,’ they’d do as they were told, sitting him
down at the place of execution.
Labheyya nu kho so coro coraghātesu:
Could that bandit get the executioners to wait, saying,
‘āgamentu tāva bhavanto coraghātā, amukasmiṃ me
gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṃ
tesaṃ uddisitvā āgacchāmī’ti, udāhu
vippalapantasseva coraghātā sīsaṃ chindeyyun”ti?
‘Please, good executioners! I have friends and colleagues,
relatives and kin in such and such village or town. Wait until
I’ve visited them, then I’ll come back’? Or would they just
chop off his head as he prattled on?”
“Na hi so, bho kassapa, coro labheyya coraghātesu:
‘āgamentu tāva bhavanto coraghātā amukasmiṃ me
gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṃ
tesaṃ uddisitvā āgacchāmī’ti.
Atha kho naṃ vippalapantasseva coraghātā sīsaṃ
chindeyyun”ti.
“They’d just chop off his head.”
“So hi nāma, rājañña, coro manusso manussabhūtesu
coraghātesu na labhissati:
“So even a human bandit couldn’t get his human
executioners to stay his execution.
‘āgamentu tāva bhavanto coraghātā, amukasmiṃ me
gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṃ
tesaṃ uddisitvā āgacchāmī’ti.
Kiṃ pana te mittāmaccā ñātisālohitā pāṇātipātī
adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā
pharusavācā samphappalāpī abhijjhālū byāpannacittā
micchādiṭṭhī, te kāyassa bhedā paraṃ maraṇā
apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā
labhissanti nirayapālesu:
What then of your friends and colleagues, relatives and kin
who are reborn in a lower realm after doing bad things?
Could they get the wardens of hell to wait, saying,
‘āgamentu tāva bhavanto nirayapālā, yāva mayaṃ
pāyāsissa rājaññassa gantvā ārocema:
‘Please, good wardens of hell! Wait until I’ve gone to the
chieftain Pāyāsi to tell him that
“itipi atthi paro loko, atthi sattā opapātikā, atthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”’ti?
there is an afterlife, there are beings reborn spontaneously,
and there is a fruit or result of good and bad deeds’?
Imināpi kho te, rājañña, pariyāyena evaṃ hotu:
By this method, too, it ought to be proven that
‘itipi atthi paro loko, atthi sattā opapātikā, atthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
there is an afterlife, there are beings reborn spontaneously,
and there is a fruit or result of good and bad deeds.”
“Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ
me ettha hoti:
“Even though Master Kassapa says this, still I think that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
there’s no afterlife.”
“Atthi pana, rājañña, pariyāyo yena te pariyāyena
evaṃ hoti:
“Is there a method by which you can prove what you say?”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti?
“Atthi, bho kassapa, pariyāyo, yena me pariyāyena
evaṃ hoti:
“There is, Master Kassapa.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
“Yathā kathaṃ viya, rājaññā”ti?
“How, exactly, chieftain?”
“Idha me, bho kassapa, mittāmaccā ñātisālohitā
pāṇātipātā paṭiviratā adinnādānā paṭiviratā
kāmesumicchācārā paṭiviratā musāvādā paṭiviratā
pisuṇāya vācāya paṭiviratā pharusāya vācāya
paṭiviratā samphappalāpā paṭiviratā anabhijjhālū
abyāpannacittā sammādiṭṭhī.
“Well, I have friends and colleagues, relatives and kin who
refrain from killing living creatures, stealing, and
committing sexual misconduct. They refrain from speech
that’s false, divisive, harsh, or nonsensical. And they’re
content, kind-hearted, with right view.
Te aparena samayena ābādhikā honti dukkhitā
bāḷhagilānā.
Some time later they become sick, suffering, gravely ill.
Yadāhaṃ jānāmi:
When I know that
‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṃ
upasaṅkamitvā evaṃ vadāmi:
they will not recover from their illness, I go to them and say,
‘santi kho, bho, eke samaṇabrāhmaṇā evaṃvādino
evaṃdiṭṭhino:
‘Sirs, there are some ascetics and brahmins who have this
doctrine and view:
“ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā
kāmesumicchācārā paṭiviratā musāvādā paṭiviratā
pisuṇāya vācāya paṭiviratā pharusāya vācāya
paṭiviratā samphappalāpā paṭiviratā anabhijjhālū
abyāpannacittā sammādiṭṭhī te kāyassa bhedā paraṃ
maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.
“Those who refrain from killing living creatures, stealing,
and committing sexual misconduct; who refrain from
speech that’s false, divisive, harsh, or nonsensical; and are
content, kind-hearted, with right view—when their body
breaks up, after death, are reborn in a good place, a
heavenly realm.”
Bhavanto kho pāṇātipātā paṭiviratā adinnādānā
paṭiviratā kāmesumicchācārā paṭiviratā musāvādā
paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya
vācāya paṭiviratā samphappalāpā paṭiviratā
anabhijjhālū abyāpannacittā sammādiṭṭhī.
You do all these things.
Sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ
vacanaṃ, bhavanto kāyassa bhedā paraṃ maraṇā
sugatiṃ saggaṃ lokaṃ upapajjissanti.
If what those ascetics and brahmins say is true, when your
body breaks up, after death, you’ll be reborn in a good
place, a heavenly realm.
Sace, bho, kāyassa bhedā paraṃ maraṇā sugatiṃ
saggaṃ lokaṃ upapajjeyyātha, yena me āgantvā
āroceyyātha:
If that happens, sirs, come and tell me that
“itipi atthi paro loko, atthi sattā opapātikā, atthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti.
there is an afterlife.
Bhavanto kho pana me saddhāyikā paccayikā, yaṃ
bhavantehi diṭṭhaṃ, yathā sāmaṃ diṭṭhaṃ evametaṃ
bhavissatī’ti.
I trust you and believe you. Anything you see will be just as
if I’ve seen it for myself.’
Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na
pana dūtaṃ pahiṇanti.
They agree to this. But they don’t come back to tell me, nor
do they send a messenger.
Ayampi kho, bho kassapa, pariyāyo, yena me
pariyāyena evaṃ hoti:
This is the method by which I prove that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
there’s no afterlife.”
2.3. Gūthakūpapurisaupamā
2.3. The Simile of the Sewer
“Tena hi, rājañña, upamaṃ te karissāmi.
“Well then, chieftain, I shall give you a simile.
Upamāya m’idhekacce viññū purisā bhāsitassa
atthaṃ ājānanti.
For by means of a simile some sensible people understand
the meaning of what is said.
Seyyathāpi, rājañña, puriso gūthakūpe sasīsakaṃ
nimuggo assa.
Suppose there were a man sunk over his head in a sewer.
Atha tvaṃ purise āṇāpeyyāsi:
Then you were to order someone
‘tena hi, bho, taṃ purisaṃ tamhā gūthakūpā
uddharathā’ti.
to pull him out of the sewer,
Te ‘sādhū’ti paṭissutvā taṃ purisaṃ tamhā gūthakūpā
uddhareyyuṃ.
and they’d agree to do so.
Te tvaṃ evaṃ vadeyyāsi:
Then you’d tell them to
‘tena hi, bho, tassa purisassa kāyā veḷupesikāhi
gūthaṃ sunimmajjitaṃ nimmajjathā’ti.
carefully scrape the dung off that man’s body with bamboo
scrapers,
Te ‘sādhū’ti paṭissutvā tassa purisassa kāyā
veḷupesikāhi gūthaṃ sunimmajjitaṃ nimmajjeyyuṃ.
and they’d agree to do so.
Te tvaṃ evaṃ vadeyyāsi:
Then you’d tell them to
‘tena hi, bho, tassa purisassa kāyaṃ paṇḍumattikāya
tikkhattuṃ subbaṭṭitaṃ ubbaṭṭethā’ti.
carefully scrub that man’s body down with pale clay three
times,
Te tassa purisassa kāyaṃ paṇḍumattikāya tikkhattuṃ
subbaṭṭitaṃ ubbaṭṭeyyuṃ.
and they’d do so.
Te tvaṃ evaṃ vadeyyāsi:
Then you’d tell them to
‘tena hi, bho, taṃ purisaṃ telena abbhañjitvā
sukhumena cuṇṇena tikkhattuṃ suppadhotaṃ
karothā’ti.
smear that man’s body with oil, and carefully wash him
down with fine paste three times,
Te taṃ purisaṃ telena abbhañjitvā sukhumena
cuṇṇena tikkhattuṃ suppadhotaṃ kareyyuṃ.
and they’d do so.
Te tvaṃ evaṃ vadeyyāsi:
Then you’d tell them to
‘tena hi, bho, tassa purisassa kesamassuṃ
kappethā’ti.
dress that man’s hair and beard,
Te tassa purisassa kesamassuṃ kappeyyuṃ.
and they’d do so.
Te tvaṃ evaṃ vadeyyāsi:
Then you’d tell them to
‘tena hi, bho, tassa purisassa mahagghañca mālaṃ
mahagghañca vilepanaṃ mahagghāni ca vatthāni
upaharathā’ti.
provide that man with costly garlands, makeup, and clothes,
Te tassa purisassa mahagghañca mālaṃ
mahagghañca vilepanaṃ mahagghāni ca vatthāni
upahareyyuṃ.
and they’d do so.
Te tvaṃ evaṃ vadeyyāsi:
Then you’d tell them to
‘tena hi, bho, taṃ purisaṃ pāsādaṃ āropetvā
pañcakāmaguṇāni upaṭṭhāpethā’ti.
bring that man up to the stilt longhouse and set him up with
the five kinds of sensual stimulation,
Te taṃ purisaṃ pāsādaṃ āropetvā pañcakāmaguṇāni
upaṭṭhāpeyyuṃ.
and they’d do so.
Taṃ kiṃ maññasi, rājañña,
What do you think, chieftain?
api nu tassa purisassa sunhātassa suvilittassa
sukappitakesamassussa āmukkamālābharaṇassa
odātavatthavasanassa uparipāsādavaragatassa
pañcahi kāmaguṇehi samappitassa samaṅgībhūtassa
paricārayamānassa punadeva tasmiṃ gūthakūpe
nimujjitukāmatā assā”ti?
Now that man is nicely bathed and anointed, with hair and
beard dressed, bedecked with garlands and bracelets,
dressed in white, supplied and provided with the five kinds
of sensual stimulation upstairs in the stilt longhouse. Would
he want to dive back into that sewer again?”
“No hidaṃ, bho kassapa”.
“No, Master Kassapa.
“Taṃ kissa hetu”?
Why is that?
“Asuci, bho kassapa, gūthakūpo asuci ceva
asucisaṅkhāto ca duggandho ca duggandhasaṅkhāto
ca jeguccho ca jegucchasaṅkhāto ca paṭikūlo ca
paṭikūlasaṅkhāto cā”ti.
Because that sewer is filthy, stinking, disgusting, and
repulsive, and it’s regarded as such.”
“Evameva kho, rājañña, manussā devānaṃ asucī ceva
asucisaṅkhātā ca, duggandhā ca duggandhasaṅkhātā
ca, jegucchā ca jegucchasaṅkhātā ca, paṭikūlā ca
paṭikūlasaṅkhātā ca.
“In the same way, chieftain, to the gods, human beings are
filthy, stinking, disgusting, and repulsive, and are regarded
as such.
Yojanasataṃ kho, rājañña, manussagandho deve
ubbādhati.
The smell of humans reaches the gods even a hundred
leagues away.
Kiṃ pana te mittāmaccā ñātisālohitā pāṇātipātā
paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā
paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya
paṭiviratā pharusāya vācāya paṭiviratā
samphappalāpā paṭiviratā anabhijjhālū
abyāpannacittā sammādiṭṭhī, kāyassa bhedā paraṃ
maraṇā sugatiṃ saggaṃ lokaṃ upapannā te āgantvā
ārocessanti:
What then of your friends and colleagues, relatives and kin
who are reborn in a higher realm after doing good things?
Will they come back to tell you that
‘itipi atthi paro loko, atthi sattā opapātikā, atthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti?
there is an afterlife?
Imināpi kho te, rājañña, pariyāyena evaṃ hotu:
By this method, too, it ought to be proven that
‘itipi atthi paro loko, atthi sattā opapātikā, atthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
there is an afterlife.”
“Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ
me ettha hoti:
“Even though Master Kassapa says this, still I think that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
there’s no afterlife.”
“Atthi pana, rājañña, pariyāyo … pe …
“Can you prove it?”
“atthi, bho kassapa, pariyāyo … pe …
“I can.”
yathā kathaṃ viya, rājaññāti?
“How, exactly, chieftain?”
“Idha me, bho kassapa, mittāmaccā ñātisālohitā
pāṇātipātā paṭiviratā adinnādānā paṭiviratā
kāmesumicchācārā paṭiviratā musāvādā paṭiviratā
surāmerayamajjapamādaṭṭhānā paṭiviratā,
“Well, I have friends and colleagues, relatives and kin who
refrain from killing living creatures and so on.
te aparena samayena ābādhikā honti dukkhitā
bāḷhagilānā.
Some time later they become sick, suffering, gravely ill.
Yadāhaṃ jānāmi:
When I know that
‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṃ
upasaṅkamitvā evaṃ vadāmi:
they will not recover from their illness, I go to them and say,
‘santi kho, bho, eke samaṇabrāhmaṇā evaṃvādino
evaṃdiṭṭhino:
‘Sirs, there are some ascetics and brahmins who have this
doctrine and view:
“ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā
kāmesumicchācārā paṭiviratā musāvādā paṭiviratā
surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa
bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ
upapajjanti devānaṃ tāvatiṃsānaṃ sahabyatan”ti.
“Those who refrain from killing living creatures and so on
are reborn in a good place, a heavenly realm, in the
company of the gods of the Thirty-Three.”
Bhavanto kho pāṇātipātā paṭiviratā adinnādānā
paṭiviratā kāmesumicchācārā paṭiviratā musāvādā
paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā.
You do all these things.
Sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ
vacanaṃ, bhavanto kāyassa bhedā paraṃ maraṇā
sugatiṃ saggaṃ lokaṃ upapajjissanti, devānaṃ
tāvatiṃsānaṃ sahabyataṃ.
If what those ascetics and brahmins say is true, when your
body breaks up, after death, you’ll be reborn in the
company of the gods of the Thirty-Three.
Sace, bho, kāyassa bhedā paraṃ maraṇā sugatiṃ
saggaṃ lokaṃ upapajjeyyātha devānaṃ
tāvatiṃsānaṃ sahabyataṃ, yena me āgantvā
āroceyyātha:
If that happens, sirs, come and tell me that
“itipi atthi paro loko, atthi sattā opapātikā, atthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti.
there is an afterlife.
Bhavanto kho pana me saddhāyikā paccayikā, yaṃ
bhavantehi diṭṭhaṃ, yathā sāmaṃ diṭṭhaṃ evametaṃ
bhavissatī’ti.
I trust you and believe you. Anything you see will be just as
if I’ve seen it for myself.’
Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na
pana dūtaṃ pahiṇanti.
They agree to this. But they don’t come back to tell me, nor
do they send a messenger.
Ayampi kho, bho kassapa, pariyāyo, yena me
pariyāyena evaṃ hoti:
This is how I prove that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
there’s no afterlife.”
2.4. Tāvatiṃsadevaupamā
2.4. The Simile of the Gods of the Thirty-Three
“Tena hi, rājañña, taññevettha paṭipucchissāmi;
yathā te khameyya, tathā naṃ byākareyyāsi.
“Well then, chieftain, I’ll ask you about this in return, and
you can answer as you like.
Yaṃ kho pana, rājañña, mānussakaṃ vassasataṃ,
devānaṃ tāvatiṃsānaṃ eso eko rattindivo, tāya
rattiyā tiṃsarattiyo māso, tena māsena
dvādasamāsiyo saṃvaccharo, tena saṃvaccharena
dibbaṃ vassasahassaṃ devānaṃ tāvatiṃsānaṃ
āyuppamāṇaṃ.
A hundred human years are equivalent to one day and night
for the gods of the Thirty-Three. Thirty such days make a
month, and twelve months make a year. The gods of the
Thirty Three have a lifespan of a thousand such years.
Ye te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā
adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā
musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā
paṭiviratā, te kāyassa bhedā paraṃ maraṇā sugatiṃ
saggaṃ lokaṃ upapannā devānaṃ tāvatiṃsānaṃ
sahabyataṃ.
Now, as to your friends who are reborn in the company of
the gods of the Thirty-Three after doing good things.
Sace pana tesaṃ evaṃ bhavissati:
If they think,
‘yāva mayaṃ dve vā tīṇi vā rattindivā dibbehi pañcahi
kāmaguṇehi samappitā samaṅgībhūtā paricārema,
atha mayaṃ pāyāsissa rājaññassa gantvā āroceyyāma:
‘First I’ll amuse myself for two or three days, supplied and
provided with the five kinds of heavenly sensual stimulation.
Then I’ll go back to Pāyāsi and tell him that
“itipi atthi paro loko, atthi sattā opapātikā, atthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti.
there is an afterlife.’
Api nu te āgantvā āroceyyuṃ—
Would they come back to tell you that
itipi atthi paro loko, atthi sattā opapātikā, atthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti?
there is an afterlife?”
“No hidaṃ, bho kassapa.
“No, Master Kassapa.
Api hi mayaṃ, bho kassapa, ciraṃ kālaṅkatāpi
bhaveyyāma.
For I would be long dead by then.
Ko panetaṃ bhoto kassapassa āroceti:
But Master Kassapa, who has told you
‘atthi devā tāvatiṃsā’ti vā ‘evaṃdīghāyukā devā
tāvatiṃsā’ti vā.
that the gods of the Thirty-Three exist, or that they have
such a long life span?
Na mayaṃ bhoto kassapassa saddahāma:
I don’t believe you.”
‘atthi devā tāvatiṃsā’ti vā ‘evaṃdīghāyukā devā
tāvatiṃsā’ti vā”ti.
2.5. Jaccandhaupamā
2.5. Blind From Birth
“Seyyathāpi, rājañña, jaccandho puriso na passeyya
kaṇha—sukkāni rūpāni, na passeyya nīlakāni rūpāni,
na passeyya pītakāni rūpāni, na passeyya lohitakāni
rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na
passeyya samavisamaṃ, na passeyya tārakāni rūpāni,
na passeyya candimasūriye.
“Chieftain, suppose there was a person blind from birth.
They couldn’t see sights that are dark or bright, or blue,
yellow, red, or magenta. They couldn’t see even and uneven
ground, or the stars, or the moon and sun.
So evaṃ vadeyya:
They’d say,
‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṃ
rūpānaṃ dassāvī.
‘There’s no such thing as dark and bright sights, and no-one
who sees them.
Natthi nīlakāni rūpāni, natthi nīlakānaṃ rūpānaṃ
dassāvī.
There’s no such thing as blue,
Natthi pītakāni rūpāni, natthi pītakānaṃ rūpānaṃ
dassāvī.
yellow,
Natthi lohitakāni rūpāni, natthi lohitakānaṃ
rūpānaṃ dassāvī.
red,
Natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṃ
rūpānaṃ dassāvī.
magenta,
Natthi samavisamaṃ, natthi samavisamassa dassāvī.
even and uneven ground,
Natthi tārakāni rūpāni, natthi tārakānaṃ rūpānaṃ
dassāvī.
stars,
Natthi candimasūriyā, natthi candimasūriyānaṃ
dassāvī.
moon and sun, and no-one who sees these things.
Ahametaṃ na jānāmi, ahametaṃ na passāmi, tasmā
taṃ natthī’ti.
I don’t know it or see it, therefore it doesn’t exist.’
Sammā nu kho so, rājañña, vadamāno vadeyyā”ti?
Would they be speaking rightly?”
“No hidaṃ, bho kassapa.
“No, Master Kassapa.
Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṃ
rūpānaṃ dassāvī.
There are such things as dark and bright sights, and one
who sees them.
Atthi nīlakāni rūpāni, atthi nīlakānaṃ rūpānaṃ
dassāvī … pe …
And those other things are real, too, as is the one who sees
them.
atthi samavisamaṃ, atthi samavisamassa dassāvī.
Atthi tārakāni rūpāni, atthi tārakānaṃ rūpānaṃ
dassāvī.
Atthi candimasūriyā, atthi candimasūriyānaṃ
dassāvī.
So it’s not right to say this:
‘Ahametaṃ na jānāmi, ahametaṃ na passāmi, tasmā
taṃ natthī’ti.
‘I don’t know it or see it, therefore it doesn’t exist.’”
Na hi so, bho kassapa, sammā vadamāno vadeyyā”ti.
“Evameva kho tvaṃ, rājañña, jaccandhūpamo maññe
paṭibhāsi yaṃ maṃ tvaṃ evaṃ vadesi.
“In the same way, chieftain, when you tell me you don’t
believe me you seem like the blind man in the simile.
Ko panetaṃ bhoto kassapassa āroceti:
‘atthi devā tāvatiṃsā’ti vā, ‘evaṃdīghāyukā devā
tāvatiṃsā’ti vā?
Na mayaṃ bhoto kassapassa saddahāma:
‘atthi devā tāvatiṃsā’ti vā ‘evaṃdīghāyukā devā
tāvatiṃsā’ti vā”ti.
“Na kho, rājañña, evaṃ paro loko daṭṭhabbo, yathā
tvaṃ maññasi iminā maṃsacakkhunā.
You can’t see the other world the way you think, with the
eye of the flesh.
Ye kho te, rājañña, samaṇabrāhmaṇā
araññavanapatthāni pantāni senāsanāni paṭisevanti,
te tattha appamattā ātāpino pahitattā viharantā
dibbacakkhuṃ visodhenti.
There are ascetics and brahmins who live in the wilderness,
frequenting remote lodgings in the wilderness and the
forest. Meditating diligent, keen, and resolute, they purify
the divine eye, the power of clairvoyance.
Te dibbena cakkhunā visuddhena
atikkantamānusakena imañceva lokaṃ passanti
parañca satte ca opapātike.
With clairvoyance that is purified and superhuman, they see
this world and the other world, and sentient beings who are
spontaneously reborn.
Evañca kho, rājañña, paro loko daṭṭhabbo;
That’s how to see the other world,
na tveva yathā tvaṃ maññasi iminā maṃsacakkhunā.
not how you think, with the eye of the flesh.
Imināpi kho te, rājañña, pariyāyena evaṃ hotu:
By this method, too, it ought to be proven that
‘itipi atthi paro loko, atthi sattā opapātikā, atthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
there is an afterlife.”
“Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ
me ettha hoti:
“Even though Master Kassapa says this, still I think that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
there’s no afterlife.”
“Atthi pana, rājañña, pariyāyo … pe …
“Can you prove it?”
atthi, bho kassapa, pariyāyo … pe …
“I can.”
yathā kathaṃ viya, rājaññā”ti?
“How, exactly, chieftain?”
“Idhāhaṃ, bho kassapa, passāmi samaṇabrāhmaṇe
sīlavante kalyāṇadhamme jīvitukāme amaritukāme
sukhakāme dukkhapaṭikūle.
“Well, I see ascetics and brahmins who are ethical, of good
character, who want to live and don’t want to die, who want
to be happy and recoil from pain.
Tassa mayhaṃ, bho kassapa, evaṃ hoti—
I think to myself,
sace kho ime bhonto samaṇabrāhmaṇā sīlavanto
kalyāṇadhammā evaṃ jāneyyuṃ:
‘If those ascetics and brahmins knew that
‘ito no matānaṃ seyyo bhavissatī’ti.
things were going to be better for them after death,
Idānime bhonto samaṇabrāhmaṇā sīlavanto
kalyāṇadhammā visaṃ vā khādeyyuṃ, satthaṃ vā
āhareyyuṃ, ubbandhitvā vā kālaṃ kareyyuṃ, papāte
vā papateyyuṃ.
they’d drink poison, slit their wrists, hang themselves, or
throw themselves off a cliff.
Yasmā ca kho ime bhonto samaṇabrāhmaṇā sīlavanto
kalyāṇadhammā na evaṃ jānanti:
They mustn’t know that
‘ito no matānaṃ seyyo bhavissatī’ti, tasmā ime
bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā
jīvitukāmā amaritukāmā sukhakāmā dukkhapaṭikūlā
attānaṃ na mārenti.
things are going to be better for them after death. That’s
why they are ethical, of good character, wanting to live and
not wanting to die, wanting to be happy and recoiling from
pain.’
Ayampi kho, bho kassapa, pariyāyo, yena me
pariyāyena evaṃ hoti:
This is the method by which I prove that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
there’s no afterlife.”
2.6. Gabbhinīupamā
2.6. The Simile of the Pregnant Woman
“Tena hi, rājañña, upamaṃ te karissāmi.
“Well then, chieftain, I shall give you a simile.
Upamāya m’idhekacce viññū purisā bhāsitassa
atthaṃ ājānanti.
For by means of a simile some sensible people understand
the meaning of what is said.
Bhūtapubbaṃ, rājañña, aññatarassa brāhmaṇassa
dve pajāpatiyo ahesuṃ.
Once upon a time, a certain brahmin had two wives.
Ekissā putto ahosi dasavassuddesiko vā
dvādasavassuddesiko vā, ekā gabbhinī upavijaññā.
One had a son ten or twelve years of age, while the other
was pregnant and nearing her time.
Atha kho so brāhmaṇo kālamakāsi.
Then the brahmin passed away.
Atha kho so māṇavako mātusapattiṃ etadavoca:
So the youth said to his mother’s co-wife,
‘yamidaṃ, bhoti, dhanaṃ vā dhaññaṃ vā rajataṃ vā
jātarūpaṃ vā, sabbaṃ taṃ mayhaṃ;
‘Madam, all the wealth, grain, silver, and gold is mine,
natthi tuyhettha kiñci.
and you get nothing.
Pitu me, bhoti, dāyajjaṃ niyyādehī’ti.
Transfer to me my father’s inheritance.’
Evaṃ vutte, sā brāhmaṇī taṃ māṇavakaṃ etadavoca:
But the brahmin lady said,
‘āgamehi tāva, tāta, yāva vijāyāmi.
‘Wait, my dear, until I give birth.
Sace kumārako bhavissati, tassapi ekadeso
bhavissati;
If it’s a boy, one portion shall be his.
sace kumārikā bhavissati, sāpi te opabhoggā
bhavissatī’ti.
If it’s a girl, she will be your reward.’
Dutiyampi kho so māṇavako mātusapattiṃ etadavoca:
But for a second time,
‘yamidaṃ, bhoti, dhanaṃ vā dhaññaṃ vā rajataṃ vā
jātarūpaṃ vā, sabbaṃ taṃ mayhaṃ;
natthi tuyhettha kiñci.
Pitu me, bhoti, dāyajjaṃ niyyādehī’ti.
Dutiyampi kho sā brāhmaṇī taṃ māṇavakaṃ
etadavoca:
‘āgamehi tāva, tāta, yāva vijāyāmi.
Sace kumārako bhavissati, tassapi ekadeso
bhavissati;
sace kumārikā bhavissati sāpi te opabhoggā
bhavissatī’ti.
Tatiyampi kho so māṇavako mātusapattiṃ etadavoca:
and a third time, the youth insisted that the entire
inheritance must be his.
‘yamidaṃ, bhoti, dhanaṃ vā dhaññaṃ vā rajataṃ vā
jātarūpaṃ vā, sabbaṃ taṃ mayhaṃ;
natthi tuyhettha kiñci.
Pitu me, bhoti, dāyajjaṃ niyyādehī’ti.
Atha kho sā brāhmaṇī satthaṃ gahetvā ovarakaṃ
pavisitvā udaraṃ opādesi:
So the brahmin lady took a knife, went to her bedroom, and
sliced open her belly, thinking,
‘yāva vijāyāmi yadi vā kumārako yadi vā kumārikā’ti.
‘Until I give birth, whether it’s a boy or a girl!’
Sā attānañceva jīvitañca gabbhañca sāpateyyañca
vināsesi.
She destroyed her own life and that of the fetus, as well as
any wealth.
Yathā taṃ bālā abyattā anayabyasanaṃ āpannā
ayoniso dāyajjaṃ gavesantī, evameva kho tvaṃ,
rājañña, bālo abyatto anayabyasanaṃ āpajjissasi
ayoniso paralokaṃ gavesanto;
Being foolish and incompetent, she sought an inheritance
irrationally and fell to ruin and disaster. In the same way,
chieftain, being foolish and incompetent, you’re seeking the
other world irrationally and will fall to ruin and disaster,
seyyathāpi sā brāhmaṇī bālā abyattā anayabyasanaṃ
āpannā ayoniso dāyajjaṃ gavesantī.
just like that brahmin lady.
Na kho, rājañña, samaṇabrāhmaṇā sīlavanto
kalyāṇadhammā apakkaṃ paripācenti;
Good ascetics and brahmins don’t force what is unripe to
ripen;
api ca paripākaṃ āgamenti.
rather, they wait for it to ripen.
Paṇḍitānaṃ attho hi, rājañña, samaṇabrāhmaṇānaṃ
sīlavantānaṃ kalyāṇadhammānaṃ jīvitena.
For the life of clever ascetics and brahmins is beneficial.
Yathā yathā kho, rājañña, samaṇabrāhmaṇā sīlavanto
kalyāṇadhammā ciraṃ dīghamaddhānaṃ tiṭṭhanti
tathā tathā bahuṃ puññaṃ pasavanti,
bahujanahitāya ca paṭipajjanti bahujanasukhāya
lokānukampāya atthāya hitāya sukhāya
devamanussānaṃ.
So long as they remain, good ascetics and brahmins make
much merit, and act for the welfare and happiness of the
people, for the benefit, welfare, and happiness of gods and
humans.
Imināpi kho te, rājañña, pariyāyena evaṃ hotu:
By this method, too, it ought to be proven that
‘itipi atthi paro loko, atthi sattā opapātikā, atthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
there is an afterlife.”
“Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ
me ettha hoti:
“Even though Master Kassapa says this, still I think that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
there’s no afterlife.”
“Atthi pana, rājañña, pariyāyo … pe …
“Can you prove it?”
atthi, bho kassapa, pariyāyo … pe …
“I can.”
yathā kathaṃ viya, rājaññā”ti?
“How, exactly, chieftain?”
“Idha me, bho kassapa, purisā coraṃ āgucāriṃ
gahetvā dassenti:
“Suppose they were to arrest a bandit, a criminal and
present him to me, saying,
‘ayaṃ te, bhante, coro āgucārī;
‘Sir, this is a bandit, a criminal.
imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti.
Punish him as you will.’
Tyāhaṃ evaṃ vadāmi:
I say to them,
‘tena hi, bho, imaṃ purisaṃ jīvantaṃyeva kumbhiyā
pakkhipitvā mukhaṃ pidahitvā allena cammena
onandhitvā allāya mattikāya bahalāvalepanaṃ
karitvā uddhanaṃ āropetvā aggiṃ dethā’ti.
‘Well then, sirs, place this man in a pot while he’s still alive.
Close up the mouth, bind it up with damp leather, and seal
it with a thick coat of damp clay. Then lift it up on a stove
and light the fire.’
Te me ‘sādhū’ti paṭissutvā taṃ purisaṃ jīvantaṃyeva
kumbhiyā pakkhipitvā mukhaṃ pidahitvā allena
cammena onandhitvā allāya mattikāya
bahalāvalepanaṃ karitvā uddhanaṃ āropetvā aggiṃ
denti.
They agree, and do what I ask.
Yadā mayaṃ jānāma ‘kālaṅkato so puriso’ti, atha naṃ
kumbhiṃ oropetvā ubbhinditvā mukhaṃ vivaritvā
saṇikaṃ nillokema:
When we know that that man has passed away, we lift down
the pot and break it open, uncover the mouth, and slowly
peek inside, thinking,
‘appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā’ti.
‘Hopefully we’ll see his soul escaping.’
Nevassa mayaṃ jīvaṃ nikkhamantaṃ passāma.
But we don’t see his soul escaping.
Ayampi kho, bho kassapa, pariyāyo, yena me
pariyāyena evaṃ hoti:
This is how I prove that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
there’s no afterlife.”
2.7. Supinakaupamā
2.7. The Simile of the Dream
“Tena hi, rājañña, taññevettha paṭipucchissāmi,
yathā te khameyya, tathā naṃ byākareyyāsi.
“Well then, chieftain, I’ll ask you about this in return, and
you can answer as you like.
Abhijānāsi no tvaṃ, rājañña, divā seyyaṃ upagato
supinakaṃ passitā ārāmarāmaṇeyyakaṃ
vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ
pokkharaṇīrāmaṇeyyakan”ti?
Do you recall ever having a midday nap and seeing
delightful parks, woods, meadows, and lotus ponds in a
dream?”
“Abhijānāmahaṃ, bho kassapa, divāseyyaṃ upagato
supinakaṃ passitā ārāmarāmaṇeyyakaṃ
vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ
pokkharaṇīrāmaṇeyyakan”ti.
“I do, sir.”
“Rakkhanti taṃ tamhi samaye khujjāpi vāmanakāpi
velāsikāpi komārikāpī”ti?
“At that time were you guarded by hunchbacks, dwarves,
midgets, and younglings?”
“Evaṃ, bho kassapa, rakkhanti maṃ tamhi samaye
khujjāpi vāmanakāpi velāsikāpi komārikāpī”ti.
“I was.”
“Api nu tā tuyhaṃ jīvaṃ passanti pavisantaṃ vā
nikkhamantaṃ vā”ti?
“But did they see your soul entering or leaving?”
“No hidaṃ, bho kassapa”.
“No they did not.”
“Tā hi nāma, rājañña, tuyhaṃ jīvantassa jīvantiyo
jīvaṃ na passissanti pavisantaṃ vā nikkhamantaṃ
vā.
“So if they couldn’t even see your soul entering or leaving
while you were still alive,
Kiṃ pana tvaṃ kālaṅkatassa jīvaṃ passissasi
pavisantaṃ vā nikkhamantaṃ vā.
how could you see the soul of a dead man?
Imināpi kho te, rājañña, pariyāyena evaṃ hotu:
By this method, too, it ought to be proven that
‘itipi atthi paro loko, atthi sattā opapātikā, atthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
there is an afterlife, there are beings reborn spontaneously,
and there is a fruit or result of good and bad deeds.”
“Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ
me ettha hoti:
“Even though Master Kassapa says this, still I think that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
there’s no afterlife.”
“Atthi pana, rājañña, pariyāyo … pe …
“Can you prove it?”
“atthi, bho kassapa, pariyāyo … pe …
“I can.”
yathā kathaṃ viya, rājaññā”ti?
“How, exactly, chieftain?”
“Idha me, bho kassapa, purisā coraṃ āgucāriṃ
gahetvā dassenti:
“Suppose they were to arrest a bandit, a criminal and
present him to me, saying,
‘ayaṃ te, bhante, coro āgucārī;
‘Sir, this is a bandit, a criminal.
imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti.
Punish him as you will.’
Tyāhaṃ evaṃ vadāmi:
I say to them,
‘tena hi, bho, imaṃ purisaṃ jīvantaṃyeva tulāya
tuletvā jiyāya anassāsakaṃ māretvā punadeva tulāya
tulethā’ti.
‘Well then, sirs, weigh this man with scales while he’s still
alive. Then strangle him with a bowstring, and when he’s
dead, weigh him again.’
Te me ‘sādhū’ti paṭissutvā taṃ purisaṃ jīvantaṃyeva
tulāya tuletvā jiyāya anassāsakaṃ māretvā punadeva
tulāya tulenti.
They agree, and do what I ask.
Yadā so jīvati, tadā lahutaro ca hoti mudutaro ca
kammaññataro ca.
So long as they are alive, they’re lighter, softer, more
flexible.
Yadā pana so kālaṅkato hoti tadā garutaro ca hoti
patthinnataro ca akammaññataro ca.
But when they die they become heavier, stiffer, less flexible.
Ayampi kho, bho kassapa, pariyāyo, yena me
pariyāyena evaṃ hoti:
This is how I prove that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
there’s no afterlife.”
2.8. Santattaayoguḷaupamā
2.8. The Simile of the Hot Iron Ball
“Tena hi, rājañña, upamaṃ te karissāmi.
“Well then, chieftain, I shall give you a simile.
Upamāya m’idhekacce viññū purisā bhāsitassa
atthaṃ ājānanti.
For by means of a simile some sensible people understand
the meaning of what is said.
Seyyathāpi, rājañña, puriso divasaṃ santattaṃ
ayoguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ tulāya
tuleyya.
Suppose a person was to heat an iron ball all day until it
was burning, blazing, and glowing, and then they weigh it
with scales.
Tamenaṃ aparena samayena sītaṃ nibbutaṃ tulāya
tuleyya.
After some time, when it had cooled and become
extinguished, they’d weigh it again.
Kadā nu kho so ayoguḷo lahutaro vā hoti mudutaro vā
kammaññataro vā, yadā vā āditto sampajjalito
sajotibhūto, yadā vā sīto nibbuto”ti?
When would that iron ball be lighter, softer, and more
workable—when it’s burning or when it’s cool?”
“Yadā so, bho kassapa, ayoguḷo tejosahagato ca hoti
vāyosahagato ca āditto sampajjalito sajotibhūto, tadā
lahutaro ca hoti mudutaro ca kammaññataro ca.
“So long as the iron ball is full of heat and air—burning,
blazing, and glowing—it’s lighter, softer, and more
workable.
Yadā pana so ayoguḷo neva tejosahagato hoti na
vāyosahagato sīto nibbuto, tadā garutaro ca hoti
patthinnataro ca akammaññataro cā”ti.
But when it lacks heat and air—cooled and extinguished—
it’s heavier, stiffer, and less workable.”
“Evameva kho, rājañña, yadāyaṃ kāyo āyusahagato
ca hoti usmāsahagato ca viññāṇasahagato ca, tadā
lahutaro ca hoti mudutaro ca kammaññataro ca.
“In the same way, so long as this body is full of life and
warmth and consciousness it’s lighter, softer, and more
flexible.
Yadā panāyaṃ kāyo neva āyusahagato hoti na
usmāsahagato na viññāṇasahagato tadā garutaro ca
hoti patthinnataro ca akammaññataro ca.
But when it lacks life and warmth and consciousness it’s
heavier, stiffer, and less flexible.
Imināpi kho te, rājañña, pariyāyena evaṃ hotu:
By this method, too, it ought to be proven that
‘itipi atthi paro loko, atthi sattā opapātikā, atthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
there is an afterlife.”
“Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ
me ettha hoti:
“Even though Master Kassapa says this, still I think that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
there’s no afterlife.”
“Atthi pana, rājañña, pariyāyo … pe …
“Can you prove it?”
atthi, bho kassapa, pariyāyo … pe …
“I can.”
yathā kathaṃ viya, rājaññā”ti?
“How, exactly, chieftain?”
“Idha me, bho kassapa, purisā coraṃ āgucāriṃ
gahetvā dassenti:
“Suppose they were to arrest a bandit, a criminal and
present him to me, saying,
‘ayaṃ te, bhante, coro āgucārī;
‘Sir, this is a bandit, a criminal.
imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti.
Punish him as you will.’
Tyāhaṃ evaṃ vadāmi:
I say to them,
‘tena hi, bho, imaṃ purisaṃ anupahacca chaviñca
cammañca maṃsañca nhāruñca aṭṭhiñca
aṭṭhimiñjañca jīvitā voropetha, appeva nāmassa jīvaṃ
nikkhamantaṃ passeyyāmā’ti.
‘Well then, sirs, take this man’s life without injuring his
outer skin, inner skin, flesh, sinews, bones, or marrow.
Hopefully we’ll see his soul escaping.’
Te me ‘sādhū’ti paṭissutvā taṃ purisaṃ anupahacca
chaviñca … pe … jīvitā voropenti.
They agree, and do what I ask.
Yadā so āmato hoti, tyāhaṃ evaṃ vadāmi:
When he’s half-dead, I tell them to
‘tena hi, bho, imaṃ purisaṃ uttānaṃ nipātetha,
appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā’ti.
lay him on his back in hope of seeing his soul escape.
Te taṃ purisaṃ uttānaṃ nipātenti.
They do so.
Nevassa mayaṃ jīvaṃ nikkhamantaṃ passāma.
But we don’t see his soul escaping.
Tyāhaṃ evaṃ vadāmi:
I tell them to
‘tena hi, bho, imaṃ purisaṃ avakujjaṃ nipātetha …
lay him bent over,
passena nipātetha …
to lay him on his side,
dutiyena passena nipātetha …
to lay him on the other side;
uddhaṃ ṭhapetha …
to stand him upright,
omuddhakaṃ ṭhapetha …
to stand him upside down;
pāṇinā ākoṭetha …
to strike him with fists,
leḍḍunā ākoṭetha …
stones,
daṇḍena ākoṭetha …
rods,
satthena ākoṭetha …
and swords;
odhunātha sandhunātha niddhunātha, appeva
nāmassa jīvaṃ nikkhamantaṃ passeyyāmā’ti.
and to give him a good shaking in hope of seeing his soul
escape.
Te taṃ purisaṃ odhunanti sandhunanti niddhunanti.
They do all these things.
Nevassa mayaṃ jīvaṃ nikkhamantaṃ passāma.
But we don’t see his soul escaping.
Tassa tadeva cakkhu hoti te rūpā, tañcāyatanaṃ
nappaṭisaṃvedeti.
For him the eye itself is present, and so are those sights. Yet
he does not experience that sense-field.
Tadeva sotaṃ hoti te saddā, tañcāyatanaṃ
nappaṭisaṃvedeti.
The ear itself is present, and so are those sounds. Yet he
does not experience that sense-field.
Tadeva ghānaṃ hoti te gandhā, tañcāyatanaṃ
nappaṭisaṃvedeti.
The nose itself is present, and so are those smells. Yet he
does not experience that sense-field.
Sāva jivhā hoti te rasā, tañcāyatanaṃ
nappaṭisaṃvedeti.
The tongue itself is present, and so are those tastes. Yet he
does not experience that sense-field.
Sveva kāyo hoti te phoṭṭhabbā, tañcāyatanaṃ
nappaṭisaṃvedeti.
The body itself is present, and so are those touches. Yet he
does not experience that sense-field.
Ayampi kho, bho kassapa, pariyāyo, yena me
pariyāyena evaṃ hoti:
This is how I prove that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
there’s no afterlife.”
2.9. Saṅkhadhamaupamā
2.9. The Simile of the Horn Blower
“Tena hi, rājañña, upamaṃ te karissāmi.
“Well then, chieftain, I shall give you a simile.
Upamāya m’idhekacce viññū purisā bhāsitassa
atthaṃ ājānanti.
For by means of a simile some sensible people understand
the meaning of what is said.
Bhūtapubbaṃ, rājañña, aññataro saṅkhadhamo
saṅkhaṃ ādāya paccantimaṃ janapadaṃ agamāsi.
Once upon a time, a certain horn blower took his horn and
traveled to a borderland,
So yena aññataro gāmo tenupasaṅkami;
upasaṅkamitvā majjhe gāmassa ṭhito tikkhattuṃ
saṅkhaṃ upalāpetvā saṅkhaṃ bhūmiyaṃ nikkhipitvā
ekamantaṃ nisīdi.
where he went to a certain village. Standing in the middle
of the village, he sounded his horn three times, then placed
it on the ground and sat down to one side.
Atha kho, rājañña, tesaṃ paccantajanapadānaṃ
manussānaṃ etadahosi:
Then the people of the borderland thought,
‘ambho kassa nu kho eso saddo evaṃrajanīyo
evaṃkamanīyo evaṃmadanīyo evambandhanīyo
evaṃmucchanīyo’ti.
‘What is making this sound, so arousing, sensuous,
intoxicating, infatuating, and captivating?’
Sannipatitvā taṃ saṅkhadhamaṃ etadavocuṃ:
They gathered around the horn blower and said,
‘ambho, kassa nu kho eso saddo evaṃrajanīyo
evaṃkamanīyo evaṃmadanīyo evambandhanīyo
evaṃmucchanīyo’ti.
‘Mister, what is making this sound, so arousing, sensuous,
intoxicating, infatuating, and captivating?’
‘Eso kho, bho, saṅkho nāma yasseso saddo
evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo
evambandhanīyo evaṃmucchanīyo’ti.
‘The sound is made by this, which is called a horn.’
Te taṃ saṅkhaṃ uttānaṃ nipātesuṃ:
They laid that horn on its back, saying,
‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti.
‘Speak, good horn! Speak, good horn!’
Neva so saṅkho saddamakāsi.
But still the horn made no sound.
Te taṃ saṅkhaṃ avakujjaṃ nipātesuṃ, passena
nipātesuṃ, dutiyena passena nipātesuṃ, uddhaṃ
ṭhapesuṃ, omuddhakaṃ ṭhapesuṃ, pāṇinā
ākoṭesuṃ, leḍḍunā ākoṭesuṃ, daṇḍena ākoṭesuṃ,
satthena ākoṭesuṃ, odhuniṃsu sandhuniṃsu
niddhuniṃsu:
Then they lay the horn bent over, they lay it on its side, they
lay it on its other side; they stood it upright, they stood it
upside down; they struck it with fists, stones, rods, and
swords; and they gave it a good shake, saying,
‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti.
‘Speak, good horn! Speak, good horn!’
Neva so saṅkho saddamakāsi.
But still the horn made no sound.
Atha kho, rājañña, tassa saṅkhadhamassa etadahosi:
So the horn blower thought,
‘yāva bālā ime paccantajanapadā manussā, kathañhi
nāma ayoniso saṅkhasaddaṃ gavesissantī’ti.
‘How foolish are these borderland folk! For how can they
seek the sound of a horn so irrationally?’
Tesaṃ pekkhamānānaṃ saṅkhaṃ gahetvā tikkhattuṃ
saṅkhaṃ upalāpetvā saṅkhaṃ ādāya pakkāmi.
And as they looked on, he picked up the horn, sounded it
three times, and took it away with him.
Atha kho, rājañña, tesaṃ paccantajanapadānaṃ
manussānaṃ etadahosi:
Then the people of the borderland thought,
‘yadā kira, bho, ayaṃ saṅkho nāma purisasahagato ca
hoti vāyāmasahagato ca vāyusahagato ca, tadāyaṃ
saṅkho saddaṃ karoti, yadā panāyaṃ saṅkho neva
purisasahagato hoti na vāyāmasahagato na
vāyusahagato, nāyaṃ saṅkho saddaṃ karotī’ti.
‘So, it seems, when what is called a horn is accompanied by
a person, effort, and wind, it makes a sound. But when
these things are absent it makes no sound.’
Evameva kho, rājañña, yadāyaṃ kāyo āyusahagato ca
hoti usmāsahagato ca viññāṇasahagato ca, tadā
abhikkamatipi paṭikkamatipi tiṭṭhatipi nisīdatipi
seyyampi kappeti, cakkhunāpi rūpaṃ passati,
sotenapi saddaṃ suṇāti, ghānenapi gandhaṃ
ghāyati, jivhāyapi rasaṃ sāyati, kāyenapi
phoṭṭhabbaṃ phusati, manasāpi dhammaṃ vijānāti.
In the same way, so long as this body is full of life and
warmth and consciousness it walks back and forth, stands,
sits, and lies down. It sees sights with the eye, hears sounds
with the ear, smells odors with the nose, tastes flavors with
the tongue, feels touches with the body, and knows
thoughts with the mind.
Yadā panāyaṃ kāyo neva āyusahagato hoti, na
usmāsahagato, na viññāṇasahagato, tadā neva
abhikkamati na paṭikkamati na tiṭṭhati na nisīdati na
seyyaṃ kappeti, cakkhunāpi rūpaṃ na passati,
sotenapi saddaṃ na suṇāti, ghānenapi gandhaṃ na
ghāyati, jivhāyapi rasaṃ na sāyati, kāyenapi
phoṭṭhabbaṃ na phusati, manasāpi dhammaṃ na
vijānāti.
But when it lacks life and warmth and consciousness it does
none of these things.
Imināpi kho te, rājañña, pariyāyena evaṃ hotu:
By this method, too, it ought to be proven that
‘itipi atthi paro loko, atthi sattā opapātikā, atthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
there is an afterlife.”
“Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ
me ettha hoti:
“Even though Master Kassapa says this, still I think that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
there’s no afterlife.”
“Atthi pana, rājañña, pariyāyo … pe …
“Can you prove it?”
atthi, bho kassapa, pariyāyo … pe …
“I can.”
yathā kathaṃ viya, rājaññā”ti?
“How, exactly, chieftain?”
“Idha me, bho kassapa, purisā coraṃ āgucāriṃ
gahetvā dassenti:
“Suppose they were to arrest a bandit, a criminal and
present him to me, saying,
‘ayaṃ te, bhante, coro āgucārī, imassa yaṃ icchasi,
taṃ daṇḍaṃ paṇehī’ti.
‘Sir, this is a bandit, a criminal. Punish him as you will.’
Tyāhaṃ evaṃ vadāmi:
I say to them,
‘tena hi, bho, imassa purisassa chaviṃ chindatha,
appeva nāmassa jīvaṃ passeyyāmā’ti.
‘Well then, sirs, cut open this man’s outer skin. Hopefully we
might see his soul.’
Te tassa purisassa chaviṃ chindanti.
They cut open his outer skin,
Nevassa mayaṃ jīvaṃ passāma.
but we see no soul.
Tyāhaṃ evaṃ vadāmi:
I say to them,
‘tena hi, bho, imassa purisassa cammaṃ chindatha,
maṃsaṃ chindatha, nhāruṃ chindatha, aṭṭhiṃ
chindatha, aṭṭhimiñjaṃ chindatha, appeva nāmassa
jīvaṃ passeyyāmā’ti.
‘Well then, sirs, cut open his inner skin, flesh, sinews, bones,
or marrow. Hopefully we’ll see his soul.’
Te tassa purisassa aṭṭhimiñjaṃ chindanti, nevassa
mayaṃ jīvaṃ passeyyāma.
They do so, but we see no soul.
Ayampi kho, bho kassapa, pariyāyo, yena me
pariyāyena evaṃ hoti:
This is how I prove that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
there’s no afterlife.”
2.10. Aggikajaṭilaupamā
2.10. The Simile of the Fire-Worshiping Matted-Hair Ascetic
“Tena hi, rājañña, upamaṃ te karissāmi.
“Well then, chieftain, I shall give you a simile.
Upamāya m’idhekacce viññū purisā bhāsitassa
atthaṃ ājānanti.
For by means of a simile some sensible people understand
the meaning of what is said.
Bhūtapubbaṃ, rājañña, aññataro aggiko jaṭilo
araññāyatane paṇṇakuṭiyā sammati.
Once upon a time, a certain fire-worshiping matted-hair
ascetic settled in a leaf hut in a wilderness region.
Atha kho, rājañña, aññataro janapade sattho vuṭṭhāsi.
Then a caravan came out from a certain country.
Atha kho so sattho tassa aggikassa jaṭilassa
assamassa sāmantā ekarattiṃ vasitvā pakkāmi.
It stayed for one night not far from that ascetic’s hermitage,
and then moved on.
Atha kho, rājañña, tassa aggikassa jaṭilassa
etadahosi:
The ascetic thought,
‘yannūnāhaṃ yena so satthavāso
tenupasaṅkameyyaṃ, appeva nāmettha kiñci
upakaraṇaṃ adhigaccheyyan’ti.
‘Why don’t I go to that caravan’s campsite? Hopefully I’ll
find something useful there.’
Atha kho so aggiko jaṭilo kālasseva vuṭṭhāya yena so
satthavāso tenupasaṅkami; upasaṅkamitvā addasa
tasmiṃ satthavāse daharaṃ kumāraṃ mandaṃ
uttānaseyyakaṃ chaḍḍitaṃ.
So he went, and he saw a young baby boy abandoned there.
Disvānassa etadahosi:
When he saw this he thought,
‘na kho me taṃ patirūpaṃ yaṃ me pekkhamānassa
manussabhūto kālaṃkareyya;
‘It’s not proper for me to look on while a human being dies.
yannūnāhaṃ imaṃ dārakaṃ assamaṃ netvā
āpādeyyaṃ poseyyaṃ vaḍḍheyyan’ti.
Why don’t I bring this boy back to my hermitage, nurse him,
nourish him, and raise him?’
Atha kho so aggiko jaṭilo taṃ dārakaṃ assamaṃ
netvā āpādesi posesi vaḍḍhesi.
So that’s what he did.
Yadā so dārako dasavassuddesiko vā hoti
dvādasavassuddesiko vā, atha kho tassa aggikassa
jaṭilassa janapade kañcideva karaṇīyaṃ uppajji.
When the boy was ten or twelve years old, the ascetic had
some business come up in the country.
Atha kho so aggiko jaṭilo taṃ dārakaṃ etadavoca:
So he said to the boy,
‘icchāmahaṃ, tāta, janapadaṃ gantuṃ;
‘My dear, I wish to go to the country.
aggiṃ, tāta, paricareyyāsi.
Serve the sacred flame.
Mā ca te aggi nibbāyi.
Do not extinguish it.
Sace ca te aggi nibbāyeyya, ayaṃ vāsī imāni kaṭṭhāni
idaṃ araṇisahitaṃ, aggiṃ nibbattetvā aggiṃ
paricareyyāsī’ti.
But if you should extinguish it, here is the hatchet, the
firewood, and the bundle of drill-sticks. Light the fire and
serve it.’
Atha kho so aggiko jaṭilo taṃ dārakaṃ evaṃ
anusāsitvā janapadaṃ agamāsi.
And having instructed the boy, the ascetic went to the
country.
Tassa khiḍḍāpasutassa aggi nibbāyi.
But the boy was so intent on his play, the fire went out.
Atha kho tassa dārakassa etadahosi:
He thought,
‘pitā kho maṃ evaṃ avaca:
‘My father told me to serve the sacred flame.
“aggiṃ, tāta, paricareyyāsi.
Mā ca te aggi nibbāyi.
Sace ca te aggi nibbāyeyya, ayaṃ vāsī imāni kaṭṭhāni
idaṃ araṇisahitaṃ, aggiṃ nibbattetvā aggiṃ
paricareyyāsī”ti.
Yannūnāhaṃ aggiṃ nibbattetvā aggiṃ
paricareyyan’ti.
Why don’t I light it again and serve it?’
Atha kho so dārako araṇisahitaṃ vāsiyā tacchi:
So he chopped the bundle of drill-sticks with the hatchet,
thinking,
‘appeva nāma aggiṃ adhigaccheyyan’ti.
‘Hopefully I’ll get a fire!’
Neva so aggiṃ adhigacchi.
But he still got no fire.
Araṇisahitaṃ dvidhā phālesi, tidhā phālesi, catudhā
phālesi, pañcadhā phālesi, dasadhā phālesi, satadhā
phālesi, sakalikaṃ sakalikaṃ akāsi, sakalikaṃ
sakalikaṃ karitvā udukkhale koṭṭesi, udukkhale
koṭṭetvā mahāvāte opuni:
He split the bundle of drill-sticks into two, three, four, five,
ten, or a hundred parts. He chopped them into splinters,
pounded them in a mortar, and swept them away in a
strong wind, thinking,
‘appeva nāma aggiṃ adhigaccheyyan’ti.
‘Hopefully I’ll get a fire!’
Neva so aggiṃ adhigacchi.
But he still got no fire.
Atha kho so aggiko jaṭilo janapade taṃ karaṇīyaṃ
tīretvā yena sako assamo tenupasaṅkami;
upasaṅkamitvā taṃ dārakaṃ etadavoca:
Then the matted-hair ascetic, having concluded his business
in the country, returned to his own hermitage, and said to
the boy,
‘kacci te, tāta, aggi na nibbuto’ti?
‘I trust, my dear, that the fire didn’t go out?’
‘Idha me, tāta, khiḍḍāpasutassa aggi nibbāyi.
And the boy told him what had happened.
Tassa me etadahosi:
“pitā kho maṃ evaṃ avaca aggiṃ, tāta, paricareyyāsi.
Mā ca te, tāta, aggi nibbāyi.
Sace ca te aggi nibbāyeyya, ayaṃ vāsī imāni kaṭṭhāni
idaṃ araṇisahitaṃ, aggiṃ nibbattetvā aggiṃ
paricareyyāsīti.
Yannūnāhaṃ aggiṃ nibbattetvā aggiṃ
paricareyyan”ti.
Atha khvāhaṃ, tāta, araṇisahitaṃ vāsiyā tacchiṃ:
“appeva nāma aggiṃ adhigaccheyyan”ti.
Nevāhaṃ aggiṃ adhigacchiṃ.
Araṇisahitaṃ dvidhā phālesiṃ, tidhā phālesiṃ,
catudhā phālesiṃ, pañcadhā phālesiṃ, dasadhā
phālesiṃ, satadhā phālesiṃ, sakalikaṃ sakalikaṃ
akāsiṃ, sakalikaṃ sakalikaṃ karitvā udukkhale
koṭṭesiṃ, udukkhale koṭṭetvā mahāvāte opuniṃ:
“appeva nāma aggiṃ adhigaccheyyan”ti.
Nevāhaṃ aggiṃ adhigacchin’ti.
Atha kho tassa aggikassa jaṭilassa etadahosi:
Then the ascetic thought,
‘yāva bālo ayaṃ dārako abyatto, kathañhi nāma
ayoniso aggiṃ gavesissatī’ti.
‘How foolish is this boy, how incompetent! For how can he
seek a fire so irrationally?’
Tassa pekkhamānassa araṇisahitaṃ gahetvā aggiṃ
nibbattetvā taṃ dārakaṃ etadavoca:
So while the boy looked on, he took a bundle of fire-sticks,
lit the fire, and said,
‘evaṃ kho, tāta, aggi nibbattetabbo.
‘Dear boy, this is how to light a fire.
Na tveva yathā tvaṃ bālo abyatto ayoniso aggiṃ
gavesī’ti.
Not the foolish and incompetent way you sought it so
irrationally.’
Evameva kho tvaṃ, rājañña, bālo abyatto ayoniso
paralokaṃ gavesissasi.
In the same way, chieftain, being foolish and incompetent,
you seek the other world irrationally.
Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ;
paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ.
Let go of this harmful misconception, chieftain, let go of it!
Mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti.
Don’t create lasting harm and suffering for yourself!”
“Kiñcāpi bhavaṃ kassapo evamāha, atha kho
nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ
paṭinissajjituṃ.
“Even though Master Kassapa says this, still I’m not able to
let go of that harmful misconception.
Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi:
King Pasenadi of Kosala knows my views, and so do foreign
kings.
‘pāyāsi rājañño evaṃvādī evaṃdiṭṭhī:
“itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”’ti.
Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ
paṭinissajjissāmi, bhavissanti me vattāro:
If I let go of this harmful misconception, people will say,
‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti.
‘How foolish is the chieftain Pāyāsi, how incompetent, that
he should hold on to a mistake!’
Kopenapi naṃ harissāmi, makkhenapi naṃ
harissāmi, palāsenapi naṃ harissāmī”ti.
I shall carry on with this view out of anger, contempt, and
spite!”
2.11. Dvesatthavāhaupamā
2.11. The Simile of the Two Caravan Leaders
“Tena hi, rājañña, upamaṃ te karissāmi.
“Well then, chieftain, I shall give you a simile.
Upamāya m’idhekacce viññū purisā bhāsitassa
atthaṃ ājānanti.
For by means of a simile some sensible people understand
the meaning of what is said.
Bhūtapubbaṃ, rājañña, mahāsakaṭasattho
sakaṭasahassaṃ puratthimā janapadā pacchimaṃ
janapadaṃ agamāsi.
Once upon a time, a large caravan of a thousand wagons
traveled from a country in the east to the west.
So yena yena gacchi, khippaṃyeva pariyādiyati
tiṇakaṭṭhodakaṃ haritakapaṇṇaṃ.
Wherever they went they quickly used up the grass, wood,
water, and the green foliage.
Tasmiṃ kho pana satthe dve satthavāhā ahesuṃ eko
pañcannaṃ sakaṭasatānaṃ, eko pañcannaṃ
sakaṭasatānaṃ.
Now, that caravan had two leaders, each in charge of five
hundred wagons.
Atha kho tesaṃ satthavāhānaṃ etadahosi:
They thought,
‘ayaṃ kho mahāsakaṭasattho sakaṭasahassaṃ;
‘This is a large caravan of a thousand wagons.
te mayaṃ yena yena gacchāma, khippameva
pariyādiyati tiṇakaṭṭhodakaṃ haritakapaṇṇaṃ.
Wherever we go we quickly use up the grass, wood, water,
and the green foliage.
Yannūna mayaṃ imaṃ satthaṃ dvidhā vibhajeyyāma
—
Why don’t we split the caravan in two halves?’
ekato pañca sakaṭasatāni ekato pañca sakaṭasatānī’ti.
Te taṃ satthaṃ dvidhā vibhajiṃsu ekato pañca
sakaṭasatāni, ekato pañca sakaṭasatāni.
So that’s what they did.
Eko satthavāho bahuṃ tiṇañca kaṭṭhañca udakañca
āropetvā satthaṃ payāpesi.
One caravan leader, having prepared much grass, wood,
and water, started the caravan.
Dvīhatīhapayāto kho pana so sattho addasa purisaṃ
kāḷaṃ lohitakkhaṃ sannaddhakalāpaṃ
kumudamāliṃ allavatthaṃ allakesaṃ
kaddamamakkhitehi cakkehi bhadrena rathena
paṭipathaṃ āgacchantaṃ, disvā etadavoca:
After two or three days’ journey he saw a dark man with
red eyes coming the other way in a donkey cart with muddy
wheels. He was armored with a quiver and wreathed with
yellow lotus, his clothes and hair all wet. Seeing him, he
said,
‘kuto, bho, āgacchasī’ti?
‘Sir, where do you come from?’
‘Amukamhā janapadā’ti.
‘From such and such a country.’
‘Kuhiṃ gamissasī’ti?
‘And where are you going?’
‘Amukaṃ nāma janapadan’ti.
‘To the country named so and so.’
‘Kacci, bho, purato kantāre mahāmegho
abhippavuṭṭho’ti?
‘But has there been much rain in the desert up ahead?’
‘Evaṃ, bho, purato kantāre mahāmegho
abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca
kaṭṭhañca udakañca.
‘Indeed there has, sir. The paths are sprinkled with water,
and there is much grass, wood, and water.
Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni,
lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā
yoggāni kilamitthā’ti.
Toss out your grass, wood, and water. Your wagons will
move swiftly when lightly-laden, so don’t tire your draught
teams.’
Atha kho so satthavāho satthike āmantesi:
So the caravan leader addressed his drivers,
‘ayaṃ, bho, puriso evamāha:
‘This man says that
“purato kantāre mahāmegho abhippavuṭṭho,
āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca
udakañca.
there has been much rain in the desert up ahead.
Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni,
lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā
yoggāni kilamitthā”ti.
He advises us to toss out the grass, wood, and water. The
wagons will move swiftly when lightly-laden, and won’t tire
our draught teams.
Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni,
lahubhārehi sakaṭehi satthaṃ payāpethā’ti.
So let’s toss out the grass, wood, and water and restart the
caravan with lightly-laden wagons.’
‘Evaṃ, bho’ti kho te satthikā tassa satthavāhassa
paṭissutvā chaḍḍetvā purāṇāni tiṇāni kaṭṭhāni
udakāni lahubhārehi sakaṭehi satthaṃ payāpesuṃ.
‘Yes, sir,’ the drivers replied, and that’s what they did.
Te paṭhamepi satthavāse na addasaṃsu tiṇaṃ vā
kaṭṭhaṃ vā udakaṃ vā.
But in the caravan’s first campsite they saw no grass, wood,
or water.
Dutiyepi satthavāse …
And in the second,
tatiyepi satthavāse …
third,
catutthepi satthavāse …
fourth,
pañcamepi satthavāse …
fifth,
chaṭṭhepi satthavāse …
sixth,
sattamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ
vā udakaṃ vā.
and seventh campsites they saw no grass, wood, or water.
Sabbeva anayabyasanaṃ āpajjiṃsu.
And all fell to ruin and disaster.
Ye ca tasmiṃ satthe ahesuṃ manussā vā pasū vā,
sabbe so yakkho amanusso bhakkhesi.
And the men and beasts in that caravan were all devoured
by that non-human spirit.
Aṭṭhikāneva sesāni.
Only their bones remained.
Yadā aññāsi dutiyo satthavāho:
Now, when the second caravan leader knew that
‘bahunikkhanto kho, bho, dāni so sattho’ti bahuṃ
tiṇañca kaṭṭhañca udakañca āropetvā satthaṃ
payāpesi.
the first caravan was well underway, he prepared much
grass, wood, and water and started the caravan.
Dvīhatīhapayāto kho pana so sattho addasa purisaṃ
kāḷaṃ lohitakkhaṃ sannaddhakalāpaṃ
kumudamāliṃ allavatthaṃ allakesaṃ
kaddamamakkhitehi cakkehi bhadrena rathena
paṭipathaṃ āgacchantaṃ, disvā etadavoca:
After two or three days’ journey he saw a dark man with
red eyes coming the other way in a donkey cart with muddy
wheels. He was armored with a quiver and wreathed with
yellow lotus, his clothes and hair all wet. Seeing him, he
said,
‘kuto, bho, āgacchasī’ti?
‘Sir, where do you come from?’
‘Amukamhā janapadā’ti.
‘From such and such a country.’
‘Kuhiṃ gamissasī’ti?
‘And where are you going?’
‘Amukaṃ nāma janapadan’ti.
‘To the country named so and so.’
‘Kacci, bho, purato kantāre mahāmegho
abhippavuṭṭho’ti?
‘But has there been much rain in the desert up ahead?’
‘Evaṃ, bho, purato kantāre mahāmegho
abhippavuṭṭho. Āsittodakāni vaṭumāni, bahu tiṇañca
kaṭṭhañca udakañca.
‘Indeed there has, sir. The paths are sprinkled with water,
and there is much grass, wood, and water.
Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni,
lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā
yoggāni kilamitthā’ti.
Toss out your grass, wood, and water. Your wagons will
move swiftly when lightly-laden, so don’t tire your draught
teams.’
Atha kho so satthavāho satthike āmantesi:
So the caravan leader addressed his drivers,
‘ayaṃ, bho, puriso evamāha:
‘This man says that
“purato kantāre mahāmegho abhippavuṭṭho,
āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca
udakañca.
there has been much rain in the desert up ahead.
Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni,
lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha; mā
yoggāni kilamitthā”ti.
He advises us to toss out the grass, wood, and water. The
wagons will move swiftly when lightly-laden, and won’t tire
our draught teams.
Ayaṃ bho puriso neva amhākaṃ mitto, na
ñātisālohito, kathaṃ mayaṃ imassa saddhāya
gamissāma.
But this person is neither our friend nor relative. How can
we proceed out of trust in him?
Na vo chaḍḍetabbāni purāṇāni tiṇāni kaṭṭhāni
udakāni, yathābhatena bhaṇḍena satthaṃ payāpetha.
We shouldn’t toss out any grass, wood, or water, but
continue with our goods laden as before.
Na no purāṇaṃ chaḍḍessāmā’ti.
We shall not toss out any old stock.’
‘Evaṃ, bho’ti kho te satthikā tassa satthavāhassa
paṭissutvā yathābhatena bhaṇḍena satthaṃ
payāpesuṃ.
‘Yes, sir,’ the drivers replied, and they restarted the caravan
with the goods laden as before.
Te paṭhamepi satthavāse na addasaṃsu tiṇaṃ vā
kaṭṭhaṃ vā udakaṃ vā.
And in the caravan’s first campsite they saw no grass, wood,
or water.
Dutiyepi satthavāse …
And in the second,
tatiyepi satthavāse …
third,
catutthepi satthavāse …
fourth,
pañcamepi satthavāse …
fifth,
chaṭṭhepi satthavāse …
sixth,
sattamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ
vā udakaṃ vā.
and seventh campsites they saw no grass, wood, or water.
Tañca satthaṃ addasaṃsu anayabyasanaṃ āpannaṃ.
And they saw the other caravan that had come to ruin.
Ye ca tasmiṃ satthepi ahesuṃ manussā vā pasū vā,
tesañca aṭṭhikāneva addasaṃsu tena yakkhena
amanussena bhakkhitānaṃ.
And they saw the bones of the men and beasts who had
been devoured by that non-human spirit.
Atha kho so satthavāho satthike āmantesi:
So the caravan leader addressed his drivers,
‘ayaṃ kho, bho, sattho anayabyasanaṃ āpanno, yathā
taṃ tena bālena satthavāhena pariṇāyakena.
‘This caravan came to ruin, as happens when guided by a
foolish caravan leader.
Tena hi, bho, yānamhākaṃ satthe appasārāni
paṇiyāni, tāni chaḍḍetvā, yāni imasmiṃ satthe
mahāsārāni paṇiyāni, tāni ādiyathā’ti.
Well then, sirs, toss out any of our merchandise that’s of
little value, and take what’s valuable from this caravan.’
‘Evaṃ, bho’ti kho te satthikā tassa satthavāhassa
paṭissutvā yāni sakasmiṃ satthe appasārāni paṇiyāni,
tāni chaḍḍetvā yāni tasmiṃ satthe mahāsārāni
paṇiyāni, tāni ādiyitvā sotthinā taṃ kantāraṃ
nitthariṃsu, yathā taṃ paṇḍitena satthavāhena
pariṇāyakena.
‘Yes, sir’ replied the drivers, and that’s what they did. They
crossed over the desert safely, as happens when guided by
an astute caravan leader.
Evameva kho tvaṃ, rājañña, bālo abyatto
anayabyasanaṃ āpajjissasi ayoniso paralokaṃ
gavesanto, seyyathāpi so purimo satthavāho.
In the same way, chieftain, being foolish and incompetent,
you will come to ruin seeking the other world irrationally,
like the first caravan leader.
Yepi tava sotabbaṃ saddhātabbaṃ maññissanti, tepi
anayabyasanaṃ āpajjissanti, seyyathāpi te satthikā.
And those who think you’re worth listening to and trusting
will also come to ruin, like the drivers.
Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ;
paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ.
Let go of this harmful misconception, chieftain, let go of it!
Mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti.
Don’t create lasting harm and suffering for yourself!”
“Kiñcāpi bhavaṃ kassapo evamāha, atha kho
nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ
paṭinissajjituṃ.
“Even though Master Kassapa says this, still I’m not able to
let go of that harmful misconception.
Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi:
‘pāyāsi rājañño evaṃvādī evaṃdiṭṭhī:
King Pasenadi of Kosala knows my views, and so do foreign
kings.
“itipi natthi paro loko … pe … vipāko”’ti.
Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ
paṭinissajjissāmi, bhavissanti me vattāro:
‘yāva bālo pāyāsi rājañño, abyatto duggahitagāhī’ti.
Kopenapi naṃ harissāmi, makkhenapi naṃ
harissāmi, palāsenapi naṃ harissāmī”ti.
I shall carry on with this view out of anger, contempt, and
spite!”
2.12. Gūthabhārikaupamā
2.12. The Simile of the Dung-Carrier
“Tena hi, rājañña, upamaṃ te karissāmi.
“Well then, chieftain, I shall give you a simile.
Upamāya m’idhekacce viññū purisā bhāsitassa
atthaṃ ājānanti.
For by means of a simile some sensible people understand
the meaning of what is said.
Bhūtapubbaṃ, rājañña, aññataro sūkaraposako
puriso sakamhā gāmā aññaṃ gāmaṃ agamāsi.
Once upon a time, a certain swineherd went from his own
village to another village.
Tattha addasa pahūtaṃ sukkhagūthaṃ chaḍḍitaṃ.
There he saw a large pile of dry dung abandoned.
Disvānassa etadahosi:
He thought,
‘ayaṃ kho pahūto sukkhagūtho chaḍḍito, mama ca
sūkarabhattaṃ;
‘This pile of dry dung can serve as food for my pigs.
yannūnāhaṃ ito sukkhagūthaṃ hareyyan’ti.
Why don’t I carry it off?’
So uttarāsaṅgaṃ pattharitvā pahūtaṃ sukkhagūthaṃ
ākiritvā bhaṇḍikaṃ bandhitvā sīse ubbāhetvā
agamāsi.
So he spread out his upper robe, shoveled the dry dung
onto it, tied it up into a bundle, lifted it on to his head, and
went on his way.
Tassa antarāmagge mahāakālamegho pāvassi.
While on his way a large sudden storm poured down.
So uggharantaṃ paggharantaṃ yāva agganakhā
gūthena makkhito gūthabhāraṃ ādāya agamāsi.
Smeared with leaking, oozing dung down to his fingernails,
he kept on carrying the load of dung.
Tamenaṃ manussā disvā evamāhaṃsu:
When people saw him they said,
‘kacci no tvaṃ, bhaṇe, ummatto, kacci viceto,
kathañhi nāma uggharantaṃ paggharantaṃ yāva
agganakhā gūthena makkhito gūthabhāraṃ
harissasī’ti.
‘Have you gone mad, sir? Have you lost your mind? For how
can you, smeared with leaking, oozing dung down to your
fingernails, keep on carrying that load of dung?’
‘Tumhe khvettha, bhaṇe, ummattā, tumhe vicetā,
tathā hi pana me sūkarabhattan’ti.
‘You’re the mad ones, sirs! You’re the ones who’ve lost your
minds! For this will serve as food for my pigs.’
Evameva kho tvaṃ, rājañña, gūthabhārikūpamo
maññe paṭibhāsi.
In the same way, chieftain, you seem like the dung carrier in
the simile.
Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ;
paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ.
Let go of this harmful misconception, chieftain, let go of it!
Mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti.
Don’t create lasting harm and suffering for yourself!”
“Kiñcāpi bhavaṃ kassapo evamāha, atha kho
nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ
paṭinissajjituṃ.
“Even though Master Kassapa says this, still I’m not able to
let go of that harmful misconception.
Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi:
King Pasenadi of Kosala knows my views, and so do foreign
kings.
‘pāyāsi rājañño evaṃvādī evaṃdiṭṭhī:
“itipi natthi paro loko … pe … vipāko”’ti.
Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ
paṭinissajjissāmi, bhavissanti me vattāro:
‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti.
Kopenapi naṃ harissāmi, makkhenapi naṃ
harissāmi, palāsenapi naṃ harissāmī”ti.
I shall carry on with this view out of anger, contempt, and
spite!”
2.13. Akkhadhuttakaupamā
2.13. The Simile of the Gamblers
“Tena hi, rājañña, upamaṃ te karissāmi,
“Well then, chieftain, I shall give you a simile.
upamāya m’idhekacce viññū purisā bhāsitassa
atthaṃ ājānanti.
For by means of a simile some sensible people understand
the meaning of what is said.
Bhūtapubbaṃ, rājañña, dve akkhadhuttā akkhehi
dibbiṃsu.
Once upon a time, two gamblers were playing with dice.
Eko akkhadhutto āgatāgataṃ kaliṃ gilati.
One gambler, every time they made a bad throw, swallowed
the dice.
Addasā kho dutiyo akkhadhutto taṃ akkhadhuttaṃ
āgatāgataṃ kaliṃ gilantaṃ, disvā taṃ akkhadhuttaṃ
etadavoca:
The second gambler saw him, and said,
‘tvaṃ kho, samma, ekantikena jināsi, dehi me,
samma, akkhe pajohissāmī’ti.
‘Well, my friend, you’ve won it all! Give me the dice, I will
offer them as sacrifice.’
‘Evaṃ, sammā’ti kho so akkhadhutto tassa
akkhadhuttassa akkhe pādāsi.
‘Yes, my friend,’ the gambler replied, and gave them.
Atha kho so akkhadhutto akkhe visena paribhāvetvā
taṃ akkhadhuttaṃ etadavoca:
Having soaked the dice in poison, the gambler said to the
other,
‘ehi kho, samma, akkhehi dibbissāmā’ti.
‘Come, my friend, let’s play dice.’
‘Evaṃ, sammā’ti kho so akkhadhutto tassa
akkhadhuttassa paccassosi.
‘Yes, my friend,’ the other gambler replied.
Dutiyampi kho te akkhadhuttā akkhehi dibbiṃsu.
And for a second time the gamblers played with dice.
Dutiyampi kho so akkhadhutto āgatāgataṃ kaliṃ
gilati.
And for the second time, every time they made a bad throw,
that gambler swallowed the dice.
Addasā kho dutiyo akkhadhutto taṃ akkhadhuttaṃ
dutiyampi āgatāgataṃ kaliṃ gilantaṃ, disvā taṃ
akkhadhuttaṃ etadavoca:
The second gambler saw him, and said,
‘Littaṃ paramena tejasā,
‘The man swallows the dice without realizing
Gilamakkhaṃ puriso na bujjhati;
they’re smeared with burning poison.
Gila re gila pāpadhuttaka,
Swallow, you bloody cheat, swallow!
Pacchā te kaṭukaṃ bhavissatī’ti.
Soon you’ll know the bitter fruit!’
Evameva kho tvaṃ, rājañña, akkhadhuttakūpamo
maññe paṭibhāsi.
In the same way, chieftain, you seem like the gambler in the
simile.
Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ;
paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ.
Let go of this harmful misconception, chieftain, let go of it!
Mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti.
Don’t create lasting harm and suffering for yourself!”
“Kiñcāpi bhavaṃ kassapo evamāha, atha kho
nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ
paṭinissajjituṃ.
“Even though Master Kassapa says this, still I’m not able to
let go of that harmful misconception.
Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi:
King Pasenadi of Kosala knows my views, and so do foreign
kings.
‘pāyāsi rājañño evaṃvādī evaṃdiṭṭhī:
“itipi natthi paro loko … pe … vipāko”’ti.
Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ
paṭinissajjissāmi, bhavissanti me vattāro:
‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti.
Kopenapi naṃ harissāmi, makkhenapi naṃ
harissāmi, palāsenapi naṃ harissāmī”ti.
I shall carry on with this view out of anger, contempt, and
spite!”
2.14. Sāṇabhārikaupamā
2.14. The Simile of the Man Who Carried Hemp
“Tena hi, rājañña, upamaṃ te karissāmi,
“Well then, chieftain, I shall give you a simile.
upamāya m’idhekacce viññū purisā bhāsitassa
atthaṃ ājānanti.
For by means of a simile some sensible people understand
the meaning of what is said.
Bhūtapubbaṃ, rājañña, aññataro janapado vuṭṭhāsi.
Once upon a time, the inhabitants of a certain country
emigrated.
Atha kho sahāyako sahāyakaṃ āmantesi:
Then one friend said to another,
‘āyāma, samma, yena so janapado
tenupasaṅkamissāma, appeva nāmettha kiñci
dhanaṃ adhigaccheyyāmā’ti.
‘Come, my friend, let’s go to that country. Hopefully we’ll
get some riches there!’
‘Evaṃ, sammā’ti kho sahāyako sahāyakassa
paccassosi.
‘Yes, my friend,’ the other replied.
Te yena so janapado, yena aññataraṃ gāmapaṭṭaṃ
tenupasaṅkamiṃsu, tattha addasaṃsu pahūtaṃ
sāṇaṃ chaḍḍitaṃ, disvā sahāyako sahāyakaṃ
āmantesi:
They went to that country, and to a certain place in a
village. There they saw a pile of abandoned sunn hemp.
Seeing it, one friend said to the other,
‘idaṃ kho, samma, pahūtaṃ sāṇaṃ chaḍḍitaṃ, tena
hi, samma, tvañca sāṇabhāraṃ bandha, ahañca
sāṇabhāraṃ bandhissāmi, ubho sāṇabhāraṃ ādāya
gamissāmā’ti.
‘This is a pile of abandoned sunn hemp. Well then, my
friend, you make up a bundle of hemp, and I’ll make one
too. Let’s both take a bundle of hemp and go on.’
‘Evaṃ, sammā’ti kho sahāyako sahāyakassa
paṭissutvā sāṇabhāraṃ bandhitvā te ubho
sāṇabhāraṃ ādāya yena aññataraṃ gāmapaṭṭaṃ
tenupasaṅkamiṃsu.
‘Yes, my friend,’ he said. Carrying their bundles of hemp
they went to another place in the village.
Tattha addasaṃsu pahūtaṃ sāṇasuttaṃ chaḍḍitaṃ,
disvā sahāyako sahāyakaṃ āmantesi:
There they saw much sunn hemp thread abandoned. Seeing
it, one friend said to the other,
‘yassa kho, samma, atthāya iccheyyāma sāṇaṃ, idaṃ
pahūtaṃ sāṇasuttaṃ chaḍḍitaṃ.
‘This pile of abandoned sunn hemp thread is just what we
wanted the hemp for!
Tena hi, samma, tvañca sāṇabhāraṃ chaḍḍehi,
ahañca sāṇabhāraṃ chaḍḍessāmi, ubho
sāṇasuttabhāraṃ ādāya gamissāmā’ti.
Well then, my friend, let’s abandon our bundles of hemp,
and both take a bundle of hemp thread and go on.’
‘Ayaṃ kho me, samma, sāṇabhāro dūrābhato ca
susannaddho ca, alaṃ me, tvaṃ pajānāhī’ti.
‘I’ve already carried this bundle of hemp a long way, and it’s
well tied up. It’s good enough for me, you understand.’
Atha kho so sahāyako sāṇabhāraṃ chaḍḍetvā
sāṇasuttabhāraṃ ādiyi.
So one friend abandoned their bundle of hemp and picked
up a bundle of hemp thread.
Te yena aññataraṃ gāmapaṭṭaṃ tenupasaṅkamiṃsu.
They went to another place in the village.
Tattha addasaṃsu pahūtā sāṇiyo chaḍḍitā, disvā
sahāyako sahāyakaṃ āmantesi:
There they saw much sunn hemp cloth abandoned. Seeing
it, one friend said to the other,
‘yassa kho, samma, atthāya iccheyyāma sāṇaṃ vā
sāṇasuttaṃ vā, imā pahūtā sāṇiyo chaḍḍitā.
‘This pile of abandoned sunn hemp cloth is just what we
wanted the hemp and hemp thread for!
Tena hi, samma, tvañca sāṇabhāraṃ chaḍḍehi,
ahañca sāṇasuttabhāraṃ chaḍḍessāmi, ubho
sāṇibhāraṃ ādāya gamissāmā’ti.
Well then, my friend, let’s abandon our bundles, and both
take a bundle of hemp cloth and go on.’
‘Ayaṃ kho me, samma, sāṇabhāro dūrābhato ca
susannaddho ca, alaṃ me, tvaṃ pajānāhī’ti.
‘I’ve already carried this bundle of hemp a long way, and it’s
well tied up. It’s good enough for me, you understand.’
Atha kho so sahāyako sāṇasuttabhāraṃ chaḍḍetvā
sāṇibhāraṃ ādiyi.
So one friend abandoned their bundle of hemp thread and
picked up a bundle of hemp cloth.
Te yena aññataraṃ gāmapaṭṭaṃ tenupasaṅkamiṃsu.
They went to another place in the village.
Tattha addasaṃsu pahūtaṃ khomaṃ chaḍḍitaṃ,
disvā … pe …
There they saw a pile of flax, and by turn,
pahūtaṃ khomasuttaṃ chaḍḍitaṃ, disvā …
linen thread,
pahūtaṃ khomadussaṃ chaḍḍitaṃ, disvā …
linen cloth,
pahūtaṃ kappāsaṃ chaḍḍitaṃ, disvā …
silk,
pahūtaṃ kappāsikasuttaṃ chaḍḍitaṃ, disvā …
silk thread,
pahūtaṃ kappāsikadussaṃ chaḍḍitaṃ, disvā …
silk cloth,
pahūtaṃ ayaṃ chaḍḍitaṃ, disvā …
iron,
pahūtaṃ lohaṃ chaḍḍitaṃ, disvā …
copper,
pahūtaṃ tipuṃ chaḍḍitaṃ, disvā …
tin,
pahūtaṃ sīsaṃ chaḍḍitaṃ, disvā …
lead,
pahūtaṃ sajjhaṃ chaḍḍitaṃ, disvā …
silver,
pahūtaṃ suvaṇṇaṃ chaḍḍitaṃ, disvā sahāyako
sahāyakaṃ āmantesi:
and gold abandoned. Seeing it, one friend said to the other,
‘yassa kho, samma, atthāya iccheyyāma sāṇaṃ vā
sāṇasuttaṃ vā sāṇiyo vā khomaṃ vā khomasuttaṃ vā
khomadussaṃ vā kappāsaṃ vā kappāsikasuttaṃ vā
kappāsikadussaṃ vā ayaṃ vā lohaṃ vā tipuṃ vā
sīsaṃ vā sajjhaṃ vā, idaṃ pahūtaṃ suvaṇṇaṃ
chaḍḍitaṃ.
‘This pile of gold is just what we wanted all those other
things for!
Tena hi, samma, tvañca sāṇabhāraṃ chaḍḍehi,
ahañca sajjhabhāraṃ chaḍḍessāmi, ubho
suvaṇṇabhāraṃ ādāya gamissāmā’ti.
Well then, my friend, let’s abandon our bundles, and both
take a bundle of gold and go on.’
‘Ayaṃ kho me, samma, sāṇabhāro dūrābhato ca
susannaddho ca, alaṃ me tvaṃ pajānāhī’ti.
‘I’ve already carried this bundle of hemp a long way, and it’s
well tied up. It’s good enough for me, you understand.’
Atha kho so sahāyako sajjhabhāraṃ chaḍḍetvā
suvaṇṇabhāraṃ ādiyi.
So one friend abandoned their bundle of silver and picked
up a bundle of gold.
Te yena sako gāmo tenupasaṅkamiṃsu.
Then they returned to their own village.
Tattha yo so sahāyako sāṇabhāraṃ ādāya agamāsi,
tassa neva mātāpitaro abhinandiṃsu, na puttadārā
abhinandiṃsu, na mittāmaccā abhinandiṃsu, na ca
tatonidānaṃ sukhaṃ somanassaṃ adhigacchi.
When one friend returned with a bundle of sunn hemp, they
didn’t please their parents, their partners and children, or
their friends and colleagues. And they got no pleasure and
happiness on that account.
Yo pana so sahāyako suvaṇṇabhāraṃ ādāya agamāsi,
tassa mātāpitaropi abhinandiṃsu, puttadārāpi
abhinandiṃsu, mittāmaccāpi abhinandiṃsu,
tatonidānañca sukhaṃ somanassaṃ adhigacchi.
But when the other friend returned with a bundle of gold,
they pleased their parents, their partners and children, and
their friends and colleagues. And they got much pleasure
and happiness on that account.
Evameva kho tvaṃ, rājañña, sāṇabhārikūpamo
maññe paṭibhāsi.
In the same way, chieftain, you seem like the hemp-carrier
in the simile.
Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ;
paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ.
Let go of this harmful misconception, chieftain, let go of it!
Mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti.
Don’t create lasting harm and suffering for yourself!”
3. Saraṇagamana
3. Going for Refuge
“Purimeneva ahaṃ opammena bhoto kassapassa
attamano abhiraddho.
“I was delighted and satisfied with your very first simile,
Master Kassapa!
Api cāhaṃ imāni vicitrāni pañhāpaṭibhānāni
sotukāmo evāhaṃ bhavantaṃ kassapaṃ paccanīkaṃ
kātabbaṃ amaññissaṃ.
Nevertheless, I wanted to hear your various solutions to the
problem, so I thought I’d oppose you in this way.
Abhikkantaṃ, bho kassapa, abhikkantaṃ, bho
kassapa.
Excellent, Master Kassapa! Excellent!
Seyyathāpi, bho kassapa, nikkujjitaṃ vā ukkujjeyya,
paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ
ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya:
‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā
kassapena anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the
hidden, or pointing out the path to the lost, or lighting a
lamp in the dark so people with good eyes can see what’s
there, Master Kassapa has made the teaching clear in many
ways.
Esāhaṃ, bho kassapa, taṃ bhavantaṃ gotamaṃ
saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca.
I go for refuge to Master Gotama, to the teaching, and to
the mendicant Saṅgha.
Upāsakaṃ maṃ bhavaṃ kassapo dhāretu ajjatagge
pāṇupetaṃ saraṇaṃ gataṃ.
From this day forth, may Master Kassapa remember me as
a lay follower who has gone for refuge for life.
Icchāmi cāhaṃ, bho kassapa, mahāyaññaṃ yajituṃ,
anusāsatu maṃ bhavaṃ kassapo, yaṃ mamassa
dīgharattaṃ hitāya sukhāyā”ti.
Master Kassapa, I wish to perform a great sacrifice. Please
instruct me so it will be for my lasting welfare and
happiness.
4. Yaññakathā
4. On Sacrifice
“Yathārūpe kho, rājañña, yaññe gāvo vā haññanti
ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti,
vividhā vā pāṇā saṅghātaṃ āpajjanti, paṭiggāhakā ca
honti micchādiṭṭhī micchāsaṅkappā micchāvācā
micchākammantā micchāājīvā micchāvāyāmā
micchāsatī micchāsamādhī, evarūpo kho, rājañña,
yañño na mahapphalo hoti na mahānisaṃso na
mahājutiko na mahāvipphāro.
“Chieftain, take the kind of sacrifice where cattle, goats and
sheep, chickens and pigs, and various kinds of creatures
are slaughtered. And the recipients have wrong view,
wrong thought, wrong speech, wrong action, wrong
livelihood, wrong effort, wrong mindfulness, and wrong
immersion. That kind of sacrifice is not very fruitful or
beneficial or splendid or bountiful.
Seyyathāpi, rājañña, kassako bījanaṅgalaṃ ādāya
vanaṃ paviseyya.
Suppose a farmer was to enter a wood taking seed and
plough.
So tattha dukkhette dubbhūme avihatakhāṇukaṇṭake
bījāni patiṭṭhāpeyya khaṇḍāni pūtīni vātātapahatāni
asāradāni asukhasayitāni.
And on that barren field, that barren ground, with
uncleared stumps he sowed seeds that were broken,
spoiled, weather-damaged, infertile, and ill kept.
Devo ca na kālena kālaṃ sammādhāraṃ
anuppaveccheyya.
And the heavens don’t provide enough rain when needed.
Api nu tāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ
āpajjeyyuṃ, kassako vā vipulaṃ phalaṃ
adhigaccheyyā”ti?
Would those seeds grow, increase, and mature, and would
the farmer get abundant fruit?”
“No hidaṃ, bho kassapa”.
“No, Master Kassapa.”
“Evameva kho, rājañña, yathārūpe yaññe gāvo vā
haññanti, ajeḷakā vā haññanti, kukkuṭasūkarā vā
haññanti, vividhā vā pāṇā saṅghātaṃ āpajjanti,
paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā
micchāvācā micchākammantā micchāājīvā
micchāvāyāmā micchāsatī micchāsamādhī, evarūpo
kho, rājañña, yañño na mahapphalo hoti na
mahānisaṃso na mahājutiko na mahāvipphāro.
“In the same way, chieftain, take the kind of sacrifice where
cattle, goats and sheep, chickens and pigs, and various
kinds of creatures are slaughtered. And the recipients have
wrong view, wrong thought, wrong speech, wrong action,
wrong livelihood, wrong effort, wrong mindfulness, and
wrong immersion. That kind of sacrifice is not very fruitful
or beneficial or splendid or bountiful.
Yathārūpe ca kho, rājañña, yaññe neva gāvo
haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā
haññanti, na vividhā vā pāṇā saṅghātaṃ āpajjanti,
paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā
sammāvācā sammākammantā sammāājīvā
sammāvāyāmā sammāsatī sammāsamādhī, evarūpo
kho, rājañña, yañño mahapphalo hoti mahānisaṃso
mahājutiko mahāvipphāro.
But take the kind of sacrifice where cattle, goats and sheep,
chickens and pigs, and various kinds of creatures are not
slaughtered. And the recipients have right view, right
thought, right speech, right action, right livelihood, right
effort, right mindfulness, and right immersion. That kind of
sacrifice is very fruitful and beneficial and splendid and
bountiful.
Seyyathāpi, rājañña, kassako bījanaṅgalaṃ ādāya
vanaṃ paviseyya.
Suppose a farmer was to enter a wood taking seed and
plough.
So tattha sukhette subhūme suvihatakhāṇukaṇṭake
bījāni patiṭṭhapeyya akhaṇḍāni apūtīni
avātātapahatāni sāradāni sukhasayitāni.
And on that fertile field, that fertile ground, with well-
cleared stumps he sowed seeds that were intact, unspoiled,
not weather-damaged, fertile, and well kept.
Devo ca kālena kālaṃ sammādhāraṃ
anuppaveccheyya.
And the heavens provide plenty of rain when needed.
Api nu tāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ
āpajjeyyuṃ, kassako vā vipulaṃ phalaṃ
adhigaccheyyā”ti?
Would those seeds grow, increase, and mature, and would
the farmer get abundant fruit?”
“Evaṃ, bho kassapa”.
“Yes, Master Kassapa.”
“Evameva kho, rājañña, yathārūpe yaññe neva gāvo
haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā
haññanti, na vividhā vā pāṇā saṅghātaṃ āpajjanti,
paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā
sammāvācā sammākammantā sammāājīvā
sammāvāyāmā sammāsatī sammāsamādhī, evarūpo
kho, rājañña, yañño mahapphalo hoti mahānisaṃso
mahājutiko mahāvipphāro”ti.
“In the same way, chieftain, take the kind of sacrifice where
cattle, goats and sheep, chickens and pigs, and various
kinds of creatures are not slaughtered. And the recipients
have right view, right thought, right speech, right action,
right livelihood, right effort, right mindfulness, and right
immersion. That kind of sacrifice is very fruitful and
beneficial and splendid and bountiful.”
5. Uttaramāṇavavatthu
5. On the Brahmin Student Uttara
Atha kho pāyāsi rājañño dānaṃ paṭṭhapesi
samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṃ.
Then the chieftain Pāyāsi set up an offering for ascetics and
brahmins, for paupers, vagrants, travelers, and beggars.
Tasmiṃ kho pana dāne evarūpaṃ bhojanaṃ dīyati
kaṇājakaṃ bilaṅgadutiyaṃ, dhorakāni ca vatthāni
guḷavālakāni.
At that offering such food as rough gruel with pickles was
given, and heavy clothes with ball-tails.
Tasmiṃ kho pana dāne uttaro nāma māṇavo vāvaṭo
ahosi.
Now, it was a brahmin student named Uttara who
organized that offering.
So dānaṃ datvā evaṃ anuddisati:
When the offering was over he referred to it like this,
“imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ
loke samāgacchiṃ, mā parasmin”ti.
“Through this offering may I be together with the chieftain
Pāyāsi in this world, but not in the next.”
Assosi kho pāyāsi rājañño:
Pāyāsi heard of this,
“uttaro kira māṇavo dānaṃ datvā evaṃ anuddisati:
‘imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ
loke samāgacchiṃ, mā parasmin’”ti.
Atha kho pāyāsi rājañño uttaraṃ māṇavaṃ
āmantāpetvā etadavoca:
so he summoned Uttara and said,
“saccaṃ kira tvaṃ, tāta uttara, dānaṃ datvā evaṃ
anuddisasi:
“Is it really true, dear Uttara, that you referred to the
offering in this way?”
‘imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ
loke samāgacchiṃ, mā parasmin’”ti?
“Evaṃ, bho”.
“Yes, sir.”
“Kissa pana tvaṃ, tāta uttara, dānaṃ datvā evaṃ
anuddisasi:
“But why?
‘imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ
loke samāgacchiṃ, mā parasmin’ti?
Nanu mayaṃ, tāta uttara, puññatthikā dānasseva
phalaṃ pāṭikaṅkhino”ti?
Don’t we who seek merit expect some result from the
offering?”
“Bhoto kho dāne evarūpaṃ bhojanaṃ dīyati
kaṇājakaṃ bilaṅgadutiyaṃ, yaṃ bhavaṃ pādāpi na
iccheyya samphusituṃ, kuto bhuñjituṃ, dhorakāni ca
vatthāni guḷavālakāni, yāni bhavaṃ pādāpi na
iccheyya samphusituṃ, kuto paridahituṃ.
“At your offering such food as rough gruel with pickles was
given, which you wouldn’t even want to touch with your
foot, much less eat. And also heavy clothes with ball-tails,
which you also wouldn’t want to touch with your foot, much
less wear.
Bhavaṃ kho panamhākaṃ piyo manāpo, kathaṃ
mayaṃ manāpaṃ amanāpena saṃyojemā”ti?
Sir, you’re dear and beloved to me. But how can I reconcile
one so dear with something so disagreeable?”
“Tena hi tvaṃ, tāta uttara, yādisāhaṃ bhojanaṃ
bhuñjāmi, tādisaṃ bhojanaṃ paṭṭhapehi.
“Well then, dear Uttara, set up an offering with the same
kind of food that I eat,
Yādisāni cāhaṃ vatthāni paridahāmi, tādisāni ca
vatthāni paṭṭhapehī”ti.
and the same kind of clothes that I wear.”
“Evaṃ, bho”ti kho uttaro māṇavo pāyāsissa
rājaññassa paṭissutvā yādisaṃ bhojanaṃ pāyāsi
rājañño bhuñjati, tādisaṃ bhojanaṃ paṭṭhapesi.
“Yes, sir,” replied Uttara, and did so.
Yādisāni ca vatthāni pāyāsi rājañño paridahati,
tādisāni ca vatthāni paṭṭhapesi.
Atha kho pāyāsi rājañño asakkaccaṃ dānaṃ datvā
asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā
apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ
maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ
upapajji suññaṃ serīsakaṃ vimānaṃ.
So the chieftain Pāyāsi gave gifts carelessly, thoughtlessly,
not with his own hands, giving the dregs. When his body
broke up, after death, he was reborn in company with the
gods of the Four Great Kings, in an empty palace of acacia.
Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo.
So sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā
cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā
kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ
upapajji devānaṃ tāvatiṃsānaṃ sahabyataṃ.
But the brahmin student Uttara who organized the offering
gave gifts carefully, thoughtfully, with his own hands, not
giving the dregs. When his body broke up, after death, he
was reborn in company with the gods of the Thirty-Three.
6. Pāyāsidevaputta
6. The God Pāyāsi
Tena kho pana samayena āyasmā gavampati
abhikkhaṇaṃ suññaṃ serīsakaṃ vimānaṃ
divāvihāraṃ gacchati.
Now at that time Venerable Gavampati would often go to
that empty acacia palace for the day’s meditation.
Atha kho pāyāsi devaputto yenāyasmā gavampati
tenupasaṅkami; upasaṅkamitvā āyasmantaṃ
gavampatiṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Ekamantaṃ ṭhitaṃ kho pāyāsiṃ devaputtaṃ āyasmā
gavampati etadavoca:
Then the god Pāyāsi went up to him, bowed, and stood to
one side. Gavampati said to him,
“kosi tvaṃ, āvuso”ti?
“Who are you, reverend?”
“Ahaṃ, bhante, pāyāsi rājañño”ti.
“Sir, I am the chieftain Pāyāsi.”
“Nanu tvaṃ, āvuso, evaṃdiṭṭhiko ahosi:
“Didn’t you have the view that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti?
there’s no afterlife, no beings are reborn spontaneously,
and there’s no fruit or result of good and bad deeds?”
“Saccāhaṃ, bhante, evaṃdiṭṭhiko ahosiṃ:
“It’s true, sir, I did have such a view.
‘itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti.
Api cāhaṃ ayyena kumārakassapena etasmā pāpakā
diṭṭhigatā vivecito”ti.
But Venerable Kassapa the Prince dissuaded me from that
harmful misconception.”
“Yo pana te, āvuso, dāne vāvaṭo ahosi uttaro nāma
māṇavo, so kuhiṃ upapanno”ti?
“But the student named Uttara who organized that offering
for you—where has he been reborn?”
“Yo me, bhante, dāne vāvaṭo ahosi uttaro nāma
māṇavo, so sakkaccaṃ dānaṃ datvā sahatthā dānaṃ
datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ
datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ
lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyataṃ.
“Sir, Uttara gave gifts carefully, thoughtfully, with his own
hands, not giving the dregs. When his body broke up, after
death, he was reborn in company with the gods of the
Thirty-Three.
Ahaṃ pana, bhante, asakkaccaṃ dānaṃ datvā
asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā
apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ
maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ
upapanno suññaṃ serīsakaṃ vimānaṃ.
But I gave gifts carelessly, thoughtlessly, not with my own
hands, giving the dregs. When my body broke up, after
death, I was reborn in company with the gods of the Four
Great Kings, in an empty palace of acacia.
Tena hi, bhante gavampati, manussalokaṃ gantvā
evamārocehi:
So, sir, when you’ve returned to the human realm, please
announce this:
‘sakkaccaṃ dānaṃ detha, sahatthā dānaṃ detha,
cittīkataṃ dānaṃ detha, anapaviddhaṃ dānaṃ detha.
‘Give gifts carefully, thoughtfully, with your own hands, not
giving the dregs.
Pāyāsi rājañño asakkaccaṃ dānaṃ datvā asahatthā
dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ
dānaṃ datvā kāyassa bhedā paraṃ maraṇā
cātumahārājikānaṃ devānaṃ sahabyataṃ upapanno
suññaṃ serīsakaṃ vimānaṃ.
The chieftain Pāyāsi gave gifts carelessly, thoughtlessly, not
with his own hands, giving the dregs. When his body broke
up, after death, he was reborn in company with the gods of
the Four Great Kings, in an empty palace of acacia.
Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo,
so sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā
cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā
kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ
upapanno devānaṃ tāvatiṃsānaṃ sahabyatan’”ti.
But the brahmin student Uttara who organized the offering
gave gifts carefully, thoughtfully, with his own hands, not
giving the dregs. When his body broke up, after death, he
was reborn in company with the gods of the Thirty-Three.’”
Atha kho āyasmā gavampati manussalokaṃ āgantvā
evamārocesi:
So when Venerable Gavampati returned to the human
realm he made that announcement.
“sakkaccaṃ dānaṃ detha, sahatthā dānaṃ detha,
cittīkataṃ dānaṃ detha, anapaviddhaṃ dānaṃ detha.
Pāyāsi rājañño asakkaccaṃ dānaṃ datvā asahatthā
dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ
dānaṃ datvā kāyassa bhedā paraṃ maraṇā
cātumahārājikānaṃ devānaṃ sahabyataṃ upapanno
suññaṃ serīsakaṃ vimānaṃ.
Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo,
so sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā
cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā
kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ
upapanno devānaṃ tāvatiṃsānaṃ sahabyatan”ti.
Pāyāsisuttaṃ niṭṭhitaṃ dasamaṃ.
Mahāvaggo niṭṭhito.
Mahāpadāna nidānaṃ,
nibbānañca sudassanaṃ;
Janavasabha govindaṃ,
samayaṃ sakkapañhakaṃ;
Mahāsatipaṭṭhānañca,
pāyāsi dasamaṃ bhave.
Mahāvaggapāḷi niṭṭhitā.
24. Pāthikasutta - About
Pāṭikaputta
Dīgha Nikāya 24 - Long Discourses 24
1. Sunakkhattavatthu
1. On Sunakkhatta
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā mallesu viharati anupiyaṃ
nāma mallānaṃ nigamo.
At one time the Buddha was staying in the land of the
Mallas, near the Mallian town named Anupiya.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā
pattacīvaramādāya anupiyaṃ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his
bowl and robe, entered Anupiya for alms.
Atha kho bhagavato etadahosi:
Then it occurred to him,
“atippago kho tāva anupiyāyaṃ piṇḍāya carituṃ.
“It’s too early to wander for alms in Anupiya.
Yannūnāhaṃ yena bhaggavagottassa paribbājakassa
ārāmo, yena bhaggavagotto paribbājako
tenupasaṅkameyyan”ti.
Why don’t I go to the wanderer Bhaggavagotta’s monastery
to visit him?”
Atha kho bhagavā yena bhaggavagottassa
paribbājakassa ārāmo, yena bhaggavagotto
paribbājako tenupasaṅkami.
So that’s what he did.
Atha kho bhaggavagotto paribbājako bhagavantaṃ
etadavoca:
Then the wanderer Bhaggavagotta said to the Buddha,
“etu kho, bhante, bhagavā.
“Come, Blessed One!
Svāgataṃ, bhante, bhagavato.
Welcome, Blessed One!
Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi
yadidaṃ idhāgamanāya.
It’s been a long time since you took the opportunity to come
here.
Nisīdatu, bhante, bhagavā, idamāsanaṃ
paññattan”ti.
Please, sir, sit down, this seat is ready.”
Nisīdi bhagavā paññatte āsane.
The Buddha sat on the seat spread out,
Bhaggavagottopi kho paribbājako aññataraṃ nīcaṃ
āsanaṃ gahetvā ekamantaṃ nisīdi.
while Bhaggavagotta took a low seat, sat to one side,
Ekamantaṃ nisinno kho bhaggavagotto paribbājako
bhagavantaṃ etadavoca:
and said to the Buddha,
“purimāni, bhante, divasāni purimatarāni
sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami;
upasaṅkamitvā maṃ etadavoca:
“Sir, a few days ago Sunakkhatta the Licchavi came to me
and said:
‘paccakkhāto dāni mayā, bhaggava, bhagavā.
‘Now, Bhaggava, I have rejected the Buddha.
Na dānāhaṃ bhagavantaṃ uddissa viharāmī’ti.
Now I no longer live dedicated to him.’
Kaccetaṃ, bhante, tatheva, yathā sunakkhatto
licchaviputto avacā”ti?
Sir, is what Sunakkhatta said true?”
“Tatheva kho etaṃ, bhaggava, yathā sunakkhatto
licchaviputto avaca.
“Indeed it is, Bhaggava.
Purimāni, bhaggava, divasāni purimatarāni
sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami;
upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi.
Ekamantaṃ nisinno kho, bhaggava, sunakkhatto
licchaviputto maṃ etadavoca:
A few days ago Sunakkhatta the Licchavi came to me,
bowed, sat down to one side, and said:
‘paccakkhāmi dānāhaṃ, bhante, bhagavantaṃ.
‘Now I reject the Buddha!
Na dānāhaṃ, bhante, bhagavantaṃ uddissa
viharissāmī’ti.
Now I shall no longer live dedicated to you.’
Evaṃ vutte, ahaṃ, bhaggava, sunakkhattaṃ
licchaviputtaṃ etadavocaṃ:
When Sunakkhatta said this, I said to him,
‘api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ,
‘But Sunakkhatta, did I ever say to you:
ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhī’ti?
“Come, live dedicated to me”?’
‘No hetaṃ, bhante’.
‘No, sir.’
‘Tvaṃ vā pana maṃ evaṃ avaca—
‘Or did you ever say to me:
ahaṃ, bhante, bhagavantaṃ uddissa viharissāmī’ti?
“Sir, I shall live dedicated to the Buddha”?’
‘No hetaṃ, bhante’.
‘No, sir.’
‘Iti kira, sunakkhatta, nevāhaṃ taṃ vadāmi—
‘So it seems that I did not ask you to
ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhīti.
live dedicated to me,
Napi kira maṃ tvaṃ vadesi—
nor did you say you would
ahaṃ, bhante, bhagavantaṃ uddissa viharissāmīti.
live dedicated to me.
Evaṃ sante, moghapurisa, ko santo kaṃ
paccācikkhasi?
In that case, you silly man, are you really in a position to be
rejecting anything?
Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti.
See how far you have strayed!’
‘Na hi pana me, bhante, bhagavā uttari
manussadhammā iddhipāṭihāriyaṃ karotī’ti.
‘But sir, the Buddha never performs any superhuman
demonstrations of psychic power for me.’
‘Api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ—
‘But Sunakkhatta, did I ever say to you:
ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi,
ahaṃ te uttari manussadhammā iddhipāṭihāriyaṃ
karissāmī’ti?
“Come, live dedicated to me and I will perform a
superhuman demonstration of psychic power for you”?’
‘No hetaṃ, bhante’.
‘No, sir.’
‘Tvaṃ vā pana maṃ evaṃ avaca—
‘Or did you ever say to me:
ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi,
bhagavā me uttari manussadhammā
iddhipāṭihāriyaṃ karissatī’ti?
“Sir, I shall live dedicated to the Buddha, and the Buddha
will perform a superhuman demonstration of psychic power
for me”?’
‘No hetaṃ, bhante’.
‘No, sir.’
‘Iti kira, sunakkhatta, nevāhaṃ taṃ vadāmi—
‘So it seems that I did not ask this of you, and you did not
require it of me.
ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi,
ahaṃ te uttari manussadhammā iddhipāṭihāriyaṃ
karissāmīti;
napi kira maṃ tvaṃ vadesi—
ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi,
bhagavā me uttari manussadhammā
iddhipāṭihāriyaṃ karissatīti.
Evaṃ sante, moghapurisa, ko santo kaṃ
paccācikkhasi?
In that case, you silly man, are you really in a position to be
rejecting anything?
Taṃ kiṃ maññasi, sunakkhatta,
What do you think, Sunakkhatta?
kate vā uttari manussadhammā iddhipāṭihāriye akate
vā uttari manussadhammā iddhipāṭihāriye
yassatthāya mayā dhammo desito so niyyāti
takkarassa sammā dukkhakkhayāyā’ti?
Whether or not there is a demonstration of psychic power,
does my teaching lead someone who practices it to the goal
of the complete ending of suffering?’
‘Kate vā, bhante, uttari manussadhammā
iddhipāṭihāriye akate vā uttari manussadhammā
iddhipāṭihāriye yassatthāya bhagavatā dhammo
desito so niyyāti takkarassa sammā
dukkhakkhayāyā’ti.
‘It does, sir.’
‘Iti kira, sunakkhatta, kate vā uttari
manussadhammā iddhipāṭihāriye, akate vā uttari
manussadhammā iddhipāṭihāriye, yassatthāya mayā
dhammo desito, so niyyāti takkarassa sammā
dukkhakkhayāya.
‘So it seems that whether or not there is a demonstration of
psychic power, my teaching leads someone who practices it
to the goal of the complete ending of suffering.
Tatra, sunakkhatta, kiṃ uttari manussadhammā
iddhipāṭihāriyaṃ kataṃ karissati?
In that case, what is the point of superhuman
demonstrations of psychic power?
Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti.
See how far you have strayed, you silly man!’
‘Na hi pana me, bhante, bhagavā aggaññaṃ
paññapetī’ti?
‘But sir, the Buddha never describes the origin of the world
to me.’
‘Api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ—
‘But Sunakkhatta, did I ever say to you:
ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi,
ahaṃ te aggaññaṃ paññapessāmī’ti?
“Come, live dedicated to me and I will describe the origin of
the world to you”?’
‘No hetaṃ, bhante’.
‘No, sir.’
‘Tvaṃ vā pana maṃ evaṃ avaca—
‘Or did you ever say to me:
ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi,
bhagavā me aggaññaṃ paññapessatī’ti?
“Sir, I shall live dedicated to the Buddha, and the Buddha
will describe the origin of the world to me”?’
‘No hetaṃ, bhante’.
‘No, sir.’
‘Iti kira, sunakkhatta, nevāhaṃ taṃ vadāmi—
‘So it seems that I did not ask this of you, and you did not
require it of me.
ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi,
ahaṃ te aggaññaṃ paññapessāmīti.
Napi kira maṃ tvaṃ vadesi—
ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi,
bhagavā me aggaññaṃ paññapessatīti.
Evaṃ sante, moghapurisa, ko santo kaṃ
paccācikkhasi?
In that case, you silly man, are you really in a position to be
rejecting anything?
Taṃ kiṃ maññasi, sunakkhatta,
What do you think, Sunakkhatta?
paññatte vā aggaññe, apaññatte vā aggaññe,
yassatthāya mayā dhammo desito, so niyyāti
takkarassa sammā dukkhakkhayāyā’ti?
Whether or not the origin of the world is described, does
my teaching lead someone who practices it to the goal of
the complete ending of suffering?’
‘Paññatte vā, bhante, aggaññe, apaññatte vā
aggaññe, yassatthāya bhagavatā dhammo desito, so
niyyāti takkarassa sammā dukkhakkhayāyā’ti.
‘It does, sir.’
‘Iti kira, sunakkhatta, paññatte vā aggaññe,
apaññatte vā aggaññe, yassatthāya mayā dhammo
desito, so niyyāti takkarassa sammā dukkhakkhayāya.
‘So it seems that whether or not the origin of the world is
described, my teaching leads someone who practices it to
the goal of the complete ending of suffering.
Tatra, sunakkhatta, kiṃ aggaññaṃ paññattaṃ
karissati?
In that case, what is the point of describing the origin of the
world?
Passa, moghapurisa, yāvañca te idaṃ aparaddhaṃ.
See how far you have strayed, you silly man!
Anekapariyāyena kho te, sunakkhatta, mama vaṇṇo
bhāsito vajjigāme—
In many ways, Sunakkhatta, you have praised me like this in
the Vajjian capital:
itipi so bhagavā arahaṃ sammāsambuddho
vijjācaraṇasampanno sugato lokavidū anuttaro
purisadammasārathi satthā devamanussānaṃ buddho
bhagavāti.
“That Blessed One is perfected, a fully awakened Buddha,
accomplished in knowledge and conduct, holy, knower of
the world, supreme guide for those who wish to train,
teacher of gods and humans, awakened, blessed.”
Iti kho te, sunakkhatta, anekapariyāyena mama
vaṇṇo bhāsito vajjigāme.
Anekapariyāyena kho te, sunakkhatta, dhammassa
vaṇṇo bhāsito vajjigāme—
In many ways you have praised the teaching like this in the
Vajjian capital:
svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko
ehipassiko opaneyyiko paccattaṃ veditabbo
viññūhīti.
“The teaching is well explained by the Buddha—visible in
this very life, immediately effective, inviting inspection,
relevant, so that sensible people can know it for
themselves.”
Iti kho te, sunakkhatta, anekapariyāyena dhammassa
vaṇṇo bhāsito vajjigāme.
Anekapariyāyena kho te, sunakkhatta, saṅghassa
vaṇṇo bhāsito vajjigāme—
In many ways you have praised the Saṅgha like this in the
Vajjian capital:
suppaṭipanno bhagavato sāvakasaṅgho,
ujuppaṭipanno bhagavato sāvakasaṅgho,
ñāyappaṭipanno bhagavato sāvakasaṅgho,
sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ
cattāri purisayugāni aṭṭha purisapuggalā, esa
bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo
dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ
puññakkhettaṃ lokassāti.
“The Saṅgha of the Buddha’s disciples is practicing the way
that’s good, straightforward, methodical, and proper. It
consists of the four pairs, the eight individuals. This is the
Saṅgha of the Buddha’s disciples that is worthy of offerings
dedicated to the gods, worthy of hospitality, worthy of a
religious donation, worthy of greeting with joined palms,
and is the supreme field of merit for the world.”
Iti kho te, sunakkhatta, anekapariyāyena saṅghassa
vaṇṇo bhāsito vajjigāme.
Ārocayāmi kho te, sunakkhatta, paṭivedayāmi kho te,
sunakkhatta.
I declare this to you, Sunakkhatta, I announce this to you!
Bhavissanti kho te, sunakkhatta, vattāro, no visahi
sunakkhatto licchaviputto samaṇe gotame
brahmacariyaṃ carituṃ, so avisahanto sikkhaṃ
paccakkhāya hīnāyāvattoti.
There will be those who say that Sunakkhatta was unable to
lead the spiritual life under the ascetic Gotama. That’s why
he rejected the training and returned to a lesser life.
Iti kho te, sunakkhatta, bhavissanti vattāro’ti.
That’s what they’ll say.’
Evaṃ kho, bhaggava, sunakkhatto licchaviputto mayā
vuccamāno apakkameva imasmā dhammavinayā,
yathā taṃ āpāyiko nerayiko.
Though I spoke to Sunakkhatta like this, he still left this
teaching and training, like someone on the highway to hell.
2. Korakkhattiyavatthu
2. On Korakkhattiya
Ekamidāhaṃ, bhaggava, samayaṃ thūlūsu viharāmi
uttarakā nāma thūlūnaṃ nigamo.
Bhaggava, this one time I was staying in the land of the
Thūlus where they have a town named Uttarakā.
Atha khvāhaṃ, bhaggava, pubbaṇhasamayaṃ
nivāsetvā pattacīvaramādāya sunakkhattena
licchaviputtena pacchāsamaṇena uttarakaṃ piṇḍāya
pāvisiṃ.
Then I robed up in the morning and, taking my bowl and
robe, entered Uttarakā for alms with Sunakkhatta the
Licchavi as my second monk.
Tena kho pana samayena acelo korakkhattiyo
kukkuravatiko catukkuṇḍiko chamānikiṇṇaṃ
bhakkhasaṃ mukheneva khādati, mukheneva
bhuñjati.
Now at that time the naked ascetic Korakkhattiya had taken
a vow to behave like a dog. When food is tossed on the
ground, he gets down on all fours, eating and devouring it
just with his mouth.
Addasā kho, bhaggava, sunakkhatto licchaviputto
acelaṃ korakkhattiyaṃ kukkuravatikaṃ
catukkuṇḍikaṃ chamānikiṇṇaṃ bhakkhasaṃ
mukheneva khādantaṃ mukheneva bhuñjantaṃ.
Sunakkhatta saw him doing this
Disvānassa etadahosi:
and thought,
‘sādhurūpo vata bho ayaṃ samaṇo catukkuṇḍiko
chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati,
mukheneva bhuñjatī’ti.
‘That ascetic is a true holy man!’
Atha khvāhaṃ, bhaggava, sunakkhattassa
licchaviputtassa cetasā cetoparivitakkamaññāya
sunakkhattaṃ licchaviputtaṃ etadavocaṃ:
Then, knowing what Sunakkhatta was thinking, I said to
him,
‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo
paṭijānissasī’ti.
‘Don’t you claim to be an ascetic, a follower of the Sakyan,
you silly man?’
‘Kiṃ pana maṃ, bhante, bhagavā evamāha:
‘But why does the Buddha say this to me?’
“tvampi nāma, moghapurisa, samaṇo sakyaputtiyo
paṭijānissasī”’ti?
‘Nanu te, sunakkhatta, imaṃ acelaṃ korakkhattiyaṃ
kukkuravatikaṃ catukkuṇḍikaṃ chamānikiṇṇaṃ
bhakkhasaṃ mukheneva khādantaṃ mukheneva
bhuñjantaṃ disvāna etadahosi—
‘When you saw that naked ascetic Korakkhattiya, didn’t you
think,
sādhurūpo vata bho ayaṃ samaṇo catukkuṇḍiko
chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati,
mukheneva bhuñjatī’ti?
“That ascetic is a true holy man!”?’
‘Evaṃ, bhante.
‘Yes, sir.
Kiṃ pana, bhante, bhagavā arahattassa
maccharāyatī’ti?
But sir, are you jealous of the perfected ones?’
‘Na kho ahaṃ, moghapurisa, arahattassa
maccharāyāmi.
‘I’m not jealous of the perfected ones, you silly man.
Api ca tuyhevetaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ,
taṃ pajaha.
Rather, you should give up this harmful misconception that
has arisen in you.
Mā te ahosi dīgharattaṃ ahitāya dukkhāya.
Don’t create lasting harm and suffering for yourself!
Yaṃ kho panetaṃ, sunakkhatta, maññasi acelaṃ
korakkhattiyaṃ—sādhurūpo ayaṃ samaṇoti. So
sattamaṃ divasaṃ alasakena kālaṃ karissati.
That naked ascetic Korakkhattiya, who you imagine to be a
true holy man, will die of flatulence in seven days.
Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno
asurakāyo, tatra upapajjissati.
And when he dies, he’ll be reborn in the very lowest rank of
demons, named the Kālakañjas.
Kālaṅkatañca naṃ bīraṇatthambake susāne
chaḍḍessanti.
And they’ll throw him in the charnel ground on a clump of
vetiver.
Ākaṅkhamāno ca tvaṃ, sunakkhatta, acelaṃ
korakkhattiyaṃ upasaṅkamitvā puccheyyāsi—
If you wish, Sunakkhatta, go to Korakkhattiya and ask him
jānāsi, āvuso korakkhattiya, attano gatinti?
whether he knows his own destiny.
Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ te
acelo korakkhattiyo byākarissati—
It’s possible that he will answer:
jānāmi, āvuso sunakkhatta, attano gatiṃ;
“Reverend Sunakkhatta, I know my own destiny.
kālakañcikā nāma asurā sabbanihīno asurakāyo,
tatrāmhi upapanno’ti.
I’ll be reborn in the very lowest rank of demons, named the
Kālakañjas.”’
Atha kho, bhaggava, sunakkhatto licchaviputto yena
acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā
acelaṃ korakkhattiyaṃ etadavoca:
So, Bhaggava, Sunakkhatta went to see Korakkhattiya and
said to him,
‘byākato khosi, āvuso korakkhattiya, samaṇena
gotamena—
‘Reverend Korakkhattiya, the ascetic Gotama has declared
acelo korakkhattiyo sattamaṃ divasaṃ alasakena
kālaṃ karissati.
that you will die of flatulence in seven days.
Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno
asurakāyo, tatra upapajjissati.
And when you die, you’ll be reborn in the very lowest rank
of demons, named the Kālakañjas.
Kālaṅkatañca naṃ bīraṇatthambake susāne
chaḍḍessantīti.
And when you die, they’ll throw you in the charnel ground
on a clump of vetiver.
Yena tvaṃ, āvuso korakkhattiya, mattaṃ mattañca
bhattaṃ bhuñjeyyāsi, mattaṃ mattañca pānīyaṃ
piveyyāsi.
But by eating just a little food and drinking just a little
water,
Yathā samaṇassa gotamassa micchā assa vacanan’ti.
you’ll prove what the ascetic Gotama says to be false.’
Atha kho, bhaggava, sunakkhatto licchaviputto
ekadvīhikāya sattarattindivāni gaṇesi, yathā taṃ
tathāgatassa asaddahamāno.
Then Sunakkhatta counted up the days until the seventh
day, as happens when you have no faith in the Realized One.
Atha kho, bhaggava, acelo korakkhattiyo sattamaṃ
divasaṃ alasakena kālamakāsi.
But on the seventh day, the naked ascetic Korakkhattiya
died of flatulence.
kālaṅkato ca kālakañcikā nāma asurā sabbanihīno
asurakāyo, tatra upapajji.
And when he passed away, he was reborn in the very lowest
rank of demons, named the Kālakañjas.
kālaṅkatañca naṃ bīraṇatthambake susāne
chaḍḍesuṃ.
And when he passed away, they threw him in the charnel
ground on a clump of vetiver.
Assosi kho, bhaggava, sunakkhatto licchaviputto:
Sunakkhatta the Licchavi heard about this.
‘acelo kira korakkhattiyo alasakena kālaṅkato
bīraṇatthambake susāne chaḍḍito’ti.
Atha kho, bhaggava, sunakkhatto licchaviputto yena
bīraṇatthambakaṃ susānaṃ, yena acelo
korakkhattiyo tenupasaṅkami; upasaṅkamitvā
acelaṃ korakkhattiyaṃ tikkhattuṃ pāṇinā ākoṭesi:
So he went to see Korakkhattiya in the charnel ground on
the clump of vetiver. There he struck Korakkhattiya with his
fist three times,
‘jānāsi, āvuso korakkhattiya, attano gatin’ti?
‘Reverend Korakkhattiya, do you know your destiny?’
Atha kho, bhaggava, acelo korakkhattiyo pāṇinā
piṭṭhiṃ paripuñchanto vuṭṭhāsi.
Then Korakkhattiya got up, rubbing his back with his hands,
and said,
‘Jānāmi, āvuso sunakkhatta, attano gatiṃ.
‘Reverend Sunakkhatta, I know my own destiny.
Kālakañcikā nāma asurā sabbanihīno asurakāyo,
tatrāmhi upapanno’ti vatvā tattheva uttāno papati.
I’ve been reborn in the very lowest rank of demons, named
the Kālakañjas.’ After speaking, he fell flat right there.
Atha kho, bhaggava, sunakkhatto licchaviputto
yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ
abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ
kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ
etadavocaṃ:
Then Sunakkhatta came to me, bowed, and sat down to one
side. I said to him,
‘Taṃ kiṃ maññasi, sunakkhatta,
‘What do you think, Sunakkhatta?
yatheva te ahaṃ acelaṃ korakkhattiyaṃ ārabbha
byākāsiṃ, tatheva taṃ vipākaṃ, aññathā vā’ti?
Did the declaration I made about Korakkhattiya turn out to
be correct, or not?’
‘Yatheva me, bhante, bhagavā acelaṃ korakkhattiyaṃ
ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti.
‘It turned out to be correct.’
‘Taṃ kiṃ maññasi, sunakkhatta,
‘What do you think, Sunakkhatta?
yadi evaṃ sante kataṃ vā hoti uttari
manussadhammā iddhipāṭihāriyaṃ, akataṃ vā’ti?
If that is so, has a superhuman demonstration of psychic
power been performed or not?’
‘Addhā kho, bhante, evaṃ sante kataṃ hoti uttari
manussadhammā iddhipāṭihāriyaṃ, no akatan’ti.
‘Clearly, sir, a superhuman demonstration of psychic power
has been performed.’
‘Evampi kho maṃ tvaṃ, moghapurisa, uttari
manussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ
vadesi—
‘Though I performed such a superhuman demonstration of
psychic power you say this:
na hi pana me, bhante, bhagavā uttari
manussadhammā iddhipāṭihāriyaṃ karotīti.
“But sir, the Buddha never performs any superhuman
demonstrations of psychic power for me.”
Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti.
See how far you have strayed!’
Evampi kho, bhaggava, sunakkhatto licchaviputto
mayā vuccamāno apakkameva imasmā
dhammavinayā, yathā taṃ āpāyiko nerayiko.
Though I spoke to Sunakkhatta like this, he still left this
teaching and training, like someone on the highway to hell.
3. Acelakaḷāramaṭṭakavatthu
3. On the Naked Ascetic Kaḷāramaṭṭaka
Ekamidāhaṃ, bhaggava, samayaṃ vesāliyaṃ
viharāmi mahāvane kūṭāgārasālāyaṃ.
This one time, Bhaggava, I was staying near Vesālī, at the
Great Wood, in the hall with the peaked roof.
Tena kho pana samayena acelo kaḷāramaṭṭako
vesāliyaṃ paṭivasati lābhaggappatto ceva
yasaggappatto ca vajjigāme.
Now at that time the naked ascetic Kaḷāramaṭṭaka was
residing in Vesālī. And in the Vajjian capital he had reached
the peak of material possessions and fame.
Tassa sattavatapadāni samattāni samādinnāni honti:
He had undertaken these seven vows.
‘yāvajīvaṃ acelako assaṃ, na vatthaṃ paridaheyyaṃ,
yāvajīvaṃ brahmacārī assaṃ, na methunaṃ
dhammaṃ paṭiseveyyaṃ, yāvajīvaṃ surāmaṃseneva
yāpeyyaṃ, na odanakummāsaṃ bhuñjeyyaṃ.
‘As long as I live, I will be a naked ascetic, not wearing
clothes. As long as I live, I will be celibate, not having sex.
As long as I live, I will consume only meat and alcohol, not
eating rice and porridge.
Puratthimena vesāliṃ udenaṃ nāma cetiyaṃ, taṃ
nātikkameyyaṃ, dakkhiṇena vesāliṃ gotamakaṃ
nāma cetiyaṃ, taṃ nātikkameyyaṃ, pacchimena
vesāliṃ sattambaṃ nāma cetiyaṃ, taṃ
nātikkameyyaṃ, uttarena vesāliṃ bahuputtaṃ nāma
cetiyaṃ taṃ nātikkameyyan’ti.
And I will not go past the following tree shrines near Vesālī:
the Udena shrine to the east, the Gotamaka to the south,
the Sattamba to the west, and the Bahuputta to the north.’
So imesaṃ sattannaṃ vatapadānaṃ samādānahetu
lābhaggappatto ceva yasaggappatto ca vajjigāme.
And it was due to undertaking these seven vows that he had
reached the peak of material possessions and fame.
Atha kho, bhaggava, sunakkhatto licchaviputto yena
acelo kaḷāramaṭṭako tenupasaṅkami; upasaṅkamitvā
acelaṃ kaḷāramaṭṭakaṃ pañhaṃ apucchi.
So, Bhaggava, Sunakkhatta went to see Kaḷāramaṭṭaka and
asked him a question.
Tassa acelo kaḷāramaṭṭako pañhaṃ puṭṭho na
sampāyāsi.
But when he couldn’t answer it,
Asampāyanto kopañca dosañca appaccayañca
pātvākāsi.
he displayed irritation, hate, and bitterness.
Atha kho, bhaggava, sunakkhattassa licchaviputtassa
etadahosi:
So Sunakkhatta thought,
‘sādhurūpaṃ vata bho arahantaṃ samaṇaṃ
āsādimhase.
‘I’ve offended the holy man, the perfected one, the ascetic.
Mā vata no ahosi dīgharattaṃ ahitāya dukkhāyā’ti.
I mustn’t create lasting harm and suffering for myself!’
Atha kho, bhaggava, sunakkhatto licchaviputto
yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ
abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ
kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ
etadavocaṃ:
Then Sunakkhatta came to me, bowed, and sat down to one
side. I said to him,
‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo
paṭijānissasī’ti.
‘Don’t you claim to be an ascetic, a follower of the Sakyan,
you silly man?’
‘Kiṃ pana maṃ, bhante, bhagavā evamāha—
‘But why does the Buddha say this to me?’
tvampi nāma, moghapurisa, samaṇo sakyaputtiyo
paṭijānissasī’ti?
‘Nanu tvaṃ, sunakkhatta, acelaṃ kaḷāramaṭṭakaṃ
upasaṅkamitvā pañhaṃ apucchi.
‘Didn’t you go to see the naked ascetic Kaḷāramaṭṭaka and
ask him a question?
Tassa te acelo kaḷāramaṭṭako pañhaṃ puṭṭho na
sampāyāsi.
But when he couldn’t answer it,
Asampāyanto kopañca dosañca appaccayañca
pātvākāsi.
he displayed irritation, hate, and bitterness.
Tassa te etadahosi:
Then you thought,
“sādhurūpaṃ vata bho arahantaṃ samaṇaṃ
āsādimhase.
“I’ve offended the holy man, the perfected one, the ascetic.
Mā vata no ahosi dīgharattaṃ ahitāya dukkhāyā”’ti.
I mustn’t create lasting harm and suffering for myself!”’
‘Evaṃ, bhante.
‘Yes, sir.
Kiṃ pana, bhante, bhagavā arahattassa
maccharāyatī’ti?
But sir, are you jealous of perfected ones?’
‘Na kho ahaṃ, moghapurisa, arahattassa
maccharāyāmi,
‘I’m not jealous of the perfected ones, you silly man.
api ca tuyhevetaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ,
taṃ pajaha.
Rather, you should give up this harmful misconception that
has arisen in you.
Mā te ahosi dīgharattaṃ ahitāya dukkhāya.
Don’t create lasting harm and suffering for yourself!
Yaṃ kho panetaṃ, sunakkhatta, maññasi acelaṃ
kaḷāramaṭṭakaṃ—
That naked ascetic Kaḷāramaṭṭaka, who you imagine to be a
true holy man,
sādhurūpo ayaṃ samaṇoti, so nacirasseva parihito
sānucāriko vicaranto odanakummāsaṃ bhuñjamāno
sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā
nihīno kālaṃ karissatī’ti.
will shortly be clothed, living with a partner, eating rice and
porridge, having gone past all the shrines near Vesālī. And
he will die after losing all his fame.’
Atha kho, bhaggava, acelo kaḷāramaṭṭako nacirasseva
parihito sānucāriko vicaranto odanakummāsaṃ
bhuñjamāno sabbāneva vesāliyāni cetiyāni
samatikkamitvā yasā nihīno kālamakāsi.
And that’s exactly what happened.
Assosi kho, bhaggava, sunakkhatto licchaviputto:
Sunakkhatta heard about this.
‘acelo kira kaḷāramaṭṭako parihito sānucāriko
vicaranto odanakummāsaṃ bhuñjamāno sabbāneva
vesāliyāni cetiyāni samatikkamitvā yasā nihīno
kālaṅkato’ti.
Atha kho, bhaggava, sunakkhatto licchaviputto
yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ
abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ
kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ
etadavocaṃ:
He came to me, bowed, and sat down to one side. I said to
him,
‘Taṃ kiṃ maññasi, sunakkhatta,
‘What do you think, Sunakkhatta?
yatheva te ahaṃ acelaṃ kaḷāramaṭṭakaṃ ārabbha
byākāsiṃ, tatheva taṃ vipākaṃ, aññathā vā’ti?
Did the declaration I made about Kaḷāramaṭṭaka turn out to
be correct, or not?’
‘Yatheva me, bhante, bhagavā acelaṃ
kaḷāramaṭṭakaṃ ārabbha byākāsi, tatheva taṃ
vipākaṃ, no aññathā’ti.
‘It turned out to be correct.’
‘Taṃ kiṃ maññasi, sunakkhatta,
‘What do you think, Sunakkhatta?
yadi evaṃ sante kataṃ vā hoti uttari
manussadhammā iddhipāṭihāriyaṃ akataṃ vā’ti?
If that is so, has a superhuman demonstration of psychic
power been performed or not?’
‘Addhā kho, bhante, evaṃ sante kataṃ hoti uttari
manussadhammā iddhipāṭihāriyaṃ, no akatan’ti.
‘Clearly, sir, a superhuman demonstration of psychic power
has been performed.’
‘Evampi kho maṃ tvaṃ, moghapurisa, uttari
manussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ
vadesi:
‘Though I perform such a superhuman demonstration of
psychic power you say this:
“na hi pana me, bhante, bhagavā uttari
manussadhammā iddhipāṭihāriyaṃ karotī”ti.
“But sir, the Buddha never performs any superhuman
demonstrations of psychic power for me.”
Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti.
See how far you have strayed!’
Evampi kho, bhaggava, sunakkhatto licchaviputto
mayā vuccamāno apakkameva imasmā
dhammavinayā, yathā taṃ āpāyiko nerayiko.
Though I spoke to Sunakkhatta like this, he still left this
teaching and training, like someone on the highway to hell.
4. Acelapāthikaputtavatthu
4. On the Naked Ascetic Pāṭikaputta
Ekamidāhaṃ, bhaggava, samayaṃ tattheva vesāliyaṃ
viharāmi mahāvane kūṭāgārasālāyaṃ.
This one time, Bhaggava, I was staying right there near
Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena acelo pāthikaputto
vesāliyaṃ paṭivasati lābhaggappatto ceva
yasaggappatto ca vajjigāme.
Now at that time the naked ascetic Pāṭikaputta was
residing in Vesālī. And in the Vajjian capital he had reached
the peak of material possessions and fame.
So vesāliyaṃ parisati evaṃ vācaṃ bhāsati:
He was telling a crowd in Vesālī:
‘samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo.
‘Both the ascetic Gotama and I speak from knowledge.
Ñāṇavādo kho pana ñāṇavādena arahati uttari
manussadhammā iddhipāṭihāriyaṃ dassetuṃ.
One who speaks from knowledge ought to display a
superhuman demonstration of psychic power to another
who speaks from knowledge.
Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya, ahampi
upaḍḍhapathaṃ gaccheyyaṃ.
If the ascetic Gotama meets me half-way,
Te tattha ubhopi uttari manussadhammā
iddhipāṭihāriyaṃ kareyyāma.
there we should both perform a superhuman demonstration
of psychic power.
Ekañce samaṇo gotamo uttari manussadhammā
iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi.
If he performs one demonstration of psychic power, I’ll
perform two.
Dve ce samaṇo gotamo uttari manussadhammā
iddhipāṭihāriyāni karissati, cattārāhaṃ karissāmi.
If he performs two, I’ll perform four.
Cattāri ce samaṇo gotamo uttari manussadhammā
iddhipāṭihāriyāni karissati, aṭṭhāhaṃ karissāmi.
If he performs four, I’ll perform eight.
Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttari
manussadhammā iddhipāṭihāriyaṃ karissati,
taddiguṇaṃ taddiguṇāhaṃ karissāmī’ti.
However many demonstrations of psychic power the ascetic
Gotama performs, I’ll perform double.’
Atha kho, bhaggava, sunakkhatto licchaviputto
yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ
abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno
kho, bhaggava, sunakkhatto licchaviputto maṃ
etadavoca:
Then Sunakkhatta came to me, bowed, sat down to one
side, and told me of all this.
‘acelo, bhante, pāthikaputto vesāliyaṃ paṭivasati
lābhaggappatto ceva yasaggappatto ca vajjigāme.
So vesāliyaṃ parisati evaṃ vācaṃ bhāsati:
“samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo.
Ñāṇavādo kho pana ñāṇavādena arahati uttari
manussadhammā iddhipāṭihāriyaṃ dassetuṃ.
Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya, ahampi
upaḍḍhapathaṃ gaccheyyaṃ.
Te tattha ubhopi uttari manussadhammā
iddhipāṭihāriyaṃ kareyyāma.
Ekañce samaṇo gotamo uttari manussadhammā
iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi.
Dve ce samaṇo gotamo uttari manussadhammā
iddhipāṭihāriyāni karissati, cattārāhaṃ karissāmi.
Cattāri ce samaṇo gotamo uttari manussadhammā
iddhipāṭihāriyāni karissati, aṭṭhāhaṃ karissāmi.
Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttari
manussadhammā iddhipāṭihāriyaṃ karissati,
taddiguṇaṃ taddiguṇāhaṃ karissāmī”’ti.
Evaṃ vutte, ahaṃ, bhaggava, sunakkhattaṃ
licchaviputtaṃ etadavocaṃ:
I said to him,
‘abhabbo kho, sunakkhatta, acelo pāthikaputto taṃ
vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ
appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ.
‘Sunakkhatta, the naked ascetic Pāṭikaputta is not capable
of coming into my presence, unless he gives up that
statement and that intention, and lets go of that view.
Sacepissa evamassa—
If he thinks he can
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ
diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa
sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa
vipateyyā’ti.
come into my presence without giving up those things, his
head may explode.’
‘Rakkhatetaṃ, bhante, bhagavā vācaṃ, rakkhatetaṃ
sugato vācan’ti.
‘Careful what you say, Blessed One! Careful what you say,
Holy One!’
‘Kiṃ pana maṃ tvaṃ, sunakkhatta, evaṃ vadesi—
‘But why do you say this to me, Sunakkhatta?’
rakkhatetaṃ, bhante, bhagavā vācaṃ, rakkhatetaṃ
sugato vācan’ti?
‘Bhagavatā cassa, bhante, esā vācā ekaṃsena
odhāritā—
‘Sir, the Buddha has definitively asserted that
abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ
cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama
sammukhībhāvaṃ āgantuṃ.
Pāṭikaputta is not capable of coming into the Buddha’s
presence, otherwise
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ
diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa
sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa
vipateyyāti.
his head may explode.
Acelo ca, bhante, pāthikaputto virūparūpena
bhagavato sammukhībhāvaṃ āgaccheyya, tadassa
bhagavato musā’ti.
But Pāṭikaputta might come into the Buddha’s presence in
disguise, proving the Buddha wrong.’
‘Api nu, sunakkhatta, tathāgato taṃ vācaṃ bhāseyya
yā sā vācā dvayagāminī’ti?
‘Sunakkhatta, would the Realized One make an ambiguous
statement?’
‘Kiṃ pana, bhante, bhagavatā acelo pāthikaputto
cetasā ceto paricca vidito—
‘But sir, did you make that statement after comprehending
Pāṭikaputta’s mind with your mind?
abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ
cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama
sammukhībhāvaṃ āgantuṃ.
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ
diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa
sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa
vipateyyāti?
Udāhu, devatā bhagavato etamatthaṃ ārocesuṃ—
Or did deities tell you about it?’
abhabbo, bhante, acelo pāthikaputto taṃ vācaṃ
appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ
appaṭinissajjitvā bhagavato sammukhībhāvaṃ
āgantuṃ.
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ
diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa
sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa
vipateyyā’ti?
‘Cetasā ceto paricca vidito ceva me, sunakkhatta,
acelo pāthikaputto—
‘Both, Sunakkhatta.
abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ
cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama
sammukhībhāvaṃ āgantuṃ.
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ
diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa
sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa
vipateyyāti.
Devatāpi me etamatthaṃ ārocesuṃ—
abhabbo, bhante, acelo pāthikaputto taṃ vācaṃ
appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ
appaṭinissajjitvā bhagavato sammukhībhāvaṃ
āgantuṃ.
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ
diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa
sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa
vipateyyāti.
Ajitopi nāma licchavīnaṃ senāpati adhunā kālaṅkato
tāvatiṃsakāyaṃ upapanno.
For Ajita the Licchavi general has recently passed away and
been reborn in the host of the Thirty-Three.
Sopi maṃ upasaṅkamitvā evamārocesi—
He came and told me this,
alajjī, bhante, acelo pāthikaputto;
“The naked ascetic Pāṭikaputta is shameless, sir,
musāvādī, bhante, acelo pāthikaputto.
he is a liar.
Mampi, bhante, acelo pāthikaputto byākāsi vajjigāme
—
For he has declared of me in the Vajjian capital:
ajito licchavīnaṃ senāpati mahānirayaṃ upapannoti.
‘Ajita the Licchavi general has been reborn in the Great
Hell.’
Na kho panāhaṃ, bhante, mahānirayaṃ upapanno;
But that is not true—
tāvatiṃsakāyamhi upapanno.
I have been reborn in the host of the Thirty-Three.
Alajjī, bhante, acelo pāthikaputto;
The naked ascetic Pāṭikaputta is shameless, sir,
musāvādī, bhante, acelo pāthikaputto;
he is a liar.
abhabbo ca, bhante, acelo pāthikaputto taṃ vācaṃ
appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ
appaṭinissajjitvā bhagavato sammukhībhāvaṃ
āgantuṃ.
Pāṭikaputta is not capable of coming into the Buddha’s
presence, otherwise
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ
diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa
sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa
vipateyyāti.
his head may explode.”
Iti kho, sunakkhatta, cetasā ceto paricca vidito ceva
me acelo pāthikaputto abhabbo acelo pāthikaputto
taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ
diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ
āgantuṃ.
Thus I both made that statement after comprehending
Pāṭikaputta’s mind with my mind,
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ
diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa
sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa
vipateyyāti.
Devatāpi me etamatthaṃ ārocesuṃ—
and deities told me about it.
abhabbo, bhante, acelo pāthikaputto taṃ vācaṃ
appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ
appaṭinissajjitvā bhagavato sammukhībhāvaṃ
āgantuṃ.
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ
diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa
sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa
vipateyyāti.
So kho panāhaṃ, sunakkhatta, vesāliyaṃ piṇḍāya
caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena
acelassa pāthikaputtassa ārāmo tenupasaṅkamissāmi
divāvihārāya.
So Sunakkhatta, I’ll wander for alms in Vesālī. After the
meal, on my return from alms-round, I’ll go to Pāṭikaputta’s
monastery for the day’s meditation.
Yassadāni tvaṃ, sunakkhatta, icchasi, tassa
ārocehī’ti.
Now you may tell him, if you so wish.’
5. Iddhipāṭihāriyakathā
5. On Demonstrations of Psychic Power
Atha khvāhaṃ, bhaggava, pubbaṇhasamayaṃ
nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya
pāvisiṃ.
Then, Bhaggava, I robed up in the morning and, taking my
bowl and robe, entered Vesālī for alms.
Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ
piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa
ārāmo tenupasaṅkamiṃ divāvihārāya.
After the meal, on my return from alms-round, I went to
Pāṭikaputta’s monastery for the day’s meditation.
Atha kho, bhaggava, sunakkhatto licchaviputto
taramānarūpo vesāliṃ pavisitvā yena abhiññātā
abhiññātā licchavī tenupasaṅkami; upasaṅkamitvā
abhiññāte abhiññāte licchavī etadavoca:
Then Sunakkhatta rushed into Vesālī to see the very well-
known Licchavis and said to them,
‘esāvuso, bhagavā vesāliyaṃ piṇḍāya caritvā
pacchābhattaṃ piṇḍapātapaṭikkanto yena acelassa
pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya.
‘Sirs, after his alms-round, the Buddha has gone to
Pāṭikaputta’s monastery for the day’s meditation.
Abhikkamathāyasmanto abhikkamathāyasmanto,
sādhurūpānaṃ samaṇānaṃ uttari manussadhammā
iddhipāṭihāriyaṃ bhavissatī’ti.
Come forth, sirs, come forth! There will be a superhuman
demonstration of psychic power by the holy ascetics!’
Atha kho, bhaggava, abhiññātānaṃ abhiññātānaṃ
licchavīnaṃ etadahosi:
So the very well-known Licchavis thought,
‘sādhurūpānaṃ kira, bho, samaṇānaṃ uttari
manussadhammā iddhipāṭihāriyaṃ bhavissati;
‘It seems there will be a superhuman demonstration of
psychic power by the holy ascetics!
handa vata, bho, gacchāmā’ti.
Let’s go!’
Yena ca abhiññātā abhiññātā brāhmaṇamahāsālā
gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā
tenupasaṅkami. upasaṅkamitvā abhiññāte abhiññāte
nānātitthiye samaṇabrāhmaṇe etadavoca:
Then he went to see the very well-known well-to-do
brahmins, rich householders, and ascetics and brahmins
who follow various other paths, and said the same thing.
‘esāvuso, bhagavā vesāliyaṃ piṇḍāya caritvā
pacchābhattaṃ piṇḍapātapaṭikkanto yena acelassa
pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya.
Abhikkamathāyasmanto abhikkamathāyasmanto,
sādhurūpānaṃ samaṇānaṃ uttari manussadhammā
iddhipāṭihāriyaṃ bhavissatī’ti.
Atha kho, bhaggava, abhiññātānaṃ abhiññātānaṃ
nānātitthiyānaṃ samaṇabrāhmaṇānaṃ etadahosi:
They all said,
‘sādhurūpānaṃ kira, bho, samaṇānaṃ uttari
manussadhammā iddhipāṭihāriyaṃ bhavissati;
‘It seems there will be a superhuman demonstration of
psychic power by the holy ascetics!
handa vata, bho, gacchāmā’ti.
Let’s go!’
Atha kho, bhaggava, abhiññātā abhiññātā licchavī,
abhiññātā abhiññātā ca brāhmaṇamahāsālā
gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā
yena acelassa pāthikaputtassa ārāmo
tenupasaṅkamiṃsu.
Then all those very well-known people went to Pāṭikaputta’s
monastery.
Sā esā, bhaggava, parisā mahā hoti anekasatā
anekasahassā.
That assembly was large, Bhaggava; there were many
hundreds, many thousands of them.
Assosi kho, bhaggava, acelo pāthikaputto:
Pāṭikaputta heard,
‘abhikkantā kira abhiññātā abhiññātā licchavī,
abhikkantā abhiññātā abhiññātā ca
brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā
samaṇabrāhmaṇā.
‘It seems that very well-known Licchavis, well-to-do
brahmins, rich householders, and ascetics and brahmins
who follow various other paths have come forth.
Samaṇopi gotamo mayhaṃ ārāme divāvihāraṃ
nisinno’ti.
And the ascetic Gotama is sitting in my monastery for the
day’s meditation.’
Sutvānassa bhayaṃ chambhitattaṃ lomahaṃso
udapādi.
When he heard that, he became frightened, scared, his hair
standing on end.
Atha kho, bhaggava, acelo pāthikaputto bhīto
saṃviggo lomahaṭṭhajāto yena
tindukakhāṇuparibbājakārāmo tenupasaṅkami.
In fear he went to the Pale-Moon Ebony Trunk Monastery of
the wanderers.
Assosi kho, bhaggava, sā parisā:
The assembly heard of this,
‘acelo kira pāthikaputto bhīto saṃviggo
lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo
tenupasaṅkanto’ti.
Atha kho, bhaggava, sā parisā aññataraṃ purisaṃ
āmantesi:
and instructed a man,
‘Ehi tvaṃ, bho purisa, yena
tindukakhāṇuparibbājakārāmo, yena acelo
pāthikaputto tenupasaṅkama. upasaṅkamitvā acelaṃ
pāthikaputtaṃ evaṃ vadehi:
‘Come, my man, go to see Pāṭikaputta at the Pale-Moon
Ebony Trunk Monastery and say to him,
“abhikkamāvuso, pāthikaputta, abhikkantā
abhiññātā abhiññātā licchavī, abhikkantā abhiññātā
abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā
nānātitthiyā samaṇabrāhmaṇā, samaṇopi gotamo
āyasmato ārāme divāvihāraṃ nisinno;
“Come forth, Reverend Pāṭikaputta! All these very well-
known people have come forth, and the ascetic Gotama is
sitting in your monastery for the day’s meditation.
bhāsitā kho pana te esā, āvuso pāthikaputta,
vesāliyaṃ parisati vācā
For you stated this in the assembly at Vesālī:
samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo.
‘Both the ascetic Gotama and I speak from knowledge.
Ñāṇavādo kho pana ñāṇavādena arahati uttari
manussadhammā iddhipāṭihāriyaṃ dassetuṃ.
One who speaks from knowledge ought to display a
superhuman demonstration of psychic power to another
who speaks from knowledge.
Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya ahampi
upaḍḍhapathaṃ gaccheyyaṃ.
If the ascetic Gotama meets me half-way,
Te tattha ubhopi uttari manussadhammā
iddhipāṭihāriyaṃ kareyyāma.
there we should both perform a superhuman demonstration
of psychic power.
Ekañce samaṇo gotamo uttari manussadhammā
iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi.
If he performs one demonstration of psychic power, I’ll
perform two.
Dve ce samaṇo gotamo uttari manussadhammā
iddhipāṭihāriyāni karissati, cattārāhaṃ karissāmi.
If he performs two, I’ll perform four.
Cattāri ce samaṇo gotamo uttari manussadhammā
iddhipāṭihāriyāni karissati, aṭṭhāhaṃ karissāmi.
If he performs four, I’ll perform eight.
Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttari
manussadhammā iddhipāṭihāriyaṃ karissati,
taddiguṇaṃ taddiguṇāhaṃ karissāmī”ti
However many demonstrations of psychic power the ascetic
Gotama performs, I’ll perform double.’
abhikkamasseva kho āvuso pāthikaputta,
upaḍḍhapathaṃ.
Come forth, Reverend Pāṭikaputta, half-way.
Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo
āyasmato ārāme divāvihāraṃ nisinno’ti.
The ascetic Gotama has come the first half, and is sitting in
your monastery.”’
Evaṃ, bhoti kho, bhaggava, so puriso tassā parisāya
paṭissutvā yena tindukakhāṇuparibbājakārāmo, yena
acelo pāthikaputto tenupasaṅkami. upasaṅkamitvā
acelaṃ pāthikaputtaṃ etadavoca:
‘Yes, sir,’ replied that man, and delivered the message.
‘abhikkamāvuso pāthikaputta, abhikkantā abhiññātā
abhiññātā licchavī, abhikkantā abhiññātā abhiññātā
ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā
samaṇabrāhmaṇā.
Samaṇopi gotamo āyasmato ārāme divāvihāraṃ
nisinno.
Bhāsitā kho pana te esā, āvuso pāthikaputta,
vesāliyaṃ parisati vācā—
samaṇopi gotamo ñāṇavādo; ahampi ñāṇavādo.
Ñāṇavādo kho pana ñāṇavādena arahati uttari
manussadhammā iddhipāṭihāriyaṃ dassetuṃ … pe …
taddiguṇaṃ taddiguṇāhaṃ karissāmīti.
Abhikkamasseva kho, āvuso pāthikaputta,
upaḍḍhapathaṃ.
Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo
āyasmato ārāme divāvihāraṃ nisinno’ti.
Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi,
āvuso, āyāmi, āvuso’ti vatvā tattheva saṃsappati, na
sakkoti āsanāpi vuṭṭhātuṃ.
When he had spoken, Pāṭika said: ‘I’m coming, sir, I’m
coming!’ But wriggle as he might, he couldn’t get up from
his seat.
Atha kho so, bhaggava, puriso acelaṃ pāthikaputtaṃ
etadavoca:
Then that man said to Pāṭikaputta,
‘kiṃ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma
te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu
allīnaṃ?
‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to
the bench, or is the bench stuck to your bottom?
Āyāmi āvuso, āyāmi āvusoti vatvā tattheva
saṃsappasi, na sakkosi āsanāpi vuṭṭhātun’ti.
You say “I’m coming, sir, I’m coming!” But wriggle as you
might, you can’t get up from your seat.’
Evampi kho, bhaggava, vuccamāno acelo
pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā
tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ.
And as he was speaking, Pāṭika said: ‘I’m coming, sir, I’m
coming!’ But wriggle as he might, he couldn’t get up from
his seat.
Yadā kho so, bhaggava, puriso aññāsi:
When that man knew
‘parābhūtarūpo ayaṃ acelo pāthikaputto.
that Pāṭikaputta had lost,
Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva
saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti.
Atha taṃ parisaṃ āgantvā evamārocesi:
he returned to the assembly and said,
‘parābhūtarūpo, bho, acelo pāthikaputto.
‘Pāṭikaputta has lost, sirs.
Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva
saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti.
He says “I’m coming, sir, I’m coming!” But wriggle as he
might, he can’t get up from his seat.’
Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ
etadavocaṃ:
When he said this, I said to the assembly,
‘abhabbo kho, āvuso, acelo pāthikaputto taṃ vācaṃ
appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ
appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ.
‘The naked ascetic Pāṭikaputta is not capable of coming into
my presence, unless he gives up that statement and that
intention, and lets go of that view.
Sacepissa evamassa—
If he thinks he can
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ
diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa
sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa
vipateyyā’ti.
come into my presence without giving up those things, his
head may explode.’
Paṭhamabhāṇavāro niṭṭhito.
The first recitation section is finished.
Atha kho, bhaggava, aññataro licchavimahāmatto
uṭṭhāyāsanā taṃ parisaṃ etadavoca:
Then, Bhaggava, a certain Licchavi minister stood up and
said to the assembly,
‘tena hi, bho, muhuttaṃ tāva āgametha, yāvāhaṃ
gacchāmi.
‘Well then, sirs, wait a moment, I’ll go.
Appeva nāma ahampi sakkuṇeyyaṃ acelaṃ
pāthikaputtaṃ imaṃ parisaṃ ānetun’ti.
Hopefully I’ll be able to lead Pāṭikaputta back to the
assembly.’
Atha kho so, bhaggava, licchavimahāmatto yena
tindukakhāṇuparibbājakārāmo, yena acelo
pāthikaputto tenupasaṅkami. upasaṅkamitvā acelaṃ
pāthikaputtaṃ etadavoca:
So that minister went to see Pāṭikaputta and said,
‘abhikkamāvuso pāthikaputta, abhikkantaṃ te seyyo,
abhikkantā abhiññātā abhiññātā licchavī, abhikkantā
abhiññātā abhiññātā ca brāhmaṇamahāsālā
gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā.
Samaṇopi gotamo āyasmato ārāme divāvihāraṃ
nisinno.
‘Come forth, Reverend Pāṭikaputta! It’s best for you to
come forth. All these very well-known people have come
forth, and the ascetic Gotama is sitting in your monastery
for the day’s meditation.
Bhāsitā kho pana te esā, āvuso pāthikaputta,
vesāliyaṃ parisati vācā—
You said you’d meet the ascetic Gotama half-way.
samaṇopi gotamo ñāṇavādo … pe …
taddiguṇaṃ taddiguṇāhaṃ karissāmīti.
Abhikkamasseva kho, āvuso pāthikaputta,
upaḍḍhapathaṃ.
Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo
āyasmato ārāme divāvihāraṃ nisinno.
The ascetic Gotama has come the first half, and is sitting in
your monastery.
Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena
gotamena parisati vācā—
The ascetic Gotama has told the assembly
abhabbo kho acelo pāthikaputto taṃ vācaṃ appahāya
taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā
mama sammukhībhāvaṃ āgantuṃ.
that you’re not capable of coming into his presence.
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ
diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa
sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa
vipateyyāti.
Abhikkamāvuso pāthikaputta, abhikkamaneneva te
jayaṃ karissāma, samaṇassa gotamassa parājayan’ti.
Come forth, Pāṭikaputta! When you come forth we’ll make
you win and the ascetic Gotama lose.’
Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi,
āvuso, āyāmi, āvuso’ti vatvā tattheva saṃsappati, na
sakkoti āsanāpi vuṭṭhātuṃ.
When he had spoken, Pāṭikaputta said: ‘I’m coming, sir, I’m
coming!’ But wriggle as he might, he couldn’t get up from
his seat.
Atha kho so, bhaggava, licchavimahāmatto acelaṃ
pāthikaputtaṃ etadavoca:
Then the minister said to Pāṭikaputta,
‘kiṃ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma
te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu
allīnaṃ?
‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to
the bench, or is the bench stuck to your bottom?
Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva
saṃsappasi, na sakkosi āsanāpi vuṭṭhātun’ti.
You say “I’m coming, sir, I’m coming!” But wriggle as you
might, you can’t get up from your seat.’
Evampi kho, bhaggava, vuccamāno acelo
pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā
tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ.
And as he was speaking, Pāṭikaputta said: ‘I’m coming, sir,
I’m coming!’ But wriggle as he might, he couldn’t get up
from his seat.
Yadā kho so, bhaggava, licchavimahāmatto aññāsi:
When the Licchavi minister knew
‘parābhūtarūpo ayaṃ acelo pāthikaputto āyāmi,
āvuso, āyāmi, āvusoti vatvā tattheva saṃsappati, na
sakkoti āsanāpi vuṭṭhātun’ti.
that Pāṭikaputta had lost,
Atha taṃ parisaṃ āgantvā evamārocesi:
he returned to the assembly and said,
‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi,
āvuso, āyāmi, āvusoti vatvā tattheva saṃsappati, na
sakkoti āsanāpi vuṭṭhātun’ti.
‘Pāṭikaputta has lost, sirs.’
Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ
etadavocaṃ:
When he said this, I said to the assembly,
‘abhabbo kho, āvuso, acelo pāthikaputto taṃ vācaṃ
appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ
appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ.
‘Pāṭikaputta is not capable of coming into my presence,
otherwise
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ
diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa
sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa
vipateyya.
his head may explode.
Sace pāyasmantānaṃ licchavīnaṃ evamassa—
Even if the good Licchavis were to think,
mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā
goyugehi āviñcheyyāmāti, tā varattā chijjeyyuṃ
pāthikaputto vā.
“Let’s bind Pāṭikaputta with straps and drag him with a pair
of oxen!” But either the straps will break or Pāṭikaputta
will.’
Abhabbo pana acelo pāthikaputto taṃ vācaṃ
appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ
appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ.
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ
diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa
sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa
vipateyyā’ti.
Atha kho, bhaggava, jāliyo dārupattikantevāsī
uṭṭhāyāsanā taṃ parisaṃ etadavoca:
Then, Bhaggava, Jāliya, the pupil of the wood-bowl ascetic,
stood up and said to the assembly,
‘tena hi, bho, muhuttaṃ tāva āgametha, yāvāhaṃ
gacchāmi;
‘Well then, sirs, wait a moment, I’ll go.
appeva nāma ahampi sakkuṇeyyaṃ acelaṃ
pāthikaputtaṃ imaṃ parisaṃ ānetun’ti.
Hopefully I’ll be able to lead Pāṭikaputta back to the
assembly.’
Atha kho, bhaggava, jāliyo dārupattikantevāsī yena
tindukakhāṇuparibbājakārāmo, yena acelo
pāthikaputto tenupasaṅkami. upasaṅkamitvā acelaṃ
pāthikaputtaṃ etadavoca:
So Jāliya went to see Pāṭikaputta and said,
‘abhikkamāvuso pāthikaputta, abhikkantaṃ te seyyo.
Abhikkantā abhiññātā abhiññātā licchavī,
abhikkantā abhiññātā abhiññātā ca
brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā
samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme
divāvihāraṃ nisinno.
‘Come forth, Reverend Pāṭikaputta! It’s best for you to
come forth. All these very well-known people have come
forth, and the ascetic Gotama is sitting in your monastery
for the day’s meditation.
Bhāsitā kho pana te esā, āvuso pāthikaputta,
vesāliyaṃ parisati vācā—
You said you’d meet the ascetic Gotama half-way.
samaṇopi gotamo ñāṇavādo … pe …
taddiguṇaṃ taddiguṇāhaṃ karissāmīti.
Abhikkamasseva, kho āvuso pāthikaputta,
upaḍḍhapathaṃ.
Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo
āyasmato ārāme divāvihāraṃ nisinno.
The ascetic Gotama has come the first half, and is sitting in
your monastery.
Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena
gotamena parisati vācā—
The ascetic Gotama has told the assembly
abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ
cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama
sammukhībhāvaṃ āgantuṃ.
that you’re not capable of coming into his presence.
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ
diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa
sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa
vipateyya.
Sace pāyasmantānaṃ licchavīnaṃ evamassa—
And he said that even if the Licchavis
mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā
goyugehi āviñcheyyāmāti. Tā varattā chijjeyyuṃ
pāthikaputto vā.
try to bind you with straps and drag you with a pair of oxen,
either the straps will break or you will.
Abhabbo pana acelo pāthikaputto taṃ vācaṃ
appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ
appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ.
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ
diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa
sammukhībhāvaṃ āgaccheyyanti, muddhāpi tassa
vipateyyāti.
Abhikkamāvuso pāthikaputta, abhikkamaneneva te
jayaṃ karissāma, samaṇassa gotamassa parājayan’ti.
Come forth, Pāṭikaputta! When you come forth we’ll make
you win and the ascetic Gotama lose.’
Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi,
āvuso, āyāmi, āvuso’ti vatvā tattheva saṃsappati, na
sakkoti āsanāpi vuṭṭhātuṃ.
When he had spoken, Pāṭikaputta said: ‘I’m coming, sir, I’m
coming!’ But wriggle as he might, he couldn’t get up from
his seat.
Atha kho, bhaggava, jāliyo dārupattikantevāsī acelaṃ
pāthikaputtaṃ etadavoca:
Then Jāliya said to Pāṭikaputta,
‘kiṃ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma
te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu
allīnaṃ?
‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to
the bench, or is the bench stuck to your bottom?
Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva
saṃsappasi, na sakkosi āsanāpi vuṭṭhātun’ti.
You say “I’m coming, sir, I’m coming!” But wriggle as you
might, you can’t get up from your seat.’
Evampi kho, bhaggava, vuccamāno acelo
pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā
tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātunti.
And as he was speaking, Pāṭikaputta said: ‘I’m coming, sir,
I’m coming!’ But wriggle as he might, he couldn’t get up
from his seat.
Yadā kho, bhaggava, jāliyo dārupattikantevāsī aññāsi:
When Jāliya knew
‘parābhūtarūpo ayaṃ acelo pāthikaputto āyāmi,
āvuso, āyāmi, āvusoti vatvā tattheva saṃsappati, na
sakkoti āsanāpi vuṭṭhātun’ti, atha naṃ etadavoca—
that Pāṭikaputta had lost, he said to him,
Bhūtapubbaṃ, āvuso pāthikaputta, sīhassa
migarañño etadahosi:
‘Once upon a time, Reverend Pāṭikaputta, it occurred to a
lion, king of beasts,
‘yannūnāhaṃ aññataraṃ vanasaṇḍaṃ nissāya
āsayaṃ kappeyyaṃ.
“Why don’t I make my lair near a certain forest?
Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā
nikkhameyyaṃ, āsayā nikkhamitvā vijambheyyaṃ,
vijambhitvā samantā catuddisā anuvilokeyyaṃ,
samantā catuddisā anuviloketvā tikkhattuṃ
sīhanādaṃ nadeyyaṃ, tikkhattuṃ sīhanādaṃ naditvā
gocarāya pakkameyyaṃ.
Towards evening I can emerge from my den, yawn, look all
around the four directions, roar my lion’s roar three times,
and set out on the hunt.
So varaṃ varaṃ migasaṅghe vadhitvā mudumaṃsāni
mudumaṃsāni bhakkhayitvā tameva āsayaṃ
ajjhupeyyan’ti.
Having slain the very best of the deer herd, and eaten the
most tender flesh, I could return to my den.”
Atha kho, āvuso, so sīho migarājā aññataraṃ
vanasaṇḍaṃ nissāya āsayaṃ kappesi.
And so that’s what he did.
Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā
nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā
samantā catuddisā anuvilokesi, samantā catuddisā
anuviloketvā tikkhattuṃ sīhanādaṃ nadi, tikkhattuṃ
sīhanādaṃ naditvā gocarāya pakkāmi.
So varaṃ varaṃ migasaṅghe vadhitvā mudumaṃsāni
mudumaṃsāni bhakkhayitvā tameva āsayaṃ
ajjhupesi.
Tasseva kho, āvuso pāthikaputta, sīhassa migarañño
vighāsasaṃvaḍḍho jarasiṅgālo ditto ceva balavā ca.
Now, there was an old jackal who had grown fat on the
lion’s leavings, becoming arrogant and strong.
Atha kho, āvuso, tassa jarasiṅgālassa etadahosi:
He thought,
‘ko cāhaṃ, ko sīho migarājā.
“What does the lion, king of beasts, have that I don’t?
Yannūnāhampi aññataraṃ vanasaṇḍaṃ nissāya
āsayaṃ kappeyyaṃ.
Why don’t I make my lair near a certain forest?
Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā
nikkhameyyaṃ, āsayā nikkhamitvā vijambheyyaṃ,
vijambhitvā samantā catuddisā anuvilokeyyaṃ,
samantā catuddisā anuviloketvā tikkhattuṃ
sīhanādaṃ nadeyyaṃ, tikkhattuṃ sīhanādaṃ naditvā
gocarāya pakkameyyaṃ.
Towards evening I can emerge from my den, yawn, look all
around the four directions, roar my lion’s roar three times,
and set out on the hunt.
So varaṃ varaṃ migasaṅghe vadhitvā mudumaṃsāni
mudumaṃsāni bhakkhayitvā tameva āsayaṃ
ajjhupeyyan’ti.
Having slain the very best of the deer herd, and eaten the
most tender flesh, I could return to my den.”
Atha kho so, āvuso, jarasiṅgālo aññataraṃ
vanasaṇḍaṃ nissāya āsayaṃ kappesi.
And so that’s what he did.
Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā
nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā
samantā catuddisā anuvilokesi, samantā catuddisā
anuviloketvā tikkhattuṃ sīhanādaṃ nadissāmīti
siṅgālakaṃyeva anadi bheraṇḍakaṃyeva anadi, ke ca
chave siṅgāle, ke pana sīhanādeti.
But when he tried to roar a lion’s roar, he only managed to
squeal and yelp like a jackal. And what is a pathetic jackal’s
squeal next to the roar of a lion?
Evameva kho tvaṃ, āvuso pāthikaputta,
sugatāpadānesu jīvamāno sugatātirittāni
bhuñjamāno tathāgate arahante sammāsambuddhe
āsādetabbaṃ maññasi.
In the same way, reverend, while living on the harvest of the
Holy One, enjoying the leftovers of the Holy One, you
presume to attack the Realized One, the perfected one, the
fully awakened Buddha!
Ke ca chave pāthikaputte, kā ca tathāgatānaṃ
arahantānaṃ sammāsambuddhānaṃ āsādanāti.
Who are the pathetic Pāṭikaputtas to attack the Realized
Ones, the perfected ones, the fully awakened Buddhas?’
Yato kho, bhaggava, jāliyo dārupattikantevāsī iminā
opammena neva asakkhi acelaṃ pāthikaputtaṃ
tamhā āsanā cāvetuṃ.
When Jāliya couldn’t get Pāṭikaputta to shift from his seat
even with this simile,
Atha naṃ etadavoca:
he said to him:
‘Sīhoti attānaṃ samekkhiyāna,
‘Seeing himself as equal to the lion,
Amaññi kotthu migarājāhamasmi;
the jackal presumed “I’m the king of the beasts!”
Tatheva so siṅgālakaṃ anadi,
But in reality he only managed to yelp,
Ke ca chave siṅgāle ke pana sīhanādeti.
and what’s a sad jackal’s squeal to the roar of a lion?
Evameva kho tvaṃ, āvuso pāthikaputta,
sugatāpadānesu jīvamāno sugatātirittāni
bhuñjamāno tathāgate arahante sammāsambuddhe
āsādetabbaṃ maññasi.
In the same way, reverend, while living on the harvest of the
Holy One, you presume to attack him!’
Ke ca chave pāthikaputte, kā ca tathāgatānaṃ
arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.
Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi
opammena neva asakkhi acelaṃ pāthikaputtaṃ
tamhā āsanā cāvetuṃ.
When Jāliya couldn’t get Pāṭikaputta to shift from his seat
even with this simile,
Atha naṃ etadavoca:
he said to him:
‘Aññaṃ anucaṅkamanaṃ,
‘Following in the steps of another,
Attānaṃ vighāse samekkhiya;
seeing himself grown fat on scraps,
Yāva attānaṃ na passati,
until he doesn’t even see himself,
Kotthu tāva byagghoti maññati.
the jackal presumes he’s a tiger.
Tatheva so siṅgālakaṃ anadi,
But in reality he only managed to yelp,
Ke ca chave siṅgāle ke pana sīhanādeti.
and what’s a sad jackal’s squeal to the roar of a lion?
Evameva kho tvaṃ, āvuso pāthikaputta,
sugatāpadānesu jīvamāno sugatātirittāni
bhuñjamāno tathāgate arahante sammāsambuddhe
āsādetabbaṃ maññasi.
In the same way, reverend, while living on the harvest of the
Holy One, you presume to attack him!’
Ke ca chave pāthikaputte, kā ca tathāgatānaṃ
arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.
Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi
opammena neva asakkhi acelaṃ pāthikaputtaṃ
tamhā āsanā cāvetuṃ.
When Jāliya couldn’t get Pāṭikaputta to shift from his seat
even with this simile,
Atha naṃ etadavoca:
he said to him:
‘Bhutvāna bheke khalamūsikāyo,
‘Gorged on frogs, and mice from the barn,
Kaṭasīsu khittāni ca koṇapāni;
and carcasses tossed in the cemetery,
Mahāvane suññavane vivaḍḍho,
thriving in the great, empty wood,
Amaññi kotthu migarājāhamasmi;
the jackal presumed “I’m the king of the beasts!”
Tatheva so siṅgālakaṃ anadi,
But in reality he only managed to yelp,
Ke ca chave siṅgāle ke pana sīhanādeti.
and what’s a sad jackal’s squeal to the roar of a lion?
Evameva kho tvaṃ, āvuso pāthikaputta,
sugatāpadānesu jīvamāno sugatātirittāni
bhuñjamāno tathāgate arahante sammāsambuddhe
āsādetabbaṃ maññasi.
In the same way, reverend, while living on the harvest of the
Holy One, enjoying the leftovers of the Holy One, you
presume to attack the Realized One, the perfected one, the
fully awakened Buddha!
Ke ca chave pāthikaputte, kā ca tathāgatānaṃ
arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.
Who are the pathetic Pāṭikaputtas to attack the Realized
Ones, the perfected ones, the fully awakened Buddhas?’
Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi
opammena neva asakkhi acelaṃ pāthikaputtaṃ
tamhā āsanā cāvetuṃ.
When Jāliya couldn’t get Pāṭikaputta to shift from his seat
even with this simile,
Atha taṃ parisaṃ āgantvā evamārocesi:
he returned to the assembly and said,
‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi
āvuso, āyāmi, āvusoti vatvā tattheva saṃsappati, na
sakkoti āsanāpi vuṭṭhātun’ti.
‘Pāṭikaputta has lost, sirs. He says “I’m coming, sir, I’m
coming!” But wriggle as he might, he can’t get up from his
seat.’
Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ
etadavocaṃ:
When he said this, I said to the assembly,
‘abhabbo kho, āvuso, acelo pāthikaputto taṃ vācaṃ
appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ
appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ.
‘The naked ascetic Pāṭikaputta is not capable of coming into
my presence, unless he gives up that statement and that
intention, and lets go of that view.
Sacepissa evamassa—
If he thinks he can
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ
diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa
sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa
vipateyya.
come into my presence without giving up those things, his
head may explode.
Sacepāyasmantānaṃ licchavīnaṃ evamassa—
The good Licchavis might even think,
mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā
nāgehi āviñcheyyāmāti. Tā varattā chijjeyyuṃ
pāthikaputto vā.
“Let’s bind Pāṭikaputta with straps and drag him with a pair
of oxen!” But either the straps will break or Pāṭikaputta
will.
Abhabbo pana acelo pāthikaputto taṃ vācaṃ
appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ
appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ.
Pāṭikaputta is not capable of coming into my presence,
otherwise
Sacepissa evamassa—ahaṃ taṃ vācaṃ appahāya taṃ
cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā
samaṇassa gotamassa sammukhībhāvaṃ
gaccheyyanti, muddhāpi tassa vipateyyā’ti.
his head may explode.’
Atha khvāhaṃ, bhaggava, taṃ parisaṃ dhammiyā
kathāya sandassesiṃ samādapesiṃ samuttejesiṃ
sampahaṃsesiṃ, taṃ parisaṃ dhammiyā kathāya
sandassetvā samādapetvā samuttejetvā
sampahaṃsetvā mahābandhanā mokkhaṃ karitvā
caturāsītipāṇasahassāni mahāviduggā uddharitvā
tejodhātuṃ samāpajjitvā sattatālaṃ vehāsaṃ
abbhuggantvā aññaṃ sattatālampi acciṃ
abhinimminitvā pajjalitvā dhūmāyitvā mahāvane
kūṭāgārasālāyaṃ paccuṭṭhāsiṃ.
Then, Bhaggava, I educated, encouraged, fired up, and
inspired that assembly with a Dhamma talk. I released that
assembly from the great bondage, and lifted 84,000 beings
from the great swamp. Next I entered upon the fire
element, rose into the sky to the height of seven palm trees,
and created a flame another seven palm trees high, blazing
and smoking. Finally I landed at the Great Wood, in the hall
with the peaked roof.
Atha kho, bhaggava, sunakkhatto licchaviputto
yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ
abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ
kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ
etadavocaṃ:
Then Sunakkhatta came to me, bowed, and sat down to one
side. I said to him,
‘Taṃ kiṃ maññasi, sunakkhatta,
‘What do you think, Sunakkhatta?
yatheva te ahaṃ acelaṃ pāthikaputtaṃ ārabbha
byākāsiṃ, tatheva taṃ vipākaṃ aññathā vā’ti?
Did the declaration I made about Pāṭikaputta turn out to be
correct, or not?’
‘Yatheva me, bhante, bhagavā acelaṃ pāthikaputtaṃ
ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti.
‘It turned out to be correct.’
‘Taṃ kiṃ maññasi, sunakkhatta,
‘What do you think, Sunakkhatta?
yadi evaṃ sante kataṃ vā hoti uttari
manussadhammā iddhipāṭihāriyaṃ, akataṃ vā’ti?
If that is so, has a superhuman demonstration of psychic
power been performed or not?’
‘Addhā kho, bhante, evaṃ sante kataṃ hoti uttari
manussadhammā iddhipāṭihāriyaṃ, no akatan’ti.
‘Clearly, sir, a superhuman demonstration of psychic power
has been performed.’
‘Evampi kho maṃ tvaṃ, moghapurisa, uttari
manussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ
vadesi—
‘Though I perform such a superhuman demonstration of
psychic power you say this:
na hi pana me, bhante, bhagavā uttari
manussadhammā iddhipāṭihāriyaṃ karotīti.
“But sir, the Buddha never performs any superhuman
demonstrations of psychic power for me.”
Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti.
See how far you have strayed!’
Evampi kho, bhaggava, sunakkhatto licchaviputto
mayā vuccamāno apakkameva imasmā
dhammavinayā, yathā taṃ āpāyiko nerayiko.
Though I spoke to Sunakkhatta like this, he still left this
teaching and training, like someone on the highway to hell.
6. Aggaññapaññattikathā
6. On Describing the Origin of the World
Aggaññañcāhaṃ, bhaggava, pajānāmi.
Bhaggava, I understand the origin of the world.
Tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca
pajānaṃ na parāmasāmi, aparāmasato ca me
paccattaññeva nibbuti viditā, yadabhijānaṃ
tathāgato no anayaṃ āpajjati.
I understand this, and what goes beyond it. Yet since I do
not misapprehend that understanding, I have realized
extinguishment within myself. Directly knowing this, the
Realized One does not come to ruin.
Santi, bhaggava, eke samaṇabrāhmaṇā issarakuttaṃ
brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapenti.
There are some ascetics and brahmins who describe the
origin of the world in their tradition as created by the Lord
God, by Brahmā.
Tyāhaṃ upasaṅkamitvā evaṃ vadāmi:
I go up to them and say,
‘saccaṃ kira tumhe āyasmanto issarakuttaṃ
brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethā’ti?
‘Is it really true that this is the venerables’ view?’
Te ca me evaṃ puṭṭhā, ‘āmo’ti paṭijānanti.
And they answer, ‘Yes’.
Tyāhaṃ evaṃ vadāmi:
I say to them,
‘kathaṃvihitakaṃ pana tumhe āyasmanto
issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ
paññapethā’ti?
‘But how do you describe in your tradition that the origin of
the world came about as created by the Lord God, by
Brahmā?’
Te mayā puṭṭhā na sampāyanti, asampāyantā
mamaññeva paṭipucchanti.
But they cannot answer, and they even question me in
return.
Tesāhaṃ puṭṭho byākaromi:
So I answer them,
‘Hoti kho so, āvuso, samayo yaṃ kadāci karahaci
dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati.
‘There comes a time when, reverends, after a very long
period has passed, this cosmos contracts.
Saṃvaṭṭamāne loke yebhuyyena sattā
ābhassarasaṃvattanikā honti.
As the cosmos contracts, sentient beings are mostly headed
for the realm of streaming radiance.
Te tattha honti manomayā pītibhakkhā sayaṃpabhā
antalikkhacarā subhaṭṭhāyino ciraṃ
dīghamaddhānaṃ tiṭṭhanti.
There they are mind-made, feeding on rapture, self-
luminous, moving through the sky, steadily glorious, and
they remain like that for a very long time.
Hoti kho so, āvuso, samayo yaṃ kadāci karahaci
dīghassa addhuno accayena ayaṃ loko vivaṭṭati.
There comes a time when, after a very long period has
passed, this cosmos expands.
Vivaṭṭamāne loke suññaṃ brahmavimānaṃ
pātubhavati.
As it expands an empty mansion of Brahmā appears.
Atha kho aññataro satto āyukkhayā vā puññakkhayā
vā ābhassarakāyā cavitvā suññaṃ brahmavimānaṃ
upapajjati.
Then a certain sentient being—due to the running out of
their life-span or merit—passes away from that host of
radiant deities and is reborn in that empty mansion of
Brahmā.
So tattha hoti manomayo pītibhakkho sayampabho
antalikkhacaro subhaṭṭhāyī, ciraṃ dīghamaddhānaṃ
tiṭṭhati.
There they are mind-made, feeding on rapture, self-
luminous, moving through the sky, steadily glorious, and
they remain like that for a very long time.
Tassa tattha ekakassa dīgharattaṃ nivusitattā
anabhirati paritassanā uppajjati—
But after staying there all alone for a long time, they
become dissatisfied and anxious,
aho vata aññepi sattā itthattaṃ āgaccheyyunti.
“Oh, if only another being would come to this state of
existence.”
Atha aññepi sattā āyukkhayā vā puññakkhayā vā
ābhassarakāyā cavitvā suññaṃ brahmavimānaṃ
upapajjanti tassa sattassa sahabyataṃ.
Then other sentient beings—due to the running out of their
life-span or merit—pass away from that host of radiant
deities and are reborn in that empty mansion of Brahmā in
company with that being.
Tepi tattha honti manomayā pītibhakkhā sayaṃpabhā
antalikkhacarā subhaṭṭhāyino, ciraṃ
dīghamaddhānaṃ tiṭṭhanti.
There they too are mind-made, feeding on rapture, self-
luminous, moving through the sky, steadily glorious, and
they remain like that for a very long time.
Tatrāvuso, yo so satto paṭhamaṃ upapanno, tassa
evaṃ hoti—
Now, the being who was reborn there first thinks,
ahamasmi brahmā mahābrahmā abhibhū
anabhibhūto aññadatthudaso vasavattī issaro kattā
nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ,
mayā ime sattā nimmitā.
“I am Brahmā, the Great Brahmā, the Undefeated, the
Champion, the Universal Seer, the Wielder of Power, the
Lord God, the Maker, the Author, the Best, the Begetter, the
Controller, the Father of those who have been born and
those yet to be born.
Taṃ kissa hetu?
Why is that?
Mamañhi pubbe etadahosi—
Because first I thought,
aho vata aññepi sattā itthattaṃ āgaccheyyunti;
‘Oh, if only another being would come to this state of
existence.’
iti mama ca manopaṇidhi. Ime ca sattā itthattaṃ
āgatāti.
Such was my heart’s wish, and then these creatures came
to this state of existence.”
Yepi te sattā pacchā upapannā, tesampi evaṃ hoti—
And the beings who were reborn there later also think,
ayaṃ kho bhavaṃ brahmā mahābrahmā abhibhū
anabhibhūto aññadatthudaso vasavattī issaro kattā
nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ;
“This must be Brahmā, the Great Brahmā, the Undefeated,
the Champion, the Universal Seer, the Wielder of Power, the
Lord God, the Maker, the Author, the Best, the Begetter, the
Controller, the Father of those who have been born and
those yet to be born.
iminā mayaṃ bhotā brahmunā nimmitā.
And we have been created by him.
Taṃ kissa hetu?
Why is that?
Imañhi mayaṃ addasāma idha paṭhamaṃ
upapannaṃ; mayaṃ panāmha pacchā upapannāti.
Because we see that he was reborn here first, and we
arrived later.”
Tatrāvuso, yo so satto paṭhamaṃ upapanno, so
dīghāyukataro ca hoti vaṇṇavantataro ca
mahesakkhataro ca.
And the being who was reborn first is more long-lived,
beautiful, and illustrious than those who arrived later.
Ye pana te sattā pacchā upapannā, te appāyukatarā
ca honti dubbaṇṇatarā ca appesakkhatarā ca.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro
satto tamhā kāyā cavitvā itthattaṃ āgacchati.
It’s possible that one of those beings passes away from that
host and is reborn in this state of existence.
Itthattaṃ āgato samāno agārasmā anagāriyaṃ
pabbajati.
Having done so, they go forth from the lay life to
homelessness.
Agārasmā anagāriyaṃ pabbajito samāno
ātappamanvāya padhānamanvāya anuyogamanvāya
appamādamanvāya sammāmanasikāramanvāya
tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite
citte taṃ pubbenivāsaṃ anussarati; tato paraṃ
nānussarati.
By dint of keen, resolute, committed, and diligent effort,
and right focus, they experience an immersion of the heart
of such a kind that they recollect that past life, but no
further.
So evamāha:
They say:
“yo kho so bhavaṃ brahmā mahābrahmā abhibhū
anabhibhūto aññadatthudaso vasavattī issaro kattā
nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ,
yena mayaṃ bhotā brahmunā nimmitā. So nicco
dhuvo sassato avipariṇāmadhammo sassatisamaṃ
tatheva ṭhassati.
“He who is Brahmā—the Great Brahmā, the Undefeated,
the Champion, the Universal Seer, the Wielder of Power, the
Lord God, the Maker, the Author, the Best, the Begetter, the
Controller, the Father of those who have been born and
those yet to be born—is permanent, everlasting, eternal,
imperishable, remaining the same for all eternity.
Ye pana mayaṃ ahumhā tena bhotā brahmunā
nimmitā, te mayaṃ aniccā addhuvā appāyukā
cavanadhammā itthattaṃ āgatā”ti.
We who were created by that Brahmā are impermanent,
not lasting, short-lived, perishable, and have come to this
state of existence.”
Evaṃvihitakaṃ no tumhe āyasmanto issarakuttaṃ
brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethā’ti.
This is how you describe in your tradition that the origin of
the world came about as created by the Lord God, by
Brahmā.’
Te evamāhaṃsu:
They say,
‘evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā
gotamo āhā’ti.
‘That is what we have heard, Reverend Gotama, just as you
say.’
Aggaññañcāhaṃ, bhaggava, pajānāmi.
Bhaggava, I understand the origin of the world.
Tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca
pajānaṃ na parāmasāmi, aparāmasato ca me
paccattaññeva nibbuti viditā. Yadabhijānaṃ
tathāgato no anayaṃ āpajjati.
I understand this, and what goes beyond it. Yet since I do
not misapprehend that understanding, I have realized
extinguishment within myself. Directly knowing this, the
Realized One does not come to ruin.
Santi, bhaggava, eke samaṇabrāhmaṇā
khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapenti.
There are some ascetics and brahmins who describe the
origin of the world in their tradition as due to those
depraved by play.
Tyāhaṃ upasaṅkamitvā evaṃ vadāmi:
I go up to them and say,
‘saccaṃ kira tumhe āyasmanto khiḍḍāpadosikaṃ
ācariyakaṃ aggaññaṃ paññapethā’ti?
‘Is it really true that this is the venerables’ view?’
Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti.
And they answer, ‘Yes’.
Tyāhaṃ evaṃ vadāmi:
I say to them,
‘kathaṃvihitakaṃ pana tumhe āyasmanto
khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ
paññapethā’ti?
‘But how do you describe in your tradition that the origin of
the world came about due to those depraved by play?’
Te mayā puṭṭhā na sampāyanti, asampāyantā
mamaññeva paṭipucchanti,
But they cannot answer, and they even question me in
return.
tesāhaṃ puṭṭho byākaromi:
So I answer them,
‘Santāvuso, khiḍḍāpadosikā nāma devā. Te ativelaṃ
hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ
ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ
viharataṃ sati sammussati, satiyā sammosā te devā
tamhā kāyā cavanti.
‘Reverends, there are gods named “depraved by play”.
They spend too much time laughing, playing, and making
merry. And in doing so, they lose their mindfulness, and
they pass away from that host of gods.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro
satto tamhā kāyā cavitvā itthattaṃ āgacchati,
It’s possible that one of those beings passes away from that
host and is reborn in this state of existence.
itthattaṃ āgato samāno agārasmā anagāriyaṃ
pabbajati,
Having done so, they go forth from the lay life to
homelessness.
agārasmā anagāriyaṃ pabbajito samāno
ātappamanvāya padhānamanvāya anuyogamanvāya
appamādamanvāya sammāmanasikāramanvāya
tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite
citte taṃ pubbenivāsaṃ anussarati; tato paraṃ
nānussarati.
By dint of keen, resolute, committed, and diligent effort,
and right focus, they experience an immersion of the heart
of such a kind that they recollect that past life, but no
further.
So evamāha:
They say,
“ye kho te bhonto devā na khiḍḍāpadosikā te na
ativelaṃ hassakhiḍḍāratidhammasamāpannā
viharanti. Tesaṃ nātivelaṃ
hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ
sati na sammussati, satiyā asammosā te devā tamhā
kāyā na cavanti,
“The gods not depraved by play don’t spend too much time
laughing, playing, and making merry. So they don’t lose
their mindfulness, and don’t pass away from that host of
gods.
niccā dhuvā sassatā avipariṇāmadhammā
sassatisamaṃ tatheva ṭhassanti.
They are permanent, everlasting, eternal, imperishable,
remaining the same for all eternity.
Ye pana mayaṃ ahumhā khiḍḍāpadosikā te mayaṃ
ativelaṃ hassakhiḍḍāratidhammasamāpannā
viharimhā, tesaṃ no ativelaṃ
hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ
sati sammussati, satiyā sammosā evaṃ mayaṃ tamhā
kāyā cutā,
But we who were depraved by play spent too much time
laughing, playing, and making merry. In doing so, we lost
our mindfulness, and passed away from that host of gods.
aniccā addhuvā appāyukā cavanadhammā itthattaṃ
āgatā”ti.
We are impermanent, not lasting, short-lived, perishable,
and have come to this state of existence.”
Evaṃvihitakaṃ no tumhe āyasmanto
khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ
paññapethā’ti.
This is how you describe in your tradition that the origin of
the world came about due to those depraved by play.’
Te evamāhaṃsu:
They say,
‘evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā
gotamo āhā’ti.
‘That is what we have heard, Reverend Gotama, just as you
say.’
Aggaññañcāhaṃ, bhaggava, pajānāmi … pe …
Bhaggava, I understand the origin of the world.
yadabhijānaṃ tathāgato no anayaṃ āpajjati.
Directly knowing this, the Realized One does not come to
ruin.
Santi, bhaggava, eke samaṇabrāhmaṇā
manopadosikaṃ ācariyakaṃ aggaññaṃ paññapenti.
There are some ascetics and brahmins who describe the
origin of the world in their tradition as due to those who are
malevolent.
Tyāhaṃ upasaṅkamitvā evaṃ vadāmi:
I go up to them and say,
‘saccaṃ kira tumhe āyasmanto manopadosikaṃ
ācariyakaṃ aggaññaṃ paññapethā’ti?
‘Is it really true that this is the venerables’ view?’
Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti.
And they answer, ‘Yes’.
Tyāhaṃ evaṃ vadāmi:
I say to them,
‘kathaṃvihitakaṃ pana tumhe āyasmanto
manopadosikaṃ ācariyakaṃ aggaññaṃ
paññapethā’ti?
‘But how do you describe in your tradition that the origin of
the world came about due to those who are malevolent?’
Te mayā puṭṭhā na sampāyanti, asampāyantā
mamaññeva paṭipucchanti.
But they cannot answer, and they even question me in
return.
Tesāhaṃ puṭṭho byākaromi:
So I answer them,
‘Santāvuso, manopadosikā nāma devā. Te ativelaṃ
aññamaññaṃ upanijjhāyanti. Te ativelaṃ
aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni
padūsenti. Te aññamaññaṃ paduṭṭhacittā
kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti.
‘Reverends, there are gods named “malevolent”. They
spend too much time gazing at each other, so they grow
angry with each other, and their bodies and minds get tired.
They pass away from that host of gods.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro
satto tamhā kāyā cavitvā itthattaṃ āgacchati.
It’s possible that one of those beings passes away from that
host and is reborn in this state of existence.
Itthattaṃ āgato samāno agārasmā anagāriyaṃ
pabbajati.
Having done so, they go forth from the lay life to
homelessness.
Agārasmā anagāriyaṃ pabbajito samāno
ātappamanvāya padhānamanvāya anuyogamanvāya
appamādamanvāya sammāmanasikāramanvāya
tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite
citte taṃ pubbenivāsaṃ anussarati, tato paraṃ
nānussarati.
By dint of keen, resolute, committed, and diligent effort,
and right focus, they experience an immersion of the heart
of such a kind that they recollect that past life, but no
further.
So evamāha:
They say,
“ye kho te bhonto devā na manopadosikā te
nātivelaṃ aññamaññaṃ upanijjhāyanti. Te nātivelaṃ
aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni
nappadūsenti. Te aññamaññaṃ appaduṭṭhacittā
akilantakāyā akilantacittā. Te devā tamhā kāyā na
cavanti,
“The gods who are not malevolent don’t spend too much
time gazing at each other, so they don’t grow angry with
each other, their bodies and minds don’t get tired, and they
don’t pass away from that host of gods.
niccā dhuvā sassatā avipariṇāmadhammā
sassatisamaṃ tatheva ṭhassanti.
They are permanent, everlasting, eternal, imperishable,
remaining the same for all eternity.
Ye pana mayaṃ ahumhā manopadosikā, te mayaṃ
ativelaṃ aññamaññaṃ upanijjhāyimhā. Te mayaṃ
ativelaṃ aññamaññaṃ upanijjhāyantā
aññamaññamhi cittāni padūsimhā. Te mayaṃ
aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā.
Evaṃ mayaṃ tamhā kāyā cutā,
But we who were malevolent spent too much time gazing at
each other, so our minds grew angry with each other, our
bodies and minds got tired, and we passed away from that
host of gods.
aniccā addhuvā appāyukā cavanadhammā itthattaṃ
āgatā”ti.
We are impermanent, not lasting, short-lived, perishable,
and have come to this state of existence.”
Evaṃvihitakaṃ no tumhe āyasmanto manopadosikaṃ
ācariyakaṃ aggaññaṃ paññapethā’ti.
This is how you describe in your tradition that the origin of
the world came about due to those who are malevolent.’
Te evamāhaṃsu:
They say,
‘evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā
gotamo āhā’ti.
‘That is what we have heard, Reverend Gotama, just as you
say.’
Aggaññañcāhaṃ, bhaggava, pajānāmi … pe …
Bhaggava, I understand the origin of the world.
yadabhijānaṃ tathāgato no anayaṃ āpajjati.
Directly knowing this, the Realized One does not come to
ruin.
Santi, bhaggava, eke samaṇabrāhmaṇā
adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ
paññapenti.
There are some ascetics and brahmins who describe the
origin of the world in their tradition as having arisen by
chance.
Tyāhaṃ upasaṅkamitvā evaṃ vadāmi:
I go up to them and say,
‘saccaṃ kira tumhe āyasmanto adhiccasamuppannaṃ
ācariyakaṃ aggaññaṃ paññapethā’ti?
‘Is it really true that this is the venerables’ view?’
Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti.
And they answer, ‘Yes’.
Tyāhaṃ evaṃ vadāmi:
I say to them,
‘kathaṃvihitakaṃ pana tumhe āyasmanto
adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ
paññapethā’ti?
‘But how do you describe in your tradition that the origin of
the world came about by chance?’
Te mayā puṭṭhā na sampāyanti, asampāyantā
mamaññeva paṭipucchanti.
But they cannot answer, and they even question me in
return.
Tesāhaṃ puṭṭho byākaromi:
So I answer them,
‘Santāvuso, asaññasattā nāma devā.
‘Reverends, there are gods named “non-percipient beings”.
Saññuppādā ca pana te devā tamhā kāyā cavanti.
When perception arises they pass away from that host of
gods.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññataro
satto tamhā kāyā cavitvā itthattaṃ āgacchati.
It’s possible that one of those beings passes away from that
host and is reborn in this state of existence.
Itthattaṃ āgato samāno agārasmā anagāriyaṃ
pabbajati.
Having done so, they go forth from the lay life to
homelessness.
Agārasmā anagāriyaṃ pabbajito samāno
ātappamanvāya padhānamanvāya anuyogamanvāya
appamādamanvāya sammāmanasikāramanvāya
tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite
citte taṃ saññuppādaṃ anussarati, tato paraṃ
nānussarati’.
By dint of keen, resolute, committed, and diligent effort,
and right focus, they experience an immersion of the heart
of such a kind that they recollect the arising of perception,
but no further.
So evamāha:
They say,
‘adhiccasamuppanno attā ca loko ca.
“The self and the cosmos arose by chance.
Taṃ kissa hetu?
Why is that?
Ahañhi pubbe nāhosiṃ, somhi etarahi ahutvā
santatāya pariṇato’ti.
Because formerly I didn’t exist. Now from not being I’ve
changed into being.”
‘Evaṃvihitakaṃ no tumhe āyasmanto
adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ
paññapethā’ti?
This is how you describe in your tradition that the origin of
the world came about by chance.’
Te evamāhaṃsu:
They say,
‘evaṃ kho no, āvuso gotama, sutaṃ yathevāyasmā
gotamo āhā’ti.
‘That is what we have heard, Reverend Gotama, just as you
say.’
Aggaññañcāhaṃ, bhaggava, pajānāmi tañca
pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca
pajānaṃ na parāmasāmi, aparāmasato ca me
paccattaññeva nibbuti viditā.
I understand this, and what goes beyond it. Yet since I do
not misapprehend that understanding, I have realized
extinguishment within myself. Directly knowing this, the
Realized One does not come to ruin.
Yadabhijānaṃ tathāgato no anayaṃ āpajjati.
Evaṃvādiṃ kho maṃ, bhaggava, evamakkhāyiṃ eke
samaṇabrāhmaṇā asatā tucchā musā abhūtena
abbhācikkhanti:
Though I speak and explain like this, certain ascetics and
brahmins misrepresent me with the false, hollow, lying,
untruthful claim:
‘viparīto samaṇo gotamo bhikkhavo ca.
‘The ascetic Gotama has a distorted perspective, and so
have his monks.
Samaṇo gotamo evamāha—
He says,
yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja
viharati, sabbaṃ tasmiṃ samaye asubhantveva
pajānātī’ti.
“When one enters and remains in the liberation of the
beautiful, at that time one only perceives what is ugly.”
Na kho panāhaṃ, bhaggava, evaṃ vadāmi:
But I don’t say that.
‘yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja
viharati, sabbaṃ tasmiṃ samaye asubhantveva
pajānātī’ti.
Evañca khvāhaṃ, bhaggava, vadāmi:
I say this:
‘yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja
viharati, subhantveva tasmiṃ samaye pajānātī’”ti.
“When one enters and remains in the liberation of the
beautiful, at that time one only perceives what is
beautiful.”’”
“Te ca, bhante, viparītā, ye bhagavantaṃ viparītato
dahanti bhikkhavo ca.
“They are the ones with a distorted perspective, sir, who
regard the Buddha and the mendicants in this way.
Evaṃpasanno ahaṃ, bhante, bhagavati. Pahoti me
bhagavā tathā dhammaṃ desetuṃ, yathā ahaṃ
subhaṃ vimokkhaṃ upasampajja vihareyyan”ti.
Sir, I am quite confident that the Buddha is capable of
teaching me so that I can enter and remain in the liberation
on the beautiful.”
“Dukkaraṃ kho etaṃ, bhaggava, tayā aññadiṭṭhikena
aññakhantikena aññarucikena aññatrāyogena
aññatrācariyakena subhaṃ vimokkhaṃ upasampajja
viharituṃ.
“It’s hard for you to enter and remain in the liberation on
the beautiful, since you have a different view, creed,
preference, practice, and tradition.
Iṅgha tvaṃ, bhaggava, yo ca te ayaṃ mayi pasādo,
tameva tvaṃ sādhukamanurakkhā”ti.
Come now, Bhaggava, carefully preserve the confidence
that you have in me.”
“Sace taṃ, bhante, mayā dukkaraṃ aññadiṭṭhikena
aññakhantikena aññarucikena aññatrāyogena
aññatrācariyakena subhaṃ vimokkhaṃ upasampajja
viharituṃ.
“If it’s hard for me to enter and remain in the liberation on
the beautiful, since I have a different view, creed,
preference, practice, and tradition,
Yo ca me ayaṃ, bhante, bhagavati pasādo,
tamevāhaṃ sādhukamanurakkhissāmī”ti.
I shall carefully preserve the confidence that I have in the
Buddha.”
Idamavoca bhagavā.
That is what the Buddha said.
Attamano bhaggavagotto paribbājako bhagavato
bhāsitaṃ abhinandīti.
Satisfied, the wanderer Bhaggavagotta was happy with
what the Buddha said.
Pāthikasuttaṃ niṭṭhitaṃ paṭhamaṃ.
25. Udumbarikasutta - The
Lion’s Roar at Udumbarikā’s
Monastery
Dīgha Nikāya 25 - Long Discourses 25
1. Nigrodhaparibbājakavatthu
1. On the Wanderer Nigrodha
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe
pabbate.
At one time the Buddha was staying near Rājagaha, on the
Vulture’s Peak Mountain.
Tena kho pana samayena nigrodho paribbājako
udumbarikāya paribbājakārāme paṭivasati mahatiyā
paribbājakaparisāya saddhiṃ tiṃsamattehi
paribbājakasatehi.
Now at that time the wanderer Nigrodha was residing in
the lady Udumbarikā’s monastery for wanderers, together
with a large assembly of three thousand wanderers.
Atha kho sandhāno gahapati divā divassa rājagahā
nikkhami bhagavantaṃ dassanāya.
Then the householder Sandhana left Rājagaha in the middle
of the day to see the Buddha.
Atha kho sandhānassa gahapatissa etadahosi:
Then it occurred to him,
“akālo kho bhagavantaṃ dassanāya.
“It’s the wrong time to see the Buddha,
Paṭisallīno bhagavā.
as he’s in retreat.
Manobhāvanīyānampi bhikkhūnaṃ asamayo
dassanāya.
And it’s the wrong time to see the esteemed mendicants,
Paṭisallīnā manobhāvanīyā bhikkhū.
as they’re in retreat.
Yannūnāhaṃ yena udumbarikāya paribbājakārāmo,
yena nigrodho paribbājako tenupasaṅkameyyan”ti.
Why don’t I visit the wanderer Nigrodha at the lady
Udumbarikā’s monastery for wanderers?”
Atha kho sandhāno gahapati yena udumbarikāya
paribbājakārāmo, tenupasaṅkami.
So he went to the monastery of the wanderers.
Tena kho pana samayena nigrodho paribbājako
mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti
unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ
tiracchānakathaṃ kathentiyā.
Now at that time, Nigrodha was sitting together with a
large assembly of wanderers making an uproar, a dreadful
racket. They engaged in all kinds of unworthy talk, such as
Seyyathidaṃ—rājakathaṃ corakathaṃ
mahāmattakathaṃ senākathaṃ bhayakathaṃ
yuddhakathaṃ annakathaṃ pānakathaṃ
vatthakathaṃ sayanakathaṃ mālākathaṃ
gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ
nigamakathaṃ nagarakathaṃ janapadakathaṃ
itthikathaṃ sūrakathaṃ visikhākathaṃ
kumbhaṭṭhānakathaṃ pubbapetakathaṃ
nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ
itibhavābhavakathaṃ iti vā.
talk about kings, bandits, and ministers; talk about armies,
threats, and wars; talk about food, drink, clothes, and beds;
talk about garlands and fragrances; talk about family,
vehicles, villages, towns, cities, and countries; talk about
women and heroes; street talk and well talk; talk about the
departed; motley talk; tales of land and sea; and talk about
being reborn in this or that state of existence.
Addasā kho nigrodho paribbājako sandhānaṃ
gahapatiṃ dūratova āgacchantaṃ.
Nigrodha saw Sandhāna coming off in the distance,
Disvā sakaṃ parisaṃ saṇṭhāpesi:
and hushed his own assembly:
“appasaddā bhonto hontu, mā bhonto
saddamakattha.
“Be quiet, good sirs, don’t make a sound.
Ayaṃ samaṇassa gotamassa sāvako āgacchati
sandhāno gahapati.
The householder Sandhāna, a disciple of the ascetic
Gotama, is coming.
Yāvatā kho pana samaṇassa gotamassa sāvakā gihī
odātavasanā rājagahe paṭivasanti, ayaṃ tesaṃ
aññataro sandhāno gahapati.
He is included among the white-clothed lay disciples of the
ascetic Gotama, who is residing near Rājagaha.
Appasaddakāmā kho panete āyasmanto
appasaddavinītā, appasaddassa vaṇṇavādino.
Such venerables like the quiet, are educated to be quiet,
and praise the quiet.
Appeva nāma appasaddaṃ parisaṃ viditvā
upasaṅkamitabbaṃ maññeyyā”ti.
Hopefully if he sees that our assembly is quiet he’ll see fit to
approach.”
Evaṃ vutte, te paribbājakā tuṇhī ahesuṃ.
Then those wanderers fell silent.
Atha kho sandhāno gahapati yena nigrodho
paribbājako tenupasaṅkami, upasaṅkamitvā
nigrodhena paribbājakena saddhiṃ sammodi.
Then Sandhāna went up to the wanderer Nigrodha, and
exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā
ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sandhāno
gahapati nigrodhaṃ paribbājakaṃ etadavoca:
When the greetings and polite conversation were over, he
sat down to one side and said to Nigrodha,
“aññathā kho ime bhonto aññatitthiyā paribbājakā
saṅgamma samāgamma unnādino
uccāsaddamahāsaddā anekavihitaṃ
tiracchānakathaṃ anuyuttā viharanti.
“The way the wanderers make an uproar as they sit
together and talk about all kinds of unworthy topics is one
thing.
Seyyathidaṃ—rājakathaṃ … pe …
itibhavābhavakathaṃ iti vā.
Aññathā kho pana so bhagavā araññavanapatthāni
pantāni senāsanāni paṭisevati appasaddāni
appanigghosāni vijanavātāni manussarāhasseyyakāni
paṭisallānasāruppānī”ti.
It’s quite different to the way the Buddha frequents remote
lodgings in the wilderness and the forest that are quiet and
still, far from the madding crowd, remote from human
settlements, and fit for retreat.”
Evaṃ vutte, nigrodho paribbājako sandhānaṃ
gahapatiṃ etadavoca:
When Sandhāna said this, Nigrodha said to him,
“yagghe, gahapati, jāneyyāsi, kena samaṇo gotamo
saddhiṃ sallapati, kena sākacchaṃ samāpajjati, kena
paññāveyyattiyaṃ samāpajjati?
“Surely, householder, you should know better! With whom
does the ascetic Gotama converse? With whom does he
engage in discussion? With whom does he achieve lucidity
of wisdom?
Suññāgārahatā samaṇassa gotamassa paññā
aparisāvacaro samaṇo gotamo nālaṃ sallāpāya.
Staying in empty huts has destroyed the ascetic Gotama’s
wisdom. Not frequenting assemblies, he is unable to hold a
discussion.
So antamantāneva sevati.
He just lurks on the periphery.
Seyyathāpi nāma gokāṇā pariyantacārinī
antamantāneva sevati.
He’s just like the nilgai antelope, circling around and
lurking on the periphery.
Evameva suññāgārahatā samaṇassa gotamassa
paññā;
aparisāvacaro samaṇo gotamo;
nālaṃ sallāpāya.
So antamantāneva sevati.
Iṅgha, gahapati, samaṇo gotamo imaṃ parisaṃ
āgaccheyya, ekapañheneva naṃ saṃsādeyyāma,
tucchakumbhīva naṃ maññe orodheyyāmā”ti.
Please, householder, let the ascetic Gotama come to this
assembly. I’ll sink him with just one question! I’ll roll him
over and wrap him up like a hollow pot!”
Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya
atikkantamānusikāya sandhānassa gahapatissa
nigrodhena paribbājakena saddhiṃ imaṃ
kathāsallāpaṃ.
With clairaudience that is purified and superhuman, the
Buddha heard this discussion between the householder
Sandhāna and the wanderer Nigrodha.
Atha kho bhagavā gijjhakūṭā pabbatā orohitvā yena
sumāgadhāya tīre moranivāpo tenupasaṅkami;
upasaṅkamitvā sumāgadhāya tīre moranivāpe
abbhokāse caṅkami.
Then the Buddha descended Vulture’s Peak Mountain and
went to the peacocks’ feeding ground on the bank of the
Sumāgadhā, where he practiced walking meditation in the
open air.
Addasā kho nigrodho paribbājako bhagavantaṃ
sumāgadhāya tīre moranivāpe abbhokāse
caṅkamantaṃ.
Nigrodha saw him,
Disvāna sakaṃ parisaṃ saṇṭhāpesi:
and hushed his own assembly:
“appasaddā bhonto hontu, mā bhonto
saddamakattha, ayaṃ samaṇo gotamo sumāgadhāya
tīre moranivāpe abbhokāse caṅkamati.
“Be quiet, good sirs, don’t make a sound. The ascetic
Gotama is walking meditation on the bank of the
Sumāgadhā.
Appasaddakāmo kho pana so āyasmā, appasaddassa
vaṇṇavādī.
The venerable likes quiet and praises quiet.
Appeva nāma appasaddaṃ parisaṃ viditvā
upasaṅkamitabbaṃ maññeyya.
Hopefully if he sees that our assembly is quiet he’ll see fit to
approach.
Sace samaṇo gotamo imaṃ parisaṃ āgaccheyya,
imaṃ taṃ pañhaṃ puccheyyāma:
If he comes, I’ll ask him this question:
‘ko nāma so, bhante, bhagavato dhammo, yena
bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā
assāsappattā paṭijānanti ajjhāsayaṃ
ādibrahmacariyan’”ti?
‘Sir, what teaching do you use to guide your disciples,
through which they claim solace in the fundamental
purpose of the spiritual life?’”
Evaṃ vutte, te paribbājakā tuṇhī ahesuṃ.
Then those wanderers fell silent.
2. Tapojigucchāvāda
2. Mortification in Disgust of Sin
Atha kho bhagavā yena nigrodho paribbājako
tenupasaṅkami.
Then the Buddha went up to the wanderer Nigrodha,
Atha kho nigrodho paribbājako bhagavantaṃ
etadavoca:
who said to him,
“etu kho, bhante, bhagavā, svāgataṃ, bhante,
bhagavato.
“Come, Blessed One! Welcome, Blessed One!
Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi
yadidaṃ idhāgamanāya.
It’s been a long time since you took the opportunity to come
here.
Nisīdatu, bhante, bhagavā, idamāsanaṃ
paññattan”ti.
Please, sir, sit down, this seat is ready.”
Nisīdi bhagavā paññatte āsane.
The Buddha sat on the seat spread out,
Nigrodhopi kho paribbājako aññataraṃ nīcāsanaṃ
gahetvā ekamantaṃ nisīdi.
while Nigrodha took a low seat and sat to one side.
Ekamantaṃ nisinnaṃ kho nigrodhaṃ paribbājakaṃ
bhagavā etadavoca:
The Buddha said to him,
“kāya nuttha, nigrodha, etarahi kathāya sannisinnā,
kā ca pana vo antarākathā vippakatā”ti?
“Nigrodha, what were you sitting talking about just now?
What conversation was unfinished?”
Evaṃ vutte, nigrodho paribbājako bhagavantaṃ
etadavoca:
Nigrodha said,
“idha mayaṃ, bhante, addasāma bhagavantaṃ
sumāgadhāya tīre moranivāpe abbhokāse
caṅkamantaṃ, disvāna evaṃ avocumhā:
“Well, sir, I saw you walking meditation and said:
‘sace samaṇo gotamo imaṃ parisaṃ āgaccheyya,
imaṃ taṃ pañhaṃ puccheyyāma:
‘If the ascetic Gotama comes, I’ll ask him this question:
“ko nāma so, bhante, bhagavato dhammo, yena
bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā
assāsappattā paṭijānanti ajjhāsayaṃ
ādibrahmacariyan”’ti?
“Sir, what teaching do you use to guide your disciples,
through which they claim solace in the fundamental
purpose of the spiritual life?”’
Ayaṃ kho no, bhante, antarākathā vippakatā; atha
bhagavā anuppatto”ti.
This is the conversation that was unfinished when the
Buddha arrived.”
“Dujjānaṃ kho etaṃ, nigrodha, tayā aññadiṭṭhikena
aññakhantikena aññarucikena aññatrāyogena
aññatrācariyakena, yenāhaṃ sāvake vinemi, yena
mayā sāvakā vinītā assāsappattā paṭijānanti
ajjhāsayaṃ ādibrahmacariyaṃ.
“It’s hard for you to understand this, Nigrodha, since you
have a different view, creed, preference, practice, and
tradition.
Iṅgha tvaṃ maṃ, nigrodha, sake ācariyake
adhijegucche pañhaṃ puccha:
Please ask me a question about the higher mortification in
disgust of sin in your own tradition:
‘kathaṃ santā nu kho, bhante, tapojigucchā
paripuṇṇā hoti, kathaṃ aparipuṇṇā’”ti?
‘How are the conditions for the mortification in disgust of
sin completed, and how are they incomplete?’”
Evaṃ vutte, te paribbājakā unnādino
uccāsaddamahāsaddā ahesuṃ:
When he said this, those wanderers made an uproar,
“acchariyaṃ vata bho, abbhutaṃ vata bho,
samaṇassa gotamassa mahiddhikatā mahānubhāvatā,
yatra hi nāma sakavādaṃ ṭhapessati, paravādena
pavāressatī”ti.
“It’s incredible, it’s amazing! The ascetic Gotama has such
power and might! For he sets aside his own doctrine and
invites discussion on the doctrine of others!”
Atha kho nigrodho paribbājako te paribbājake
appasadde katvā bhagavantaṃ etadavoca:
Then Nigrodha, having quieted those wanderers, said to
the Buddha,
“mayaṃ kho, bhante, tapojigucchāvādā
tapojigucchāsārā tapojigucchāallīnā viharāma.
“Sir, we teach mortification in disgust of sin, regarding it as
essential and clinging to it.
Kathaṃ santā nu kho, bhante, tapojigucchā
paripuṇṇā hoti, kathaṃ aparipuṇṇā”ti?
How are the conditions for the mortification in disgust of sin
completed, and how are they incomplete?”
“Idha, nigrodha, tapassī acelako hoti muttācāro,
hatthāpalekhano, naehibhaddantiko,
natiṭṭhabhaddantiko, nābhihaṭaṃ, na uddissakataṃ,
na nimantanaṃ sādiyati,
“It’s when a mortifier goes naked, ignoring conventions.
They lick their hands, and don’t come or wait when asked.
They don’t consent to food brought to them, or food
prepared on purpose for them, or an invitation for a meal.
so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā
paṭiggaṇhāti, na eḷakamantaraṃ, na
daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ
bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na
purisantaragatāya, na saṅkittīsu, na yattha sā
upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī,
na macchaṃ, na maṃsaṃ, na suraṃ, na merayaṃ, na
thusodakaṃ pivati,
They don’t receive anything from a pot or bowl; or from
someone who keeps sheep, or who has a weapon or a
shovel in their home; or where a couple is eating; or where
there is a woman who is pregnant, breast-feeding, or who
has a man in her home; or where there’s a dog waiting or
flies buzzing. They accept no fish or meat or liquor or wine,
and drink no beer.
so ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti
dvālopiko, sattāgāriko vā hoti sattālopiko, ekissāpi
dattiyā yāpeti, dvīhipi dattīhi yāpeti, sattahipi dattīhi
yāpeti;
They go to just one house for alms, taking just one
mouthful, or two houses and two mouthfuls, up to seven
houses and seven mouthfuls. They feed on one saucer a day,
two saucers a day, up to seven saucers a day.
ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ
āhāreti, sattāhikampi āhāraṃ āhāreti, iti evarūpaṃ
addhamāsikampi
pariyāyabhattabhojanānuyogamanuyutto viharati.
They eat once a day, once every second day, up to once a
week, and so on, even up to once a fortnight. They live
committed to the practice of eating food at set intervals.
So sākabhakkho vā hoti, sāmākabhakkho vā hoti,
nīvārabhakkho vā hoti, daddulabhakkho vā hoti,
haṭabhakkho vā hoti, kaṇabhakkho vā hoti,
ācāmabhakkho vā hoti, piññākabhakkho vā hoti,
tiṇabhakkho vā hoti, gomayabhakkho vā hoti;
vanamūlaphalāhāro yāpeti pavattaphalabhojī.
They eat herbs, millet, wild rice, poor rice, water lettuce,
rice bran, scum from boiling rice, sesame flour, grass, or
cow dung. They survive on forest roots and fruits, or eating
fallen fruit.
So sāṇānipi dhāreti, masāṇānipi dhāreti,
chavadussānipi dhāreti, paṃsukūlānipi dhāreti,
tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi
dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti,
phalakacīrampi dhāreti, kesakambalampi dhāreti,
vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti,
They wear robes of sunn hemp, mixed hemp, corpse-
wrapping cloth, rags, lodh tree bark, antelope hide (whole
or in strips), kusa grass, bark, wood-chips, human hair,
horse-tail hair, or owls’ wings.
kesamassulocakopi hoti
kesamassulocanānuyogamanuyutto,
They tear out their hair and beard, committed to this
practice.
ubbhaṭṭhakopi hoti āsanapaṭikkhitto,
They constantly stand, refusing seats.
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto,
They squat, committed to persisting in the squatting
position.
kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ
kappeti,
They lie on a mat of thorns, making a mat of thorns their
bed.
phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti,
They make their bed on a plank, or the bare ground.
ekapassayikopi hoti
They lie only on one side.
rajojalladharo,
They wear dust and dirt.
abbhokāsikopi hoti
They stay in the open air.
yathāsanthatiko,
They sleep wherever they lay their mat.
vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto,
They eat unnatural things, committed to the practice of
eating unnatural foods.
apānakopi hoti apānakattamanuyutto,
They don’t drink, committed to the practice of not drinking
liquids.
sāyatatiyakampi udakorohanānuyogamanuyutto
viharati.
They’re committed to the practice of immersion in water
three times a day, including the evening.
Taṃ kiṃ maññasi, nigrodha,
What do you think, Nigrodha?
yadi evaṃ sante tapojigucchā paripuṇṇā vā hoti
aparipuṇṇā vā”ti?
If this is so, is the mortification in disgust of sin complete, or
incomplete?”
“Addhā kho, bhante, evaṃ sante tapojigucchā
paripuṇṇā hoti, no aparipuṇṇā”ti.
“Clearly, sir, if that is so the mortification in disgust of sin is
complete, not incomplete.”
“Evaṃ paripuṇṇāyapi kho ahaṃ, nigrodha,
tapojigucchāya anekavihite upakkilese vadāmī”ti.
“But even such a completed mortification has many defects,
I say.”
2.1. Upakkilesa
2.1. Defects
“Yathā kathaṃ pana, bhante, bhagavā evaṃ
paripuṇṇāya tapojigucchāya anekavihite upakkilese
vadatī”ti?
“But how does the Buddha say that even such a completed
mortification has many defects?”
“Idha, nigrodha, tapassī tapaṃ samādiyati, so tena
tapasā attamano hoti paripuṇṇasaṅkappo.
“Firstly, a mortifier undertakes a practice of mortification.
They’re happy with that, as they’ve got all they wished for.
Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena
tapasā attamano hoti paripuṇṇasaṅkappo.
Ayampi kho, nigrodha, tapassino upakkileso hoti.
This is a defect in that mortifier.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati,
so tena tapasā attānukkaṃseti paraṃ vambheti.
Furthermore, a mortifier undertakes a practice of
mortification. They glorify themselves and put others down
on account of that.
Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena
tapasā attānukkaṃseti paraṃ vambheti.
Ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati,
so tena tapasā majjati mucchati pamādamāpajjati.
Furthermore, a mortifier undertakes a practice of
mortification. They become indulgent and infatuated and
fall into negligence on account of that.
Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena
tapasā majjati mucchati pamādamāpajjati.
Ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati,
so tena tapasā lābhasakkārasilokaṃ abhinibbatteti,
so tena lābhasakkārasilokena attamano hoti
paripuṇṇasaṅkappo.
Furthermore, a mortifier undertakes a practice of
mortification. They generate possessions, honor, and
popularity through that mortification. They’re happy with
that, as they’ve got all they wished for.
Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena
tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena
lābhasakkārasilokena attamano hoti
paripuṇṇasaṅkappo.
Ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati,
so tena tapasā lābhasakkārasilokaṃ abhinibbatteti,
so tena lābhasakkārasilokena attānukkaṃseti paraṃ
vambheti.
Furthermore, a mortifier undertakes a practice of
mortification. They generate possessions, honor, and
popularity through that mortification. They glorify
themselves and put others down on account of that.
Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena
tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena
lābhasakkārasilokena attānukkaṃseti paraṃ
vambheti.
Ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati,
so tena tapasā lābhasakkārasilokaṃ abhinibbatteti,
so tena lābhasakkārasilokena majjati mucchati
pamādamāpajjati.
Furthermore, a mortifier undertakes a practice of
mortification. They generate possessions, honor, and
popularity through that mortification. They become
indulgent and infatuated and fall into negligence on
account of that.
Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena
tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena
lābhasakkārasilokena majjati mucchati
pamādamāpajjati.
Ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.
Puna caparaṃ, nigrodha, tapassī bhojanesu vodāsaṃ
āpajjati:
Furthermore, a mortifier becomes fussy about food, saying,
‘idaṃ me khamati, idaṃ me nakkhamatī’ti.
‘This agrees with me, this doesn’t agree with me.’
So yañca khvassa nakkhamati, taṃ sāpekkho
pajahati.
What doesn’t agree with them they reluctantly give up.
Yaṃ panassa khamati, taṃ gadhito mucchito
ajjhāpanno anādīnavadassāvī anissaraṇapañño
paribhuñjati … pe …
But what does agree with them they eat tied, infatuated,
attached, blind to the drawbacks, and not understanding
the escape.
ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati
lābhasakkārasilokanikantihetu:
Furthermore, a mortifier undertakes a practice of
mortification out of longing for possessions, honor, and
popularity, thinking,
‘sakkarissanti maṃ rājāno rājamahāmattā khattiyā
brāhmaṇā gahapatikā titthiyā’ti … pe …
‘Kings, royal ministers, aristocrats, brahmins, householders,
and sectarians will honor me!’
ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.
Puna caparaṃ, nigrodha, tapassī aññataraṃ
samaṇaṃ vā brāhmaṇaṃ vā apasādetā hoti:
Furthermore, a mortifier rebukes a certain ascetic or
brahmin,
‘kiṃ panāyaṃ sambahulājīvo sabbaṃ sambhakkheti.
‘But what is this one doing, living in abundance! According
to this ascetic’s doctrine, everything—
Seyyathidaṃ—mūlabījaṃ khandhabījaṃ phaḷubījaṃ
aggabījaṃ bījabījameva pañcamaṃ, asanivicakkaṃ
dantakūṭaṃ, samaṇappavādenā’ti … pe …
plants propagated from roots, stems, cuttings, or joints; and
those from regular seeds as the fifth—is crunched together
like the thunder of a tooth-hammer!’
ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.
Puna caparaṃ, nigrodha, tapassī passati aññataraṃ
samaṇaṃ vā brāhmaṇaṃ vā kulesu sakkariyamānaṃ
garukariyamānaṃ māniyamānaṃ pūjiyamānaṃ.
Furthermore, a mortifier sees a certain ascetic or brahmin
being honored, respected, esteemed, and venerated among
good families.
Disvā tassa evaṃ hoti:
They think,
‘imañhi nāma sambahulājīvaṃ kulesu sakkaronti
garuṃ karonti mānenti pūjenti.
‘This one, who lives in abundance, is honored, respected,
esteemed, and venerated among good families.
Maṃ pana tapassiṃ lūkhājīviṃ kulesu na sakkaronti
na garuṃ karonti na mānenti na pūjentī’ti, iti so
issāmacchariyaṃ kulesu uppādetā hoti … pe …
But I, a self-mortifier who lives rough, am not honored,
respected, esteemed, and venerated among good families.’
Thus they give rise to jealousy and stinginess regarding
families.
ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.
Puna caparaṃ, nigrodha, tapassī āpāthakanisādī hoti
… pe …
Furthermore, a mortifier sits meditation only when people
can see them.
ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.
Puna caparaṃ, nigrodha, tapassī attānaṃ
adassayamāno kulesu carati:
Furthermore, a mortifier sneaks about among families,
thinking,
‘idampi me tapasmiṃ idampi me tapasmin’ti … pe …
‘This is part of my mortification; this is part of my
mortification.’
ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.
Puna caparaṃ, nigrodha, tapassī kiñcideva
paṭicchannaṃ sevati.
Furthermore, a mortifier sometimes behaves in an
underhand manner.
So ‘khamati te idan’ti puṭṭho samāno
akkhamamānaṃ āha: ‘khamatī’ti.
When asked whether something agrees with them, they say
it does, even though it doesn’t.
Khamamānaṃ āha: ‘nakkhamatī’ti.
Or they say it doesn’t, even though it does.
Iti so sampajānamusā bhāsitā hoti … pe …
Thus they tell a deliberate lie.
ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.
Puna caparaṃ, nigrodha, tapassī tathāgatassa vā
tathāgatasāvakassa vā dhammaṃ desentassa
santaṃyeva pariyāyaṃ anuññeyyaṃ nānujānāti … pe
…
Furthermore, a mortifier disagrees with the way that the
Realized One or their disciple teaches Dhamma, even when
they make a valid point.
ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.
Puna caparaṃ, nigrodha, tapassī kodhano hoti
upanāhī.
Furthermore, a mortifier is irritable and hostile …
Yampi, nigrodha, tapassī kodhano hoti upanāhī.
Ayampi kho, nigrodha, tapassino upakkileso hoti.
Puna caparaṃ, nigrodha, tapassī makkhī hoti paḷāsī
… pe …
offensive and contemptuous …
issukī hoti maccharī …
jealous and stingy …
saṭho hoti māyāvī …
devious and deceitful …
thaddho hoti atimānī …
obstinate and vain …
pāpiccho hoti pāpikānaṃ icchānaṃ vasaṃ gato …
they have wicked desires, falling under the sway of wicked
desires …
micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā
samannāgato …
they have wrong view, being attached to an extremist view
…
sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī.
they’re attached to their own views, holding them tight, and
refusing to let go.
Yampi, nigrodha, tapassī sandiṭṭhiparāmāsī hoti
ādhānaggāhī duppaṭinissaggī.
Ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.
Taṃ kiṃ maññasi, nigrodha,
What do you think, Nigrodha?
yadime tapojigucchā upakkilesā vā anupakkilesā
vā”ti?
Are such mortifications defective or not?”
“Addhā kho ime, bhante, tapojigucchā upakkilesā, no
anupakkilesā.
“Clearly, sir, they’re defective.
Ṭhānaṃ kho panetaṃ, bhante, vijjati yaṃ idhekacco
tapassī sabbeheva imehi upakkilesehi samannāgato
assa;
It’s possible that a mortifier might have all of these defects,
ko pana vādo aññataraññatarenā”ti.
let alone one or other of them.”
2.2. Parisuddhapapaṭikappattakathā
2.2. On Reaching the Shoots
“Idha, nigrodha, tapassī tapaṃ samādiyati, so tena
tapasā na attamano hoti na paripuṇṇasaṅkappo.
“Firstly, Nigrodha, a mortifier undertakes a practice of
mortification. But they’re not happy with that, as they still
haven’t got all they wished for.
Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena
tapasā na attamano hoti na paripuṇṇasaṅkappo.
Evaṃ so tasmiṃ ṭhāne parisuddho hoti.
So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati,
so tena tapasā na attānukkaṃseti na paraṃ vambheti
… pe …
Furthermore, a mortifier undertakes a practice of
mortification. They don’t glorify themselves or put others
down on account of that.
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati,
so tena tapasā na majjati na mucchati na
pamādamāpajjati … pe …
They don’t become indulgent …
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati,
so tena tapasā lābhasakkārasilokaṃ abhinibbatteti,
so tena lābhasakkārasilokena na attamano hoti na
paripuṇṇasaṅkappo … pe …
Furthermore, a mortifier undertakes a practice of
mortification. They generate possessions, honor, and
popularity through that mortification. They’re not happy
with that, as they still haven’t got all they wished for …
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati,
so tena tapasā lābhasakkārasilokaṃ abhinibbatteti,
so tena lābhasakkārasilokena na attānukkaṃseti na
paraṃ vambheti … pe …
They don’t glorify themselves and put others down on
account of possessions, honor, and popularity …
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati,
so tena tapasā lābhasakkārasilokaṃ abhinibbatteti,
so tena lābhasakkārasilokena na majjati na mucchati
na pamādamāpajjati … pe …
They don’t become indulgent because of it …
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī bhojanesu na
vodāsaṃ āpajjati:
Furthermore, a mortifier doesn’t become fussy about food,
saying,
‘idaṃ me khamati, idaṃ me nakkhamatī’ti.
‘This agrees with me, this doesn’t agree with me.’
So yañca khvassa nakkhamati, taṃ anapekkho
pajahati.
What doesn’t agree with them they readily give up.
Yaṃ panassa khamati, taṃ agadhito amucchito
anajjhāpanno ādīnavadassāvī nissaraṇapañño
paribhuñjati … pe …
But what does agree with them they eat without being tied,
infatuated, attached, blind to the drawbacks, and not
understanding the escape.
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī na tapaṃ
samādiyati lābhasakkārasilokanikantihetu:
Furthermore, a mortifier doesn’t undertake a practice of
mortification out of longing for possessions, honor, and
popularity …
‘sakkarissanti maṃ rājāno rājamahāmattā khattiyā
brāhmaṇā gahapatikā titthiyā’ti … pe …
‘Kings, royal ministers, aristocrats, brahmins, householders,
and sectarians will honor me!’
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī aññataraṃ
samaṇaṃ vā brāhmaṇaṃ vā nāpasādetā hoti:
Furthermore, a mortifier doesn’t rebuke a certain ascetic
or brahmin,
‘kiṃ panāyaṃ sambahulājīvo sabbaṃ sambhakkheti.
‘But what is this one doing, living in abundance! According
to this ascetic’s doctrine, everything—
Seyyathidaṃ—mūlabījaṃ khandhabījaṃ phaḷubījaṃ
aggabījaṃ bījabījameva pañcamaṃ, asanivicakkaṃ
dantakūṭaṃ, samaṇappavādenā’ti … pe …
plants propagated from roots, stems, cuttings, or joints; and
those from regular seeds as the fifth—is crunched together
like the thunder of a tooth-hammer!’
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī passati aññataraṃ
samaṇaṃ vā brāhmaṇaṃ vā kulesu sakkariyamānaṃ
garu kariyamānaṃ māniyamānaṃ pūjiyamānaṃ.
Furthermore, a mortifier sees a certain ascetic or brahmin
being honored, respected, esteemed, and venerated among
good families.
Disvā tassa na evaṃ hoti:
It never occurs to them,
‘imañhi nāma sambahulājīvaṃ kulesu sakkaronti
garuṃ karonti mānenti pūjenti.
‘This one, who lives in abundance, is honored, respected,
esteemed, and venerated among good families.
Maṃ pana tapassiṃ lūkhājīviṃ kulesu na sakkaronti
na garuṃ karonti na mānenti na pūjentī’ti, iti so
issāmacchariyaṃ kulesu nuppādetā hoti … pe …
But I, a self-mortifier who lives rough, am not honored,
respected, esteemed, and venerated among good families.’
Thus they don’t give rise to jealousy and stinginess
regarding families.
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī na āpāthakanisādī
hoti … pe …
Furthermore, a mortifier doesn’t sit meditation only when
people can see them.
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī na attānaṃ
adassayamāno kulesu carati:
Furthermore, a mortifier doesn’t sneak about among
families, thinking,
‘idampi me tapasmiṃ, idampi me tapasmin’ti … pe …
‘This is part of my mortification; this is part of my
mortification.’
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī na kiñcideva
paṭicchannaṃ sevati, so:
Furthermore, a mortifier never behaves in an underhand
manner.
‘khamati te idan’ti puṭṭho samāno akkhamamānaṃ
āha:
When asked whether something agrees with them, they say
it doesn’t when it doesn’t.
‘nakkhamatī’ti.
Khamamānaṃ āha:
Or they say it does when it does.
‘khamatī’ti.
Iti so sampajānamusā na bhāsitā hoti … pe …
Thus they don’t tell a deliberate lie.
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī tathāgatassa vā
tathāgatasāvakassa vā dhammaṃ desentassa
santaṃyeva pariyāyaṃ anuññeyyaṃ anujānāti … pe …
Furthermore, a mortifier agrees with the way that the
Realized One or their disciple teaches Dhamma when they
make a valid point.
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī akkodhano hoti
anupanāhī.
Furthermore, a mortifier is not irritable and hostile …
Yampi, nigrodha, tapassī akkodhano hoti anupanāhī
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
Puna caparaṃ, nigrodha, tapassī amakkhī hoti
apaḷāsī … pe …
offensive and contemptuous …
anissukī hoti amaccharī …
jealous and stingy …
asaṭho hoti amāyāvī …
devious and deceitful …
atthaddho hoti anatimānī …
obstinate and vain …
na pāpiccho hoti na pāpikānaṃ icchānaṃ vasaṃ gato
…
they don’t have wicked desires …
na micchādiṭṭhiko hoti na antaggāhikāya diṭṭhiyā
samannāgato …
and wrong view …
na sandiṭṭhiparāmāsī hoti na ādhānaggāhī
suppaṭinissaggī.
they’re not attached to their own views, holding them tight,
and refusing to let go.
Yampi, nigrodha, tapassī na sandiṭṭhiparāmāsī hoti
na ādhānaggāhī suppaṭinissaggī.
Evaṃ so tasmiṃ ṭhāne parisuddho hoti.
So they’re pure on that point.
Taṃ kiṃ maññasi, nigrodha,
What do you think, Nigrodha?
yadi evaṃ sante tapojigucchā parisuddhā vā hoti
aparisuddhā vā”ti?
If this is so, is the mortification in disgust of sin purified or
not?”
“Addhā kho, bhante, evaṃ sante tapojigucchā
parisuddhā hoti no aparisuddhā, aggappattā ca
sārappattā cā”ti.
“Clearly, sir, it is purified. It has reached the peak and the
pith.”
“Na kho, nigrodha, ettāvatā tapojigucchā aggappattā
ca hoti sārappattā ca;
“No, Nigrodha, at this point the mortification in disgust of
sin has not yet reached the peak and the pith.
api ca kho papaṭikappattā hotī”ti.
Rather, it has only reached the shoots.”
2.3. Parisuddhatacappattakathā
2.3. On Reaching the Bark
“Kittāvatā pana, bhante, tapojigucchā aggappattā ca
hoti sārappattā ca?
“But at what point, sir, does the mortification in disgust of
sin reach the peak and the pith?
Sādhu me, bhante, bhagavā tapojigucchāya
aggaññeva pāpetu, sāraññeva pāpetū”ti.
Please help me reach the peak and the pith!”
“Idha, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto
hoti.
“Nigrodha, take a mortifier who is restrained in the fourfold
restraint.
Kathañca, nigrodha, tapassī
cātuyāmasaṃvarasaṃvuto hoti?
And how is a mortifier restrained in the fourfold restraint?
Idha, nigrodha, tapassī na pāṇaṃ atipāteti, na pāṇaṃ
atipātayati, na pāṇamatipātayato samanuñño hoti.
It’s when a mortifier doesn’t kill living creatures, doesn’t
get others to kill, and doesn’t approve of killing.
Na adinnaṃ ādiyati, na adinnaṃ ādiyāpeti, na
adinnaṃ ādiyato samanuñño hoti.
They don’t steal, get others to steal, or approve of stealing.
Na musā bhaṇati, na musā bhaṇāpeti, na musā
bhaṇato samanuñño hoti.
They don’t lie, get others to lie, or approve of lying.
Na bhāvitamāsīsati, na bhāvitamāsīsāpeti, na
bhāvitamāsīsato samanuñño hoti.
They don’t expect rewards from their practice, they don’t
lead others to expect rewards, and they don’t approve of
expecting rewards.
Evaṃ kho, nigrodha, tapassī
cātuyāmasaṃvarasaṃvuto hoti.
That’s how a mortifier is restrained in the fourfold restraint.
Yato kho, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto
hoti, aduṃ cassa hoti tapassitāya.
When a mortifier has the fourfold restraint, that is their
mortification.
So abhiharati no hīnāyāvattati.
They step forward, not falling back.
So vivittaṃ senāsanaṃ bhajati araññaṃ
rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ
susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.
They frequent a secluded lodging—a wilderness, the root of
a tree, a hill, a ravine, a mountain cave, a charnel ground, a
forest, the open air, a heap of straw.
So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati
pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya
parimukhaṃ satiṃ upaṭṭhapetvā.
After the meal, they return from alms-round, sit down cross-
legged with their body straight, and establish mindfulness
right there.
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā
viharati, abhijjhāya cittaṃ parisodheti.
Giving up desire for the world, they meditate with a heart
rid of desire, cleansing the mind of desire.
Byāpādappadosaṃ pahāya abyāpannacitto viharati
sabbapāṇabhūtahitānukampī, byāpādappadosā cittaṃ
parisodheti.
Giving up ill will and malevolence, they meditate with a
mind rid of ill will, full of compassion for all living beings,
cleansing the mind of ill will.
Thinamiddhaṃ pahāya vigatathinamiddho viharati
ālokasaññī sato sampajāno, thinamiddhā cittaṃ
parisodheti.
Giving up dullness and drowsiness, they meditate with a
mind rid of dullness and drowsiness, perceiving light,
mindful and aware, cleansing the mind of dullness and
drowsiness.
Uddhaccakukkuccaṃ pahāya anuddhato viharati
ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ
parisodheti.
Giving up restlessness and remorse, they meditate without
restlessness, their mind peaceful inside, cleansing the mind
of restlessness and remorse.
Vicikicchaṃ pahāya tiṇṇavicikiccho viharati
akathaṃkathī kusalesu dhammesu, vicikicchāya
cittaṃ parisodheti.
Giving up doubt, they meditate having gone beyond doubt,
not undecided about skillful qualities, cleansing the mind of
doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese
paññāya dubbalīkaraṇe
They give up these five hindrances, corruptions of the heart
that weaken wisdom.
mettāsahagatena cetasā ekaṃ disaṃ pharitvā
viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā
catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi
sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena
cetasā vipulena mahaggatena appamāṇena averena
abyāpajjena pharitvā viharati.
Then they meditate spreading a heart full of love to one
direction, and to the second, and to the third, and to the
fourth. In the same way above, below, across, everywhere,
all around, they spread a heart full of love to the whole
world—abundant, expansive, limitless, free of enmity and ill
will.
Karuṇāsahagatena cetasā … pe …
They meditate spreading a heart full of compassion …
muditāsahagatena cetasā … pe …
They meditate spreading a heart full of rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā
viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā
catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi
sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena
cetasā vipulena mahaggatena appamāṇena averena
abyāpajjena pharitvā viharati.
They meditate spreading a heart full of equanimity to one
direction, and to the second, and to the third, and to the
fourth. In the same way above, below, across, everywhere,
all around, they spread a heart full of equanimity to the
whole world—abundant, expansive, limitless, free of enmity
and ill will.
Taṃ kiṃ maññasi, nigrodha.
What do you think, Nigrodha?
Yadi evaṃ sante tapojigucchā parisuddhā vā hoti
aparisuddhā vā”ti?
If this is so, is the mortification in disgust of sin purified or
not?”
“Addhā kho, bhante, evaṃ sante tapojigucchā
parisuddhā hoti no aparisuddhā, aggappattā ca
sārappattā cā”ti.
“Clearly, sir, it is purified. It has reached the peak and the
pith.”
“Na kho, nigrodha, ettāvatā tapojigucchā aggappattā
ca hoti sārappattā ca;
“No, Nigrodha, at this point the mortification in disgust of
sin has not yet reached the peak and the pith.
api ca kho tacappattā hotī”ti.
Rather, it has only reached the bark.”
2.4. Parisuddhaphegguppattakathā
2.4. On Reaching the Softwood
“Kittāvatā pana, bhante, tapojigucchā aggappattā ca
hoti sārappattā ca?
“But at what point, sir, does the mortification in disgust of
sin reach the peak and the pith?
Sādhu me, bhante, bhagavā tapojigucchāya
aggaññeva pāpetu, sāraññeva pāpetū”ti.
Please help me reach the peak and the pith!”
“Idha, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto
hoti.
“Nigrodha, take a mortifier who is restrained in the fourfold
restraint.
Kathañca, nigrodha, tapassī
cātuyāmasaṃvarasaṃvuto hoti … pe …
yato kho, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto
hoti, aduṃ cassa hoti tapassitāya.
So abhiharati no hīnāyāvattati.
So vivittaṃ senāsanaṃ bhajati … pe …
so ime pañca nīvaraṇe pahāya cetaso upakkilese
paññāya dubbalīkaraṇe
They give up these five hindrances, corruptions of the heart
that weaken wisdom.
mettāsahagatena cetasā … pe …
Then they meditate spreading a heart full of love …
karuṇāsahagatena cetasā … pe …
compassion …
muditāsahagatena cetasā … pe …
rejoicing …
upekkhāsahagatena cetasā vipulena mahaggatena
appamāṇena averena abyāpajjena pharitvā viharati.
equanimity.
So anekavihitaṃ pubbenivāsaṃ anussarati
seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo
catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi
jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi
jātiyo jātisatampi jātisahassampi jātisatasahassampi
anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe
anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ
evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro
evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,
so tato cuto amutra udapādiṃ, tatrāpāsiṃ evaṃnāmo
evaṃgotto evaṃvaṇṇo evamāhāro
evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,
so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ
anekavihitaṃ pubbenivāsaṃ anussarati.
They recollect many kinds of past lives, that is, one, two,
three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a
thousand, a hundred thousand rebirths; many eons of the
world contracting, many eons of the world expanding, many
eons of the world contracting and expanding. They
remember: ‘There, I was named this, my clan was that, I
looked like this, and that was my food. This was how I felt
pleasure and pain, and that was how my life ended. When I
passed away from that place I was reborn somewhere else.
There, too, I was named this, my clan was that, I looked like
this, and that was my food. This was how I felt pleasure and
pain, and that was how my life ended. When I passed away
from that place I was reborn here.’ And so they recollect
their many kinds of past lives, with features and details.
Taṃ kiṃ maññasi, nigrodha,
What do you think, Nigrodha?
yadi evaṃ sante tapojigucchā parisuddhā vā hoti
aparisuddhā vā”ti?
If this is so, is the mortification in disgust of sin purified or
not?”
“Addhā kho, bhante, evaṃ sante tapojigucchā
parisuddhā hoti, no aparisuddhā, aggappattā ca
sārappattā cā”ti.
“Clearly, sir, it is purified. It has reached the peak and the
pith.”
“Na kho, nigrodha, ettāvatā tapojigucchā aggappattā
ca hoti sārappattā ca;
“No, Nigrodha, at this point the mortification in disgust of
sin has not yet reached the peak and the pith.
api ca kho phegguppattā hotī”ti.
Rather, it has only reached the softwood.”
3. Parisuddhaaggappattasārappattakathā
3. On Reaching the Heartwood
“Kittāvatā pana, bhante, tapojigucchā aggappattā ca
hoti sārappattā ca?
“But at what point, sir, does the mortification in disgust of
sin reach the peak and the pith?
Sādhu me, bhante, bhagavā tapojigucchāya
aggaññeva pāpetu, sāraññeva pāpetū”ti.
Please help me reach the peak and the pith!”
“Idha, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto
hoti.
“Nigrodha, take a mortifier who is restrained in the fourfold
restraint.
Kathañca, nigrodha, tapassī
cātuyāmasaṃvarasaṃvuto hoti … pe …
yato kho, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto
hoti, aduṃ cassa hoti tapassitāya.
So abhiharati no hīnāyāvattati.
So vivittaṃ senāsanaṃ bhajati … pe …
so ime pañca nīvaraṇe pahāya cetaso upakkilese
paññāya dubbalīkaraṇe
They give up these five hindrances, corruptions of the heart
that weaken wisdom.
mettāsahagatena cetasā … pe …
Then they meditate spreading a heart full of love …
upekkhāsahagatena cetasā vipulena mahaggatena
appamāṇena averena abyāpajjena pharitvā viharati.
equanimity …
So anekavihitaṃ pubbenivāsaṃ anussarati.
Seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo
catassopi jātiyo pañcapi jātiyo … pe … iti sākāraṃ
sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
They recollect many kinds of past lives, with features and
details.
So dibbena cakkhunā visuddhena
atikkantamānusakena satte passati cavamāne
upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate
duggate, yathākammūpage satte pajānāti: ‘ime vata
bhonto sattā kāyaduccaritena samannāgatā
vacīduccaritena samannāgatā manoduccaritena
samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā
micchādiṭṭhikammasamādānā. Te kāyassa bhedā
paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ
upapannā. Ime vā pana bhonto sattā kāyasucaritena
samannāgatā vacīsucaritena samannāgatā
manosucaritena samannāgatā ariyānaṃ anupavādakā
sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te
kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ
upapannā’ti. Iti dibbena cakkhunā visuddhena
atikkantamānusakena satte passati cavamāne
upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate
duggate, yathākammūpage satte pajānāti.
With clairvoyance that is purified and superhuman, they see
sentient beings passing away and being reborn—inferior
and superior, beautiful and ugly, in a good place or a bad
place. They understand how sentient beings are reborn
according to their deeds: ‘These dear beings did bad things
by way of body, speech, and mind. They spoke ill of the
noble ones; they had wrong view; and they chose to act out
of that wrong view. When their body breaks up, after death,
they’re reborn in a place of loss, a bad place, the
underworld, hell. These dear beings, however, did good
things by way of body, speech, and mind. They never spoke
ill of the noble ones; they had right view; and they chose to
act out of that right view. When their body breaks up, after
death, they’re reborn in a good place, a heavenly realm.’
And so, with clairvoyance that is purified and superhuman,
they see sentient beings passing away and being reborn—
inferior and superior, beautiful and ugly, in a good place or
a bad place. They understand how sentient beings are
reborn according to their deeds.
Taṃ kiṃ maññasi, nigrodha,
What do you think, Nigrodha?
yadi evaṃ sante tapojigucchā parisuddhā vā hoti
aparisuddhā vā”ti?
If this is so, is the mortification in disgust of sin purified or
not?”
“Addhā kho, bhante, evaṃ sante tapojigucchā
parisuddhā hoti no aparisuddhā, aggappattā ca
sārappattā cā”ti.
“Clearly, sir, it is purified. It has reached the peak and the
pith.”
“Ettāvatā kho, nigrodha, tapojigucchā aggappattā ca
hoti sārappattā ca.
“Nigrodha, at this point the mortification in disgust of sin
has reached the peak and the pith.
Iti kho, nigrodha, yaṃ maṃ tvaṃ avacāsi:
Nigrodha, remember you said this to me:
‘ko nāma so, bhante, bhagavato dhammo, yena
bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā
assāsappattā paṭijānanti ajjhāsayaṃ
ādibrahmacariyan’ti.
‘Sir, what teaching do you use to guide your disciples,
through which they claim solace in the fundamental
purpose of the spiritual life?’
Iti kho taṃ, nigrodha, ṭhānaṃ uttaritarañca
paṇītatarañca, yenāhaṃ sāvake vinemi, yena mayā
sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṃ
ādibrahmacariyan”ti.
Well, there is something better and finer than this. That’s
what I use to guide my disciples, through which they claim
solace in the fundamental purpose of the spiritual life.”
Evaṃ vutte, te paribbājakā unnādino
uccāsaddamahāsaddā ahesuṃ:
When he said this, those wanderers made an uproar,
“ettha mayaṃ anassāma sācariyakā, na mayaṃ ito
bhiyyo uttaritaraṃ pajānāmā”ti.
“In that case, we’re lost, and so is our tradition! We don’t
know anything better or finer than that!”
4. Nigrodhassapajjhāyana
4. Nigrodha Feels Depressed
Yadā aññāsi sandhāno gahapati:
Then the householder Sandhāna realized,
“aññadatthu kho dānime aññatitthiyā paribbājakā
bhagavato bhāsitaṃ sussūsanti, sotaṃ odahanti,
aññācittaṃ upaṭṭhāpentī”ti.
“Obviously, now these wanderers want to listen to what the
Buddha says. They’re paying attention and applying their
minds to understand!”
Atha nigrodhaṃ paribbājakaṃ etadavoca:
So he said to the wanderer Nigrodha,
“iti kho, bhante nigrodha, yaṃ maṃ tvaṃ avacāsi:
“Nigrodha, remember you said this to me:
‘yagghe, gahapati, jāneyyāsi, kena samaṇo gotamo
saddhiṃ sallapati, kena sākacchaṃ samāpajjati, kena
paññāveyyattiyaṃ samāpajjati,
‘Surely, householder, you should know better! With whom
does the ascetic Gotama converse? With whom does he
engage in discussion? With whom does he achieve lucidity
of wisdom?
suññāgārahatā samaṇassa gotamassa paññā,
aparisāvacaro samaṇo gotamo nālaṃ sallāpāya, so
antamantāneva sevati;
Staying in empty huts has destroyed the ascetic Gotama’s
wisdom. Not frequenting assemblies, he is unable to hold a
discussion. He just lurks on the periphery.
seyyathāpi nāma gokāṇā pariyantacārinī
antamantāneva sevati.
He’s just like the nilgai antelope, circling around and
lurking on the periphery.
Evameva suññāgārahatā samaṇassa gotamassa
paññā, aparisāvacaro samaṇo gotamo nālaṃ
sallāpāya; so antamantāneva sevati;
iṅgha, gahapati, samaṇo gotamo imaṃ parisaṃ
āgaccheyya, ekapañheneva naṃ saṃsādeyyāma,
tucchakumbhīva naṃ maññe orodheyyāmā’ti.
Please, householder, let the ascetic Gotama come to this
assembly. I’ll sink him with just one question! I’ll roll him
over and wrap him up like a hollow pot!’
Ayaṃ kho so, bhante, bhagavā arahaṃ
sammāsambuddho idhānuppatto, aparisāvacaraṃ
pana naṃ karotha, gokāṇaṃ pariyantacāriniṃ
karotha, ekapañheneva naṃ saṃsādetha,
tucchakumbhīva naṃ orodhethā”ti.
Now the Blessed One, perfected and fully awakened, has
arrived here. Why don’t you send him out of the assembly to
the periphery like a nilgai antelope? Why don’t you sink him
with just one question? Why don’t you roll him over and
wrap him up like a hollow pot?”
Evaṃ vutte, nigrodho paribbājako tuṇhībhūto
maṅkubhūto pattakkhandho adhomukho pajjhāyanto
appaṭibhāno nisīdi.
When he said this, Nigrodha sat silent, embarrassed,
shoulders drooping, downcast, depressed, with nothing to
say.
Atha kho bhagavā nigrodhaṃ paribbājakaṃ
tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ
adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā
nigrodhaṃ paribbājakaṃ etadavoca:
Knowing this, the Buddha said to him,
“saccaṃ kira, nigrodha, bhāsitā te esā vācā”ti?
“Is it really true, Nigrodha—are those your words?”
“Saccaṃ, bhante, bhāsitā me esā vācā, yathābālena
yathāmūḷhena yathāakusalenā”ti.
“It’s true, sir, those are my words. It was foolish, stupid, and
unskillful of me.”
“Taṃ kiṃ maññasi, nigrodha.
“What do you think, Nigrodha?
Kinti te sutaṃ paribbājakānaṃ vuḍḍhānaṃ
mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:
Have you heard that wanderers of the past who were
elderly and senior, the teachers of teachers, said that
‘ye te ahesuṃ atītamaddhānaṃ arahanto
sammāsambuddhā, evaṃ su te bhagavanto saṅgamma
samāgamma unnādino uccāsaddamahāsaddā
anekavihitaṃ tiracchānakathaṃ anuyuttā viharanti.
when the perfected ones, the fully awakened Buddhas of
the past came together, they made an uproar, a dreadful
racket as they sat and talked about all kinds of unworthy
topics,
Seyyathidaṃ—rājakathaṃ corakathaṃ … pe …
itibhavābhavakathaṃ iti vā.
Seyyathāpi tvaṃ etarahi sācariyako.
like you do in your tradition these days?
Udāhu, evaṃ su te bhagavanto araññavanapatthāni
pantāni senāsanāni paṭisevanti appasaddāni
appanigghosāni vijanavātāni manussarāhasseyyakāni
paṭisallānasāruppāni, seyyathāpāhaṃ etarahī’”ti.
Or did they say that the Buddhas frequented remote
lodgings in the wilderness and the forest that are quiet and
still, far from the madding crowd, remote from human
settlements, and fit for retreat, like I do these days?”
“Sutaṃ metaṃ, bhante. Paribbājakānaṃ vuḍḍhānaṃ
mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:
“I have heard that wanderers of the past who were elderly
and senior, said that
‘ye te ahesuṃ atītamaddhānaṃ arahanto
sammāsambuddhā, na evaṃ su te bhagavanto
saṅgamma samāgamma unnādino
uccāsaddamahāsaddā anekavihitaṃ
tiracchānakathaṃ anuyuttā viharanti.
when the perfected ones, the fully awakened Buddhas of
the past came together, they didn’t make an uproar,
Seyyathidaṃ—rājakathaṃ corakathaṃ … pe …
itibhavābhavakathaṃ iti vā,
seyyathāpāhaṃ etarahi sācariyako.
like I do in my tradition these days.
Evaṃ su te bhagavanto araññavanapatthāni pantāni
senāsanāni paṭisevanti appasaddāni appanigghosāni
vijanavātāni manussarāhasseyyakāni
paṭisallānasāruppāni, seyyathāpi bhagavā etarahī’”ti.
They said that the Buddhas of the past frequented remote
lodgings in the wilderness, like the Buddha does these
days.”
“Tassa te, nigrodha, viññussa sato mahallakassa na
etadahosi:
“Nigrodha, you are a sensible and mature man. Did it not
occur to you:
‘buddho so bhagavā bodhāya dhammaṃ deseti, danto
so bhagavā damathāya dhammaṃ deseti, santo so
bhagavā samathāya dhammaṃ deseti, tiṇṇo so
bhagavā taraṇāya dhammaṃ deseti, parinibbuto so
bhagavā parinibbānāya dhammaṃ desetī’”ti?
‘The Blessed One is awakened, tamed, serene, crossed over,
and extinguished. And he teaches Dhamma for awakening,
taming, serenity, crossing over, and extinguishment’?”
5. Brahmacariyapariyosānasacchikiriyā
5. The Culmination of the Spiritual Path
Evaṃ vutte, nigrodho paribbājako bhagavantaṃ
etadavoca:
Nigrodha said,
“accayo maṃ, bhante, accagamā yathābālaṃ
yathāmūḷhaṃ yathāakusalaṃ, yvāhaṃ evaṃ
bhagavantaṃ avacāsiṃ.
“I have made a mistake, sir. It was foolish, stupid, and
unskillful of me to speak in that way.
Tassa me, bhante, bhagavā accayaṃ accayato
paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.
Please, sir, accept my mistake for what it is, so I will restrain
myself in future.”
“Taggha tvaṃ, nigrodha, accayo accagamā
yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yo maṃ
tvaṃ evaṃ avacāsi.
“Indeed, Nigrodha, you made a mistake. It was foolish,
stupid, and unskillful of you to speak in that way.
Yato ca kho tvaṃ, nigrodha, accayaṃ accayato disvā
yathādhammaṃ paṭikarosi, taṃ te mayaṃ
paṭiggaṇhāma.
But since you have recognized your mistake for what it is,
and have dealt with it properly, I accept it.
Vuddhi hesā, nigrodha, ariyassa vinaye, yo accayaṃ
accayato disvā yathādhammaṃ paṭikaroti āyatiṃ
saṃvaraṃ āpajjati.
For it is growth in the training of the noble one to recognize
a mistake for what it is, deal with it properly, and commit to
restraint in the future.
Ahaṃ kho pana, nigrodha, evaṃ vadāmi:
Nigrodha, this is what I say:
‘Etu viññū puriso asaṭho amāyāvī ujujātiko,
ahamanusāsāmi ahaṃ dhammaṃ desemi.
Let a sensible person come—neither devious nor deceitful,
a person of integrity. I teach and instruct them.
Yathānusiṭṭhaṃ tathā paṭipajjamāno—yassatthāya
kulaputtā sammadeva agārasmā anagāriyaṃ
pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ
diṭṭheva dhamme sayaṃ abhiññā sacchikatvā
upasampajja viharissati sattavassāni.
By practicing as instructed they will realize the supreme
end of the spiritual path in this very life, in seven years.
They will live having achieved with their own insight the
goal for which gentlemen rightly go forth from the lay life to
homelessness.
Tiṭṭhantu, nigrodha, satta vassāni.
Let alone seven years.
Etu viññū puriso asaṭho amāyāvī ujujātiko,
ahamanusāsāmi ahaṃ dhammaṃ desemi.
Let a sensible person come—neither devious nor deceitful,
a person of integrity. I teach and instruct them.
Yathānusiṭṭhaṃ tathā paṭipajjamāno—yassatthāya
kulaputtā sammadeva agārasmā anagāriyaṃ
pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ
diṭṭheva dhamme sayaṃ abhiññā sacchikatvā
upasampajja viharissati cha vassāni.
By practicing as instructed they will realize the supreme
end of the spiritual path in this very life, in six years …
Pañca vassāni …
five years …
cattāri vassāni …
four years …
tīṇi vassāni …
three years …
dve vassāni …
two years …
ekaṃ vassaṃ.
one year …
Tiṭṭhatu, nigrodha, ekaṃ vassaṃ.
Etu viññū puriso asaṭho amāyāvī ujujātiko
ahamanusāsāmi ahaṃ dhammaṃ desemi.
Yathānusiṭṭhaṃ tathā paṭipajjamāno—yassatthāya
kulaputtā sammadeva agārasmā anagāriyaṃ
pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ
diṭṭheva dhamme sayaṃ abhiññā sacchikatvā
upasampajja viharissati satta māsāni.
seven months …
Tiṭṭhantu, nigrodha, satta māsāni …
cha māsāni …
six months …
pañca māsāni …
five months …
cattāri māsāni …
four months …
tīṇi māsāni …
three months …
dve māsāni …
two months …
ekaṃ māsaṃ …
one month …
aḍḍhamāsaṃ.
a fortnight.
Tiṭṭhatu, nigrodha, aḍḍhamāso.
Let alone a fortnight.
Etu viññū puriso asaṭho amāyāvī ujujātiko,
ahamanusāsāmi ahaṃ dhammaṃ desemi.
Let a sensible person come—neither devious nor deceitful,
a person of integrity. I teach and instruct them.
Yathānusiṭṭhaṃ tathā paṭipajjamāno—yassatthāya
kulaputtā sammadeva agārasmā anagāriyaṃ
pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ
diṭṭheva dhamme sayaṃ abhiññā sacchikatvā
upasampajja viharissati sattāhaṃ’.
By practicing as instructed they will realize the supreme
end of the spiritual path in this very life, in seven days.
6. Paribbājakānaṃpajjhāyana
6. The Wanderers Feel Depressed
Siyā kho pana te, nigrodha, evamassa:
Nigrodha, you might think,
‘antevāsikamyatā no samaṇo gotamo evamāhā’ti.
‘The ascetic Gotama speaks like this because he wants
pupils.’
Na kho panetaṃ, nigrodha, evaṃ daṭṭhabbaṃ.
But you should not see it like this.
Yo eva vo ācariyo, so eva vo ācariyo hotu.
Let your teacher remain your teacher.
Siyā kho pana te, nigrodha, evamassa:
You might think,
‘uddesā no cāvetukāmo samaṇo gotamo evamāhā’ti.
‘The ascetic Gotama speaks like this because he wants us to
give up our recitation.’
Na kho panetaṃ, nigrodha, evaṃ daṭṭhabbaṃ.
But you should not see it like this.
Yo eva vo uddeso so eva vo uddeso hotu.
Let your recitation remain as it is.
Siyā kho pana te, nigrodha, evamassa:
You might think,
‘ājīvā no cāvetukāmo samaṇo gotamo evamāhā’ti.
‘The ascetic Gotama speaks like this because he wants us to
give up our livelihood.’
Na kho panetaṃ, nigrodha, evaṃ daṭṭhabbaṃ.
But you should not see it like this.
Yo eva vo ājīvo, so eva vo ājīvo hotu.
Let your livelihood remain as it is.
Siyā kho pana te, nigrodha, evamassa:
You might think,
‘ye no dhammā akusalā akusalasaṅkhātā
sācariyakānaṃ, tesu patiṭṭhāpetukāmo samaṇo
gotamo evamāhā’ti.
‘The ascetic Gotama speaks like this because he wants us to
start doing things that are unskillful and considered
unskillful in our tradition.’
Na kho panetaṃ, nigrodha, evaṃ daṭṭhabbaṃ.
But you should not see it like this.
Akusalā ceva vo te dhammā hontu akusalasaṅkhātā
ca sācariyakānaṃ.
Let those things that are unskillful and considered unskillful
in your tradition remain as they are.
Siyā kho pana te, nigrodha, evamassa:
You might think,
‘ye no dhammā kusalā kusalasaṅkhātā
sācariyakānaṃ, tehi vivecetukāmo samaṇo gotamo
evamāhā’ti.
‘The ascetic Gotama speaks like this because he wants us to
stop doing things that are skillful and considered skillful in
our tradition.’
Na kho panetaṃ, nigrodha, evaṃ daṭṭhabbaṃ.
But you should not see it like this.
Kusalā ceva vo te dhammā hontu kusalasaṅkhātā ca
sācariyakānaṃ.
Let those things that are skillful and considered skillful in
your tradition remain as they are.
Iti khvāhaṃ, nigrodha, neva antevāsikamyatā evaṃ
vadāmi, napi uddesā cāvetukāmo evaṃ vadāmi, napi
ājīvā cāvetukāmo evaṃ vadāmi, napi ye vo dhammā
akusalā akusalasaṅkhātā sācariyakānaṃ, tesu
patiṭṭhāpetukāmo evaṃ vadāmi, napi ye vo dhammā
kusalā kusalasaṅkhātā sācariyakānaṃ, tehi
vivecetukāmo evaṃ vadāmi.
I do not speak for any of these reasons.
Santi ca kho, nigrodha, akusalā dhammā appahīnā
saṃkilesikā ponobbhavikā sadarā dukkhavipākā
āyatiṃ jātijarāmaraṇiyā, yesāhaṃ pahānāya
dhammaṃ desemi.
Nigrodha, there are things that are unskillful, corrupted,
leading to future lives, hurtful, resulting in suffering and
future rebirth, old age, and death. I teach Dhamma so that
those things may be given up.
Yathāpaṭipannānaṃ vo saṃkilesikā dhammā
pahīyissanti, vodānīyā dhammā abhivaḍḍhissanti,
paññāpāripūriṃ vepullattañca diṭṭheva dhamme
sayaṃ abhiññā sacchikatvā upasampajja
viharissathā”ti.
When you practice accordingly, corrupting qualities will be
given up in you and cleansing qualities will grow. You’ll
enter and remain in the fullness and abundance of wisdom,
having realized it with your own insight in this very life.”
Evaṃ vutte, te paribbājakā tuṇhībhūtā maṅkubhūtā
pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā
nisīdiṃsu yathā taṃ mārena pariyuṭṭhitacittā.
When this was said, those wanderers sat silent, dismayed,
shoulders drooping, downcast, depressed, with nothing to
say, as if their minds were possessed by Māra.
Atha kho bhagavato etadahosi:
Then the Buddha thought,
“sabbepime moghapurisā phuṭṭhā pāpimatā.
“All these foolish people have been touched by the Wicked
One!
Yatra hi nāma ekassapi na evaṃ bhavissati:
For not even a single one thinks,
‘handa mayaṃ aññāṇatthampi samaṇe gotame
brahmacariyaṃ carāma, kiṃ karissati sattāho’”ti?
‘Come, let us lead the spiritual life under the ascetic
Gotama for the sake of enlightenment—for what do seven
days matter?’
Atha kho bhagavā udumbarikāya paribbājakārāme
sīhanādaṃ naditvā vehāsaṃ abbhuggantvā gijjhakūṭe
pabbate paccupaṭṭhāsi.
Then the Buddha, having roared his lion’s roar in the lady
Udumbarikā’s monastery for wanderers, rose into the air
and landed on Vulture’s Peak.
Sandhāno pana gahapati tāvadeva rājagahaṃ pāvisīti.
Meanwhile, the householder Sandhāna just went back to
Rājagaha.
Udumbarikasuttaṃ niṭṭhitaṃ dutiyaṃ.
26. Cakkavattisutta - The Wheel-
Turning Monarch
Dīgha Nikāya 26 - Long Discourses 26
1. Attadīpasaraṇatā
1. Taking Refuge in Oneself
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā magadhesu viharati
mātulāyaṃ.
At one time the Buddha was staying in the land of the
Magadhans at Mātulā.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,
“bhikkhavo”ti.
“Mendicants!”
“Bhaddante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Attadīpā, bhikkhave, viharatha attasaraṇā
anaññasaraṇā, dhammadīpā dhammasaraṇā
anaññasaraṇā.
“Mendicants, be your own island, your own refuge, with no
other refuge. Let the teaching be your island and your
refuge, with no other refuge.
Kathañca pana, bhikkhave, bhikkhu attadīpo viharati
attasaraṇo anaññasaraṇo, dhammadīpo
dhammasaraṇo anaññasaraṇo?
And how does a mendicant do this?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati
ātāpī sampajāno satimā vineyya loke
abhijjhādomanassaṃ.
They meditate observing an aspect of the body—keen,
aware, and mindful, rid of desire and aversion for the
world.
Vedanāsu vedanānupassī … pe …
They meditate observing an aspect of feelings …
citte cittānupassī … pe …
mind …
dhammesu dhammānupassī viharati ātāpī sampajāno
satimā vineyya loke abhijjhādomanassaṃ.
principles—keen, aware, and mindful, rid of desire and
aversion for the world.
Evaṃ kho, bhikkhave, bhikkhu attadīpo viharati
attasaraṇo anaññasaraṇo, dhammadīpo
dhammasaraṇo anaññasaraṇo.
That’s how a mendicant is their own island, their own
refuge, with no other refuge. That’s how they let the
teaching be their island and their refuge, with no other
refuge.
Gocare, bhikkhave, caratha sake pettike visaye.
You should roam inside your own territory, the domain of
your fathers.
Gocare, bhikkhave, carataṃ sake pettike visaye na
lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ.
If you roam inside your own territory, the domain of your
fathers, Māra won’t catch you or get hold of you.
Kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu
evamidaṃ puññaṃ pavaḍḍhati.
It is due to undertaking skillful qualities that this merit
grows.
2. Daḷhanemicakkavattirājā
2. King Daḷhanemi
Bhūtapubbaṃ, bhikkhave, rājā daḷhanemi nāma
ahosi cakkavattī dhammiko dhammarājā cāturanto
vijitāvī janapadatthāvariyappatto
sattaratanasamannāgato.
Once upon a time, mendicants, there was a king named
Daḷhanemi who was a wheel-turning monarch, a just and
principled king. His dominion extended to all four sides, he
achieved stability in the country, and he possessed the
seven treasures.
Tassimāni satta ratanāni ahesuṃ seyyathidaṃ—
He had the following seven treasures:
cakkaratanaṃ hatthiratanaṃ assaratanaṃ
maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ
pariṇāyakaratanameva sattamaṃ.
the wheel, the elephant, the horse, the jewel, the woman,
the treasurer, and the counselor as the seventh treasure.
Parosahassaṃ kho panassa puttā ahesuṃ sūrā
vīraṅgarūpā parasenappamaddanā.
He had over a thousand sons who were valiant and heroic,
crushing the armies of his enemies.
So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena
asatthena dhammena abhivijiya ajjhāvasi.
After conquering this land girt by sea, he reigned by
principle, without rod or sword.
Atha kho, bhikkhave, rājā daḷhanemi bahunnaṃ
vassānaṃ bahunnaṃ vassasatānaṃ bahunnaṃ
vassasahassānaṃ accayena aññataraṃ purisaṃ
āmantesi:
Then, after many years, many hundred years, many
thousand years had passed, King Daḷhanemi addressed one
of his men,
‘yadā tvaṃ, ambho purisa, passeyyāsi dibbaṃ
cakkaratanaṃ osakkitaṃ ṭhānā cutaṃ, atha me
āroceyyāsī’ti.
‘My good man, when you see that the heavenly wheel-
treasure has receded back from its place, please tell me.’
‘Evaṃ, devā’ti kho, bhikkhave, so puriso rañño
daḷhanemissa paccassosi.
‘Yes, Your Majesty,’ replied that man.
Addasā kho, bhikkhave, so puriso bahunnaṃ
vassānaṃ bahunnaṃ vassasatānaṃ bahunnaṃ
vassasahassānaṃ accayena dibbaṃ cakkaratanaṃ
osakkitaṃ ṭhānā cutaṃ, disvāna yena rājā daḷhanemi
tenupasaṅkami; upasaṅkamitvā rājānaṃ daḷhanemiṃ
etadavoca:
After many thousand years had passed, that man saw that
the heavenly wheel-treasure had receded back from its
place. So he went to King Daḷhanemi and said,
‘yagghe, deva, jāneyyāsi, dibbaṃ te cakkaratanaṃ
osakkitaṃ ṭhānā cutan’ti.
‘Please sire, you should know that your heavenly wheel-
treasure has receded back from its place.’
Atha kho, bhikkhave, rājā daḷhanemi jeṭṭhaputtaṃ
kumāraṃ āmantāpetvā etadavoca:
So the king summoned the crown prince and said,
‘dibbaṃ kira me, tāta kumāra, cakkaratanaṃ
osakkitaṃ ṭhānā cutaṃ.
‘Dear prince, my heavenly wheel-treasure has receded back
from its place.
Sutaṃ kho pana metaṃ—
I’ve heard that
yassa rañño cakkavattissa dibbaṃ cakkaratanaṃ
osakkati ṭhānā cavati, na dāni tena raññā ciraṃ
jīvitabbaṃ hotīti.
when this happens to a wheel-turning monarch, he does not
have long to live.
Bhuttā kho pana me mānusakā kāmā, samayo dāni
me dibbe kāme pariyesituṃ.
I have enjoyed human pleasures. Now it is time for me to
seek heavenly pleasures.
Ehi tvaṃ, tāta kumāra, imaṃ samuddapariyantaṃ
pathaviṃ paṭipajja.
Come, dear prince, rule this land surrounded by ocean!
Ahaṃ pana kesamassuṃ ohāretvā kāsāyāni vatthāni
acchādetvā agārasmā anagāriyaṃ pabbajissāmī’ti.
I shall shave off my hair and beard, dress in ocher robes,
and go forth from the lay life to homelessness.’
Atha kho, bhikkhave, rājā daḷhanemi jeṭṭhaputtaṃ
kumāraṃ sādhukaṃ rajje samanusāsitvā
kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā
agārasmā anagāriyaṃ pabbaji.
And so, after carefully instructing the crown prince in
kingship, King Daḷhanemi shaved off his hair and beard,
dressed in ocher robes, and went forth from the lay life to
homelessness.
Sattāhapabbajite kho pana, bhikkhave, rājisimhi
dibbaṃ cakkaratanaṃ antaradhāyi.
Seven days later the heavenly wheel-treasure vanished.
Atha kho, bhikkhave, aññataro puriso yena rājā
khattiyo muddhābhisitto tenupasaṅkami;
upasaṅkamitvā rājānaṃ khattiyaṃ muddhābhisittaṃ
etadavoca:
Then a certain man approached the newly anointed
aristocrat king and said,
‘yagghe, deva, jāneyyāsi, dibbaṃ cakkaratanaṃ
antarahitan’ti.
‘Please sire, you should know that the heavenly wheel-
treasure has vanished.’
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto
dibbe cakkaratane antarahite anattamano ahosi,
anattamanatañca paṭisaṃvedesi.
At that the king was unhappy and experienced
unhappiness.
So yena rājisi tenupasaṅkami; upasaṅkamitvā rājisiṃ
etadavoca:
He went to the royal sage and said,
‘yagghe, deva, jāneyyāsi, dibbaṃ cakkaratanaṃ
antarahitan’ti.
‘Please sire, you should know that the heavenly wheel-
treasure has vanished.’
Evaṃ vutte, bhikkhave, rājisi rājānaṃ khattiyaṃ
muddhābhisittaṃ etadavoca:
When he said this, the royal sage said to him,
‘mā kho tvaṃ, tāta, dibbe cakkaratane antarahite
anattamano ahosi, mā anattamanatañca
paṭisaṃvedesi, na hi te, tāta, dibbaṃ cakkaratanaṃ
pettikaṃ dāyajjaṃ.
‘Don’t be unhappy at the vanishing of the wheel-treasure.
My dear, the wheel-treasure is not inherited from your
father.
Iṅgha tvaṃ, tāta, ariye cakkavattivatte vattāhi.
Come now, my dear, implement the noble duties of a wheel-
turning monarch.
Ṭhānaṃ kho panetaṃ vijjati, yaṃ te ariye
cakkavattivatte vattamānassa tadahuposathe
pannarase sīsaṃnhātassa uposathikassa
uparipāsādavaragatassa dibbaṃ cakkaratanaṃ
pātubhavissati sahassāraṃ sanemikaṃ sanābhikaṃ
sabbākāraparipūran’ti.
If you do so, it’s possible that—on a fifteenth day sabbath,
having bathed your head and gone upstairs in the stilt
longhouse to observe the sabbath—the heavenly wheel-
treasure will appear to you, with a thousand spokes, with
rim and hub, complete in every detail.’
2.1. Cakkavattiariyavatta
2.1. The Noble Duties of a Wheel-Turning Monarch
‘Katamaṃ pana taṃ, deva, ariyaṃ
cakkavattivattan’ti?
‘But sire, what are the noble duties of a wheel-turning
monarch?’
‘Tena hi tvaṃ, tāta, dhammaṃyeva nissāya dhammaṃ
sakkaronto dhammaṃ garuṃ karonto dhammaṃ
mānento dhammaṃ pūjento dhammaṃ apacāyamāno
dhammaddhajo dhammaketu dhammādhipateyyo
dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahassu
antojanasmiṃ balakāyasmiṃ khattiyesu anuyantesu
brāhmaṇagahapatikesu negamajānapadesu
samaṇabrāhmaṇesu migapakkhīsu.
‘Well then, my dear, relying only on principle—honoring,
respecting, and venerating principle, having principle as
your flag, banner, and authority—provide just protection
and security for your court, troops, aristocrats, vassals,
brahmins and householders, people of town and country,
ascetics and brahmins, beasts and birds.
Mā ca te, tāta, vijite adhammakāro pavattittha.
Do not let injustice prevail in the realm.
Ye ca te, tāta, vijite adhanā assu, tesañca
dhanamanuppadeyyāsi.
Pay money to the penniless in the realm.
Ye ca te, tāta, vijite samaṇabrāhmaṇā madappamādā
paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ
damenti, ekamattānaṃ samenti, ekamattānaṃ
parinibbāpenti, te kālena kālaṃ upasaṅkamitvā
paripuccheyyāsi pariggaṇheyyāsi:
And there are ascetics and brahmins in the realm who avoid
intoxication and negligence, are settled in patience and
gentleness, and who tame, calm, and extinguish themselves.
From time to time you should go up to them and ask:
“kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ, kiṃ sāvajjaṃ,
kiṃ anavajjaṃ, kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ,
kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya
assa, kiṃ vā pana me karīyamānaṃ dīgharattaṃ
hitāya sukhāya assā”ti?
“Sirs, what is skillful? What is unskillful? What is
blameworthy? What is blameless? What should be
cultivated? What should not be cultivated? Doing what
leads to my lasting harm and suffering? Doing what leads to
my lasting welfare and happiness?”
Tesaṃ sutvā yaṃ akusalaṃ taṃ abhinivajjeyyāsi, yaṃ
kusalaṃ taṃ samādāya vatteyyāsi.
Having heard them, you should reject what is unskillful and
undertake and follow what is skillful.
Idaṃ kho, tāta, taṃ ariyaṃ cakkavattivattan’ti.
These are the noble duties of a wheel-turning monarch.’
2.2. Cakkaratanapātubhāva
2.2. The Wheel-Treasure Appears
‘Evaṃ, devā’ti kho, bhikkhave, rājā khattiyo
muddhābhisitto rājisissa paṭissutvā ariye
cakkavattivatte vatti.
‘Yes, Your Majesty,’ replied the new king to the royal sage.
And he implemented the noble duties of a wheel-turning
monarch.
Tassa ariye cakkavattivatte vattamānassa
tadahuposathe pannarase sīsaṃnhātassa
uposathikassa uparipāsādavaragatassa
While he was implementing them, on a fifteenth day
sabbath, he had bathed his head and gone upstairs in the
stilt longhouse to observe the sabbath.
dibbaṃ cakkaratanaṃ pāturahosi sahassāraṃ
sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ.
And the heavenly wheel-treasure appeared to him, with a
thousand spokes, with rim and hub, complete in every
detail.
Disvāna rañño khattiyassa muddhābhisittassa
etadahosi:
Seeing this, the king thought,
‘sutaṃ kho pana metaṃ—yassa rañño khattiyassa
muddhābhisittassa tadahuposathe pannarase
sīsaṃnhātassa uposathikassa uparipāsādavaragatassa
dibbaṃ cakkaratanaṃ pātubhavati sahassāraṃ
sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ, so hoti
rājā cakkavattīti.
‘I have heard that when the heavenly wheel-treasure
appears to a king in this way, he becomes a wheel-turning
monarch.
Assaṃ nu kho ahaṃ rājā cakkavattī’ti.
Am I then a wheel-turning monarch?’
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto
uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā vāmena
hatthena bhiṅkāraṃ gahetvā dakkhiṇena hatthena
cakkaratanaṃ abbhukkiri:
Then the anointed king, rising from his seat and arranging
his robe over one shoulder, took a ceremonial vase in his
left hand and besprinkled the wheel-treasure with his right
hand, saying,
‘pavattatu bhavaṃ cakkaratanaṃ, abhivijinātu
bhavaṃ cakkaratanan’ti.
‘Roll forth, O wheel-treasure! Triumph, O wheel-treasure!’
Atha kho taṃ, bhikkhave, cakkaratanaṃ
puratthimaṃ disaṃ pavatti, anvadeva rājā cakkavattī
saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho pana,
bhikkhave, padese cakkaratanaṃ patiṭṭhāsi, tattha
rājā cakkavattī vāsaṃ upagacchi saddhiṃ
caturaṅginiyā senāya.
Then the wheel-treasure rolled towards the east. And the
king followed it together with his army of four divisions. In
whatever place the wheel-treasure stood still, there the
king came to stay together with his army.
Ye kho pana, bhikkhave, puratthimāya disāya
paṭirājāno, te rājānaṃ cakkavattiṃ upasaṅkamitvā
evamāhaṃsu:
And any opposing rulers of the eastern quarter came to the
wheel-turning monarch and said,
‘ehi kho, mahārāja, svāgataṃ te mahārāja, sakaṃ te,
mahārāja, anusāsa, mahārājā’ti.
‘Come, great king! Welcome, great king! We are yours,
great king, instruct us.’
Rājā cakkavattī evamāha:
The wheel-turning monarch said,
‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ,
kāmesumicchā na caritabbā, musā na bhāsitabbā,
majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti.
‘Do not kill living creatures. Do not steal. Do not commit
sexual misconduct. Do not lie. Do not drink alcohol.
Maintain the current level of taxation.’
Ye kho pana, bhikkhave, puratthimāya disāya
paṭirājāno, te rañño cakkavattissa anuyantā ahesuṃ.
And so the opposing rulers of the eastern quarter became
his vassals.
Atha kho taṃ, bhikkhave, cakkaratanaṃ
puratthimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā
dakkhiṇaṃ disaṃ pavatti … pe …
Then the wheel-treasure, having plunged into the eastern
ocean and emerged again, rolled towards the south. …
dakkhiṇaṃ samuddaṃ ajjhogāhetvā paccuttaritvā
pacchimaṃ disaṃ pavatti, anvadeva rājā cakkavattī
saddhiṃ caturaṅginiyā senāya.
Having plunged into the southern ocean and emerged
again, it rolled towards the west. …
Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ
patiṭṭhāsi, tattha rājā cakkavattī vāsaṃ upagacchi
saddhiṃ caturaṅginiyā senāya.
Ye kho pana, bhikkhave, pacchimāya disāya
paṭirājāno, te rājānaṃ cakkavattiṃ upasaṅkamitvā
evamāhaṃsu:
‘ehi kho, mahārāja, svāgataṃ te, mahārāja, sakaṃ te,
mahārāja, anusāsa, mahārājā’ti.
Rājā cakkavattī evamāha:
‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ,
kāmesumicchā na caritabbā, musā na bhāsitabbā,
majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti.
Ye kho pana, bhikkhave, pacchimāya disāya
paṭirājāno, te rañño cakkavattissa anuyantā ahesuṃ.
Atha kho taṃ, bhikkhave, cakkaratanaṃ pacchimaṃ
samuddaṃ ajjhogāhetvā paccuttaritvā uttaraṃ disaṃ
pavatti, anvadeva rājā cakkavattī saddhiṃ
caturaṅginiyā senāya.
Having plunged into the western ocean and emerged again,
it rolled towards the north, followed by the king together
with his army of four divisions.
Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ
patiṭṭhāsi, tattha rājā cakkavattī vāsaṃ upagacchi
saddhiṃ caturaṅginiyā senāya.
In whatever place the wheel-treasure stood still, there the
king came to stay together with his army.
Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno,
te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu:
And any opposing rulers of the northern quarter came to
the wheel-turning monarch and said,
‘ehi kho, mahārāja, svāgataṃ te, mahārāja, sakaṃ te,
mahārāja, anusāsa, mahārājā’ti.
‘Come, great king! Welcome, great king! We are yours,
great king, instruct us.’
Rājā cakkavattī evamāha:
The wheel-turning monarch said,
‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ,
kāmesumicchā na caritabbā, musā na bhāsitabbā,
majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti.
‘Do not kill living creatures. Do not steal. Do not commit
sexual misconduct. Do not lie. Do not drink alcohol.
Maintain the current level of taxation.’
Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno,
te rañño cakkavattissa anuyantā ahesuṃ.
And so the rulers of the northern quarter became his
vassals.
Atha kho taṃ, bhikkhave, cakkaratanaṃ
samuddapariyantaṃ pathaviṃ abhivijinitvā tameva
rājadhāniṃ paccāgantvā rañño cakkavattissa
antepuradvāre atthakaraṇapamukhe akkhāhataṃ
maññe aṭṭhāsi rañño cakkavattissa antepuraṃ
upasobhayamānaṃ.
And then the wheel-treasure, having triumphed over this
land surrounded by ocean, returned to the royal capital.
There it stood still by the gate to the royal compound at the
High Court as if fixed to an axle, illuminating the royal
compound.
3. Dutiyādicakkavattikathā
3. On Subsequent Wheel-Turning Monarchs
Dutiyopi kho, bhikkhave, rājā cakkavattī … pe …
And for a second time,
tatiyopi kho, bhikkhave, rājā cakkavattī …
and a third,
catutthopi kho, bhikkhave, rājā cakkavattī …
a fourth,
pañcamopi kho, bhikkhave, rājā cakkavattī …
a fifth,
chaṭṭhopi kho, bhikkhave, rājā cakkavattī …
a sixth,
sattamopi kho, bhikkhave, rājā cakkavattī bahunnaṃ
vassānaṃ bahunnaṃ vassasatānaṃ bahunnaṃ
vassasahassānaṃ accayena aññataraṃ purisaṃ
āmantesi:
and a seventh time, a wheel-turning monarch was
established in exactly the same way. And after many years
the seventh wheel-turning monarch went forth, handing the
realm over to the crown prince.
‘yadā tvaṃ, ambho purisa, passeyyāsi dibbaṃ
cakkaratanaṃ osakkitaṃ ṭhānā cutaṃ, atha me
āroceyyāsī’ti.
‘Evaṃ, devā’ti kho, bhikkhave, so puriso rañño
cakkavattissa paccassosi.
Addasā kho, bhikkhave, so puriso bahunnaṃ
vassānaṃ bahunnaṃ vassasatānaṃ bahunnaṃ
vassasahassānaṃ accayena dibbaṃ cakkaratanaṃ
osakkitaṃ ṭhānā cutaṃ.
Disvāna yena rājā cakkavattī tenupasaṅkami;
upasaṅkamitvā rājānaṃ cakkavattiṃ etadavoca:
‘yagghe, deva, jāneyyāsi, dibbaṃ te cakkaratanaṃ
osakkitaṃ ṭhānā cutan’ti?
Atha kho, bhikkhave, rājā cakkavattī jeṭṭhaputtaṃ
kumāraṃ āmantāpetvā etadavoca:
‘dibbaṃ kira me, tāta kumāra, cakkaratanaṃ
osakkitaṃ, ṭhānā cutaṃ, sutaṃ kho pana metaṃ—
yassa rañño cakkavattissa dibbaṃ cakkaratanaṃ
osakkati, ṭhānā cavati, na dāni tena raññā ciraṃ
jīvitabbaṃ hotīti.
Bhuttā kho pana me mānusakā kāmā, samayo dāni
me dibbe kāme pariyesituṃ, ehi tvaṃ, tāta kumāra,
imaṃ samuddapariyantaṃ pathaviṃ paṭipajja.
Ahaṃ pana kesamassuṃ ohāretvā kāsāyāni vatthāni
acchādetvā agārasmā anagāriyaṃ pabbajissāmī’ti.
Atha kho, bhikkhave, rājā cakkavattī jeṭṭhaputtaṃ
kumāraṃ sādhukaṃ rajje samanusāsitvā
kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā
agārasmā anagāriyaṃ pabbaji.
Sattāhapabbajite kho pana, bhikkhave, rājisimhi
dibbaṃ cakkaratanaṃ antaradhāyi.
Seven days later the heavenly wheel-treasure vanished.
Atha kho, bhikkhave, aññataro puriso yena rājā
khattiyo muddhābhisitto tenupasaṅkami;
upasaṅkamitvā rājānaṃ khattiyaṃ muddhābhisittaṃ
etadavoca:
Then a certain man approached the newly anointed
aristocrat king and said,
‘yagghe, deva, jāneyyāsi, dibbaṃ cakkaratanaṃ
antarahitan’ti?
‘Please sire, you should know that the heavenly wheel-
treasure has vanished.’
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto
dibbe cakkaratane antarahite anattamano ahosi.
Anattamanatañca paṭisaṃvedesi;
At that the king was unhappy and experienced
unhappiness.
no ca kho rājisiṃ upasaṅkamitvā ariyaṃ
cakkavattivattaṃ pucchi.
But he didn’t go to the royal sage and ask about the noble
duties of a wheel-turning monarch.
So samateneva sudaṃ janapadaṃ pasāsati.
He just governed the country according to his own ideas.
Tassa samatena janapadaṃ pasāsato pubbenāparaṃ
janapadā na pabbanti, yathā taṃ pubbakānaṃ
rājūnaṃ ariye cakkavattivatte vattamānānaṃ.
So governed, the nations did not prosper like before, as
they had when former kings implemented the noble duties
of a wheel-turning monarch.
Atha kho, bhikkhave, amaccā pārisajjā
gaṇakamahāmattā anīkaṭṭhā dovārikā mantassājīvino
sannipatitvā rājānaṃ khattiyaṃ muddhābhisittaṃ
etadavocuṃ:
Then the ministers and counselors, the treasury officials,
military officers, guardsmen, and advisers gathered and
said to the king,
‘na kho te, deva, samatena sudaṃ janapadaṃ
pasāsato pubbenāparaṃ janapadā pabbanti, yathā
taṃ pubbakānaṃ rājūnaṃ ariye cakkavattivatte
vattamānānaṃ.
‘Sire, when governed according to your own ideas, the
nations do not prosper like before, as they did when former
kings implemented the noble duties of a wheel-turning
monarch.
Saṃvijjanti kho te, deva, vijite amaccā pārisajjā
gaṇakamahāmattā anīkaṭṭhā dovārikā mantassājīvino
mayañceva aññe ca ye mayaṃ ariyaṃ
cakkavattivattaṃ dhārema.
In your realm are found ministers and counselors, treasury
officials, military officers, guardsmen, and advisers—both
ourselves and others—who remember the noble duties of a
wheel-turning monarch.
Iṅgha tvaṃ, deva, amhe ariyaṃ cakkavattivattaṃ
puccha.
Please, Your Majesty, ask us about the noble duties of a
wheel-turning monarch.
Tassa te mayaṃ ariyaṃ cakkavattivattaṃ puṭṭhā
byākarissāmā’ti.
We will answer you.’
4. Āyuvaṇṇādiparihānikathā
4. On the Period of Decline
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto
amacce pārisajje gaṇakamahāmatte anīkaṭṭhe
dovārike mantassājīvino sannipātetvā ariyaṃ
cakkavattivattaṃ pucchi.
So the anointed king asked the assembled ministers and
counselors, treasury officials, military officers, guardsmen,
and advisers about the noble duties of a wheel-turning
monarch.
Tassa te ariyaṃ cakkavattivattaṃ puṭṭhā byākariṃsu.
And they answered him.
Tesaṃ sutvā dhammikañhi kho rakkhāvaraṇaguttiṃ
saṃvidahi, no ca kho adhanānaṃ
dhanamanuppadāsi.
But after listening to them, he didn’t provide just protection
and security. Nor did he pay money to the penniless in the
realm.
Adhanānaṃ dhane ananuppadiyamāne dāliddiyaṃ
vepullamagamāsi.
And so poverty grew widespread.
Dāliddiye vepullaṃ gate aññataro puriso paresaṃ
adinnaṃ theyyasaṅkhātaṃ ādiyi.
When poverty was widespread, a certain person stole from
others, with the intention to commit theft.
Tamenaṃ aggahesuṃ.
They arrested him
Gahetvā rañño khattiyassa muddhābhisittassa
dassesuṃ:
and presented him to the king, saying,
‘ayaṃ, deva, puriso paresaṃ adinnaṃ
theyyasaṅkhātaṃ ādiyī’ti.
‘Your Majesty, this person stole from others with the
intention to commit theft.’
Evaṃ vutte, bhikkhave, rājā khattiyo muddhābhisitto
taṃ purisaṃ etadavoca:
The king said to that person,
‘saccaṃ kira tvaṃ, ambho purisa, paresaṃ adinnaṃ
theyyasaṅkhātaṃ ādiyī’ti?
‘Is it really true, mister, that you stole from others with the
intention to commit theft?’
‘Saccaṃ, devā’ti.
‘It’s true, sire.’
‘Kiṃ kāraṇā’ti?
‘What was the reason?’
‘Na hi, deva, jīvāmī’ti.
‘Sire, I can’t survive.’
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto
tassa purisassa dhanamanuppadāsi:
So the king paid some money to that person, saying,
‘iminā tvaṃ, ambho purisa, dhanena attanā ca jīvāhi,
mātāpitaro ca posehi, puttadārañca posehi,
kammante ca payojehi, samaṇabrāhmaṇesu
uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpehi sovaggikaṃ
sukhavipākaṃ saggasaṃvattanikan’ti.
‘With this money, mister, keep yourself alive, and provide
for your mother and father, partners and children. Work for
a living, and establish an uplifting religious donation for
ascetics and brahmins that’s conducive to heaven, ripens in
happiness, and leads to heaven.’
‘Evaṃ, devā’ti kho, bhikkhave, so puriso rañño
khattiyassa muddhābhisittassa paccassosi.
‘Yes, Your Majesty,’ replied that man.
Aññataropi kho, bhikkhave, puriso paresaṃ adinnaṃ
theyyasaṅkhātaṃ ādiyi.
But then another man stole something from others.
Tamenaṃ aggahesuṃ.
They arrested him
Gahetvā rañño khattiyassa muddhābhisittassa
dassesuṃ:
and presented him to the king, saying,
‘ayaṃ, deva, puriso paresaṃ adinnaṃ
theyyasaṅkhātaṃ ādiyī’ti.
‘Your Majesty, this person stole from others.’
Evaṃ vutte, bhikkhave, rājā khattiyo muddhābhisitto
taṃ purisaṃ etadavoca:
The king said to that person,
‘saccaṃ kira tvaṃ, ambho purisa, paresaṃ adinnaṃ
theyyasaṅkhātaṃ ādiyī’ti?
‘Is it really true, mister, that you stole from others?’
‘Saccaṃ, devā’ti.
‘It’s true, sire.’
‘Kiṃ kāraṇā’ti?
‘What was the reason?’
‘Na hi, deva, jīvāmī’ti.
‘Sire, I can’t survive.’
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto
tassa purisassa dhanamanuppadāsi:
So the king paid some money to that person, saying,
‘iminā tvaṃ, ambho purisa, dhanena attanā ca jīvāhi,
mātāpitaro ca posehi, puttadārañca posehi,
kammante ca payojehi, samaṇabrāhmaṇesu
uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpehi sovaggikaṃ
sukhavipākaṃ saggasaṃvattanikan’ti.
‘With this money, mister, keep yourself alive, and provide
for your mother and father, partners and children. Work for
a living, and establish an uplifting religious donation for
ascetics and brahmins that’s conducive to heaven, ripens in
happiness, and leads to heaven.’
‘Evaṃ, devā’ti kho, bhikkhave, so puriso rañño
khattiyassa muddhābhisittassa paccassosi.
‘Yes, Your Majesty,’ replied that man.
Assosuṃ kho, bhikkhave, manussā:
People heard about this:
‘ye kira, bho, paresaṃ adinnaṃ theyyasaṅkhātaṃ
ādiyanti, tesaṃ rājā dhanamanuppadetī’ti.
‘It seems the king is paying money to anyone who steals
from others!’
Sutvāna tesaṃ etadahosi:
It occurred to them,
‘yannūna mayampi paresaṃ adinnaṃ
theyyasaṅkhātaṃ ādiyeyyāmā’ti.
‘Why don’t we steal from others?’
Atha kho, bhikkhave, aññataro puriso paresaṃ
adinnaṃ theyyasaṅkhātaṃ ādiyi.
So then another man stole something from others.
Tamenaṃ aggahesuṃ.
They arrested him
Gahetvā rañño khattiyassa muddhābhisittassa
dassesuṃ:
and presented him to the king, saying,
‘ayaṃ, deva, puriso paresaṃ adinnaṃ
theyyasaṅkhātaṃ ādiyī’ti.
‘Your Majesty, this person stole from others.’
Evaṃ vutte, bhikkhave, rājā khattiyo muddhābhisitto
taṃ purisaṃ etadavoca:
The king said to that person,
‘saccaṃ kira tvaṃ, ambho purisa, paresaṃ adinnaṃ
theyyasaṅkhātaṃ ādiyī’ti?
‘Is it really true, mister, that you stole from others?’
‘Saccaṃ, devā’ti.
‘It’s true, sire.’
‘Kiṃ kāraṇā’ti?
‘What was the reason?’
‘Na hi, deva, jīvāmī’ti.
‘Sire, I can’t survive.’
Atha kho, bhikkhave, rañño khattiyassa
muddhābhisittassa etadahosi:
Then the king thought,
‘sace kho ahaṃ yo yo paresaṃ adinnaṃ
theyyasaṅkhātaṃ ādiyissati, tassa tassa
dhanamanuppadassāmi, evamidaṃ adinnādānaṃ
pavaḍḍhissati.
‘If I pay money to anyone who steals from others, it will only
increase the stealing.
Yannūnāhaṃ imaṃ purisaṃ sunisedhaṃ
nisedheyyaṃ, mūlaghaccaṃ kareyyaṃ, sīsamassa
chindeyyan’ti.
I’d better make an end of this person, finish him off, and
chop off his head.’
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto
purise āṇāpesi:
Then he ordered his men,
‘tena hi, bhaṇe, imaṃ purisaṃ daḷhāya rajjuyā
pacchābāhaṃ gāḷhabandhanaṃ bandhitvā
khuramuṇḍaṃ karitvā kharassarena paṇavena
rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ
parinetvā dakkhiṇena dvārena nikkhamitvā
dakkhiṇato nagarassa sunisedhaṃ nisedhetha,
mūlaghaccaṃ karotha, sīsamassa chindathā’ti.
‘Well then, my men, tie this man’s arms tightly behind his
back with a strong rope. Shave his head and march him
from street to street and square to square to the beating of
a harsh drum. Then take him out the south gate and make
an end of him, finish him off, and chop off his head.’
‘Evaṃ, devā’ti kho, bhikkhave, te purisā rañño
khattiyassa muddhābhisittassa paṭissutvā taṃ
purisaṃ daḷhāya rajjuyā pacchābāhaṃ
gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā
kharassarena paṇavena rathikāya rathikaṃ
siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena
dvārena nikkhamitvā dakkhiṇato nagarassa
sunisedhaṃ nisedhesuṃ, mūlaghaccaṃ akaṃsu,
sīsamassa chindiṃsu.
‘Yes, Your Majesty,’ they replied, and did as he commanded.
Assosuṃ kho, bhikkhave, manussā:
People heard about this:
‘ye kira, bho, paresaṃ adinnaṃ theyyasaṅkhātaṃ
ādiyanti, te rājā sunisedhaṃ nisedheti, mūlaghaccaṃ
karoti, sīsāni tesaṃ chindatī’ti.
‘It seems the king is chopping the head off anyone who
steals from others!’
Sutvāna tesaṃ etadahosi:
It occurred to them,
‘yannūna mayampi tiṇhāni satthāni kārāpessāma,
tiṇhāni satthāni kārāpetvā yesaṃ adinnaṃ
theyyasaṅkhātaṃ ādiyissāma, te sunisedhaṃ
nisedhessāma, mūlaghaccaṃ karissāma, sīsāni tesaṃ
chindissāmā’ti.
‘We’d better have sharp swords made. Then when we steal
from others, we’ll make an end of them, finish them off, and
chop off their heads.’
Te tiṇhāni satthāni kārāpesuṃ, tiṇhāni satthāni
kārāpetvā gāmaghātampi upakkamiṃsu kātuṃ,
nigamaghātampi upakkamiṃsu kātuṃ,
nagaraghātampi upakkamiṃsu kātuṃ,
panthaduhanampi upakkamiṃsu kātuṃ.
They had sharp swords made. Then they started to make
raids on villages, towns, and cities, and to infest the
highways.
Yesaṃ te adinnaṃ theyyasaṅkhātaṃ ādiyanti, te
sunisedhaṃ nisedhenti, mūlaghaccaṃ karonti, sīsāni
tesaṃ chindanti.
And they chopped the heads off anyone they stole from.
Iti kho, bhikkhave, adhanānaṃ dhane
ananuppadiyamāne dāliddiyaṃ vepullamagamāsi,
dāliddiye vepullaṃ gate adinnādānaṃ
vepullamagamāsi, adinnādāne vepullaṃ gate satthaṃ
vepullamagamāsi, satthe vepullaṃ gate pāṇātipāto
vepullamagamāsi, pāṇātipāte vepullaṃ gate tesaṃ
sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi.
And so, mendicants, from not paying money to the
penniless, poverty became widespread. When poverty was
widespread, theft became widespread. When theft was
widespread, swords became widespread. When swords
were widespread, killing living creatures became
widespread. And for the sentient beings among whom
killing was widespread, their lifespan and beauty declined.
Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi
parihāyamānānaṃ asītivassasahassāyukānaṃ
manussānaṃ cattārīsavassasahassāyukā puttā
ahesuṃ.
Those people lived for 80,000 years, but their children lived
for 40,000 years.
Cattārīsavassasahassāyukesu, bhikkhave, manussesu
aññataro puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ
ādiyi.
Among the people who lived for 40,000 years, a certain
person stole something from others.
Tamenaṃ aggahesuṃ.
They arrested him
Gahetvā rañño khattiyassa muddhābhisittassa
dassesuṃ:
and presented him to the king, saying,
‘ayaṃ, deva, puriso paresaṃ adinnaṃ
theyyasaṅkhātaṃ ādiyī’ti.
‘Your Majesty, this person stole from others.’
Evaṃ vutte, bhikkhave, rājā khattiyo muddhābhisitto
taṃ purisaṃ etadavoca:
The king said to that person,
‘saccaṃ kira tvaṃ, ambho purisa, paresaṃ adinnaṃ
theyyasaṅkhātaṃ ādiyī’ti?
‘Is it really true, mister, that you stole from others?’
‘Na hi, devā’ti sampajānamusā abhāsi.
‘No, sire,’ he said, deliberately lying.
Iti kho, bhikkhave, adhanānaṃ dhane
ananuppadiyamāne dāliddiyaṃ vepullamagamāsi.
Dāliddiye vepullaṃ gate adinnādānaṃ
vepullamagamāsi, adinnādāne vepullaṃ gate satthaṃ
vepullamagamāsi. Satthe vepullaṃ gate pāṇātipāto
vepullamagamāsi, pāṇātipāte vepullaṃ gate
musāvādo vepullamagamāsi, musāvāde vepullaṃ gate
tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi.
And so, mendicants, from not paying money to the
penniless, poverty, theft, swords, and killing became
widespread. When killing was widespread, lying became
widespread. And for the sentient beings among whom lying
was widespread, their lifespan and beauty declined.
Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi
parihāyamānānaṃ cattārīsavassasahassāyukānaṃ
manussānaṃ vīsativassasahassāyukā puttā ahesuṃ.
Those people who lived for 40,000 years had children who
lived for 20,000 years.
Vīsativassasahassāyukesu, bhikkhave, manussesu
aññataro puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ
ādiyi.
Among the people who lived for 20,000 years, a certain
person stole something from others.
Tamenaṃ aññataro puriso rañño khattiyassa
muddhābhisittassa ārocesi:
Someone else reported this to the king,
‘itthannāmo, deva, puriso paresaṃ adinnaṃ
theyyasaṅkhātaṃ ādiyī’ti pesuññamakāsi.
‘Your Majesty, such-and-such person stole from others,’ he
said, going behind his back.
Iti kho, bhikkhave, adhanānaṃ dhane
ananuppadiyamāne dāliddiyaṃ vepullamagamāsi.
Dāliddiye vepullaṃ gate adinnādānaṃ
vepullamagamāsi, adinnādāne vepullaṃ gate satthaṃ
vepullamagamāsi, satthe vepullaṃ gate pāṇātipāto
vepullamagamāsi, pāṇātipāte vepullaṃ gate
musāvādo vepullamagamāsi, musāvāde vepullaṃ gate
pisuṇā vācā vepullamagamāsi, pisuṇāya vācāya
vepullaṃ gatāya tesaṃ sattānaṃ āyupi parihāyi,
vaṇṇopi parihāyi.
And so, mendicants, from not paying money to the
penniless, poverty, theft, swords, killing, and lying became
widespread. When lying was widespread, backbiting
became widespread. And for the sentient beings among
whom backbiting was widespread, their lifespan and beauty
declined.
Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi
parihāyamānānaṃ vīsativassasahassāyukānaṃ
manussānaṃ dasavassasahassāyukā puttā ahesuṃ.
Those people who lived for 20,000 years had children who
lived for 10,000 years.
Dasavassasahassāyukesu, bhikkhave, manussesu
ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā
dubbaṇṇā.
Among the people who lived for 10,000 years, some were
more beautiful than others.
Tattha ye te sattā dubbaṇṇā, te vaṇṇavante satte
abhijjhāyantā paresaṃ dāresu cārittaṃ āpajjiṃsu.
And the ugly beings, coveting the beautiful ones, committed
adultery with others’ wives.
Iti kho, bhikkhave, adhanānaṃ dhane
ananuppadiyamāne dāliddiyaṃ vepullamagamāsi.
Dāliddiye vepullaṃ gate … pe … kāmesumicchācāro
vepullamagamāsi, kāmesumicchācāre vepullaṃ gate
tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi.
And so, mendicants, from not paying money to the
penniless, poverty, theft, swords, killing, lying, and
backbiting became widespread. When backbiting was
widespread, sexual misconduct became widespread. And
for the sentient beings among whom sexual misconduct was
widespread, their lifespan and beauty declined.
Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi
parihāyamānānaṃ dasavassasahassāyukānaṃ
manussānaṃ pañcavassasahassāyukā puttā ahesuṃ.
Those people who lived for 10,000 years had children who
lived for 5,000 years.
Pañcavassasahassāyukesu, bhikkhave, manussesu
dve dhammā vepullamagamaṃsu—
Among the people who lived for 5,000 years, two things
became widespread:
pharusāvācā samphappalāpo ca.
harsh speech and talking nonsense.
Dvīsu dhammesu vepullaṃ gatesu tesaṃ sattānaṃ
āyupi parihāyi, vaṇṇopi parihāyi.
For the sentient beings among whom these two things were
widespread, their lifespan and beauty declined.
Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi
parihāyamānānaṃ pañcavassasahassāyukānaṃ
manussānaṃ appekacce
aḍḍhateyyavassasahassāyukā, appekacce
dvevassasahassāyukā puttā ahesuṃ.
Those people who lived for 5,000 years had some children
who lived for 2,500 years, while others lived for 2,000
years.
Aḍḍhateyyavassasahassāyukesu, bhikkhave,
manussesu abhijjhābyāpādā vepullamagamaṃsu.
Among the people who lived for 2,500 years, desire and ill
will became widespread.
Abhijjhābyāpādesu vepullaṃ gatesu tesaṃ sattānaṃ
āyupi parihāyi, vaṇṇopi parihāyi.
For the sentient beings among whom desire and ill will
were widespread, their lifespan and beauty declined.
Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi
parihāyamānānaṃ aḍḍhateyyavassasahassāyukānaṃ
manussānaṃ vassasahassāyukā puttā ahesuṃ.
Those people who lived for 2,500 years had children who
lived for 1,000 years.
Vassasahassāyukesu, bhikkhave, manussesu
micchādiṭṭhi vepullamagamāsi.
Among the people who lived for 1,000 years, wrong view
became widespread.
Micchādiṭṭhiyā vepullaṃ gatāya tesaṃ sattānaṃ
āyupi parihāyi, vaṇṇopi parihāyi.
For the sentient beings among whom wrong view was
widespread, their lifespan and beauty declined.
Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi
parihāyamānānaṃ vassasahassāyukānaṃ
manussānaṃ pañcavassasatāyukā puttā ahesuṃ.
Those people who lived for 1,000 years had children who
lived for five hundred years.
Pañcavassasatāyukesu, bhikkhave, manussesu tayo
dhammā vepullamagamaṃsu—
Among the people who lived for five hundred years, three
things became widespread:
adhammarāgo visamalobho micchādhammo.
illicit desire, immoral greed, and wrong thoughts.
Tīsu dhammesu vepullaṃ gatesu tesaṃ sattānaṃ
āyupi parihāyi, vaṇṇopi parihāyi.
For the sentient beings among whom these three things
were widespread, their lifespan and beauty declined.
Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi
parihāyamānānaṃ pañcavassasatāyukānaṃ
manussānaṃ appekacce aḍḍhateyyavassasatāyukā,
appekacce dvevassasatāyukā puttā ahesuṃ.
Those people who lived for five hundred years had some
children who lived for two hundred and fifty years, while
others lived for two hundred years.
Aḍḍhateyyavassasatāyukesu, bhikkhave, manussesu
ime dhammā vepullamagamaṃsu.
Among the people who lived for two hundred and fifty
years, three things became widespread:
Amatteyyatā apetteyyatā asāmaññatā abrahmaññatā
na kule jeṭṭhāpacāyitā.
lack of due respect for mother and father, ascetics and
brahmins, and failure to honor the elders in the family.
Iti kho, bhikkhave, adhanānaṃ dhane
ananuppadiyamāne dāliddiyaṃ vepullamagamāsi.
And so, mendicants, from not paying money to the
penniless, all these things became widespread—poverty,
Dāliddiye vepullaṃ gate adinnādānaṃ
vepullamagamāsi.
theft,
Adinnādāne vepullaṃ gate satthaṃ
vepullamagamāsi.
swords,
Satthe vepullaṃ gate pāṇātipāto vepullamagamāsi.
killing,
Pāṇātipāte vepullaṃ gate musāvādo
vepullamagamāsi.
lying,
Musāvāde vepullaṃ gate pisuṇā vācā
vepullamagamāsi.
backbiting,
Pisuṇāya vācāya vepullaṃ gatāya kāmesumicchācāro
vepullamagamāsi.
sexual misconduct,
Kāmesumicchācāre vepullaṃ gate dve dhammā
vepullamagamaṃsu, pharusā vācā samphappalāpo ca.
harsh speech and talking nonsense,
Dvīsu dhammesu vepullaṃ gatesu abhijjhābyāpādā
vepullamagamaṃsu.
desire and ill will,
Abhijjhābyāpādesu vepullaṃ gatesu micchādiṭṭhi
vepullamagamāsi.
wrong view,
Micchādiṭṭhiyā vepullaṃ gatāya tayo dhammā
vepullamagamaṃsu, adhammarāgo visamalobho
micchādhammo.
illicit desire, immoral greed, and wrong thoughts,
Tīsu dhammesu vepullaṃ gatesu ime dhammā
vepullamagamaṃsu, amatteyyatā apetteyyatā
asāmaññatā abrahmaññatā na kule jeṭṭhāpacāyitā.
and lack of due respect for mother and father, ascetics and
brahmins, and failure to honor the elders in the family.
Imesu dhammesu vepullaṃ gatesu tesaṃ sattānaṃ
āyupi parihāyi, vaṇṇopi parihāyi.
For the sentient beings among whom these things were
widespread, their lifespan and beauty declined.
Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi
parihāyamānānaṃ aḍḍhateyyavassasatāyukānaṃ
manussānaṃ vassasatāyukā puttā ahesuṃ.
Those people who lived for two hundred and fifty years had
children who lived for a hundred years.
5. Dasavassāyukasamaya
5. When People Live for Ten Years
Bhavissati, bhikkhave, so samayo, yaṃ imesaṃ
manussānaṃ dasavassāyukā puttā bhavissanti.
There will come a time, mendicants, when these people will
have children who live for ten years.
Dasavassāyukesu, bhikkhave, manussesu
pañcavassikā kumārikā alaṃpateyyā bhavissanti.
Among the people who live for ten years, girls will be
marriageable at five.
Dasavassāyukesu, bhikkhave, manussesu imāni
rasāni antaradhāyissanti, seyyathidaṃ—
The following flavors will disappear:
sappi navanītaṃ telaṃ madhu phāṇitaṃ loṇaṃ.
ghee, butter, oil, honey, molasses, and salt.
Dasavassāyukesu, bhikkhave, manussesu kudrūsako
aggaṃ bhojanānaṃ bhavissati.
The best kind of food will be finger millet,
Seyyathāpi, bhikkhave, etarahi sālimaṃsodano
aggaṃ bhojanānaṃ;
just as fine rice with meat is the best kind of food today.
evameva kho, bhikkhave, dasavassāyukesu
manussesu kudrūsako aggaṃ bhojanānaṃ bhavissati.
Dasavassāyukesu, bhikkhave, manussesu dasa
kusalakammapathā sabbena sabbaṃ
antaradhāyissanti, dasa akusalakammapathā
atibyādippissanti.
The ten ways of doing skillful deeds will totally disappear,
and the ten ways of doing unskillful deeds will explode in
popularity.
Dasavassāyukesu, bhikkhave, manussesu kusalantipi
na bhavissati, kuto pana kusalassa kārako.
Those people will not even have the word ‘skillful’, still less
anyone who does what is skillful.
Dasavassāyukesu, bhikkhave, manussesu ye te
bhavissanti amatteyyā apetteyyā asāmaññā
abrahmaññā na kule jeṭṭhāpacāyino, te pujjā ca
bhavissanti pāsaṃsā ca.
And anyone who disrespects mother and father, ascetics
and brahmins, and fails to honor the elders in the family will
be venerated and praised,
Seyyathāpi, bhikkhave, etarahi matteyyā petteyyā
sāmaññā brahmaññā kule jeṭṭhāpacāyino pujjā ca
pāsaṃsā ca;
just as the opposite is venerated and praised today.
evameva kho, bhikkhave, dasavassāyukesu
manussesu ye te bhavissanti amatteyyā apetteyyā
asāmaññā abrahmaññā na kule jeṭṭhāpacāyino, te
pujjā ca bhavissanti pāsaṃsā ca.
Dasavassāyukesu, bhikkhave, manussesu na
bhavissati mātāti vā mātucchāti vā mātulānīti vā
ācariyabhariyāti vā garūnaṃ dārāti vā.
There’ll be no recognition of the status of mother, aunts, or
wives and partners of teachers and respected people.
Sambhedaṃ loko gamissati yathā ajeḷakā
kukkuṭasūkarā soṇasiṅgālā.
The world will become promiscuous, like goats and sheep,
chickens and pigs, and dogs and jackals.
Dasavassāyukesu, bhikkhave, manussesu tesaṃ
sattānaṃ aññamaññamhi tibbo āghāto paccupaṭṭhito
bhavissati tibbo byāpādo tibbo manopadoso tibbaṃ
vadhakacittaṃ.
They’ll be full of hostility towards each other, with acute ill
will, malevolence, and thoughts of murder.
Mātupi puttamhi puttassapi mātari;
Even a mother will feel like this for her child, and the child
for its mother,
pitupi puttamhi puttassapi pitari;
father for child, child for father,
bhātupi bhaginiyā bhaginiyāpi bhātari tibbo āghāto
paccupaṭṭhito bhavissati tibbo byāpādo tibbo
manopadoso tibbaṃ vadhakacittaṃ.
brother for sister, and sister for brother.
Seyyathāpi, bhikkhave, māgavikassa migaṃ disvā
tibbo āghāto paccupaṭṭhito hoti tibbo byāpādo tibbo
manopadoso tibbaṃ vadhakacittaṃ;
They’ll be just like a deer hunter when he sees a deer—full
of hostility, ill will, malevolence, and thoughts of killing.
evameva kho, bhikkhave, dasavassāyukesu
manussesu tesaṃ sattānaṃ aññamaññamhi tibbo
āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo
manopadoso tibbaṃ vadhakacittaṃ.
Mātupi puttamhi puttassapi mātari;
pitupi puttamhi puttassapi pitari;
bhātupi bhaginiyā bhaginiyāpi bhātari tibbo āghāto
paccupaṭṭhito bhavissati tibbo byāpādo tibbo
manopadoso tibbaṃ vadhakacittaṃ.
Dasavassāyukesu, bhikkhave, manussesu sattāhaṃ
satthantarakappo bhavissati.
Among the people who live for ten years, there will be an
interregnum of swords lasting seven days.
Te aññamaññamhi migasaññaṃ paṭilabhissanti.
During that time they will see each other as beasts.
Tesaṃ tiṇhāni satthāni hatthesu pātubhavissanti.
Sharp swords will appear in their hands,
Te tiṇhena satthena ‘esa migo esa migo’ti
aññamaññaṃ jīvitā voropessanti.
with which they’ll take each other’s life, crying, ‘It’s a beast!
It’s a beast!’
Atha kho tesaṃ, bhikkhave, sattānaṃ ekaccānaṃ
evaṃ bhavissati:
But then some of those beings will think,
‘mā ca mayaṃ kañci, mā ca amhe koci, yannūna
mayaṃ tiṇagahanaṃ vā vanagahanaṃ vā
rukkhagahanaṃ vā nadīviduggaṃ vā
pabbatavisamaṃ vā pavisitvā vanamūlaphalāhārā
yāpeyyāmā’ti.
‘Let us neither be perpetrators nor victims! Why don’t we
hide in thick grass, thick jungle, thick trees, inaccessible
riverlands, or rugged mountains and survive on forest roots
and fruits?’
Te tiṇagahanaṃ vā vanagahanaṃ vā rukkhagahanaṃ
vā nadīviduggaṃ vā pabbatavisamaṃ vā pavisitvā
sattāhaṃ vanamūlaphalāhārā yāpessanti.
So that’s what they do.
Te tassa sattāhassa accayena tiṇagahanā vanagahanā
rukkhagahanā nadīviduggā pabbatavisamā
nikkhamitvā aññamaññaṃ āliṅgitvā sabhāgāyissanti
samassāsissanti:
When those seven days have passed, having emerged from
their hiding places and embraced each other, they will
come together in one voice and cry,
‘diṭṭhā, bho, sattā jīvasi, diṭṭhā, bho, sattā jīvasī’ti.
‘How fantastic, dear being, you live! How fantastic, dear
being, you live!’
6. Āyuvaṇṇādivaḍḍhanakathā
6. The Period of Growth
Atha kho tesaṃ, bhikkhave, sattānaṃ evaṃ
bhavissati:
Then those beings will think,
‘mayaṃ kho akusalānaṃ dhammānaṃ samādānahetu
evarūpaṃ āyataṃ ñātikkhayaṃ pattā.
‘It’s because we undertook unskillful things that we
suffered such an extensive loss of our relatives.
Yannūna mayaṃ kusalaṃ kareyyāma.
We’d better do what’s skillful.
Kiṃ kusalaṃ kareyyāma?
What skillful thing should we do?
Yannūna mayaṃ pāṇātipātā virameyyāma, idaṃ
kusalaṃ dhammaṃ samādāya vatteyyāmā’ti.
Why don’t we refrain from killing living creatures? Having
undertaken this skillful thing we’ll live by it.’
Te pāṇātipātā viramissanti, idaṃ kusalaṃ dhammaṃ
samādāya vattissanti.
So that’s what they do.
Te kusalānaṃ dhammānaṃ samādānahetu āyunāpi
vaḍḍhissanti, vaṇṇenapi vaḍḍhissanti.
Because of undertaking this skillful thing, their lifespan and
beauty will grow.
Tesaṃ āyunāpi vaḍḍhamānānaṃ vaṇṇenapi
vaḍḍhamānānaṃ dasavassāyukānaṃ manussānaṃ
vīsativassāyukā puttā bhavissanti.
Those people who live for ten years will have children who
live for twenty years.
Atha kho tesaṃ, bhikkhave, sattānaṃ evaṃ
bhavissati:
Then those beings will think,
‘mayaṃ kho kusalānaṃ dhammānaṃ samādānahetu
āyunāpi vaḍḍhāma, vaṇṇenapi vaḍḍhāma.
‘Because of undertaking this skillful thing, our lifespan and
beauty are growing.
Yannūna mayaṃ bhiyyoso mattāya kusalaṃ
kareyyāma.
Why don’t we do even more skillful things?
Kiṃ kusalaṃ kareyyāma?
What skillful thing should we do?
Yannūna mayaṃ adinnādānā virameyyāma …
Why don’t we refrain from stealing …
kāmesumicchācārā virameyyāma …
sexual misconduct …
musāvādā virameyyāma …
lying …
pisuṇāya vācāya virameyyāma …
backbiting …
pharusāya vācāya virameyyāma …
harsh speech …
samphappalāpā virameyyāma …
and talking nonsense.
abhijjhaṃ pajaheyyāma …
Why don’t we give up covetousness …
byāpādaṃ pajaheyyāma …
ill will …
micchādiṭṭhiṃ pajaheyyāma …
wrong view …
tayo dhamme pajaheyyāma—
three things:
adhammarāgaṃ visamalobhaṃ micchādhammaṃ …
illicit desire, immoral greed, and wrong thoughts.
yannūna mayaṃ matteyyā assāma petteyyā sāmaññā
brahmaññā kule jeṭṭhāpacāyino, idaṃ kusalaṃ
dhammaṃ samādāya vatteyyāmā’ti.
Why don’t we pay due respect to mother and father,
ascetics and brahmins, honoring the elders in our families?
Having undertaken this skillful thing we’ll live by it.’
Te matteyyā bhavissanti petteyyā sāmaññā
brahmaññā kule jeṭṭhāpacāyino, idaṃ kusalaṃ
dhammaṃ samādāya vattissanti.
So that’s what they do.
Te kusalānaṃ dhammānaṃ samādānahetu āyunāpi
vaḍḍhissanti, vaṇṇenapi vaḍḍhissanti.
Because of undertaking this skillful thing, their lifespan and
beauty will grow.
Tesaṃ āyunāpi vaḍḍhamānānaṃ vaṇṇenapi
vaḍḍhamānānaṃ vīsativassāyukānaṃ manussānaṃ
cattārīsavassāyukā puttā bhavissanti …
Those people who live for twenty years will have children
who live for forty years.
cattārīsavassāyukānaṃ manussānaṃ asītivassāyukā
puttā bhavissanti …
Those people who live for forty years will have children who
live for eighty years,
asītivassāyukānaṃ manussānaṃ saṭṭhivassasatāyukā
puttā bhavissanti …
then a hundred and sixty years,
saṭṭhivassasatāyukānaṃ manussānaṃ
vīsatitivassasatāyukā puttā bhavissanti …
three hundred and twenty years,
vīsatitivassasatāyukānaṃ manussānaṃ
cattārīsachabbassasatāyukā puttā bhavissanti.
six hundred and forty years,
Cattārīsachabbassasatāyukānaṃ manussānaṃ
dvevassasahassāyukā puttā bhavissanti …
2,000 years,
dvevassasahassāyukānaṃ manussānaṃ
cattārivassasahassāyukā puttā bhavissanti …
4,000 years,
cattārivassasahassāyukānaṃ manussānaṃ
aṭṭhavassasahassāyukā puttā bhavissanti …
8,000 years,
aṭṭhavassasahassāyukānaṃ manussānaṃ
vīsativassasahassāyukā puttā bhavissanti …
20,000 years,
vīsativassasahassāyukānaṃ manussānaṃ
cattārīsavassasahassāyukā puttā bhavissanti …
40,000 years,
cattārīsavassasahassāyukānaṃ manussānaṃ
asītivassasahassāyukā puttā bhavissanti …
and finally 80,000 years.
asītivassasahassāyukesu, bhikkhave, manussesu
pañcavassasatikā kumārikā alaṃpateyyā bhavissanti.
Among the people who live for 80,000 years, girls will be
marriageable at five hundred.
7. Saṅkharājauppatti
7. The Time of King Saṅkha
Asītivassasahassāyukesu, bhikkhave, manussesu tayo
ābādhā bhavissanti, icchā, anasanaṃ, jarā.
Among the people who live for 80,000 years, there will be
just three afflictions: greed, starvation, and old age.
Asītivassasahassāyukesu, bhikkhave, manussesu
ayaṃ jambudīpo iddho ceva bhavissati phīto ca,
kukkuṭasampātikā gāmanigamarājadhāniyo.
India will be successful and prosperous. The villages, towns,
and capital cities will be no more than a chicken’s flight
apart.
Asītivassasahassāyukesu, bhikkhave, manussesu
ayaṃ jambudīpo avīci maññe phuṭo bhavissati
manussehi, seyyathāpi naḷavanaṃ vā saravanaṃ vā.
And the land will be as crowded as hell, just full of people,
like a thicket of rushes or reeds.
Asītivassasahassāyukesu, bhikkhave, manussesu
ayaṃ bārāṇasī ketumatī nāma rājadhānī bhavissati
iddhā ceva phītā ca bahujanā ca ākiṇṇamanussā ca
subhikkhā ca.
The royal capital will be our Benares, but renamed
Ketumati. And it will be successful, prosperous, populous,
full of people, with plenty of food.
Asītivassasahassāyukesu, bhikkhave, manussesu
imasmiṃ jambudīpe caturāsītinagarasahassāni
bhavissanti ketumatīrājadhānīpamukhāni.
There will be 84,000 cities in India, with the royal capital of
Ketumati foremost.
Asītivassasahassāyukesu, bhikkhave, manussesu
ketumatiyā rājadhāniyā saṅkho nāma rājā
uppajjissati cakkavattī dhammiko dhammarājā
cāturanto vijitāvī janapadatthāvariyappatto
sattaratanasamannāgato.
And in the royal capital of Ketumati a king named Saṅkha
will arise, a wheel-turning monarch, a just and principled
king. His dominion will extend to all four sides, he will
achieve stability in the country, and possess the seven
treasures.
Tassimāni satta ratanāni bhavissanti, seyyathidaṃ—
He will have the following seven treasures:
cakkaratanaṃ hatthiratanaṃ assaratanaṃ
maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ
pariṇāyakaratanameva sattamaṃ.
the wheel, the elephant, the horse, the jewel, the woman,
the treasurer, and the counselor as the seventh treasure.
Parosahassaṃ kho panassa puttā bhavissanti sūrā
vīraṅgarūpā parasenappamaddanā.
He will have over a thousand sons who are valiant and
heroic, crushing the armies of his enemies.
So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena
asatthena dhammena abhivijiya ajjhāvasissati.
After conquering this land girt by sea, he will reign by
principle, without rod or sword.
8. Metteyyabuddhuppāda
8. The Arising of the Buddha Metteyya
Asītivassasahassāyukesu, bhikkhave, manussesu
metteyyo nāma bhagavā loke uppajjissati arahaṃ
sammāsambuddho vijjācaraṇasampanno sugato
lokavidū anuttaro purisadammasārathi satthā
devamanussānaṃ buddho bhagavā.
And the Blessed One named Metteyya will arise in the world
—perfected, a fully awakened Buddha, accomplished in
knowledge and conduct, holy, knower of the world, supreme
guide for those who wish to train, teacher of gods and
humans, awakened, blessed—
Seyyathāpāhametarahi loke uppanno arahaṃ
sammāsambuddho vijjācaraṇasampanno sugato
lokavidū anuttaro purisadammasārathi satthā
devamanussānaṃ buddho bhagavā.
just as I have arisen today.
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ
sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ
abhiññā sacchikatvā pavedessati,
seyyathāpāhametarahi imaṃ lokaṃ sadevakaṃ
samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ
pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā
pavedemi.
He will realize with his own insight this world—with its
gods, Māras and Brahmās, this population with its ascetics
and brahmins, gods and humans—and make it known to
others, just as I do today.
So dhammaṃ desessati ādikalyāṇaṃ majjhekalyāṇaṃ
pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ
kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ
pakāsessati;
He will teach the Dhamma that’s good in the beginning,
good in the middle, and good in the end, meaningful and
well-phrased. And he will reveal a spiritual practice that’s
entirely full and pure,
seyyathāpāhametarahi dhammaṃ desemi
ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ
sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ
parisuddhaṃ brahmacariyaṃ pakāsemi.
just as I do today.
So anekasahassaṃ bhikkhusaṃghaṃ pariharissati,
seyyathāpāhametarahi anekasataṃ bhikkhusaṃghaṃ
pariharāmi.
He will look after a Saṅgha of many thousand mendicants,
just as I look after a Saṅgha of many hundreds today.
Atha kho, bhikkhave, saṅkho nāma rājā yo so yūpo
raññā mahāpanādena kārāpito.
Then King Saṅkha will have the sacrificial post that had
been built by King Mahāpanāda raised up.
Taṃ yūpaṃ ussāpetvā ajjhāvasitvā taṃ datvā
vissajjitvā
samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṃ
dānaṃ datvā metteyyassa bhagavato arahato
sammāsambuddhassa santike kesamassuṃ ohāretvā
kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ
pabbajissati.
After staying there, he will give it away to ascetics and
brahmins, paupers, vagrants, travelers, and beggars. Then,
having shaved off his hair and beard and dressed in ocher
robes, he will go forth from the lay life to homelessness in
the Buddha Metteyya’s presence.
So evaṃ pabbajito samāno eko vūpakaṭṭho appamatto
ātāpī pahitatto viharanto nacirasseva—yassatthāya
kulaputtā sammadeva agārasmā anagāriyaṃ
pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ
diṭṭheva dhamme sayaṃ abhiññā sacchikatvā
upasampajja viharissati.
Soon after going forth, living withdrawn, diligent, keen, and
resolute, he will realize the supreme end of the spiritual
path in this very life. He will live having achieved with his
own insight the goal for which gentlemen rightly go forth
from the lay life to homelessness.
Attadīpā, bhikkhave, viharatha attasaraṇā
anaññasaraṇā, dhammadīpā dhammasaraṇā
anaññasaraṇā.
Mendicants, be your own island, your own refuge, with no
other refuge. Let the teaching be your island and your
refuge, with no other refuge.
Kathañca, bhikkhave, bhikkhu attadīpo viharati
attasaraṇo anaññasaraṇo dhammadīpo
dhammasaraṇo anaññasaraṇo?
And how does a mendicant do this?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati
ātāpī sampajāno satimā vineyya loke
abhijjhādomanassaṃ.
It’s when a mendicant meditates by observing an aspect of
the body—keen, aware, and mindful, rid of desire and
aversion for the world.
Vedanāsu vedanānupassī … pe …
They meditate observing an aspect of feelings …
citte cittānupassī … pe …
mind …
dhammesu dhammānupassī viharati ātāpī sampajāno
satimā vineyya loke abhijjhādomanassaṃ.
principles—keen, aware, and mindful, rid of desire and
aversion for the world.
Evaṃ kho, bhikkhave, bhikkhu attadīpo viharati
attasaraṇo anaññasaraṇo dhammadīpo
dhammasaraṇo anaññasaraṇo.
That’s how a mendicant is their own island, their own
refuge, with no other refuge. That’s how they let the
teaching be their island and their refuge, with no other
refuge.
9. Bhikkhunoāyuvaṇṇādivaḍḍhanakathā
9. On Long Life and Beauty for Mendicants
Gocare, bhikkhave, caratha sake pettike visaye.
Mendicants, you should roam inside your own territory, the
domain of your fathers.
Gocare, bhikkhave, carantā sake pettike visaye
āyunāpi vaḍḍhissatha, vaṇṇenapi vaḍḍhissatha,
sukhenapi vaḍḍhissatha, bhogenapi vaḍḍhissatha,
balenapi vaḍḍhissatha.
Doing so, you will grow in life span, beauty, happiness,
wealth, and power.
Kiñca, bhikkhave, bhikkhuno āyusmiṃ?
And what is long life for a mendicant?
Idha, bhikkhave, bhikkhu
chandasamādhipadhānasaṅkhārasamannāgataṃ
iddhipādaṃ bhāveti,
It’s when a mendicant develops the basis of psychic power
that has immersion due to enthusiasm, and active effort.
vīriyasamādhipadhānasaṅkhārasamannāgataṃ
iddhipādaṃ bhāveti,
They develop the basis of psychic power that has immersion
due to energy, and active effort.
cittasamādhipadhānasaṅkhārasamannāgataṃ
iddhipādaṃ bhāveti,
They develop the basis of psychic power that has immersion
due to mental development, and active effort.
vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ
iddhipādaṃ bhāveti.
They develop the basis of psychic power that has immersion
due to inquiry, and active effort.
So imesaṃ catunnaṃ iddhipādānaṃ bhāvitattā
bahulīkatattā ākaṅkhamāno kappaṃ vā tiṭṭheyya
kappāvasesaṃ vā.
Having developed and cultivated these four bases of psychic
power they may, if they wish, live on for the eon or what’s
left of the eon.
Idaṃ kho, bhikkhave, bhikkhuno āyusmiṃ.
This is long life for a mendicant.
Kiñca, bhikkhave, bhikkhuno vaṇṇasmiṃ?
And what is beauty for a mendicant?
Idha, bhikkhave, bhikkhu sīlavā hoti,
pātimokkhasaṃvarasaṃvuto viharati
ācāragocarasampanno, aṇumattesu vajjesu
bhayadassāvī, samādāya sikkhati sikkhāpadesu.
It’s when a mendicant is ethical, restrained in the monastic
code, conducting themselves well and seeking alms in
suitable places. Seeing danger in the slightest fault, they
keep the rules they’ve undertaken.
Idaṃ kho, bhikkhave, bhikkhuno vaṇṇasmiṃ.
This is beauty for a mendicant.
Kiñca, bhikkhave, bhikkhuno sukhasmiṃ?
And what is happiness for a mendicant?
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca
akusalehi dhammehi savitakkaṃ savicāraṃ
vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ
upasampajja viharati.
It’s when a mendicant, quite secluded from sensual
pleasures, secluded from unskillful qualities, enters and
remains in the first absorption, which has the rapture and
bliss born of seclusion, while placing the mind and keeping
it connected.
Vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ
…
As the placing of the mind and keeping it connected are
stilled, they enter and remain in the second absorption …
tatiyaṃ jhānaṃ …
third absorption …
catutthaṃ jhānaṃ upasampajja viharati.
fourth absorption.
Idaṃ kho, bhikkhave, bhikkhuno, sukhasmiṃ.
This is happiness for a mendicant.
Kiñca, bhikkhave, bhikkhuno bhogasmiṃ?
And what is wealth for a mendicant?
Idha, bhikkhave, bhikkhu mettāsahagatena cetasā
ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ. Tathā
tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ
sabbadhi sabbattatāya sabbāvantaṃ lokaṃ
mettāsahagatena cetasā vipulena mahaggatena
appamāṇena averena abyāpajjena pharitvā viharati.
It’s when a monk meditates spreading a heart full of love to
one direction, and to the second, and to the third, and to
the fourth. In the same way above, below, across,
everywhere, all around, they spread a heart full of love to
the whole world—abundant, expansive, limitless, free of
enmity and ill will.
Karuṇāsahagatena cetasā … pe …
They meditate spreading a heart full of compassion …
muditāsahagatena cetasā … pe …
rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā
viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā
catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi
sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena
cetasā vipulena mahaggatena appamāṇena averena
abyāpajjena pharitvā viharati.
equanimity to one direction, and to the second, and to the
third, and to the fourth. In the same way above, below,
across, everywhere, all around, they spread a heart full of
equanimity to the whole world—abundant, expansive,
limitless, free of enmity and ill will.
Idaṃ kho, bhikkhave, bhikkhuno bhogasmiṃ.
This is wealth for a mendicant.
Kiñca, bhikkhave, bhikkhuno balasmiṃ?
And what is power for a mendicant?
Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ
cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme
sayaṃ abhiññā sacchikatvā upasampajja viharati.
It’s when a mendicant realizes the undefiled freedom of
heart and freedom by wisdom in this very life. And they live
having realized it with their own insight due to the ending
of defilements.
Idaṃ kho, bhikkhave, bhikkhuno balasmiṃ.
This is power for a mendicant.
Nāhaṃ, bhikkhave, aññaṃ ekabalampi
samanupassāmi yaṃ evaṃ duppasahaṃ, yathayidaṃ,
bhikkhave, mārabalaṃ.
Mendicants, I do not see a single power so hard to defeat as
the power of Māra.
Kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu
evamidaṃ puññaṃ pavaḍḍhatī”ti.
It is due to undertaking skillful qualities that this merit
grows.”
Idamavoca bhagavā.
That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ
abhinandunti.
Satisfied, the mendicants were happy with what the
Buddha said.
Cakkavattisuttaṃ niṭṭhitaṃ tatiyaṃ.
(CONTINUED AT ETCHING.NET)
Dated c. 500 BCE
From suttacentral.net
Inscribed by etching.net - PGP ordinal 1534430655325919
Support the preservation of knowledge and culture with Monero (XMR):
876PwzyUV9PGcbySDpDS9aXXEzGwDW1rRjaYoLTuqueTfsDihnAHTUcYmYECAiuG6w9Ak3AHwh31YHwUoKMTLjCfN8wbYYi